[JPRT 108-59]
[From the U.S. Government Publishing Office]




108th Congress                                                  S. Prt.
                         JOINT COMMITTEE PRINT                  
 2d Session                                                      108-59
_______________________________________________________________________


                            ANNUAL REPORT ON
                  INTERNATIONAL RELIGIOUS FREEDOM 2004


                               ----------                              


                              R E P O R T

                            SUBMITTED TO THE

                     COMMITTEE ON FOREIGN RELATIONS

                                 OF THE

                              U.S. SENATE

                                AND THE

                              COMMITTEE ON
                        INTERNATIONAL RELATIONS


                                 OF THE

                     U.S. HOUSE OF REPRESENTATIVES

                                 BY THE

                          DEPARTMENT OF STATE

 IN ACCORDANCE WITH SECTION 102 OF THE INTERNATIONAL RELIGIOUS FREEDOM 
                              ACT OF 1998

Available via World Wide Web: http://www.access.gpo.gov/congress/senate

                                     


         ANNUAL REPORT ON INTERNATIONAL RELIGIOUS FREEDOM 2004


108th Congress                                                  S. Prt.
                         JOINT COMMITTEE PRINT                  
 2d Session                                                      108-59
_______________________________________________________________________

                                     

 
                            ANNUAL REPORT ON
                  INTERNATIONAL RELIGIOUS FREEDOM 2004

                               __________

                              R E P O R T

                            SUBMITTED TO THE

                     COMMITTEE ON FOREIGN RELATIONS

                                 OF THE

                              U.S. SENATE

                                AND THE

                              COMMITTEE ON

                        INTERNATIONAL RELATIONS

                                 OF THE

                     U.S. HOUSE OF REPRESENTATIVES

                                 BY THE

                          DEPARTMENT OF STATE

 IN ACCORDANCE WITH SECTION 102 OF THE INTERNATIONAL RELIGIOUS FREEDOM 
                              ACT OF 1998

                                     


?

                     COMMITTEE ON FOREIGN RELATIONS

                  RICHARD G. LUGAR, Indiana, Chairman

CHUCK HAGEL, Nebraska                JOSEPH R. BIDEN, Jr., Delaware
LINCOLN CHAFEE, Rhode Island         PAUL S. SARBANES, Maryland
GEORGE ALLEN, Virginia               CHRISTOPHER J. DODD, Connecticut
SAM BROWNBACK, Kansas                JOHN F. KERRY, Massachusetts
MICHAEL B. ENZI, Wyoming             RUSSELL D. FEINGOLD, Wisconsin
GEORGE V. VOINOVICH, Ohio            BARBARA BOXER, California
LAMAR ALEXANDER, Tennessee           BILL NELSON, Florida
NORM COLEMAN, Minnesota              JOHN D. ROCKEFELLER IV, West 
JOHN E. SUNUNU, New Hampshire            Virginia
                                     JON S. CORZINE, New Jersey

                 Kenneth A. Myers, Jr., Staff Director
              Antony J. Blinken, Democratic Staff Director



                  COMMITTEE ON INTERNATIONAL RELATIONS

                   HENRY J. HYDE, Illinois, Chairman
JAMES A. LEACH, Iowa                 TOM LANTOS, California
CHRISTOPHER H. SMITH, New Jersey,    HOWARD L. BERMAN, California
  Vice Chairman                      GARY L. ACKERMAN, New York
DAN BURTON, Indiana                  ENI F.H. FALEOMAVAEGA, American 
ELTON GALLEGLY, California               Samoa
ILEANA ROS-LEHTINEN, Florida         DONALD M. PAYNE, New Jersey
CASS BALLENGER, North Carolina       ROBERT MENENDEZ, New Jersey
DANA ROHRABACHER, California         SHERROD BROWN, Ohio
EDWARD R. ROYCE, California          BRAD SHERMAN, California
PETER T. KING, New York              ROBERT WEXLER, Florida
STEVE CHABOT, Ohio                   ELIOT L. ENGEL, New York
AMO HOUGHTON, New York               WILLIAM D. DELAHUNT, Massachusetts
JOHN M. McHUGH, New York             GREGORY W. MEEKS, New York
ROY BLUNT, Missouri                  BARBARA LEE, California
THOMAS G. TANCREDO, Colorado         JOSEPH CROWLEY, New York
RON PAUL, Texas                      JOSEPH M. HOEFFEL, Pennsylvania
NICK SMITH, Michigan                 EARL BLUMENAUER, Oregon
JOSEPH R. PITTS, Pennsylvania        SHELLEY BERKLEY, Nevada
JEFF FLAKE, Arizona                  GRACE F. NAPOLITANO, California
JO ANN DAVIS, Virginia               ADAM B. SCHIFF, California
MARK GREEN, Wisconsin                DIANE E. WATSON, California
JERRY WELLER, Illinois               ADAM SMITH, Washington
MIKE PENCE, Indiana                  BETTY McCOLLUM, Minnesota
THADDEUS G. McCOTTER, Michigan       BEN CHANDLER, Kentucky
KATHERINE HARRIS, Florida
VACANCY
         Thomas E. Mooney, Sr., Staff Director/General Counsel
               Robert R. King, Democratic Staff Director

                                  (ii)




                            C O N T E N T S

                              ----------                              
                                                                   Page

Foreword.........................................................   vii

Letter of Transmittal............................................    ix

Acknowledgments..................................................    xi

Preface..........................................................  xiii

Introduction.....................................................    xv

Executive Summary................................................   xix

             REPORT ON INTERNATIONAL RELIGIOUS FREEDOM 2004
                             country index

Africa:

    Angola.......................................................     1
    Benin........................................................     3
    Botswana.....................................................     4
    Burkina Faso.................................................     6
    Burundi......................................................     8
    Cameroon.....................................................    10
    Cape Verde...................................................    14
    Central African Republic.....................................    15
    Chad.........................................................    18
    Comoros......................................................    20
    Congo, Democratic Republic of the............................    22
    Congo, Republic of...........................................    24
    Cote d'Ivoire................................................    25
    Djibouti.....................................................    32
    Equatorial Guinea............................................    34
    Eritrea......................................................    37
    Ethiopia.....................................................    41
    Gabon........................................................    47
    Gambia, The..................................................    48
    Ghana........................................................    50
    Guinea.......................................................    54
    Guinea-Bissau................................................    57
    Kenya........................................................    58
    Lesotho......................................................    65
    Liberia......................................................    66
    Madagascar...................................................    69
    Malawi.......................................................    71
    Mali.........................................................    73
    Mauritania...................................................    75
    Mauritius....................................................    77
    Mozambique...................................................    79
    Namibia......................................................    82
    Niger........................................................    83
    Nigeria......................................................    85
    Rwanda.......................................................    92
    Sao Tome and Principe........................................    96
    Senegal......................................................    97
    Seychelles...................................................   100
    Sierra Leone.................................................   101
    Somalia......................................................   102
    South Africa.................................................   104
    Sudan........................................................   108
    Swaziland....................................................   114
    Tanzania.....................................................   116
    Togo.........................................................   121
    Uganda.......................................................   123
    Zambia.......................................................   127
    Zimbabwe.....................................................   129

East Asia and the Pacific:

    Australia....................................................   135
    Brunei.......................................................   137
    Burma........................................................   140
    Cambodia.....................................................   149
    China (includes Taiwan only).................................   151
    China (includes Hong Kong, Macau, and Tibet).................   153
        Hong Kong................................................   164
        Tibet....................................................   168
    East Timor...................................................   174
    Fiji.........................................................   176
    Indonesia....................................................   178
    Japan........................................................   193
    Kiribati.....................................................   195
    Korea, Democratic People's Republic of.......................   196
    Korea, Republic of...........................................   200
    Laos.........................................................   201
    Malaysia.....................................................   209
    Marshall Islands.............................................   212
    Micronesia, Federated States of..............................   213
    Mongolia.....................................................   214
    Nauru........................................................   216
    New Zealand..................................................   218
    Palau........................................................   220
    Papua New Guinea.............................................   222
    Philippines..................................................   224
    Samoa........................................................   229
    Singapore....................................................   231
    Solomon Islands..............................................   234
    Thailand.....................................................   236
    Tonga........................................................   240
    Tuvalu.......................................................   241
    Vanuatu......................................................   242
    Vietnam......................................................   244

Europe and Eurasia:

    Albania......................................................   263
    Andorra......................................................   266
    Armenia......................................................   268
    Austria......................................................   272
    Azerbaijan...................................................   276
    Belarus......................................................   281
    Belgium......................................................   291
    Bosnia and Herzegovina.......................................   296
    Bulgaria.....................................................   304
    Croatia......................................................   308
    Cyprus.......................................................   313
    Czech Republic...............................................   316
    Denmark......................................................   320
    Estonia......................................................   323
    Finland......................................................   326
    France.......................................................   329
    Georgia......................................................   335
    Germany......................................................   342
    Greece.......................................................   347
    Hungary......................................................   353
    Iceland......................................................   357
    Ireland......................................................   360
    Italy........................................................   362
    Kazakhstan...................................................   364
    Kyrgyz Republic..............................................   370
    Latvia.......................................................   377
    Liechtenstein................................................   380
    Lithuania....................................................   381
    Luxembourg...................................................   388
    Macedonia, Former Yugoslav Republic of.......................   389
    Malta........................................................   392
    Moldova......................................................   394
    Monaco.......................................................   399
    Netherlands, The.............................................   400
    Norway.......................................................   404
    Poland.......................................................   406
    Portugal.....................................................   410
    Romania......................................................   412
    Russia.......................................................   425
    San Marino...................................................   445
    Serbia and Montenegro........................................   446
    Slovak Republic..............................................   456
    Slovenia.....................................................   462
    Spain........................................................   464
    Sweden.......................................................   468
    Switzerland..................................................   471
    Tajikistan...................................................   475
    Turkey.......................................................   480
    Turkmenistan.................................................   487
    Ukraine......................................................   498
    United Kingdom...............................................   505
    Uzbekistan...................................................   510

Near East and North Africa:

    Algeria......................................................   521
    Bahrain......................................................   524
    Egypt........................................................   528
    Iran.........................................................   539
    Israel and the Occupied Territories..........................   547
    Jordan.......................................................   563
    Kuwait.......................................................   568
    Lebanon......................................................   575
    Libya........................................................   579
    Morocco......................................................   581
    Oman.........................................................   584
    Qatar........................................................   586
    Saudi Arabia.................................................   589
    Syria........................................................   596
    Tunisia......................................................   599
    United Arab Emirates.........................................   603
    Western Sahara...............................................   608
    Yemen........................................................   609

South Asia:

    Afghanistan..................................................   613
    Bangladesh...................................................   619
    Bhutan.......................................................   626
    India........................................................   629
    Maldives.....................................................   650
    Nepal........................................................   652
    Pakistan.....................................................   654
    Sri Lanka....................................................   671

Western Hemisphere:

    Antigua and Barbuda..........................................   679
    Argentina....................................................   680
    Bahamas......................................................   684
    Barbados.....................................................   685
    Belize.......................................................   686
    Bolivia......................................................   688
    Brazil.......................................................   690
    Canada.......................................................   692
    Chile........................................................   694
    Colombia.....................................................   697
    Costa Rica...................................................   701
    Cuba.........................................................   704
    Dominica.....................................................   709
    Dominican Republic...........................................   710
    Ecuador......................................................   712
    El Salvador..................................................   713
    Grenada......................................................   715
    Guatemala....................................................   716
    Guyana.......................................................   720
    Haiti........................................................   721
    Honduras.....................................................   724
    Jamaica......................................................   726
    Mexico.......................................................   727
    Nicaragua....................................................   731
    Panama.......................................................   734
    Paraguay.....................................................   736
    Peru.........................................................   738
    St. Kitts and Nevis..........................................   740
    Saint Lucia..................................................   741
    Saint Vincent and the Grenadines.............................   742
    Suriname.....................................................   744
    Trinidad and Tobago..........................................   746
    Uruguay......................................................   748
    Venezuela....................................................   750

                               Appendices

A. The Universal Declaration of Human Rights.....................   755

B. The International Covenant on Civil and Political Rights and 
  The Declaration on the Elimination of All Forms of Intolerance 
  and Discrimination Based on Religion or Belief.................   759

C. Training at the Foreign Service Institute Related to the 
  International Religious Freedom Act............................   773

D. Department of Homeland Security and the International 
  Religious Freedom Act..........................................   777

E. Overview of U.S. Refugee Policy...............................   779




                                FOREWORD

                              ----------                              

    The report on international religious freedom contained 
herein was prepared by the Department of State in accordance 
with Section 102 of the International Religious Freedom Act of 
1998.
    The report is printed to assist Members of Congress in the 
consideration of legislation, particularly foreign assistance 
legislation.

                                          Richard G. Lugar,
                          Chairman, Committee on Foreign Relations.

                                                Henry Hyde,
                    Chairman, Committee on International Relations.


                                 (vii)

                                     



                         LETTER OF TRANSMITTAL

                              ----------                              

                                  U.S. Department of State,
                                                    Washington, DC.
Hon. Richard G. Lugar,
Chairman, Committee on Foreign Relations,
U.S. Senate.

    Dear Mr. Chairman:

    On behalf of Secretary of State Colin Powell, I am very 
pleased to transmit to Congress the Annual Report on Religious 
Freedom 2004. This report is prepared in compliance with 
Section 102 of the International Religious Freedom Act. It 
covers events from July 1, 2003 to June 30, 2004.
    We sincerely hope that this report is helpful. Please let 
us know if we can be of further assistance.
            Sincerely,
                                             Paul V. Kelly,
                          Assistant Secretary, Legislative Affairs.
Enclosure.


                                  (ix)

                                     



                            ACKNOWLEDGEMENTS

                              ----------                              

    With gratitude, we acknowledge those whose diligent labor 
and tireless commitment to religious freedom made this report 
possible. We thank the many Foreign Service officers at our 
embassies and consulates abroad for monitoring and promoting 
religious freedom, and for chronicling in detail the status of 
religious liberty. Their work advances the cause of freedom, 
ensures accuracy in our reporting, and brings hope to repressed 
people around the world.
    Within the Bureau of Democracy, Human Rights and Labor, the 
Office of Country Reports and Asylum Affairs, we wish to 
recognize Jared Banks, Cynthia Bunton, Joshua Davis, Doug 
Dearborn, Solange Garvey, Mitchell Guttman, Linda Hayes, Victor 
Huser, David Jones, Karla Jones, Paige Krause, Leonel Miranda, 
Shannon Noble, Jennifer Pekkinen, LeRoy Potts, Larkin Reynolds, 
Ereni Roess, Andrea Schwartz, Kimber Shearer, Alison Silber, 
Sharita Smith, Sarai Stewart, Ross Taggart, Julie Turner, and 
Tanika Willis.
    In the Office of Strategic and External Affairs, we extend 
our thanks to Jarrett Basedow, Gene Bigler, Sally Buikema, 
Carol Finerty, and Jeffrey Jamison. In the Office of the 
Executive Director, we are indebted to the work of Alonzo 
Simmons.
    In the Office of International Religious Freedom, the 
following people deserve recognition for their part in 
preparing this report: David Abramson, Renee Cotton, Todd 
Deatherage, Kenneth Durkin, Whitney Ford, Nancy Hewett, William 
Inboden, Shellette Jackson, Mina Khalil, Christina Lopez, Janet 
Mayland, Joannella Morales, Rebecca Riggs, Sasha Ross, Whitney 
Sado, Iman Shebaro, Stephanie Wolfe, and David Young.


                                  (xi)

                                     
                                PREFACE

                              ----------                              


             2004 REPORT ON INTERNATIONAL RELIGIOUS FREEDOM

                      Why The Reports Are Prepared

    This report is submitted to the Congress by the Department of State 
in compliance with Section 102(b) of the International Religious 
Freedom Act (IRFA) of 1998. The law provides that the Secretary of 
State, with the assistance of the Ambassador at Large for International 
Religious Freedom, shall transmit to Congress ``Annual Report on 
International Religious Freedom supplementing the most recent Human 
Rights Reports by providing additional detailed information with 
respect to matters involving international religious freedom.''

                      How The Reports Are Prepared

    In August 1993, the Secretary of State moved to strengthen the 
human rights efforts of our embassies. All sections in each embassy 
were asked to contribute information and to corroborate reports of 
human rights violations, and new efforts were made to link mission 
programming to the advancement of human rights and democracy. In 1994 
the Bureau of Human Rights and Humanitarian Affairs was reorganized and 
renamed as the Bureau of Democracy, Human Rights, and Labor, reflecting 
both a broader sweep and a more focused approach to the interlocking 
issues of human rights, worker rights, and democracy. In 1998 the 
Secretary of State established the Office of International Religious 
Freedom. In May 2002, John V. Hanford, III was sworn in as the second 
Ambassador at Large for International Religious Freedom.
    The 2004 Report covers the period from July 1, 2003, to June 30, 
2004, and reflects a year of dedicated effort by hundreds of State 
Department, Foreign Service, and other U.S. Government employees. Our 
embassies, which prepared the initial drafts of the reports, gathered 
information throughout this period from a variety of sources, including 
government and religious officials, nongovernmental organizations, 
journalists, human rights monitors, religious groups, and academics. 
This information-gathering can be hazardous, and U.S. Foreign Service 
Officers regularly go to great lengths, under trying and sometimes 
dangerous conditions, to investigate reports of human rights abuse, to 
monitor elections, and to come to the aid of individuals at risk 
because of their religious beliefs.
    After the embassies completed their drafts, the texts were sent to 
Washington for careful review by the Office of Country Reports and 
Asylum Affairs and the Office of International Religious Freedom, both 
in the Bureau of Democracy, Human Rights, and Labor. They worked 
closely with other State Department Offices and the Office of the 
Ambassador at Large for International Religious Freedom, who has 
ultimate responsibility for the Report on behalf of the Secretary of 
State. As they worked to corroborate, analyze, and edit the reports, 
the Department officers drew on reports provided by U.S. and other 
human rights groups, foreign government officials, representatives from 
the United Nations and other international and regional organizations 
and institutions, and experts from academia and the media. Officers 
also consulted with experts on issues of religious discrimination and 
persecution, religious leaders from all faiths, and experts on legal 
matters. The guiding principle was to ensure that all relevant 
information was assessed as objectively, thoroughly, and fairly as 
possible.
    The Report will be used as a resource for shaping policy, 
conducting diplomacy, and making assistance, training, and other 
resource allocations. As mandated by the IRFA, it also will be used as 
a basis for decisions on determining countries that have engaged in or 
tolerated ``particularly severe violations" of religious freedom. 
Countries involved in these and other violations according to the IRFA 
are not identified as such in this report, but have been and will be 
engaged independently by the U.S. Government. The Report also will 
serve as a basis for the U.S. Government's cooperation with private 
groups to promote the observance of the internationally recognized 
right to religious freedom.

                            A Word On Usage

    In many cases, the International Religious Freedom Report states 
that a country ``generally respects'' the right of religious freedom. 
The phrase ``generally respects'' is used because the protection and 
promotion of human rights is a dynamic endeavor; it cannot accurately 
be stated that any Government fully respects these rights, without 
qualification, in even the best of circumstances. Accordingly, 
``generally respects'' is the standard phrase used to describe all 
countries that attempt to protect religious freedom in the fullest 
sense. ``Generally respects'' is thus the highest level of respect for 
religious freedom assigned by this report.

                              INTRODUCTION

                              ----------                              

    As has often been observed, America was founded, in significant 
measure, by persons fleeing religious persecution and seeking a haven 
where they could live out their faith without fear of government 
interference or reprisal. Today, religious freedom remains for many 
Americans the most treasured of human rights, because it represents the 
very freedom to seek, know, and serve God according to the dictates of 
one's own conscience. Our nation's impulse to protect and champion this 
freedom is born of our history, is strengthened by our resolve to 
advance all fundamental human rights, and is enriched by the priority 
which many Americans continue to place on the importance of religious 
faith in their own lives.
    What is less often acknowledged is that there are many nations and 
cultures around the world where religious freedom is equally valued as 
precious--indeed where large portions of populations would say that 
their freedom to believe and worship is their most vital and 
indispensable right. It is this aspiration that we seek to serve in 
this, the sixth annual International Religious Freedom Report.
    The first edition of this report, in 1999, declared that ``while 
religion can be a source of conflict, religious freedom--the right to 
pursue one's faith without interference--can be a cornerstone of human 
dignity and of all human rights--To cry out against the torture of 
people because of their religion, to demand the release of those 
imprisoned for religious belief, to insist that religious minorities be 
protected--these are not simply actions on behalf of the oppressed. 
They are also actions to indemnify a precious and universal right.''
    As much as those words articulated the holistic priority of 
religious freedom, they also sounded a caution against the persecution 
of religious believers and the distortion of religion. Today, as at 
other times in history, some of the greatest threats to both our 
national security and to international peace define and even justify 
their violence in religious terms. This report, in advocating civil 
societies based on the respect of religious freedom, offers a 
compelling alternative.
    The promise of religious freedom stands in stark, enduring contrast 
to the peril of religious extremism. Religious extremists cling 
desperately to the idea that religion demands the death of innocents 
and the destruction of liberty. We hold confidently to the idea that 
religious freedom respects the life of all and the cultivation of human 
dignity. While religious terrorism dictates violent intolerance, 
religious freedom encourages peaceful coexistence. What religious 
extremism demands as the iron rule of the state, religious freedom 
reserves for the sanctity of the individual conscience. Where religious 
terrorism defiles the sacred, religious freedom honors the sacred.
    This is seen in practice as much as in principle. Nations that 
respect religious freedom rarely pose a security threat to their 
neighbors. Nations that protect religious pluralism defuse the appeal 
of religious intolerance and its violent corollary, religious 
terrorism. Nations that affirm religious liberty also lay a cornerstone 
of democracy and rule of law. For these reasons alone, promoting 
religious freedom is as much in our national interest as it is our 
national ideal. As we continue our efforts to shape a more secure, 
just, and peaceful world, religious freedom holds a prominent place.
    And so religious freedom endures as an ideal, even while threats to 
it never cease. Though naturally endowed in all people, freedom does 
not occur naturally in the world. History bears abundant witness to the 
enduring tension between freedom's resilience as a natural aspiration 
of the human heart, and freedom's fragility in the reality of human 
life. While the number of people living in freedom around the world 
today is strong and growing, too many others still suffer under 
oppressive regimes, authoritarian rulers, and intolerant systems. 
Freedom may be a reality for many, but it remains still only a dream 
for too many others.
    Our own nation's founders well understood this paradox. Thus could 
the Declaration of Independence affirm the transcendence of freedom as 
a right of all people ``endowed by their Creator,'' in all times and 
places, while at the same time protesting the too familiar tyranny 
which oppressed so many. Thus could President Lincoln declare that the 
Declaration promised ``liberty not alone to the people of this country, 
but hope to the world for all future time.'' And thus can President 
Bush affirm, ``Freedom is not America's gift to the world. It is God's 
gift to humanity.''
    In short, religious freedom is a hallmark of our nation's history, 
and it is a blessing that we seek to share. ``Almighty God hath created 
the mind free,'' declared Thomas Jefferson in introducing the landmark 
Virginia Act for Establishing Religious Freedom, ``and the rights 
hereby asserted are the natural rights of mankind.'' Such natural 
rights are not confined to Americans, nor should they be. This is one 
reason why Franklin Delano Roosevelt further enshrined this commitment 
as a national priority and international goal. In January 1941, as much 
of the world lay in chains or in peril and the war in Europe and Asia 
ominously approached our nation's door, he responded not just with 
economic and security assistance but also with the promise of the 
``Four Freedoms.'' One of these ``essential human freedoms,'' he 
proclaimed, is the ``freedom of every person to worship God in his own 
way--everywhere in the world.''
    Our own nation's history has not been perfect, nor do we claim to 
be so today. We continue to strive, at home and abroad, to uphold 
religious freedom as the universal right that it is. The spiritual 
longings of the human heart have an innate dignity all their own, 
deserving our respect and demanding our protection.

                           The Annual Report

    While religious freedom has come to be appreciated more and more as 
a universal principle, in too many countries today it is honored only 
in the breach. This report represents, in tangible form, the U.S. 
Government's ongoing efforts to help translate religious freedom from 
an ideal to a reality. It is one measure to bridge the divide between 
principle and practice. It combines analysis with endeavor. It details 
the legal situation, cultural context, and relevant policies, and it 
also describes efforts taken by the United States Government to oppose 
religious persecution and promote religious freedom. We do not confine 
our reporting to the negative. Many countries display an admirable 
respect for religious freedom, while other countries continue to 
improve in policy and practice. They are described here as well, and 
they bear witness to what is possible.
    Yet the challenge remains, and must be met. Many people continue to 
suffer for the belief or practice of their faith, and many governments 
refuse to recognize or protect this natural and universal right. That 
religious believers willingly endure beatings, torture, imprisonment, 
and even death is a bracing reminder of the resilience of faith. That 
we can tell in this report of their plight and their perseverance is a 
testament to their courage.
    In 1998, Congress passed the International Religious Freedom Act, 
which, among other things, commissioned this report, and created an 
office at the State Department with the mandate of integrating 
religious freedom advocacy into our foreign policy. President Bush has 
maintained this commitment, stating in his National Security Strategy 
that the U.S. Government will ``take special efforts to promote freedom 
of religion and conscience and defend it from encroachment by 
repressive governments.''

             The Office of International Religious Freedom

    The Office of the Ambassador at Large for International Religious 
Freedom has now completed its sixth year. The Office has the simple yet 
daunting mission of promoting religious freedom worldwide. The 
Ambassador is charged with the responsibility of serving as the 
principal advisor to the President and the Secretary of State on 
matters of international religious freedom.
    The Ambassador and his staff monitor the worldwide status of 
religious persecution and discrimination and devise strategies to 
reduce abuses. Just as importantly, they develop strategies to promote 
religious freedom, both to attack the root causes of persecution and as 
a means of advancing other fundamental U.S. interests, such as 
protecting other core human rights, encouraging the growth of mature 
democracies, and furthering the war against terrorism.
    These strategies are carried out in a variety of ways, using the 
range of diplomatic tools available, including both formal and informal 
bilateral negotiations with foreign government authorities; 
participation in multilateral fora such as the United Nations and the 
Organization of Security and Cooperation in Europe; cooperation with 
human rights and faith-based NGOs; and meetings with victims of 
persecution. Often the Ambassador and staff, along with other U.S. 
officials, engage in direct intervention in particular crises in order 
to remove people of faith from harm's way or to forestall further 
persecution.
    In all cases, the Office, which is staffed with experienced Foreign 
Service and Civil Service officers, works closely with its counterparts 
elsewhere in the State Department, the U.S. Government, and in U.S. 
missions overseas. U.S. Foreign Service officers abroad form the front 
line of our religious freedom policy. Many of their activities, and 
those of the Office of International Religious Freedom, are discussed 
in Part III of the Executive Summary. Some of their most heroic 
actions, however, must necessarily remain out of the spotlight in order 
to protect those involved.As I continue my term as the second 
Ambassador at Large for International Religious Freedom, I wish to 
thank all the employees of the Department of State here and abroad who 
have made this report possible. In particular, I want to acknowledge 
the dedicated work of our human rights officers throughout the world, 
as well as the members of the Office of Country Reports and Asylum 
Affairs at the State Department, who have worked long and hard to craft 
this report. I also want to express appreciation for the vigilant and 
bipartisan support that Congress has demonstrated on this issue. In 
addition, a debt of gratitude is owed to so many who work on behalf of 
the oppressed in non-governmental organizations. We rely on their on-
the-ground reporting and extensive network of contacts to ensure that 
our report is as fair, accurate, and comprehensive as possible. 
Finally, I wish to thank my own staff in the Office of International 
Religious Freedom, whose commitment to religious freedom for all people 
is both indefatigable and inspiring.
                                       John V. Hanford III,
           Ambassador at Large for International Religious Freedom.


                           EXECUTIVE SUMMARY

                              ----------                              


         ANNUAL REPORT ON INTERNATIONAL RELIGIOUS FREEDOM 2004

    Religious liberty lies at the heart of a just and free society. 
Enshrined as both a foundational American value and a universal 
principle, the right to freedom of religion is also a cornerstone of 
democracy. It is a vital measure in the creation and maintenance of a 
stable political system. Conversely, the failure to protect freedom of 
religion and other fundamental human rights can undermine social order, 
foster extremism, and lead to instability and violence. Assessing the 
status of religious freedom can often serve as one helpful diagnostic 
for the overall health and stability of a nation. For these reasons and 
others, promoting religious freedom continues to be an essential 
element of United States foreign policy. President Bush has observed 
that ``successful societies guarantee religious liberty,'' and the 
Administration's National Security Strategy declares that the U.S. will 
``take special efforts to promote freedom of religion and conscience 
and defend it from encroachment by repressive governments.''
    The United States is not alone in this commitment. Religious 
freedom is a universal value, and almost all of the world's nations 
have signed one or more international agreements committing them to 
respect individual freedom of thought, conscience and belief. Beginning 
with the 1948 adoption by the United Nations General Assembly of the 
Universal Declaration of Human Rights and continuing with the nearly 
global ratification of the International Covenant on Civil and 
Political Rights, the nations of the world have affirmed the principle 
that governments have a fundamental responsibility to protect freedom 
of religion. (See Appendices A and B for the texts of these documents.) 
In practice, however, this freedom is often restricted, abused or 
denied, and many people continue to suffer solely for following the 
dictates of conscience.
    Ultimately, each nation's policies and practices regarding 
religious freedom must be measured against international norms. The 
United States acknowledges its own responsibility with respect to these 
norms in the safeguarding and protection of religious liberty.
    In this summary of the status of religious freedom around the 
world, we examine barriers to religious freedom, note countries where 
religious freedom conditions have improved, and describe U.S. actions 
to promote international religious freedom. Millions of people around 
the world live under totalitarian or authoritarian regimes where 
religious belief and practice are tightly controlled. Some countries 
have discriminatory laws or policies that disadvantage certain 
religions; others are negligent in ensuring that religious minorities 
or adherents of ``unapproved'' religions do not suffer discrimination 
or persecution. Others stigmatize certain religions by wrongfully 
associating them with dangerous ``cults'' or ``sects.''
    Sometimes intolerance has several components, including a religious 
dimension. Anti-Semitism, for example, touches on both religious 
discrimination and ethnic discrimination, and it continues to be a 
problem of great concern to the U.S. Government and the international 
community. This year's report shows a disturbing increase in anti-
Semitism in several European countries, as well as ongoing anti-
Semitism in many predominantly Muslim countries. To address this issue, 
in April the Organization for Security and Cooperation in Europe (OSCE) 
hosted in Berlin a second conference on anti-Semitism, in which 
Secretary of State Powell participated. As a result of these 
conferences, the OSCE is implementing a process to monitor and report 
in a consistent manner on anti-Semitic incidents. These conferences 
were the first multilateral gatherings devoted solely to this subject 
and also the first to deal with anti-Semitism as a human rights issue.
    It should be noted that there is no Iraq report in this year's 
submission. In keeping with State Department precedent, we do not 
report on our own governance but welcome the scrutiny of other 
responsible reporters. The reporting period ends on June 30, which 
roughly coincides with the date of the transfer of power from the 
Coalition Provisional Authority to the Iraqi Interim Government. In 
June, the Secretary acted to remove Iraq's designation as a ``Country 
of Particular Concern'' for its severe violations of religious freedom 
under the regime of Saddam Hussein. The Transitional Administrative 
Law, ratified in March, includes provisions for freedom of religion, 
including the right to ``freedom of thought, conscience, and religious 
belief and practice.'' Early next year, the Department will release its 
annual Country Reports on Human Rights Practices, which will include a 
section on religious freedom in Iraq from the transfer of power to the 
Iraqi Interim Government through the end of 2004.
    The Executive Summary consists of three parts. Part I identifies 
many of the countries where religious freedom is restricted and 
classifies their actions and policies into five categories. Part II 
provides examples of nations whose governments have taken significant 
steps to promote or protect religious freedom, even though serious 
problems may remain in those countries. Part III lists noteworthy 
actions the U.S. Government has taken to encourage other nations to 
promote religious freedom. Some countries are mentioned in more than 
one part of the summary, according to the type of action or situation 
being reported. Within Part I, several of the countries could be listed 
in more than one of the five categories; however, in the interest of 
brevity, a given country is listed only once, in the category that best 
characterizes the fundamental barriers to religious freedom in that 
country.

          Part I: Barriers to International Religious Freedom

            TOTALITARIAN OR AUTHORITARIAN ACTIONS TO CONTROL
                      RELIGIOUS BELIEF OR PRACTICE

    Totalitarian and authoritarian regimes seek to control religious 
thought and expression. Such regimes regard some or all religious 
groups as enemies of the state because of their religious content. The 
practice of religion is often seen as a threat to the state's ideology 
or the government's power. Oftentimes, the state suppresses religions 
based on the ethnic character of the religious groups.

    Burma. The Government continued to engage in particularly severe 
violations of religious freedom. The Government generally infiltrated 
or monitored the meetings and activities of virtually all 
organizations, including religious ones. It systemically restricted 
efforts by Buddhist clergy to promote human rights and political 
freedom, discouraged or prohibited minority religions from constructing 
new places of worship, and in some ethnic minority areas coercively 
promoted Buddhism over other religions, particularly among members of 
ethnic minority groups. Christian groups in most regions continued to 
experience difficulties in obtaining permission to repair existing 
churches or to build new ones, while Muslims reported they essentially 
were banned from constructing new mosques or expanding existing ones 
anywhere in the country. Anti-Muslim violence continued to occur, 
Muslim activities were monitored, and the Government restricted the 
ability of Muslims to worship and travel freely.

    China. The Government's respect for freedom of religion and freedom 
of conscience remained poor, especially for many unregistered religious 
groups and spiritual movements such as the Falun Gong. Particularly 
severe violations of religious freedom continued. Members of many 
unregistered religious groups, including Protestant and Catholic 
groups, were subjected to restrictions, including intimidation, 
harassment, and detention; however, the degree of restrictions varied 
significantly from region to region. In some localities, 
``underground'' religious leaders reported ongoing pressure to register 
with the State Administration for Religious Activities. Spiritual 
activities in churches that have not registered may be considered 
illegal, and participants can be punished. In some areas, security 
authorities used threats, demolition of unregistered property, 
extortion, interrogation, detention, and at times beatings and torture 
to harass leaders of unauthorized groups and their followers. The 
arrest, detention and imprisonment of Falun Gong practitioners 
continued. Practitioners who refuse to recant their beliefs are 
sometimes subjected to harsh treatment in prisons and reeducation-
through-labor camps, and there have been credible reports of deaths due 
to torture and abuse. Christian-based groups that the Government 
considered ``cults'' were subjected to increased government scrutiny. 
In areas where unrest has occurred, especially among the Uighur Muslims 
in Xinjiang Province, officials continued to restrict the building of 
mosques and the training of clergy, and they prohibited the teaching of 
Islam to children. Although the authorities permit many traditional 
religious practices and public manifestations of belief in Tibetan 
areas, they promptly and forcibly suppress activities they view as 
vehicles for political dissent or advocacy of Tibetan independence, 
such as religious activities venerating the Dalai Lama.

    Cuba. The Ministry of Interior continues to control and monitor 
religious activities and to use surveillance, infiltration and 
harassment against religious groups, clergy and laypersons. The 
Government monitors all religious groups, including registered and 
established institutions. Government harassment of private houses of 
worship continued, with evangelical denominations reporting evictions 
from houses used for worship. The authorities restrict the import and 
distribution of religious literature and materials, and they monitor 
church-run publications. The law allows for the construction of new 
churches once the required permits are obtained; however, the 
Government has almost never authorized construction permits, forcing 
many churches to seek permits to meet in private homes. Religious 
groups must also obtain a permit to reconstruct or repair existing 
places of worship. The process of obtaining a permit and purchasing 
construction materials from government outlets is lengthy and 
expensive. The church is not permitted to train or transfer from abroad 
enough priests for its needs, nor is it allowed to establish social 
institutions, including schools and universities, hospitals and 
clinics, and nursing homes.

    Laos. Authorities in some areas continued to display intolerance 
for minority religions, particularly Protestant denominations. There 
were reports of local officials pressuring minority Christians to 
renounce their faith on threat of arrest or forceful eviction from 
their villages. There were also several instances of persons detained 
or arrested for their religious faith in Savannakhet and Attapeu 
provinces. There were two known religious prisoners, both members of 
the Lao Evangelical Church, the country's domestic Protestant Christian 
church. Although in theory the Prime Minister's Decree on Religious 
Practice provides a mechanism for new religious denominations to 
register, the Government's desire to consolidate religious practice for 
control purposes has effectively blocked registration of new 
denominations. Persons arrested for their religious activities have 
been charged with exaggerated security or other criminal offenses. 
Persons detained may be held for lengthy periods without trial, and an 
accused person's defense rights are limited. A person arrested or 
convicted for religious offenses has little protection under the law.

    North Korea. Genuine religious freedom does not exist, and 
particularly severe violations of religious freedom continued. The 
regime has severely repressed unauthorized religious groups in recent 
years; there are unconfirmed reports of the killing of members of 
underground Christian churches. In addition, religious persons who 
proselytize or who have ties to overseas evangelical groups operating 
in the People's Republic of China appear subject to arrest and harsh 
penalties, according to several unconfirmed reports. Defectors 
interviewed by a former humanitarian aid worker claimed that Christians 
were imprisoned and tortured for reading the Bible and talking about 
God and that some Christians were subjected to biological warfare 
experiments. The Government effectively bars outside observers from 
confirming these reports.

    Vietnam.  Respect for religious freedom remained poor or 
deteriorated for some groups, notably ethnic minority Protestants and 
some independent Buddhists, though it slightly improved for many 
practitioners. The Government continued to restrict significantly those 
publicly organized activities of religious groups that were not 
recognized by the Government. Oversight of recognized religions and 
harassment of followers of non-recognized religions varied from 
locality to locality, often as a result of varying local 
interpretations of national policy. Religious groups faced restrictions 
on training and ordaining clergy and on conducting educational and 
humanitarian activities. There have been credible reports for several 
years that local officials have continued to pressure many ethnic 
minority Protestants to recant their faith. According to credible 
reports, the police arbitrarily detained and sometimes beat religious 
believers, particularly in the mountainous ethnic minority areas. 
During the period covered by this report, one Protestant leader in the 
Northwest Highlands was reportedly beaten to death for refusing to 
recant his faith. In October 2003, authorities detained ten leaders of 
the banned Unified Buddhist Church of Vietnam, including two who had 
been freed from detention a few months earlier, after they held an 
organizational meeting without government permission in Binh Dinh 
Province. In 2003 the Communist Party of Vietnam (CPV) and Government 
moved more formally to recognize and more fully to support the role of 
``legal'' religious activity in society. At the same time, the CPV 
cited the overriding importance of ``national unity'' to assert more 
explicitly its control over religious groups.

       STATE HOSTILITY TOWARD MINORITY OR NON-APPROVED RELIGIONS

    Some governments, while not implementing full control over minority 
religions, nevertheless are hostile and repressive to certain ones, or 
identify religious groups as ``security threats.'' These governments 
implement policies designed to intimidate and harass certain religious 
groups, demand adherents to recant their faith, or cause religious 
group members to flee the country.

    Eritrea. The Government's poor respect for religious freedom 
continued to worsen during the period covered by this report. The 
Government monitored, harassed, arrested, and detained members of 
Pentecostal, independent Evangelical groups, the Eritrean Orthodox 
Church, and Jehovah's Witnesses. There were numerous credible reports 
that over 400 members of non-sanctioned religious groups had been 
detained or imprisoned. Government restrictions make it difficult to 
determine the precise number of current religious prisoners, but it is 
likely more than 200. Prisoners of conscience are often subjected to 
inhumane treatment that includes poor living conditions and abuse. 
There were also numerous reports of physical torture and attempts at 
forced recantations. The Government denied visa applications for clergy 
who applied to travel to the country to meet with their congregations. 
Following a May 2002 government decree that all religious groups must 
register or cease all religious activities, the Government closed all 
religious facilities not belonging to the four sanctioned religious 
groups--Orthodox Christians, Muslims, Catholics, and the Evangelical 
Lutheran Church. These closures, the Government's refusal to authorize 
any registrations, and the restriction on holding religious meetings 
continued through the period covered by this report.

    Iran. The Government engaged in particularly severe violations of 
religious freedom. Members of the country's religious minorities--
including Sunni Muslims, Baha'is, Jews, and Christians--reported 
imprisonment, harassment, intimidation, and discrimination based on 
their religious beliefs. All religious minorities suffer varying 
degrees of officially sanctioned discrimination, particularly in the 
areas of employment, education, and housing. Baha'is may not teach or 
practice their faith or maintain links with co-religionists abroad. 
They are subject to harassment, intimidation, and arbitrary arrest. 
While three Baha'is were released from prison (two upon the completion 
of lengthy prison sentences), one remained in state custody. 
Authorities initiated the destruction of two Baha'i holy sites. While 
Jews are a recognized religious minority, allegations of official 
discrimination are frequent. The Government's anti-Israel policies, 
along with a perception among radical Muslims that all Jewish citizens 
support Zionism and the State of Israel, create a threatening 
atmosphere for the small community. The Government vigilantly enforces 
its prohibition on proselytizing activities by evangelical Christians 
by closing evangelical churches and arresting converts. Government 
harassment has included conspicuous monitoring outside Christian 
premises by Revolutionary Guards to discourage Muslims or converts from 
entering church premises, and demands for the presentation of the 
identity papers of worshippers inside. Sunni Muslims encounter 
religious discrimination at the local, provincial and national levels, 
and there were reports of discrimination against practitioners of the 
Sufi tradition.

    Pakistan. The Government imposes limits on freedom of religion. The 
Constitution requires that laws be consistent with Islam and imposes 
some elements of Islamic law on both Muslims and religious minorities. 
The Government fails in many respects to protect the rights of 
religious minorities. There were instances in which the Government 
failed to intervene in cases of societal violence directed at minority 
religious groups. The lack of an adequate government response 
contributed to an atmosphere of impunity for acts of violence and 
intimidation against religious minorities. Relations between different 
religious groups frequently were tense, acts of sectarian and religious 
violence continued, and more than 100 deaths were attributed to 
sectarian violence during the period covered by this report. The worst 
religious violence was directed against the country's Shi'a minority, 
which continued to be disproportionately the victims of individual and 
mass killings. Human rights groups report that there have been 
incidents in which persons from minority groups, especially Hindus and 
Christians, have been abducted and forcibly converted.

    Saudi Arabia. Freedom of religion does not exist. Freedom of 
religion is not recognized or protected under the country's laws, and 
basic religious freedoms are denied to all but those who adhere to the 
state-sanctioned version of Sunni Islam. Citizens are denied the 
freedom to choose or change their beliefs. Islam is the official 
religion, and all citizens must be Muslims. Muslims who do not adhere 
to the officially sanctioned Salafi (commonly called ``Wahhabi'') 
tradition can face severe repercussions at the hands of Mutawwa'in 
(religious police). Members of the Shi'a minority continue to face 
political and economic discrimination, including limited employment 
opportunities, little representation in official institutions, and 
restrictions on the practice of their faith and on the building of 
mosques and community centers. Religious discrimination and sectarian 
tension in society continued during the period covered by this report, 
including ongoing denunciations of non-Muslim religions from 
government-sanctioned pulpits. There were frequent instances in which 
mosque preachers, whose salaries were paid by the government, used 
violent anti-Jewish and anti-Christian language in their sermons. The 
Government prohibits public non-Muslim religious activities. Non-Muslim 
worshippers risk arrest, imprisonment, lashing, deportation, and 
sometimes torture for engaging in religious activity that attracts 
official attention. Proselytizing by non-Muslims, including the 
distribution of non-Muslim religious materials such as Bibles, is 
illegal.

    Sudan. The Government continues to engage in particularly severe 
violations of religious freedom. There are many restrictions on non-
Muslims, non-Arab Muslims, and Muslims from tribes or sects not 
associated with the ruling party. The Government came into power by a 
coup in 1989 with a goal of Islamization and treats Islam as a state 
religion that must inspire the country's laws, institutions, and 
policies. Applications to build mosques generally are granted; however, 
the process for applications to build churches is more difficult. The 
Guidance and Endowment Minister has denied building permits to most 
non-Muslim religious groups, alleging that local restrictions prohibit 
building places of worship in residential neighbourhoods. The last 
permit was issued around 1975. Many non-Muslims state they are treated 
as second-class citizens and discriminated against in government jobs 
and contracts. Some Muslims received preferential treatment regarding 
limited government services, such as access to medical care, and 
preferential treatment in court cases involving Muslims and non-
Muslims. There were also reports that some conversions took place in 
order to secure jobs and access to social support services, which were 
largely available only through Islamic charities. In the west in the 
three Darfur states, a war between government-supported Arab Muslim 
militias and African Muslims continued throughout the reporting period, 
resulting in ethnic cleansing and redistribution of African Muslim 
populations in the region. There were reports that mosques belonging to 
African Muslims were destroyed in the conflict. That said, the conflict 
in Darfur is primarily an ethnic and racial conflict.

    Turkmenistan. The Government continued to maintain tight control 
over the practice of religion, despite the presidential decrees signed 
in March and May that weakened a more restrictive Law on Religion 
passed in November 2003. The Government controls the leadership 
appointments of Russian Orthodox and Sunni Muslim groups. The Committee 
on Religious Affairs must approve all religious instruction. Local 
imams are forbidden from teaching Islamic theology; it may only be 
taught at the Theological College at Turkmen State University. The 
Government treats participation in or sponsorship of nontraditional 
religions as a potential threat to national security, making all groups 
coordinate their contact with all foreigners through the Ministry of 
Justice and the Ministry of Foreign Affairs. Non-registered 
congregations are prohibited from gathering publicly, proselytizing, 
and disseminating religious materials. The law restricts the freedom to 
meet and to worship in private. The Government imposed a number of 
financial penalties on religious groups attempting to meet for worship, 
though there have been no reports of fines imposed since April. By the 
end of the period covered by this report, Government respect for 
religious freedom had improved. The restrictive law had been changed to 
permit the registration of four minority religious groups. Changes in 
Government policy toward minority religions have engendered a 
noticeable reduction in harassment of minority congregations.

    Uzbekistan. The Government continued to commit numerous serious 
abuses of religious freedom. The Government permitted the operation of 
what it considers mainstream religions but invoked the Law on Freedom 
of Conscience and Religious Organizations to restrict the religious 
freedom of other groups. This law contravenes internationally 
recognized norms, and its registration requirements for religious 
organizations are strict and burdensome, though Christian churches 
generally are tolerated as long as they do not attempt to win converts 
among ethnic Uzbeks. The law prohibits or severely restricts activities 
such as proselytizing, importing and disseminating religious 
literature, and offering private religious instruction, and there are 
stiff civil and criminal penalties for violating this law. The 
Government continued its campaign against unauthorized Islamic groups 
it suspected of extremist sentiments or activities, arresting numerous 
alleged members of these groups and sentencing them to lengthy jail 
terms. Individuals arrested on suspicion of extremism often face 
particularly severe mistreatment in custody, including torture. During 
the period covered by this report, the Government released 704 
individuals as part of a large-scale amnesty, and the number arrested 
continued to decline through the end of 2003. However, following a 
series of terrorist incidents in late March and early April, the 
Government took into custody up to two hundred individuals; the 
overwhelming majority of detainees were identified as having belonged 
to Hizb ut-Tahrir, an Islamic political party, or other so-called 
``Wahabbi'' groups. Terrorist charges aside, as in previous years, a 
large percentage of those taken into custody on charges of extremism 
were arrested arbitrarily. This campaign led authorities to be highly 
suspicious of those who were among the most observant, including 
frequent mosque attendees, bearded men, and veiled women, creating a 
climate of intimidation and fear for some devout believers. A number of 
minority religious groups, including congregations of a variety of 
Christian confessions, had difficulty satisfying the strict 
registration requirements set out by the law. As in previous years, 
Protestant groups with ethnic Uzbeks reported operating in a climate of 
harassment and fear.

          STATE NEGLECT OF SOCIETAL DISCRIMINATION AGAINST, OR
                   PERSECUTION OF, MINORITY RELIGIONS

    Some countries have legislation that discourages religious 
discrimination and persecution but fail to prevent conflicts, 
harassment or other harmful acts. Others do not respond with 
consistency and vigor to violations of religious freedom by 
nongovernmental entities or local law enforcement officials.

    Bangladesh. Citizens generally are free to practice the religion of 
their choice; however, police are normally ineffective in upholding law 
and order and are often slow to assist members of religious minorities 
who have been victims of crimes. Human rights activists report an 
increase in religiously motivated violence. Religious minorities remain 
underrepresented in most government jobs, especially at the higher 
levels of the civil and foreign services. There were numerous reports 
of discrimination or violence against religious minorities; some (but 
not all) could be verified independently. The Government sometimes has 
failed to investigate the crimes and prosecute the perpetrators, who 
are often local gang leaders. Some foreign missionaries reported that 
internal security forces closely monitored their activities. The law 
neither permits citizens to proselytize nor prohibits proselytization; 
however, local authorities and communities often object to efforts to 
convert persons from Islam to other religions. Anti-Semitic attitudes 
are widespread among some Islamist activists and are sometimes evident 
in newspaper commentaries.

    Egypt. The government continued to try citizens for unorthodox 
religious beliefs. The Government denied identity papers, birth 
certificates, and marriage licenses to members of the Baha'i community. 
There were numerous complaints of delayed church constructions. 
Christians are discriminated against in the public sector and in staff 
appointments to public universities. Christians were refused admission 
to Al-Azhar University, a publicly funded institution. Those accused of 
proselytizing have been harassed by police or arrested on charges of 
violating the penal code that prohibits the ridiculing or insulting of 
heavenly religions or inciting sectarian strife. The Government does 
not recognize conversions from Islam to Christianity or other 
religions. Mosque and church repairs are now subject to the same laws, 
but enforcement of the laws appears to be much stricter for churches 
than for mosques. Incidents of blocked or delayed permits vary, often 
depending on the attitude of local security officials and the governor 
toward the church. There are credible reports of government harassment 
or lack of cooperation with Christian families that attempt to regain 
custody of their daughters in cases of marriage between an underage 
Christian girl and a Muslim boy. There were credible reports that three 
of four Shi'a Muslims arrested in December and held without charge were 
tortured in detention. In January, the Government established a 
National Human Rights Council with a Coptic Christian as its head. The 
Court of Cassation, the country's highest appellate court, upheld the 
acquittal of 94 of 96 suspects who were charged with various offenses 
committed during the 2000 sectarian strife in al-Kush. The government 
failed to bring to justice those responsible for the murder of the 21 
Christians killed in that conflict.

    Georgia. Before the transfer of power in November, local police and 
security officials at times failed to protect nontraditional religious 
minority groups. The Georgian Orthodox church enjoys a tax-exempt 
status not available to other religious groups and lobbied Parliament 
and the government for laws that would grant it special status and 
restrict the activities of missionaries from nontraditional religions. 
Some members of nontraditional faiths were restricted in their worship 
by threats, intimidation, and the use of force by ultra-conservative 
Orthodox extremists whom the previous Government at times failed to 
control. On a number of occasions under the previous government, local 
police and security officials harassed non-Orthodox religious groups, 
particularly local and foreign missionaries, including members of 
Jehovah's Witnesses, Baptists, Evangelicals, Pentecostals, and Hare 
Krishnas. Because of the continuing violence against them, Jehovah's 
Witnesses have refrained from public meetings in favor of gathering in 
private homes. For six weeks, protesters blockaded a home in Tbilisi to 
prevent Russian-speaking Pentecostals from attending worship services 
in the home. The USG repeatedly asked officials in the previous 
government to arrest the leader of the violent movement against 
minority religious groups, a de-frocked Orthodox priest, Basili 
Mkalavishvili. The new government arrested him in March, which has 
improved the situation noticeably for minority religious groups.

    Guatemala. There is no government policy of discrimination, but a 
lack of resources and political will to enforce existing laws and to 
implement the Peace Accords limits the free expression of indigenous 
religious practice. Indigenous leaders note that Mayan culture does not 
receive the official recognition that it is due. The Government has not 
provided mechanisms for indigenous control of or free access to 
ceremonial sites considered sacred within indigenous culture. 
Individuals seeking to practice traditional religious ceremonies in 
sacred sites must pay an entrance fee or request permission far in 
advance from the Historical Anthropological Institute (a division of 
the Ministry of Culture). The Government's use of sacred sites as 
revenue-generating tourist destinations is considered by some 
indigenous groups to be an affront to their spiritual rights. In 
October 2001, the Government swore in the Commission for the Definition 
of Sacred Places to address such issues. However, the Commission has 
not taken action to address these indigenous concerns since its 
inception.

    India. The status of religious freedom improved in a number of 
ways, yet problems remain in some areas. During most of the period 
covered by this report, the central Government was led by a coalition 
called the National Democratic Alliance. The leading party in the 
coalition was the Bharatiya Janata Party (BJP), a Hindu nationalist 
party with links to Hindu extremist groups that have been implicated in 
violent acts against Christians and Muslims. The BJP-led government 
sometimes did not act effectively to counter societal attacks against 
religious minorities and attempts by state and local governments to 
limit religious freedom. This failure resulted in part from the legal 
constraints inherent in the country's federal structure, and in part 
from shortcomings in the law enforcement and justice systems. Tensions 
between Muslims and Hindus, and to an extent between Christians and 
Hindus, were a problem. Attacks on religious minorities occurred in 
several states. Some extremists saw ineffective investigation and 
prosecution of attacks on religious minorities as signals that such 
violence could be committed with impunity. There are anti-conversion 
laws in several states. In late May, a new coalition, the United 
Progressive Alliance, came to power and pledged to respect the 
country's traditions of secular government and religious tolerance, and 
to pay particular attention to the rights of religious minorities.

    Indonesia. The Government recognizes only five major religions. 
Persons of other faiths frequently experienced official discrimination, 
often in the context of civil registration of marriages and births, and 
the issuance of identity cards. Security forces occasionally tolerated 
discrimination against and abuse of religious groups by private actors, 
and the Government at times failed to punish perpetrators. Sectarian 
clashes claimed at least 46 lives in Central Sulawesi and at least 47 
in the Malukus. The Government took steps to halt the surge in violence 
in the Malukus and Central Sulawesi. Nevertheless, some members of the 
Christian and Muslim communities in these conflict zones alleged that 
members of the military and police forces either carried out or 
supported some attacks.

    Nigeria. While the Federal government generally respects religious 
freedom, there were some instances in which limits were placed on 
religious activity in order to address security and public safety 
concerns. Inter-religious tension between Christians and Muslims 
remained high in some areas of the country, and there were several 
violent economic-ethnic conflicts that took on religious overtones. 
Hundreds of people were killed in these clashes. Christians have 
alleged that Islam has been adopted as the de facto state religion in 
several northern states. The extension of Shari'a law to cover criminal 
offenses in many northern states generated a national debate on whether 
Shari'a punishments, such as amputation, stoning and caning, were 
considered ``torture or inhuman or degrading treatment'' under the 
Constitution. Many states prohibited open-air religious services held 
away from places of worship due to fears that these religious services 
would heighten inter-religious tensions or lead to violence. Several 
northern state governments continued to ban public proselytizing to 
avoid ethno-religious violence.

    Sri Lanka. There was an overall deterioration of religious freedom 
due to the actions of extremists. In late 2003 and early 2004, Buddhist 
extremists destroyed Christian churches and harassed and abused pastors 
and congregants. There were over 100 accounts of attacks on Christian 
church buildings and members, several dozen of which were confirmed by 
diplomatic observers. NGOs have reported that in the majority of cases 
the police failed to protect churches and citizens from attack. In May 
an MP of the Jathika Hela Urumaya party presented a draft anti-
conversion bill to Parliament. In June the Minister of Buddhist Affairs 
presented a separate draft anti-conversion bill to the Cabinet. It was 
not formally approved; however, it was sent to the Attorney General for 
a review that was ongoing at the end of the period covered by this 
report. There has been considerable public discussion of the bills, and 
many government officials expressed their concern about such 
legislation.

DISCRIMINATORY LEGISLATION OR POLICIES PREJUDICIAL TO CERTAIN RELIGIONS

    Some governments have enacted legislation that favors majority 
religions and discriminates against minority religions. This often 
results from a historical dominance of the majority religion and a bias 
against new or minority religions. In such countries segments of the 
citizenry are often skeptical of new religions.

    Azerbaijan. Some religious groups reported delays in and denials of 
registration. Local authorities occasionally monitor religious 
services, and officials at times harassed nontraditional religious 
groups and, in particular, the Juma Mosque congregation whose imam, 
Ilgar Ibrahimoglu, was not approved by the Government-sanctioned Board 
of Caucasus Muslims. The Baku city government has attempted to use 
registration as a requirement for occupying the Juma Mosque, which is 
registered as an historical landmark. In February and March, the city 
government asked the courts to evict the unregistered Juma Mosque 
community and its unauthorized imam from its historic mosque in Baku's 
old city. On March 11, the Juma Mosque community filed for and received 
a postponement of its eviction pending an appeal. The Court of Appeals 
on April 22 upheld the Sabayil District Court decision to evict the 
community. Officials from the Ministry of Justice and police began the 
court-ordered eviction on the morning of June 30. The Law on Religious 
Freedom prohibits foreigners from proselytizing, which the Government 
strictly enforces. The law permits the production and dissemination of 
religious literature with the approval of the State Committee for Work 
with Religious Associations; however, the authorities also appeared to 
selectively restrict individuals from importing and distributing 
religious materials. Articles critical of Wahhabism and Christian 
missionaries appeared in many newspapers in the country.

    Belarus. Conditions of religious freedom continued to be poor 
during the reporting period. Following a 2002 law strongly restricting 
religious freedom and a 2003 agreement between the Belarusian Orthodox 
Church (BOC) and the Government elevating the BOC's status, authorities 
continued to harass other religions and denominations. The new religion 
law requires all previously registered groups to reregister by November 
2004 and banned immediately all religious activity by previously 
unregistered religious groups. The Government has repeatedly rejected 
the registration applications of some of these groups, including a 
number of Protestant denominations, the Belarusian Orthodox 
Autocephalous and some Eastern religions. Without registration, many of 
these groups find it difficult, if not impossible, to rent or purchase 
property to hold services. The government-run media continued to attack 
non-orthodox religions. All religious groups are required to receive 
prior governmental approval to import and distribute literature. 
Government subsidies are limited to the BOC, which is reportedly able 
to enjoy beneficial tax rates on land and property. The sale and 
distribution of anti-Semitic literature through state press 
distributors, government agencies, and at stores and events affiliated 
with the BOC continued. The National Academy of Science continued to 
sell anti-Semitic literature.

    Brunei. Practitioners of non-Muslim faiths are not allowed to 
proselytize, and Christian-based schools are not allowed to teach 
Christianity. All schools must give instruction in the Islamic faith to 
all students. The Government uses a range of municipal and planning 
laws and other legislation to restrict the expansion of all religions 
other than official Islam. The Government restricts the practice of 
non-Muslim religions by occasionally denying entry to foreign clergy or 
particular priests, bishops, or ministers; banning the importation of 
religious teaching materials or scriptures such as the Bible; and 
refusing permission to expand, repair, or build churches, temples, or 
shrines. Muslims who wish to change or renounce their religion face 
considerable difficulties.

    Israel and the Occupied Territories. The Israeli Declaration of 
Independence describes the country as a ``Jewish state,'' but also 
provides for full social and political equality regardless of political 
affiliation. However, some non-Jews continued to experience 
discrimination in the areas of education, housing, and employment. 
Schools in Arab areas, including Arab parochial schools, receive 
significantly fewer resources than comparable Jewish schools. Building 
codes for places of worship were selectively enforced based on 
religion. Non-Jews were underrepresented in the student bodies and 
faculties of most universities. The law does not allow for civil 
marriages for its citizens and does not recognize Jewish marriages 
unless performed by Orthodox officials. Governmental and societal 
discrimination against Israeli-Arabs continued during the reporting 
period, due primarily to Palestinian terrorism and the Government's 
military actions in the Occupied Territories. The Government refused to 
grant residence visas to some 130 Catholic clergy assigned by the 
Vatican to fulfill religious obligations in Israel and the occupied 
territories; however, there was considerable improvement on this issue 
toward the end of the reporting period. According to church officials, 
this number represents a 60 percent increase over the previous year. 
The Israeli Government seized land belonging to several religious 
institutions to build its separation-barrier between East Jerusalem and 
the West Bank. The separation-barrier and its checkpoints also impede 
the movement of clergy between Jerusalem and West Bank churches and 
monasteries, and the movement of congregations between their homes and 
places of worship. The Palestinian Authority (PA) failed to halt 
several cases of seizures of Christian-owned land by criminal gangs, 
and there were credible reports that PA security forces and judicial 
officials colluded with members of these gangs to illegally extort 
property from Christian landowners.

    Malaysia. Sunni Islam is the official religion, and the practice of 
non-Sunni Islamic beliefs is restricted significantly. Non-Muslims are 
free to practice their religious beliefs with few restrictions. 
Proselytizing of Muslims by members of other religions is strictly 
prohibited. The Government discourages but does not ban the 
distribution in peninsular Malaysia of Malay-language translations of 
the Bible, Christian tapes, and other printed materials. The Government 
continues to monitor the activities of the Shi'a minority. The 
Government is concerned that ``deviationist'' teachings could cause 
divisions among Muslims. Members of such groups can be arrested and 
detained, with the consent of the Islamic court, in order to be 
``rehabilitated'' and returned to the ``true path of Islam.''

    Moldova. A number of minority religious groups in the separatist 
region of Transnistria, an area not under the control of the central 
government, were denied registration and were subjected to official 
harassment. There were several acts of ant-Semitism in Transnistria 
including the desecration of a Jewish cemetery and the attempted 
burning of a synagogue. There is no state religion; however, the 
Moldovan Orthodox Church receives some special treatment from the 
government in Moldova proper.

    Russia. The Constitution provides for freedom of religion and the 
Government generally respects this right in practice; however, 
conditions deteriorated somewhat for some minority religious faiths. 
Popular attitudes toward traditionally Muslim ethnic groups are 
negative in many regions, and there are manifestations of anti-
Semitism, as well as societal hostility, toward Catholics and newer, 
non-Orthodox religions. Instances of religiously motivated violence 
occur, although it often is difficult to determine whether xenophobia, 
religion, or ethnic prejudices were the primary motivation behind 
violent attacks. Government officials have spoken out against anti-
Semitism and xenophobia. Several aspects of the 1997 Law on Freedom of 
Conscience provide a basis for actions that restrict religious freedom. 
These include the provisions allowing the Government to ban religious 
organizations and establishing procedures for their liquidation 
(dissolution as a legal entity), such as the banning and liquidation of 
the Jehovah's Witnesses in Moscow in early 2004. Activists claiming 
ties to the Russian Orthodox Church disseminated negative publications 
and staged demonstrations throughout the country against Catholics, 
Protestants, Jehovah's Witnesses, and religions new to the country. 
However, a large number of foreign missionaries operate in the country, 
many from Protestant denominations. Human rights groups and religious 
minority groups have criticized the Procurator General for encouraging 
legal action against some minority religions and for giving an 
imprimatur of authority to materials that are biased against Muslims, 
Jehovah's Witnesses, Mormons, and others. A court recently ordered the 
closing of an anti-Semitic newspaper, and some religious groups have 
benefited from property restitution. The federal security bureau, the 
Procurator, and other official agencies have conducted campaigns of 
harassment against Muslims, Catholics, some Protestant groups, and 
newer religious movements.

    Turkey. A sharp debate continued over the country's definition of 
``secularism'' and the proper role of religion in society. The 
Government imposes some restrictions on Muslim and other religious 
groups and on Muslim religious expression, such as religious dress, in 
government offices and state run institutions, including universities. 
Although Parliament has removed some of the legal obstacles for 
religious minorities, such as building and maintaining churches, some 
Protestant Christian groups, Jehovah's Witnesses, and Baha'is continued 
to face restrictions and occasional harassment, including detentions 
for alleged proselytizing or unauthorized meetings. The more radical 
Islamic groups continued to express anti-Jewish sentiments. 
Additionally, persons wishing to convert from Islam experienced social 
harassment and violence from relatives and neighbors. Some members of 
non-Muslim religious groups claim they have limited career 
opportunities in government or military service.

         DENOUNCING CERTAIN RELIGIONS BY AFFILIATING THEM WITH
                    DANGEROUS ``CULTS'' OR ``SECTS''

    Some Western European governments continue to use restrictive 
legislation and practices to brand minority religions as dangerous 
``cults.''

    Belgium. The Government continued to observe and monitor some 
groups that a parliamentary commission's unofficial report listed as 
having been investigated as possible ``harmful sects.'' In July 2003, a 
report issued by the International Helsinki Federation for Human Rights 
asserted that the Government had not taken any effective measures to 
counteract the hostility and discrimination suffered by members of 
religious groups depicted as ``sects.'' The Government has denied visas 
to volunteer teachers of the Assemblies of God because they did not 
qualify under visa limitations on foreign teachers. Since late 2003, 
the Church of Scientology International has sought to establish a 
dialogue with the Government to address the Government's perceptions 
and concerns. Due to ongoing Belgian criminal investigations of some 
local Belgium Church of Scientology officials, the Government has not 
yet agreed to their request.

    France. Since being established in November 2002, an inter-
ministerial Government organization has observed and analyzed the 
movements of ``sects'' and ``cults'' that allegedly constitute a threat 
to public order or that violate French law. The organization also 
coordinated responses to abuses by cults, informed the public about 
potential risks, and helped victims to receive aid. The 2001 About-
Picard law remained in force, though its provisions for the dissolution 
of groups have never been applied. In 2002, the Council of Europe 
passed a resolution critical of the law and invited the Government to 
reconsider it. In March, the Government passed a law (to be implemented 
in September) that restricts the wearing of ``conspicuous religious 
symbols''--including Muslim headscarves, Jewish skullcaps, and large 
crosses--in public schools. Implementing regulations finalized in May 
provide for the display of ``discreet religious symbols'' and grant 
considerable discretion to individual schools to interpret and 
implement the law. Some religious leaders, human rights groups, and 
foreign governments voiced concerns about the law's potential to 
restrict religious freedom.

    Germany. The Church of Scientology, which operates 18 churches and 
missions, remained under scrutiny by both federal and some state 
officials, who contend that its ideology is opposed to the democratic 
constitutional order. The Hamburg Office for the Protection of the 
Constitution published ``The Intelligence Service of the Scientology 
Organization,'' which outlines its claim that Scientology has tried to 
infiltrate governments, offices and companies and that the Church spies 
on its opponents, defames them, and ``destroys'' them. Scientologists 
continued to report instances of societal discrimination.

Part II: Significant Improvements in the Promotion of Religious Freedom

    The International Religious Freedom Act prescribes that a section 
of the Executive Summary identify countries where ``significant 
improvement in the protection and promotion'' of religious freedom has 
occurred.

    Afghanistan. The Constitution, ratified in January, helps secure 
religious freedom and equal rights for women and minorities that had 
been severely restricted under the Taliban regime. Article 7 commits 
the state to abide by the Universal Declaration of Human Rights and 
other international treaties and conventions to which the country is a 
party; these documents include robust protections for religious 
freedom. Since the ratification of the constitution in January, there 
have been few instances of religious intolerance. There have been no 
more reported blasphemy cases or attacks on mullahs or mosques. The 
Government also encouraged Sikhs, Hindus, and other minorities to 
return, and there was a small but steady flow of returnees during the 
year. A curriculum and textbooks that emphasize general Islamic terms 
and principles steadily replaced the preaching of extremist views in 
schools. All Kabul schools and the surrounding provinces were using the 
new texts, which covered just under half of all provinces.

    Georgia. The President, the National Security Council Secretary, 
and the Government Ombudsman have been effective advocates for 
religious freedom and have made numerous public speeches and 
appearances in support of minority religious groups. The Human Rights 
unit in the Legal Department of the Procuracy is charged with 
protecting human rights, including religious freedom. The Ministry of 
Internal Affairs (including the police) and the Procuracy in certain 
instances have become more active in the protection of religious 
freedom. After the transfer of power in November 2003, they pursued 
criminal cases against Orthodox extremists for their continued attacks 
against religious minorities. In March, the new government arrested the 
defrocked Orthodox priest, Basili Mkalavishvili, the leader of a 
violent movement of Orthodox believers who was responsible for hundreds 
of violent attacks against religious minorities. The USG and others in 
the international community had long urged this arrest, which has led 
to a noticeable improvement in lessening the harassment of minority 
Protestant believers.

    India. The status of religious freedom improved in a number of ways 
during the period covered by this report, yet problems remained in some 
areas. By the end of its administration, the coalition led by the 
Bharatiya Janata Party (BJP) had adopted a more inclusive rhetoric 
regarding minorities and took some steps to decrease violence. In late 
May, a new coalition came to power that pledged to respect the 
country's traditions of secular government and religious tolerance and 
to pay particular attention to the rights of religious minorities. Both 
new Prime Minister Singh and President Abdul Kalam have spoken out 
strongly against the riots in Gujarat state in 2002 that left at least 
1,000 Muslims dead, and they have highlighted the need to provide equal 
justice and opportunities for religious minorities. The GOI has already 
taken some positive steps. Shortly after the elections, the state of 
Tamil Nadu announced the repeal of its anti-conversion law. There also 
has been some progress on conflict resolution in Gujarat. In April, the 
Supreme Court ordered the re-trial of the Best Bakery case, in which 
Hindu extremists killed 14 Muslims when the bakery was attacked by a 
large mob. As a way of ensuring the fairness of the process, the court 
ordered the trial to be moved from Gujarat to the jurisdiction of 
Mumbai. More recently, it ruled that the Gujarat government must re-
open nearly 2000 cases stemming from the 2002 violence. In May, shortly 
after the elections, federal security forces were sent across the state 
to protect Muslim riot survivors and key witnesses in riot cases.

    Turkey. In June 2003, Parliament approved an amendment to the Act 
on Construction, replacing the word ``mosques'' with ``houses of 
worship,'' which in theory removes a legal obstacle to the 
establishment of non-Muslim religious facilities. In December 2003, the 
Interior Ministry issued a circular summarizing the legal amendments 
and directing provincial governors to ``facilitate'' efforts by 
religious communities to open places of worship. In January, the 
Government abolished the Minorities Subcommittee, established by secret 
regulation in 1962 to monitor minorities as potential threats to the 
country, and replaced it with the Board to Assess Problems of 
Minorities. According to the Government, the Board will work to support 
the rights of non-Muslims. In March, authorities approved an 
application by a group of German-speaking Christians to establish a 
religious/charity association in Alanya, Antalya Province. In the past, 
authorities have routinely rejected such applications on the grounds 
that the Act on Associations prohibits associations based on religion. 
Members of the Christian community reported that the Government revised 
school textbooks in response to complaints about inaccurate, negative 
references to Christianity. They said the revised versions represent a 
significant improvement.

    Turkmenistan. While serious violations of religious freedom 
continued in Turkmenistan, the Government made progress in some areas. 
Government respect for religious freedom, both from a legislative 
perspective and in practice, improved during the period covered by this 
report. However, the Government continued to monitor all forms of 
religious expression. All groups must register in order to gain legal 
status with the Government. Until recently, the only religions that 
were registered successfully were Sunni Islam and Russian Orthodox 
Christianity, which are controlled by the Government; by the end of the 
reporting period, four minority religious groups had been registered. 
The March amendments to the law on religious organizations and 
subsequent Presidential decrees have enabled the Ministry of Justice to 
facilitate registration of some religious congregations and have 
engendered a noticeable reduction in harassment of minority 
congregations. The Government also repealed some criminal penalties for 
unauthorized religious activity. The President amnestied six members of 
Jehovah's Witnesses serving prison sentences for conscientious 
objection to military service.

   Part III: U.S. Actions to Advance International Religious Freedom

    This section highlights U.S. Government actions in selected 
countries. Further details may be found in the individual country 
reports.

    Azerbaijan. The Ambassador at Large for International Religious 
Freedom urged senior Azeri officials to respect the religious freedom 
of the Juma Mosque Community and its imam and pressed for the return of 
the mosque to its community. The Embassy closely monitored the court 
case against the Juma Mosque Community and its imam, and met with 
government and religious leaders to urge them to uphold international 
religious freedom standards. The Ambassador conveyed U.S. concerns 
about the religious registration process to the Chairman of the State 
Committee for Work with Religious Associations and expressed strong 
concerns about the Government's commitment to religious freedom both 
privately and publicly. The Embassy also repeatedly expressed 
objections to the censorship of religious literature. The Ambassador 
and Embassy officers maintain close contacts with leading Muslim, 
Russian Orthodox, and Jewish religious officials, and regularly meet 
with members of non-official religious groups in order to monitor 
religious freedom.

    Belarus. U.S. Embassy staff maintained regular contact with 
representatives of religious groups, the Civil Initiative for Religious 
Freedom, and government officials responsible for religious affairs, 
and they met with resident and visiting American citizens of various 
religious faiths to discuss religious freedom issues. The Embassy 
closely monitored the continued sale of anti-Semitic and xenophobic 
literature at shops and events linked with the Belarusian Orthodox 
Church and state media distributors. Embassy staff, including the 
Ambassador, attended several events hosted by various religious groups. 
The Embassy regularly discussed religious issues with representatives 
of foreign diplomatic missions in Belarus. The Embassy continued to 
host roundtables of religious leaders to discuss issues pertaining to 
religious freedom and government harassment.

    Burma. The Secretary of State again designated Burma as a ``Country 
of Particular Concern'' under the International Religious Freedom Act 
for particularly severe violations of religious freedom. The U.S. 
Government promoted religious freedom with all facets of society, 
including government officials, religious leaders, private citizens, 
scholars, diplomats or other governments, and international business 
and media representatives. Embassy Staff offered support to local 
nongovernmental organizations and religious leaders and acted as a 
conduit for exchanging information with otherwise isolated human rights 
NGOs and religious leaders.

    China. The Secretary of State again designated China as a ``Country 
of Particular Concern'' under the International Religious Freedom Act 
for particularly severe violations of religious freedom. The Department 
of State, the U.S. Embassy in Beijing, and the Consulates General in 
Chengdu, Guangzhou, Shanghai, and Shenyang made a concerted effort to 
encourage greater religious freedom in the country, using both focused 
external pressure on abuses and support for positive trends within the 
country. U.S. officials protested vigorously when there were credible 
reports of religious harassment or discrimination in violation of 
international laws and standards, and requested information in cases of 
alleged mistreatment in which the facts were incomplete or 
contradictory. At the same time, U.S. officials made the case to the 
country's leaders that freedom of religion strengthens, rather than 
harms, the country. In December 2003, President Bush met with Premier 
Wen Jiabao in Washington and called for greater religious tolerance. 
The Assistant Secretary of State for Democracy, Human Rights, and Labor 
traveled to China to discuss human rights and religious freedom issues 
with the Chinese Government. Staff members of the Office for 
International Religious Freedom also traveled to China to investigate 
religious freedom conditions, and to press for the release of religious 
prisoners and improvements in religious freedom policies.

    Egypt. The U.S. President, the Secretary of State, the Assistant 
Secretary for Near East Affairs, the U.S. Ambassador and Embassy 
officials have raised religious freedom concerns in bilateral dialogue 
with Egyptian leaders. The Ambassador at Large for International 
Religious Freedom discussed religious freedom violations with senior 
Egyptian officials. Officials from the Office of International 
Religious Freedom traveled to Egypt and met with minister-level and 
other governmental officials, religious leaders and NGOs. The Embassy 
maintained an active dialogue with the leaders of the Christian and 
Muslim religious communities, human rights groups, and other activists. 
The Embassy investigated complaints of official religious 
discrimination brought to its attention. An interagency small-grants 
program managed by the U.S. Embassy supports projects that promote 
tolerance and mutual respect between members of different religious 
communities.

    Eritrea. In September 2004 the Secretary of State designated 
Eritrea as a ``Country of Particular Concern'' under the International 
Religious Freedom Act for particularly severe violations of religious 
freedom. The U.S. Ambassador and the other Embassy officers have raised 
the cases of detentions and restrictions on sanctioned religious groups 
with government officials in the President's Office, the Ministry of 
Foreign Affairs, the Ministry of Justice and the leaders of the sole 
legal party, the People's Front for Democracy and Justice. The 
Ambassador at Large for International Religious Freedom pressed senior 
Eritrean officials to release religious prisoners, and permit closed 
churches to re-open. Senior staff from the State Department's Office of 
International Religious Freedom traveled to Eritrea and met with senior 
government officials to urge the release of religious prisoners and the 
reopening of closed churches. The U.S. Embassy meets regularly with 
leaders of the religious community.

    France. Representatives from the U.S. Embassy have met regularly 
with government officials, a variety of private citizens, religious 
organizations, and NGOs involved with religious freedom issues. In 
June, senior U.S. Government representatives from Congress and the 
Departments of State and Justice worked closely with the French to 
ensure a successful conference in Paris to study the link between 
racist, xenophobic, and anti-Semitic Internet sites and hate crimes.

    Georgia. The U.S. Government repeatedly raised its concerns 
regarding harassment of and attacks against nontraditional religious 
minorities with the country's senior government officials, including 
the President, Parliament Speaker, Internal Affairs and Justice 
Ministers, and the Prosecutor General. Embassy officials, including the 
Ambassador, frequently met with representatives of the Government, 
Parliament, various religious confessions, and NGOs concerned with 
religious freedom issues. The Ambassador attended the opening of a 
Pentecostal Assemblies of God Mission building in Tbilisi. At the 
urging of the USG and the international community, the new government 
arrested defrocked Orthodox priest Basili Mkalavalishvili in March, 
bringing to an end his violent leadership against minority religious 
groups and bringing about a noticeable lessening of harassment and 
violence against minority religious believers. In April, the Ambassador 
hosted an inter-faith reception for the visiting Orthodox Archbishop of 
Washington that was attended by Georgian Government officials, NGOs and 
representatives from a wide range of religious communities.

    India. U.S. officials have continued to discuss with state 
officials the implementation and reversal of anti-conversion laws. U.S. 
officials have also urged that perpetrators of the Gujarat violence in 
2002 be brought to justice. U.S. Embassy and Consulate officials met 
with important leaders of all of the significant minority communities. 
The Calcutta Principal Officer met church leaders in Orissa, including 
the President of the All India Christian Council, to discuss reports of 
ongoing harassment of converts and missionaries. The U.S. Consulate in 
Calcutta continued to conduct Iftar and Madrassa exchange programs. 
Embassy officials also continued an active program of outreach and 
engagement with leaders of the country's Muslim communities. The 
Consulate in Chennai organized a roundtable to promote better 
understanding among Hindu, Muslim, Christian and Buddhist communities. 
The Chennai Consulate also continued to reach out to the Muslim 
community through Iftar dinners and the International Visitor/Madrassa 
programs.

    Indonesia. President Bush met with a number of key religious 
figures in October 2003 in Bali, underlining U.S. respect for religious 
freedom as a fundamental right. The U.S. Embassy in Jakarta, the 
Consulate General in Surabaya, and visiting State Department officials 
regularly engaged government officials on religious freedom issues and 
also encouraged officials from other embassies to discuss the subject 
with the Government. The U.S. Government took a number of steps to 
promote religious freedom, including hosting or sponsoring interfaith 
conferences and seminars; distributing information through radio, 
newspapers, and television; and arranging exchanges related to 
religious freedom.

    Iran. The Secretary of State again designated Iran as a ``Country 
of Particular Concern'' under the International Religious Freedom Act 
for particularly severe violations of religious freedom. The United 
States has no diplomatic relations with Iran and thus cannot raise 
directly the restrictions the Government places on religious freedom 
and other abuses that it commits against adherents of minority 
religions. The U.S. Government makes its position clear in public 
statements and reports, support for relevant U.N. and NGO efforts, and 
diplomatic initiatives to press for an end to Government abuses. In 
2003 the U.S. supported a Canadian-sponsored resolution censuring 
Iranian human rights policies, which was passed by the UN General 
Assembly. The U.S. State Department spokesman on numerous occasions has 
addressed the situation of the Baha'i and Jewish communities. The U.S. 
Government has encouraged other governments to make similar statements 
and has urged those governments to raise the issue of religious freedom 
in discussions with the Government.

    Israel. U.S. Embassy representatives, including the Ambassador, 
routinely met with religious officials to include Jewish, Christian, 
Muslim, Druze and Baha'i leaders at a variety of levels. The Embassy 
hosted an Iftar dinner to commemorate Ramadan, inviting over 80 Israeli 
Muslim representatives from the political, economic, legal, religious 
and business communities as well as representatives of interfaith 
organizations. The Ambassador met with former Archbishop of Canterbury 
Lord Carey, Canon Andrew White of the International Center for 
Reconciliation, and U.S. Christian leaders. They discussed ways to 
implement commitments senior Jewish, Muslim, and Christian leaders had 
made in Egypt to reduce violence, to teach tolerance in religious 
educational settings, and to promote interfaith dialogue in support of 
the peace process. The Embassy held a meeting with the director of the 
Arab Association for Human Rights to discuss issues of concern to the 
Israeli-Arab community, including societal tensions between Arabs and 
Jews. The Embassy also provided grants to organizations examining the 
role of religion in resolving conflict.

    Laos. The Ambassador at Large for International Religious Freedom 
traveled to Laos and discussed religious freedom concerns with senior 
Lao officials. He also visited areas of Vientiane Province where 
instances of intolerance toward Christian minorities had occurred. The 
U.S. Ambassador regularly urged the Government to improve its respect 
for religious freedom. He directly contacted provincial governors and 
senior central government officials concerning violations of religious 
freedom, which in many instances led to immediate corrective action. 
The Ambassador visited several areas that experienced religious 
intolerance, including Bolikhamsai, Luang Prabang, Vientiane, and Xieng 
Khouang provinces and raised concerns with officials in those areas. 
The Deputy Chief of Mission also traveled to Attapeu, Champassak, and 
Savannakhet provinces to discuss religious freedom issues with 
provincial officials and assess the situation in those areas. The 
Embassy maintained an ongoing dialogue with the Department of Religious 
Affairs. As part of this dialogue, the Embassy informed the Government 
of specific cases of arrest or harassment, and the Government used this 
information to intercede with local officials.

    Malaysia. U.S. Embassy representatives met and maintained an active 
dialogue with leaders and representatives of various religious groups. 
The Embassy also sponsored several major events to discuss these 
issues. These included a seminar on human rights with Islamic values 
and a conference on religious diversity in America and Asia that 
focused on the role of religions and the shared challenges faced in 
multi-religious societies. The U.S. also funded a seminar featuring an 
Islamic perspective on the challenges to women in the 21st century, in 
which both conservative and liberal Muslims presented papers on the 
impact of Shari'a law on justice for women. This seminar attracted over 
200 participants.

    Nigeria. The U.S. Mission sought to encourage a peaceful resolution 
of the question of Shari'a criminal penalties in a manner compatible 
with international human rights norms and urged that human rights and 
religious freedom be respected in all instances. The U.S. Mission 
worked to promote religious reconciliation between Christians and 
Muslims. The Mission hosted Iftars in both Abuja and Lagos in which 
both Christians and Muslims participated. The U.S. Mission also hosted 
an Iftar in Kaduna, the scene of Muslim-Christian riots in recent 
years, and publicly urged more than 20 Muslim and Christian leaders 
there to take a united stand against religious violence.

    North Korea. The Secretary of State again designated the Democratic 
People's Republic of Korea (DPRK) as a ``Country of Particular 
Concern'' under the International Religious Freedom Act for 
particularly severe violations of religious freedom. The U.S. 
Government does not have diplomatic relations with the DPRK. The United 
States raised its concerns about the deplorable state of human rights 
in the country at the Six-Party Talks and other meetings with DPRK 
officials. The U.S. Government provided the National Endowment for 
Democracy with $250,000 in 2002-03 for sub-grants to two South Korean 
NGOs to support monitoring and reporting on human rights conditions in 
the country. U.S. Government policy allows U.S. citizens to travel to 
the country, and a number of churches and religious groups have 
organized efforts to alleviate suffering caused by shortages of food 
and medicine.

    Pakistan. U.S. representatives met and spoke regularly with major 
Muslim and minority religious groups. Embassy officers also maintained 
a dialogue with government, religious, and minority community 
representatives to encourage religious freedom and to discuss problems. 
Embassy officers closely monitored the status of religious freedom and 
raised concerns about reported violations with Pakistani officials. The 
Embassy also assisted local and international human rights 
organizations to follow up on specific cases involving religious 
minorities. The Embassy sponsored several academics to travel to the 
United States with the International Visitors Program and participate 
in programs that focus on religious freedom and pluralism.

    Russia. The U.S. Embassy in Moscow and the Consulate Generals in 
Yekaterinburg, St. Petersburg, and Vladivostok were active throughout 
the period in investigating reports of violations of religious freedom. 
The Ambassador and other senior US officials discussed religious 
freedom concerns with Russian leaders.

    Saudi Arabia. In September 2004 the Secretary of State designated 
Saudi Arabia as a ``Country of Particular Concern'' under the 
International Religious Freedom Act for particularly severe violations 
of religious freedom. The U.S. Ambassador at Large for International 
Religious Freedom and senior staff visited Saudi Arabia to meet with 
senior government officials and press for improvements in religious 
freedom. The U.S. Ambassador regularly discussed religious freedom 
concerns with a wide range of senior Government and religious leaders. 
The Ambassador also raised specific cases of violations with senior 
officials, and senior U.S. Embassy officers called on the Government to 
enforce its public commitment to allow private religious practice and 
to respect the rights of Muslims who do not follow the state-sanctioned 
Wahhabi tradition of Islam. In addition, Embassy officers met with MFA 
officials at various other times during the year on matters pertaining 
to religious freedom.

    Sudan. The Secretary of State again designated Sudan as a ``Country 
of Particular Concern'' under the International Religious Freedom Act 
for particularly severe violations of religious freedom. Embassy 
officers consistently raised religious freedom issues at all levels of 
government, and the Embassy has made it clear to the Government that 
progress on religious freedom issues is vital to improving its 
relationship with the United States. U.S. officials urged the issuance 
of building permits to allow the building of churches, allowing free 
movement and entry visas for visiting religious teachers and clerics, 
and not prohibiting printing of religious materials. In March, the 
Director of the Office of International Religious Freedom met with 
government and religious leaders in Khartoum to discuss the status of 
religious freedom in the country. The United States has continued to 
have a leading role in maintaining pressure on the Government to stop 
the violence in Darfur and to permit access for international 
humanitarian assistance. The Charge met on a regular basis with leaders 
from all the many Muslim sects and Christian denominations in Khartoum 
and on trips outside the capital, noting the importance of religious 
tolerance and the extent of U.S. interest and concern.

    Turkey. The Ambassador at Large for International Religious Freedom 
discussed religious freedom for Muslims and religious minorities in 
Turkey with the head of the Directorate of Religious Affairs (Diyanet) 
in Washington. In March, an official from the Office of International 
Religious Freedom traveled to Turkey to meet with Diyanet officials and 
representatives of Muslim and Christian communities. In June, President 
Bush met with President Sezer and discussed the importance of 
maintaining the tradition of religious freedom. The Ambassador also 
held an Iftar dinner with Government officials and others. Diplomats 
from the Embassy and Consulates attended Iftar dinners and met 
regularly with representatives of the various religious groups. 
Representatives from the Embassy and Consulate Adana attended trials 
involving religious issues.

    Turkmenistan. The U.S. Ambassador and the Ambassador at Large for 
International Religious Freedom conveyed formal messages in April and 
May urging the Government to make a number of improvements with respect 
to religious freedom. Embassy representatives and State Department 
officials raised specific cases of religious freedom abuses in meetings 
with government officials and urged greater support for religious 
freedom. The Ambassador, the Deputy Assistant Secretary for European 
and Eurasian Affairs, and the U.S. Ambassador to the Organization for 
Security and Cooperation in Europe all urged senior Government 
officials to cease minority religious group harassment, to rescind 
onerous requirements for registration of religious groups, to 
decriminalize non-registered group activity and to permit minority 
groups to register. In addition, Embassy officers met with 
representatives of unregistered religious groups on a regular basis; 
these representatives have been more willing to meet publicly with 
Embassy officials following the improvements in religious freedom.

    Uzbekistan. Senior U.S. officials regularly pressed the Government 
to release religious prisoners, to end religious freedom violations, 
and to improve legal protections for religious groups. The U.S. Embassy 
is actively engaged in monitoring religious freedom and maintains 
contact with government and religious leaders and human rights 
activists. When the U.S. Embassy received information concerning 
difficulties faced by religious groups, it intervened on their behalf, 
including the Seventh-day Adventist Church, Greater Grace Church in 
Samarkand, the Hushhabbar Church in Guliston, a Catholic Church in 
Urgench, the Jehovah's Witnesses in Tashkent and Fergana, a Pentecostal 
church in Andijan, an international non-denominational church in 
Tashkent, and several faith-based foreign aid organizations. Embassy 
officials met with numerous Muslim clergymen and pressed the Government 
to take action against security forces implicated in the torture of 
individuals arrested on suspicion of Islamic extremism. The Embassy 
also sponsors exchange and educational programs specifically designed 
to promote religious tolerance and to expand religious freedom.

    Vietnam. In September 2004 the Secretary of State designated 
Vietnam as a ``Country of Particular Concern'' under the International 
Religious Freedom Act for particularly severe violations of religious 
freedom. The Ambassador at Large for International Religious Freedom 
visited Vietnam to press for greater religious freedom in meetings with 
the Deputy Prime Minister, Deputy Foreign Minister, Deputy Minister of 
Public Security, the head of the Office of Religious Affairs, the 
Chairman of the Fatherland Front, and other government officials. Staff 
from the Office of International Religious Freedom also traveled to 
Vietnam three times. U.S. officials consistently urged the release of 
religious prisoners, a ban on forced renunciations of faith, an end to 
physical abuse of religious believers, and the reopening of hundreds of 
churches closed in the Central Highlands. Embassy and Consulate General 
officials also regularly raised religious freedom concerns with 
Vietnamese leaders. The Assistant Secretary for East Asia and Pacific 
Affairs raised concerns about religious freedom during the annual 
bilateral political dialogue held in Hanoi in May. Embassy and 
Consulate staff also regularly met with religious leaders and traveled 
throughout the country to investigate reports of religious freedom 
violations.


                                 AFRICA

                              ----------                              


                                 ANGOLA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 481,351 square miles, and its 
population is approximately 14.3 million. Christianity is the religion 
of the vast majority of the country's population, with Roman 
Catholicism as the country's largest single denomination. The Roman 
Catholic Church claims 5 million adherents, but such figures could not 
be verified. The major Protestant denominations also are present, along 
with a number of Brazilian Christian and indigenous African 
denominations. The largest Protestant denominations, which include 
Methodists, Baptists, Congregationalists (United Church of Christ), and 
Assemblies of God, claim to have 3 million to 5 million adherents. The 
largest syncretic religious group is the Kimbanguist Church, whose 
followers believe that a mid-20th century Congolese pastor named Joseph 
Kimbangu was a prophet. A small portion of the country's rural 
population practices animism or traditional indigenous religions. There 
is a small Islamic community, less than 1 percent of the population, 
comprising mainly migrants from West Africa. There are few declared 
atheists in the country.
    Following independence in 1975, the Government imposed restrictions 
on foreign-based missionaries, expelling many. However, since 1992, 
foreign-based missionaries have been able to return to the country and, 
following the April 2002 cease-fire ending the civil war, have returned 
to the interior of the country as the security situation has improved.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Government requires religious groups to register with the 
Ministries of Justice and Culture; groups must provide general 
background information to register. The Government has shut down 
several unregistered religious groups. In March the National Assembly 
unanimously approved a law establishing stricter criteria for the 
registration of religious groups. The law sets benchmarks for the 
number of adherents and congregations in the country needed to qualify 
for legal status. The Government passed the law as a protection against 
unregulated organizations posing as religious institutions. Major 
religious organizations supported the legislation. The Ministries of 
Justice and Culture currently recognize 83 denominations. There are 
reportedly over 800 other religious organizations, many of which are 
Congolese- or Brazilian-based Christian evangelical organizations that 
have not yet had action taken on their registration applications. 
Colonial-era statutes banned all non-Christian religious groups from 
the country; while those statutes have not been repealed, they no 
longer are enforced. In early 2002, the colonial-era law granting civil 
registration authority to the religious groups was reinstated.
    The Government permits religious organizations and missions to 
establish and operate schools.
    The country's religious leaders have taken an active role in 
promoting the peace and national reconciliation process and President 
dos Santos has consulted with them on constitutional and electoral 
issues.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. In March 2004, the Minister of Justice again 
publicly warned that the colonial-era law banning non-Christian 
religions, while not regularly enforced, remained the law and could be 
enforced against any radical religious groups advocating terrorism or 
public disturbances.
    Members of the clergy regularly use their pulpits to criticize 
government policies. In February 2003, government officials sharply 
criticized Catholic Church-owned Radio Ecclesia's call-in shows in 
which participants criticized the Government. However, Radio Ecclesia 
continued to host the call-in shows during the period covered by this 
report. In May President dos Santos said publicly that Radio Ecclesia 
could operate nationwide. Radio Ecclesia's operators began taking steps 
to begin nationwide broadcasting by August.
    During the period covered by this report, 17 religious groups 
remained banned in Cabinda on charges of practicing medicine on the 
groups' members, of illegally holding religious services in residences, 
and of not being registered. In October 2003, five ministers in Cabinda 
were sentenced to 35 days in jail for disobeying local authorities' 
orders to stop holding services in private residences and places of 
business.

Abuses of Religious Freedom
    There have been reports in some poor, rural areas and secondary 
cities of children being accused of witchcraft. In the worst instances, 
these accusations have led to neglect, abuse, injury, or death.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There is a functioning ecumenical 
movement, particularly in support of the peace and reconciliation 
movement. Groups involved include the ecumenical Inter-Church Committee 
for Peace in Angola and the Catholic Pro-Peace movement.
    Clergy members support new legal requirements to address the 
growing number of unregistered religious groups in rural provinces. 
There also was continuing hostility against traditional religions that 
involve shamans.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    U.S. Embassy officials and official visitors from the United States 
routinely meet with the country's religious leaders in the context of 
peacekeeping, democratization, development, and humanitarian relief 
efforts. Church groups are key members of the country's civil society 
movement and are consulted regularly by Embassy officials. Embassy 
officials, including the Ambassador, the Country Director of the U.S. 
Agency for International Development, and others, maintain an ongoing 
dialogue with the leadership of the country's religious denominations. 
The U.S. Government provides financial support to Radio Ecclesia to 
increase its public affairs and news programming as an independent 
alternative source of information to citizens. During the period 
covered by this report, the Embassy began funding dissemination of 
human and civil rights information through an ecumenical newsletter 
network.
                               __________

                                 BENIN

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total land area of 43,483 square miles, and its 
population is approximately 6.4 million. Reliable statistics on 
religious affiliation are not available; however, according to most 
estimates, approximately 30 percent of the population nominally is 
Christian, and approximately 20 percent nominally is Muslim. The 
remaining 50 percent of the population adheres to one form or another 
of traditional indigenous religions. Many persons who nominally 
identify themselves as Christian or Muslim also practice traditional 
indigenous religions. Among the most commonly practiced traditional 
indigenous religions is the animist "Vodun" system of belief, also 
commonly known as voodoo, which originated in this area of Africa. 
Almost all citizens appear to be believers of a supernatural order. 
There are virtually no atheists.
    More than half of all Christians are Roman Catholics. Other groups 
include members of the Baptist, Methodist, Assembly of God, 
Pentecostal, the Church of Latter-day Saints (Mormons), Jehovah's 
Witnesses, Celestial Christians, Rosicrucian, the Unification Church, 
Eckankar, Seventh-day Adventists and the Baha'i Faith. Nearly all 
Muslims adhere to the Sunni branch of Islam. The few Shi'a Muslims are 
primarily Middle Eastern expatriates.
    There are Christians, Muslims, and adherents of traditional 
indigenous religions throughout the country. However, most adherents of 
the traditional Yoruba religion are in the south, while other 
traditional indigenous faiths are followed in the north. Muslims are 
represented most heavily in the north and in the southeast. Christians 
are prevalent in the south, particularly in Cotonou, the economic 
capital. It is not unusual for members of the same family to practice 
Christianity, Islam, traditional indigenous religions, or a combination 
of all of these faiths.
    Missionary groups operate freely throughout the country. Foreign 
missionary groups presently known to be operating in the country 
include the Watchtower Society, Mormons, Assemblies of God, Mennonites, 
Church of the Nazarene, Adventists, Society in Mission, and Baptists.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state-
sponsored religion.
    The Constitutional Court has ruled in several cases that it is 
unconstitutional to block the access of any group to its religious 
services.
    In February 2003, the Constitutional Court upheld a Defense 
Ministry decision allowing its gendarmes to intervene in conflicts 
between religious groups only as a neutral peacekeeping force. Any 
intervention was required to be neutral to comply with the principle of 
state neutrality in the management of religious affairs while ensuring 
public order and social peace.
    In October 2003, the Constitutional Court ruled that simple 
discussions on religion, even when they turn into mockeries, cannot be 
analyzed as a violation of religious freedom because of the right of 
free speech.
    Persons who wish to form a religious group must register with the 
Ministry of the Interior. Registration requirements are the same for 
all religious groups, and there were no reports that any group had been 
refused permission to register or had been subjected to unusual delays 
or obstacles in the registration process. Religious groups are free 
from taxation. Government officials accord respect to prominent 
religious leaders of all faiths by attending their induction 
ceremonies, funerals, and other religious celebrations. The President 
regularly received religious leaders of all faiths, and police forces 
are assigned to provide security to any religious event upon request.
    The Constitution provides for a secular state; consequently, public 
schools are not authorized to provide religious instruction.
    National holidays include Christian, Islamic, and traditional 
religious commemorations. One indigenous, three Muslim, and six 
Christian religious holidays are officially observed: Ramadan, Tabaski, 
Maouloud, Easter Monday, Ascension Day, Whit Monday, Assumption Day, 
All Saints Day, Christmas, and Traditional Religions holiday. State-run 
television features coverage of the celebration of religious holidays 
and special events in the lives of prominent religious leaders, 
including ordination anniversaries and funerals.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Due possibly to the diversity of 
religious affiliations within families and communities, religious 
tolerance was widespread at all levels of society and in all geographic 
regions.Interfaith dialogue occurred regularly, and citizens respected 
different religious traditions and practices, including syncretistic 
beliefs. Many Vodun followers are also Christian and Muslim; therefore 
they are tolerant of other religions.
    Ecumenical Day has been celebrated on the first Wednesday of May 
for the past 36 years, and traditionally it includes a large 
celebration of inter-religious cooperation in the historic town of 
Ouidah. Individual religious leaders attempt to bridge the divide 
between Christians and Muslims and preach a message of tolerance.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Ambassador and other Embassy representatives regularly attend 
ceremonies associated with various faiths, often attended by Government 
representatives as well, and stress in their public remarks the value 
and importance of interfaith dialogue and cooperation. These events 
include Iftars during Ramadan, Vodun ceremonies, and evangelical and 
Catholic sponsored events.
                               __________

                                BOTSWANA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 224,710 square miles, and its 
population is approximately 1.8 million. An estimated one-half of the 
country's citizens identify themselves as Christians. Anglicans, 
Methodists, and the United Congregational Church of Southern Africa--
formerly the London Missionary Society--claim the majority of 
Christians. There are also congregations of Lutherans, Roman Catholics, 
the Church of Jesus Christ of the Latter-day Saints (Mormons), Seventh-
day Adventists, Jehovah's Witnesses, Baptists, the Dutch Reformed 
Church, Mennonites, and other Christian denominations. Most other 
citizens adhere to traditional indigenous religions or to a mixture of 
religions. In recent years, the number of new religious groups, some of 
West African origin, has increased; these churches have begun holding 
services and drawing substantial crowds with a charismatic blend of 
Christianity and traditional indigenous religions. There is a small 
Muslim community; approximately 23,000, it is a little more than 1 
percent of the total population, primarily of South Asian origin. There 
is a Hindu population of roughly the same size and ethnic composition, 
and a very small Baha'i community.
    Religious services are well attended in both rural and urban areas.
    Foreign missionary groups operate in the country, including 
Jehovah's Witnesses, Mormons, Quakers, Baptists, Lutherans, Catholics, 
Mennonites, and a number of independent evangelical and charismatic 
Christian groups.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion. The Constitution also provides for the protection of the 
rights and freedoms of other persons, including the right to observe 
and practice any religion without the unsolicited intervention of 
members of any other religion.
    All organizations, including religious groups, must register with 
the Government. To register, a group submits its constitution to the 
Registrar of Societies within the Ministry of Labor and Home Affairs. 
After a generally simple but slow bureaucratic process, the 
organization is registered. There are no legal benefits for registered 
organizations, although an organization must be registered before it 
can conduct business, sign contracts, or open an account in the local 
banks. Unregistered groups potentially are liable to penalties 
including fines up to $100 (500 pula), up to 3 years in jail, or both. 
In 2003 28 new churches were registered. One church was deregistered in 
2003 for failing to provide the registrar with annual returns, meeting 
minutes, membership lists, or audited accounts.
    The Constitution provides that every religious community may 
establish places for religious instruction at the community's expense. 
The Constitution prohibits forced religious instruction, forced 
participation in religious ceremonies, or taking oaths that run counter 
to an individual's religious beliefs.
    There are no laws against proselytizing.
    Only Christian holy days are recognized as public holidays. These 
include Good Friday, Easter Monday, Ascension Day, and Christmas Day. 
However, members of other religious groups are allowed to commemorate 
their religious holidays without government interference.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Constitution provides for the suspension of religious freedom 
in the interests of national defense, public safety, public order, 
public morality, or public health. However, any suspension of religious 
freedom by the Government must be deemed "reasonably justifiable in a 
democratic society."
    As a result of a confirmed case of polio in the Ngami District in 
the northern region, the Government ordered polio vaccinations 
targeting children under 5 years of age during the reporting period. 
Some members of the Apostle Church of God vowed on religious grounds 
not to allow health authorities to immunize their children. The Zezuru 
communities, originally Zimbabwean immigrants, also resisted the 
vaccinations. In response to this resistance, the High Court gave 
police the authority to "access any house, vehicle, school or property 
where it is suspected any children within the specified age group are 
hidden for purposes of evading or frustrating the National Polio 
Immunization Campaign." Any parent or guardian refusing to allow health 
personnel to immunize a child would be guilty of an offense against the 
Public Health Regulations, which carries the penalty of a 3-month jail 
sentence, or a fine of $100 (500 pula), or both. Police have arrested 
several parents and guardians, most around the central town of Serowe, 
parts of Gaborone, and Francistown in the northeast. In Serowe 11 
members were arrested, fined, and sentenced to 3 months in jail for 
refusing to have their children vaccinated; however, the members did 
not serve their sentence, but were paroled. Local authorities, such as 
village heads and traditional chiefs, have overcome the resistance by 
persuading communities to become vaccinated.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy representatives maintain regular contact with leaders and 
members of all religious communities in the country.
    During the period covered by this report, the Ambassador met with a 
range of religious leadership. The Embassy continued outreach to 
Islamic leaders to expand a dialogue on Islam between Americans and 
citizens of the country and continued developing relationships with 
influential Muslims in the community. During the period covered by this 
report, the Embassy expanded its interactions with faith-based 
organizations in the effort to stop HIV/AIDS.
                               __________

                              BURKINA FASO

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 105,689 square miles, and its 
population is approximately 12.2 million. There is no single dominant 
religion. Exact statistics on religious affiliation are not available; 
however, the Government estimates that approximately 55 to 60 percent 
of the population practices Islam, approximately 15 to 20 percent 
practices Roman Catholicism, approximately 5 percent is member of 
various Protestant denominations, and 20 to 25 percent exclusively or 
principally practice traditional indigenous religions. Statistics on 
religious affiliation are approximate because syncretistic beliefs and 
practices are widespread among both Christians and Muslims. A majority 
of citizens practice traditional indigenous religions to varying 
degrees, and adherence to Christian and Muslim beliefs is often 
nominal. Almost all citizens are believers in a supernatural order, and 
atheism is virtually nonexistent. The large majority of the country's 
Muslims belong to the Sunni branch of Islam, while minorities adhere to 
the Shi'a, Tidjania, or Wahhabite branches.
    Muslims are concentrated largely around the northern, eastern, and 
western borders, while Christians are concentrated in the center of the 
country. Traditional indigenous religions are practiced widely 
throughout the country, especially in rural communities. Ouagadougou, 
the capital, has a mixed Muslim and Christian population. Bobo-
Dioulasso, the country's second largest city, is mostly Muslim. The 
country has a small Syrian and Lebanese immigrant community, whose 
members are overwhelmingly (more than 90 percent) Christian.
    Members of the dominant ethnic group, the Mossi, belong to all 
three major religions. Fulani and Dioula groups overwhelmingly are 
Muslim. There is little correlation between religion and political 
affiliation or economic status. Religious affiliation appears unrelated 
to membership in the ruling party, the Congress for Democracy and 
Progress, or any other political party. Government officials belong to 
all of the major religions.
    Foreign missionary groups are active in the country and include the 
Assemblies of God, the Campus Crusade for Christ, the Christian 
Missionary Alliance, Baptists, the Wycliffe Bible Translators, the 
Mennonite Central Committee, Jehovah's Witnesses, the Church of Jesus 
Christ of Latter-day Saints (Mormons), the Pentecostal Church of 
Canada, the World Evangelical Crusade, the Society for International 
Missions, Seventh-day Adventists, and numerous Roman Catholic 
organizations. Islamic missionary groups active in the country include 
the African Muslim Agency, the World Movement for the Call to Islam, 
the World Islamic League, and Ahmadia.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. Islam, 
Christianity, and traditional indigenous religions are practiced freely 
without government interference. There is no official state religion, 
and the Government neither subsidizes nor favors any particular 
religion. The practice of a particular faith is not known to entail any 
advantage or disadvantage in the political arena, the civil service, 
the military, or the private sector.
    The Government has established the following religious holidays as 
national holidays: Eid Al-Adha, Easter Monday, Ascension Day, Mouloud, 
Assumption Day, All Saints' Day, Ramadan, and Christmas Day. There is 
no evidence that these holidays have a negative effect on any religious 
group.
    The Government requires that religious groups register with the 
Ministry of Territorial Administration. Registration confers legal 
status, but it entails no specific controls or benefits. There are no 
penalties for failure to register. All groups are given equal access to 
registration, and the Government routinely approves registrations. 
Religious groups are taxed only if they engage in lucrative activities, 
such as farming.
    The law provides religious groups freedom of expression in their 
publications and broadcasts unless the judicial system determines that 
they are harming public order or committing slander; this has never 
occurred. The Ministry of Security grants publishing licenses, and the 
Superior Council of Information (CSI) grants broadcasting licenses. The 
Government never has denied a publishing or broadcasting license to any 
religious group that has requested one. The procedures for applying for 
publishing and broadcasting licenses are the same for both religious 
groups and commercial entities. Applications first are sent for review 
to the Ministry of Information and then forwarded to the Ministry of 
Security. If the Government does not respond to the application for a 
publishing license within the required timeframe, the applicant may 
begin publishing automatically.
    Applicants for radio licenses must wait until the Authority for the 
Regulation of Telecommunications (ARTEL) assigns a frequency and 
determines that the group's broadcasting equipment is of a professional 
quality before beginning broadcasts. The Ministry of Security has the 
right to request samples of proposed publications and broadcasts to 
verify that they are in accordance with the stated nature of the 
religious group; however, there were no reports that religious 
broadcasters experienced difficulties with this regulation. In the case 
of radio stations, the CSI must be informed of the name of the 
broadcasting director as well as of the general programming content. 
Once the broadcast license is granted, the Government regulates the 
operation of religious radio stations in accordance with the same rules 
that apply to commercial and state-run stations. Stations must show 
that their workers are employed full-time, that ARTEL has been paid for 
the use of assigned frequencies, and that employee social security 
taxes and intellectual property fees have been paid. There were no 
special tax preferences granted to religious organizations operating 
print or broadcast media.
    Foreign missionary groups operate freely and face no special 
restrictions. The Government neither forbids missionaries from entering 
the country nor restricts their activities; however, missionary groups 
occasionally face complicated bureaucratic procedures in pursuit of 
particular activities. For example, some Christian medical missionaries 
have difficulty operating in the country because of a partial 
restriction on foreign physicians. The restrictions are not aimed at 
religious groups.
    Religious instruction is not offered in public schools; it is 
limited to private schools and to the home. Muslim, Catholic, and 
Protestant groups operate primary and secondary schools. The Government 
monitors both the nonreligious curriculum and the qualifications of 
teachers employed at these schools. Although school officials must 
submit the names of their directors to the Government, the Government 
never has been involved in appointing or approving these officials. The 
Government does not fund any religious schools. Unlike other private 
schools, religious schools pay no taxes if they do not conduct any 
lucrative activities. The Government reviews the curriculum of such 
schools to ensure that religiously oriented schools offer the full 
standard academic curriculum.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 

to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Religious tolerance is widespread, 
and members of the same family often practice different religions.
    The Ministry of Social Action and the Family maintains a shelter in 
Ouagadougou for women forced to flee their villages because they were 
suspected of being witches. Similar shelters financed by 
nongovernmental and religious organizations also are located in 
Ouagadougou, but older women forced from their villages are also 
commonly found as beggars in the streets of larger cities.
    During the period covered by this report, the World Health 
Organization and the National Committee for the Fight Against Excision 
(CNLPE) reported that some persons in the country are performing female 
genital mutilation on younger girls to evade the law forbidding the 
practice. Sometimes these persons use baptism ceremonies as a cover for 
cutting out the clitoris because the baby is expected to cry during the 
ceremony.
    Tensions exist between and within some groups of Muslims due to 
leadership disputes. In November 2003, local authorities in the 
southern city of Po temporarily closed three city mosques because of 
leadership conflicts within the Muslim community. The mosques were 
reopened after a 2-week closure. Unlike in the past, there were no 
reports of violent clashes within sectors of the Muslim community 
during the period covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy sponsored a number of workshops and discussions exploring 
different religions and the importance of tolerance. The Embassy also 
sent three participants on an International Visitor Program about Islam 
in a democracy, and participants reported that the visit positively 
influenced their attitudes. The Embassy also maintains contacts with 
leaders of all major organized religious denominations and groups in 
the country.

                               __________

                                BURUNDI

    The Transitional Constitutional Act, promulgated in October 2001, 
provides for freedom of religion, and the Government generally respects 
this right in practice.
    There was no change in the status of religious freedom during the 
period covered by this report, and government policy continued to 
contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 10,747 square miles and its 
population is approximately 6.5 million. Although reliable statistics 
on the number of followers of various religions are not available, a 
Roman Catholic official has estimated that 60 percent of the population 
is Catholic, with the largest concentration of adherents located in the 
center and south of the country. A Muslim leader has estimated that up 
to 10 percent of the population is Muslim, a majority of whom live in 
urban areas. The remainder of the population belongs to other Christian 
churches, practices traditional indigenous religions, or has no 
religious affiliation. In recent years, there has been a proliferation 
of small indigenous groups not affiliated with any major religion, some 
of which have won adherents by promising miracle cures for HIV/AIDS and 
other ailments.
    Foreign missionary groups of many faiths are active in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Transitional Constitutional Act, promulgated in October 2001, 
provides for freedom of religion, and the Government generally respects 
this right in practice. The Government at all levels strives to protect 
this right in full, and does not tolerate its abuse, either by 
governmental or private actors. Discrimination on the basis of 
religious conviction is prohibited. A new bill that specifically 
guarantees religious freedom and details the registration and 
regulation of religious organizations was drafted by the Ministry of 
the Interior, which is responsible for registering religious groups. 
The bill has been approved by the Council of Ministers and has been 
sent to the National Assembly for consideration.
    There is no state religion. The Catholic Church, which represents 
approximately 60 percent of the population, is predominant.
    The Government requires religious groups to register with the 
Ministry of the Interior. Each association with a religious nature must 
file the following with the Ministry: the denomination of the religious 
institution or affiliation, a copy of its statutes, address of its 
headquarters in the country, an address abroad if the religious 
institution is a subsidiary, and information about the association's 
governing body and legal representative, all of whom must have 
completed secondary school and have no criminal records. If an 
association with a religious character fails to register with the 
Ministry, its representative will be reminded of the requirement to do 
so. If the representative does not comply, the place of worship or 
association will be asked to close down. If it does not close down when 
ordered to do so, the representative of the religious institution or 
association can be jailed for a period of 6 months to 5 years.
    The Government requires that religious groups maintain a 
headquarters in the country.
    While there is no law that accords tax exemptions to religious 
groups, the Government often waives taxes on imported religious 
articles used by religious institutions and also often waives taxes on 
the importation by religious institutions of goods destined for social 
development purposes. These exemptions are negotiated with the Finance 
Ministry on a case-by-case basis, and there is no indication of 
religious bias in the awarding of such exemptions.
    The heads of major religious organizations are accorded diplomatic 
status. Foreign missionary groups openly promote their religious 
beliefs. The Government has welcomed their development assistance.
    The Government recognizes religious holidays of the Catholic 
Church, including the Assumption, the Ascension, All Saint's Day, and 
Christmas. There are no official Muslim holidays; however, Muslims can 
take Islamic holidays off from both government and private sector jobs.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.
Abuses of Religious Freedom
    There were no known abuses of religious freedom by the Government 
during the period covered by this report.
    On December 29, 2003, Papal Nuncio Michael Courtney was killed by 
unknown assailants near Minago, Bujumbura Rural Province. The motive 
for the attack is unknown; however, there is no indication that the 
attack was motivated by the religious affiliation of the victim.
    In August 2002, rebels from the Forces for the Defense of Democracy 
(FDD) in Kigihu, Rutana Province, reportedly killed parish priest Peter 
Tondo. The motive appears to have been robbery, and there is no 
indication that the killing was motivated by the religious affiliation 
of the victim. There were no new developments in this case by the end 
of the period covered by this report.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religious groups in 
society contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy of promoting human rights. 
Embassy officials also maintain regular contact with leaders and 
members of the various religious communities. In May, the U.S. 
Government funded a 3-week Catholic Relief Services' training of 
Burundian religious leaders in peace building and national 
reconciliation.
                               __________

                                CAMEROON

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
were a few exceptions.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were a few incidents 
of religious discrimination by private actors. In addition, some 
religious groups face societal pressure and discrimination within their 
regions, although this may reflect ethnic more than religious 
differences.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 183,568 square miles, and its 
population is approximately 16.5 million. Muslim centers and Christian 
churches of various denominations operate freely throughout the 
country. Approximately 40 percent of the population is at least 
nominally Christian, approximately 20 percent is at least nominally 
Muslim, and approximately 40 percent practices traditional indigenous 
religions or no religion. The Christian population is divided 
approximately equally between Catholic and Protestant denominations.
    Christians are concentrated chiefly in the southern and western 
provinces. The two Anglophone provinces of the western region largely 
are Protestant; the Francophone provinces of the southern and western 
regions largely are Catholic. In the northern provinces, the locally 
dominant Fulani (or Peuhl) ethnic group overwhelmingly is Muslim. Other 
ethnic groups, known collectively as the Kirdi, generally practice some 
form of Islam. According to a church official in the Far North 
Province, there are reportedly 110,000 Catholic and 150,000 Protestant 
Kirdi practicing in Cameroon. The Bamoun ethnic group of the West 
Province is largely Muslim. Traditional indigenous religions are 
practiced in rural areas throughout the country but rarely are 
practiced publicly in cities, in part because many indigenous religions 
are intrinsically local in character.
    Missionary groups are present throughout the country, including 
Catholic, Muslim, the Baha'i Faith, Baptist, Presbyterian, Evangelic 
Protestants, Methodist, Jehovah's Witnesses, Unification Church, 
Seventh-day Adventists Church, New Church of God, and Church of Jesus 
Christ of Latter-day Saints.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
were a few exceptions. There is no official state religion.
    The Law on Religious Congregations governs relations between the 
Government and religious groups. Religious groups must be approved by 
and registered with the Ministry of Territorial Administration and 
Decentralization (MINAT) to function legally. There were no reports 
that the Government refused to register any group; however the process 
can take a number of years. It is illegal for a religious group to 
operate without official recognition, but the law prescribes no 
specific penalties. Although official recognition confers no general 
tax benefits, it does allow religious groups to receive real estate as 
tax-free gifts and legacies for the conduct of their activities.
    To register, a religious denomination must fulfill the legal 
requirement to qualify as a religious congregation. This definition 
includes ``any group of natural persons or corporate bodies whose 
vocation is divine worship'' or ``any group of persons living in 
community in accordance with a religious doctrine.'' The denomination 
then submits a file to the MINAT. The file must include a request for 
authorization, a copy of the group's charter describing planned 
activities, and the names and respective functions of the group's 
officials. The Minister reviews the file and sends it to the Presidency 
with a recommendation for a positive or negative decision. The 
President generally follows the recommendation of the Minister, and 
authorization is granted by a presidential decree. The approval process 
may take up to several years, due primarily to administrative delays.
    The only religious groups known to be registered are Christian and 
Muslim groups and the Baha'i Faith. According to MINAT statistics 
released in April 2002, there are 38 officially registered 
denominations, most of which are Christian. There also are numerous 
unregistered small religious groups that operate illegally but freely. 
The Government does not register traditional religious groups 
affiliation for members of a particular ethnic or kinship group, or for 
the residents of a particular locality.
    Disputes between or within registered religious groups about 
control of places of worship, schools, real estate, or financial assets 
are resolved primarily by the MINAT rather than by the judiciary.
    Missionary groups are present in the country and operate without 
impediment. The licensing requirements for foreign groups are the same 
as those for domestic religious denominations.
    Several religious denominations operate primary and secondary 
schools. Although post-secondary education continues to be dominated by 
state institutions, private schools affiliated with religious 
denominations, including Catholic, Protestant, and Koranic schools, 
have been among the country's best schools at the primary and secondary 
levels for many years. The Ministry of Education is charged by law with 
ensuring that private schools run by religious groups meet the same 
standards as state-operated schools in terms of curriculum, 
infrastructure, and teacher training. For schools affiliated with 
religious groups, the Sub-Department of Confessional Education of the 
Ministry's Department of Private Education performs this oversight 
function. In 2002 and 2003, Confessional Education officials from all 
denominations complained that they had not received their financial 
allocations from the Government. The Government explained that this was 
a budgetary problem. All of the groups received payments by the end of 
2003.
    School attendance--public, private, or parochial--is mandatory 
through junior high school.
    The Catholic Church operates two of the country's few modern 
private printing presses (one in Yaounde and one in Douala), and 
publishes a weekly newspaper, L'Effort Camerounais.
    A 2000 government decree requires potential commercial radio 
broadcasters to submit a licensing application, pay a fee when the 
application is approved, and pay an annual licensing fee. The 
Government has been slow in granting authorization; consequently, there 
are many illegal radio stations operating in Cameroon. Two private 
religious radio stations that had been broadcasting illegally--the 
Pentecostal Radio Bonne Nouvelle and Radio Reine, the latter managed by 
a Catholic priest although not officially sponsored by the Catholic 
Church--continued to broadcast while awaiting official authorization. A 
new private Catholic radio station, Radio Veritas, submitted its 
application to broadcast in January 2001. In December 2003, after 
several months of misunderstanding between the Government and the 
Archdiocese over the station's licensing application, the Ministry of 
Communication finally granted Radio Veritas a temporary authorization 
to broadcast. At the end of the period covered by this report, the 
station had been permitted to broadcast for several months without 
incident.
    The state-sponsored television station, CRTV, carries 2 hours of 
Christian programming on Sunday mornings, normally 1 hour of Catholic 
Mass and 1 hour from a Protestant church. There is also 1 broadcast 
hour dedicated to Islam on Friday evenings. State-sponsored radio 
broadcasts Christian and Muslim religious services on a regular basis, 
and both the radio and television stations periodically broadcast 
religious ceremonies on national holidays or during other national 
events.
    Both Christian and Muslim religious holidays are celebrated as 
national holidays. These include Good Friday (Christian), Ascension Day 
(Christian), Assumption Day (Christian), Christmas Day (Christian), the 
Feast of the Lamb (Muslim), and End of Ramadan (Muslim). These holidays 
do not negatively affect non-observers.
Restrictions on Religious Freedom
    In the past, government officials have disapproved of and 
questioned criticism of the Government by religious institutions and 
leaders; however, there were no reports that government officials used 
force to suppress such criticism.
    The practice of witchcraft is a criminal offense under the national 
penal code; however, persons generally are prosecuted for this offense 
only in conjunction with some other offense, such as murder. Witchcraft 
traditionally has been a common explanation for diseases of unknown 
origin.
    In April 2002, the Government banned the Ma'alah, a nontraditional 
religious body, following the March 2002 death of a 6-year-old girl 
whose mother and other members of the religious group had beaten to 
death. The group believed that severe beating could extract the devil 
from a possessed body. Both the Government and the girl's father have 
since sued the mother and her accomplices. At the end of the period 
covered by this report, court action was still pending. Shortly after 
her arrest, the mother escaped and fled overseas. She remained at large 
at the end of the period covered by this report and her absence is 
likely to delay further court action.
Abuses of Religious Freedom
    In the past, the sites and personnel of religious institutions were 
not exempt from the widespread human rights abuses committed by 
government security forces; however, there were no reports of such 
abuses during the period covered by this report.
    In December 2003, armed bandits killed Brother Anton Probst, a 
German missionary working in the Centre Province. He was the paymaster 
for his organization and is believed to have been carrying a large sum 
of money at the time of the attack. On January 7, the Judicial Police 
arrested Michel Atanga Effa and Gervais Balla as suspects in the 
killing. The two men remained in custody awaiting formal charges at the 
end of the period covered by this report.
    In July 2002, the GSO, a special Yaounde police unit, arrested and 
charged 21-year-old Robert Ndoumbe Elimbi for the April 2001 murder of 
Appolinaire Ndi, a parish priest in the Yaounde diocese. Elimbi 
remained in detention at the end of the period covered by this report 
and no trial date had been set.
    According to press reports, in April 2002, the Muslim authorities 
of Bui Division in the Northwest province tortured six members of the 
Dariga Tijaniya, a schismatic Islamic group. According to the Bui 
authorities, during certain worship rituals, male members of the 
religious group were having sex with female members in mosques, where 
sexual activity is unlawful. The Bui authorities further alleged that 
the six members had killed several persons in Nigeria and continued to 
cause serious turmoil in Foumban, a Muslim Sultanate in the West 
Province. The 6 members, who were released, denied all charges and 
stated that the Bui Muslim authorities had fined them 24 cows. The Bui 
authorities denied the fine allegation. Central government authorities 
did not involve themselves in the case.
    Unlike in previous years, imams of the Muslim Sultanate of Foumban 
did not disturb the public order or sabotage any Ramadan ceremonies.

Forced Religious Conversion
    There were no reports of forced religious conversion by the 
Government. In addition, the Government responded promptly to assist 
the Embassy in the one reported case of forced conversion of American 
citizens by a private actor. In January, the Embassy Consular section 
assisted an American citizen in securing physical custody over her two 
American citizen children. The children were being held by their 
Cameroonian-born father on a family compound and were forced to worship 
a family elder and to perform invasive purification rituals. Following 
the Embassy's intervention (which utilized Cameroonian law enforcement 
assistance), the mother and children were repatriated to the U.S. The 
religious leader of the group is currently in police custody pending 
formal charges.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, some religious groups faced 
societal pressures within their regions. In the northern provinces, 
especially in rural areas, societal discrimination by Muslims against 
persons who practice traditional indigenous religions is strong and 
widespread. In addition, some Christians in rural areas of the north 
complained of discrimination by Muslims.
    In May a group of Muslim radicals circulated anti-Christian tracts 
in the North, Far North, and Adamaoua Provinces. Both Muslim and 
Christian religious leaders in the area reacted quickly to identify the 
source of the tracts and to encourage their congregations to respect 
religious diversity and promote religious tolerance.
    In November 2003, a Catholic Church official in the Far North 
Province reported that Muslim ``fundamentalists'' who trained in 
Pakistan and Sudan were jeopardizing the usually good relationship 
between Muslims and Christians in the region. According to the 
official, these fundamentalists were gaining support, particularly 
among the youth, because of the high levels of poverty and unemployment 
in the northern provinces. While the official did not feel that 
fundamentalism had caused serious problems in the region, he recognized 
that relations between religious groups could deteriorate if the 
economic situation remains poor. The official also mentioned that some 
Christian groups were aggressively working to convert Muslims in the 
region.
    There were two reported incidents of religious violence during the 
period covered by this report. In late 2003, a Christian convert from a 
predominantly Muslim area of the West Province came to the Embassy to 
complain that he had been harassed, beaten and jailed by a traditional 
ruler in an effort to convince him to convert back to Islam. There was 
no evidence that local authorities were aware of or took any action in 
this case.
    In May Pastor Alombah Godlove was reportedly beaten and fined by 
the traditional ruler, or Fon, of his village for providing a Christian 
burial for a village elder in accordance with the deceased's will. The 
Fon believed that the elder, who was also a member of a traditional 
religious secret society, should have been buried with traditional 
rites. At the time of this report, no legal action had been brought in 
this case.
    These two incidents of violence appear to have been religiously 
motivated; however, this type of discrimination may reflect a 
combination of ethnic and religious differences.
    The northern region suffers from ethnic tensions between the 
Fulani, an ethnic (or multi-ethnic) Muslim group that conquered most of 
the region 200 years ago, and the Kirdi, the descendents of groups that 
practiced traditional indigenous religions. The Fulani conquered or 
displaced many Kirdi as part of a westward expansion of Islam in 
Africa. Although some Kirdi subsequently adopted Islam, the Kirdi have 
remained socially, educationally, and economically disadvantaged 
relative to the Fulani. The slavery still practiced in parts of the 
north is reported to be largely enslavement of Kirdi (both Muslim and 
non-Muslim) by Fulani.
    The multiplication of new unaffiliated religious groups, most of 
which are Protestant, has led established churches to vigorously 
denounce what they label ``sects'' or ``cults.'' Leaders of established 
religious organizations characterize and denounce these ``sects'' as 
detrimental to societal peace and harmony. It is reported that some 
religious leaders warn congregations during major celebrations to 
beware of such groups.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Embassy organized a panel discussion on ``Islam and Religious 
Tolerance,'' excerpts of which were aired during two editions of the 
weekly television program ``Understanding Islam.'' The Ambassador also 
reached out to the Muslim community by hosting an Iftaar dinner during 
the holy month of Ramadan. Approximately 500 copies of the pamphlet 
``Muslim Life in America'' were distributed to Muslim leaders 
throughout the country. The Embassy also provided regular assistance to 
the American Missionary community in Cameroon and consular repatriation 
services to American citizens in a case of forced religious conversion.
    Embassy officials met on several occasions with Douala Archbishop 
Cardinal Christian Tumi to discuss various issues including religious 
freedom, human rights, freedom of the press, and the democratization 
process. Embassy officials have also met with the imam of the Central 
Mosque in Yaounde, the Bishop of Maroua-Mokolo in the predominantly 
Muslim and animist Far North Province, and regularly with various 
missionary groups active throughout the country to discuss religious 
freedom and human rights. In addition, during their regular trips 
within Cameroon's 10 provinces, Embassy officials frequently meet local 
religious officials to discuss their work and any problems they may be 
experiencing with government officials or individuals belonging to 
other faiths and denominations.
                               __________

                               CAPE VERDE

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country, which consists of 9 inhabited islands, has a total 
area of 1,557 square miles, and its population is approximately 458,000 
according to the country's National Statistics Institute. The 
overwhelming majority, more than 85 percent of the population, is at 
least nominally Roman Catholic according to an informal poll taken by 
local churches. The largest Protestant denomination is the Church of 
the Nazarene. Other churches include the Seventh-day Adventist Church, 
the Church of Jesus Christ of Latter-day Saints (Mormons), the 
Assemblies of God, the Universal Church of the Kingdom of God, and 
various other Pentecostal and evangelical groups. There also are small 
Muslim and Baha'i communities. The number of atheists in the country is 
estimated at less than 1 percent.
    There is no association between religious differences and ethnic or 
political affiliations; however, it generally is understood that the 
Roman Catholic hierarchy is sympathetic to the Movement for Democracy 
(MPD) party, which ruled the country from 1991 to 2001. While many 
Catholics once were hostile toward the Party for the Independence of 
Cape Verde (PAICV), which again became the governing party in 2001, 
some have become supporters of the PAICV due to conflict within the MPD 
party and dissatisfaction over the MPD's performance.
    There are some foreign missionary groups operating in the country, 
including evangelical groups from Brazil and the United States.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    Violation of religious freedom is a crime subject to a penalty of 
between 2 and 8 years' imprisonment.
    There is no state religion. The Constitution provides for the 
separation of church and state and prohibits the State from imposing 
any religious beliefs and practices.
    It generally is recognized that the Catholic Church enjoys a 
privileged status in national life. For example, the Government 
provides the Catholic Church with free television broadcast time for 
religious services. Also, the Government observes Christian holy days, 
such as Ash Wednesday, Good Friday, Easter, All Saints Day, and 
Christmas, as official holidays. Furthermore, each municipality has a 
holiday to honor its patron saint. The Government does not observe any 
other religious holidays.
    The Constitution provides for freedom of association. All 
associations, whether religious or secular, must register with the 
Ministry of Justice to be recognized as legal entities.
    Registration is mandatory under the Constitution and the country's 
Law of Associations. The purpose of mandatory registration is for the 
government to keep track of and discourage the formation of any 
possible illegal associations. The Constitution states that 
associations cannot have illegal objectives or be involved in illegal 
activities. For example, it is illegal for a group to organize for the 
purpose of persecuting others. There are no special incentives for 
registering an association. Failure to register has not previously 
resulted in penalty or prosecution. One disadvantage of not registering 
is the inability of unregistered groups to apply for government or 
private loans and benefits as an association.
    To register, a religious group must submit a copy of its charter 
and statutes, signed by the members of the group, to the Minister of 
Justice. The Constitution sets forth the criteria for all associations, 
including religious ones, and states that the association may not be 
military or armed; may not be aimed at promoting violence, racism, 
xenophobia, or dictatorship; and may not be in violation of the penal 
law. Failure to register with the Ministry of Justice does not result 
in any restriction on religious belief or practice.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.
Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorists organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    In 1999 four Adventists were accused of desecration of a Catholic 
Church on Boa Vista Island. The case initially was tried and dismissed 
in the lower court; however, on the Government's appeal, the Supreme 
Court ruled that the case should be retried on the grounds that 
pertinent evidence was not considered in the first trial. The case was 
retried by the lower court and was once again dismissed. Pursuant to a 
second appeal, the case was referred to the Supreme Court where it is 
currently awaiting a decision.
    The 2001 trial of four individuals of the ``Sao Domingos Group,'' 
who were accused of desecrating a Catholic Church in 1996, is still 
pending. There have been no new reports of desecration since 2000.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy's dialogue with the Government focused on the importance 
of religious freedom in an open society and the need to maintain the 
present levels of religious tolerance.
                               __________

                        CENTRAL AFRICAN REPUBLIC

    Until it was suspended following the events of March 15, 2003, the 
Constitution provided for freedom of religion, although it prohibited 
what the former Government considered religious fundamentalism or 
intolerance; at times the Government limited this right in practice. 
The constitutional provision prohibiting religious fundamentalism was 
widely understood to target Muslims. The Government generally permitted 
adherents of all religions to worship without interference.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    Although in general there is religious tolerance among members of 
different religious groups, there were several reported mob killings of 
persons suspected of practicing witchcraft during the period covered by 
this report. There also were occasional reports that villagers believed 
to be witches were harassed or beaten.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 242,000 square miles, 
and its population is approximately 3.7 million of which an estimated 
690,000 live in the capital, Bangui. Approximately 50 percent of the 
population is Christian, approximately 15 percent is Muslim, and 
approximately 35 percent practice traditional indigenous religions or 
no religion. Most Christians also practice some aspects of traditional 
indigenous religions. The Government does not keep data on the number 
of nontraditional religious groups in the country, and there is no data 
available on active participation in formal religious services or 
rituals. There is anecdotal evidence of an increase in conversions to 
Islam by younger persons.
    In general, immigrants and foreign nationals in the country who 
practice a particular religion characterize themselves as Catholic, 
Protestant, or Muslim.
    There are many missionary groups operating in the country, such as 
the Lutherans, Baptists, Catholics, Grace Brethren, and Jehovah's 
Witnesses, as well as missionaries from Nigeria, the Democratic 
Republic of the Congo (DRC), and other African countries. However, 
during November and December 2002, many missionaries left the country 
as a result of fighting between government forces and rebels led by 
General Bozize, particularly in western areas of the country. In the 
period covered by this report, some of the displaced missionaries 
returned to the country and resumed their activities.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Until it was suspended following the events of March 15, 2003, the 
Constitution provided for freedom of religion, although it prohibited 
what the former Government considered religious fundamentalism or 
intolerance; at times the Government limited this right in practice. 
The constitutional provision prohibiting religious fundamentalism was 
widely understood to target Muslims. The Government generally permitted 
adherents of all religions to worship without interference. There is no 
state religion. There is no indication that the Government favors any 
particular religion; however, during the period covered by this report, 
at least one minority religion complained that the Government granted 
free time each week on the official radio station to Catholic, 
Protestant, and Muslim speakers but required the representatives of 
smaller religions to pay.
    Religious groups (except for traditional indigenous religious 
groups) are required by law to register with the Ministry of Interior. 
This registration is free and confers official recognition and certain 
limited benefits, such as customs duty exemption for the importation of 
vehicles or equipment, but does not confer a general tax exemption. The 
administrative police of the Ministry of Interior monitor groups that 
have failed to register; however, the police have not attempted to 
impose any penalty on such groups.
    Religious organizations and missionary groups are free to 
proselytize, worship, and construct places of worship.
    Although the Government does not explicitly prohibit religious 
instruction in public schools, religious instruction is not part of the 
overall public school curriculum. There are approximately 12 Catholic 
schools in Bangui.
    The Government celebrates several Christian holidays as national 
holidays. These include Christmas, Easter Monday, Ascension Day, the 
Monday after Pentecost, and All Saints Day. The Government does not 
officially celebrate Islamic holidays; however, Muslims are allowed to 
take holidays off from work.
    In the past, the Government has taken positive steps to promote 
interfaith dialogue, including organizing interfaith masses to promote 
peace.

Restrictions on Religious Freedom
    Any religious or nonreligious group that the Government considers 
subversive is subject to sanctions. The Ministry of Interior may 
decline to register, suspend the operations of, or ban any organization 
that it deems offensive to public morals or likely to disturb the 
peace. The Ministry of Interior also may intervene to resolve internal 
conflicts about property, finances, or leadership within religious 
groups. The Government has banned the Unification Church since the mid-
1980s as a subversive organization likely to disturb the peace, 
specifically in connection with alleged paramilitary training of young 
church members. However, the Government imposed no new sanctions on any 
religious groups during the period covered by this report.
    The practice of witchcraft is a criminal offense under the Penal 
Code; however, persons generally are prosecuted for this offense only 
in conjunction with some other offense, such as murder. Witchcraft 
traditionally has been a common explanation for diseases of which the 
causes were unknown. Although many traditional indigenous religions 
include or accommodate belief in the efficacy of witchcraft, they 
generally approve of harmful witchcraft only for defensive or 
retaliatory purposes and purport to offer protection against it. The 
practice of witchcraft is understood widely to encompass attempts to 
harm others not only by magic but also by covert means of established 
efficacy such as poisons.

Abuses of Religious Freedom
    On September 26, 2003, the Minister of Territorial Administration, 
in response to his stated concern over the proliferation of churches, 
suspended the activities of 34 Protestant churches on the allegation 
that they were created without consideration for official rules and 
regulations. This decree established preconditions for reopening the 
churches, including proven membership of at least 1,000 persons, 
evidence that the clergy graduated from accredited religious schools, 
and documentation that the church was created with respect to local 
law. According to the Ministry of Territorial Administration, several 
of the churches have since fulfilled these requirements and reopened.
    There were no reports of religious prisoners or detainees.
    During November and December 2002, many missionaries left the 
country as a result of fighting between government forces and rebels 
linked to an initial October 2002 coup attempt led by General Bozize. 
Missionaries working near the area of the insurrections in the western 
part of the country were reportedly attacked and their stations 
experienced severe looting. In December 2002, Father Jean Claude 
Kilamong was found dead in Bossangoa; the priest reportedly was taken 
hostage by rebels linked to an October 2002 coup attempt led by General 
Bozize. There have been no arrests made in regard to the case 
surrounding Father Kilamong's death. Two weeks prior to the priest's 
death, a Franciscan community near Bossangoa was reportedly attacked by 
the same rebels; three missionaries were beaten and threatened with 
death before fleeing to Bangui.
Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Although in general there is religious tolerance among members of 
different religious groups, there have been occasional reports that 
some villagers who were believed to be witches were harassed, beaten, 
or sometimes killed by neighbors. Courts have tried, convicted, and 
sentenced some persons for crimes of violence against suspected 
witches. There were several reported mob killings of persons suspected 
of practicing witchcraft in recent years. No action was taken in the 
case where angry mob killed two elderly women suspected of practicing 
witchcraft in 2001 by the end of the period covered by this report.
    In recent years, bandits have attacked missionaries on several 
occasions. There were no arrests or reports of any action taken against 
the perpetrators.
    When serious social or political conflicts have arisen, 
simultaneous prayer ceremonies have been held in churches, temples, and 
mosques to ask for divine assistance. The Catholic Commission for 
Justice and Peace often conducts developmental and educational programs 
and seminars throughout the country. The members work closely with 
other church groups and social organizations on social issues. Unlike 
in recent years, there were no large-scale ecumenical services.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Although U.S. Embassy operations in Bangui are currently suspended, the 
Embassy's local staff maintains contact with religious groups, 
especially U.S. missionaries in the country, and monitors human rights 
developments as possible, under the direction of the Department of 
State. \1\
---------------------------------------------------------------------------
    \1\ The U.S. Embassy in Bangui temporarily suspended operations on 
November 2, 2002, in response to security concerns raised by the 
military coup. Political relations with the government in Bangui are 
currently handled by the Department of State.
---------------------------------------------------------------------------
                               __________

                                  CHAD

    The Constitution provides for religious freedom; however, at times 
the Government limited this right for a number of religious groups in 
certain situations.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    Although the different religious communities generally coexisted 
without problems, there were reports of occasional tension between 
Christians and Muslims in reaction to proselytizing by evangelical 
Christians.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 495,755 square miles, and its 
population is approximately 9 million. Of the total population, 54 
percent are Muslim, approximately one-third are Christian, and the 
remainder practice traditional indigenous religions or no religion at 
all. Most northerners practice Islam and most southerners practice 
Christianity or a traditional indigenous religion; however, population 
patterns are becoming more complex, especially in urban areas. Many 
citizens, despite stated religious affiliation, do not practice their 
religion regularly.
    The vast majority of Muslims adherents to a moderate branch of 
mystical Islam (Sufism) known locally as Tidjani, which originated in 
1727 under Sheik Ahmat Tidjani in present-day Morocco and Algeria. 
Tidjani Islam, as practiced in the country, incorporates some local 
African religious elements. A small minority of the country's Muslims 
(5 to 10 percent) are considered fundamentalist.
    Roman Catholics are the largest Christian denomination in the 
country; most Protestants are affiliated with various evangelical 
Christian groups.
    Adherents of two other religions, the Baha'i Faith and Jehovah's 
Witnesses, also are present in the country. Both faiths were introduced 
after independence in 1960 and therefore are considered to be ``new'' 
religions. Because of their relatively recent origin and their 
affiliation with foreign practitioners, both are perceived as foreign.
    A representative of the religious community sits on the Revenue 
Management College, the body that oversees the allocation of oil 
revenues. The seat rotates between Muslim and Christian leaders every 3 
years; thus the Muslim representative is expected to transfer 
responsibilities to a designate of the Christian community.
    There are foreign missionaries representing both Christian and 
Islamic groups. Itinerant Muslim imams also visit, primarily from 
Sudan, Saudi Arabia, and Pakistan.

                Section II. Status of Religious Freedom

    Legal/Policy Framework
    The Constitution provides for religious freedom; however, at times 
the Government limited this right for a number of religious groups in 
certain situations. The Constitution also provides that the country 
shall be a secular state; however, despite the secular nature of the 
state, a disproportionately large portion of senior government 
officials are Muslims, and some policies favor Islam in practice. For 
example, the government sponsors annual Hajj trips to Mecca for certain 
government officials.
    The Government requires religious groups, including both foreign 
missionary groups and domestic religious groups, to register with the 
Ministry of the Interior's Department for Religious Affairs. 
Registration confers official recognition, but it does not confer any 
tax preferences or other benefits. There are no specific legal 
penalties for failure to register, and there were no reports that any 
group had failed to apply for registration or that the registration 
process is unduly burdensome.
    Foreign missionaries do not face restrictions, but they must 
register and receive authorization from the Ministry of Interior, as do 
other foreigners traveling in the country. There were no reports that 
authorization was withheld from any group. Muslim, Catholic and 
Protestant missionaries proselytize in the country.
    The Government celebrates both Christian and Muslim holidays as 
national holidays. Muslim national holidays include: Aid-Al-Adha 
(February), Maouloud-Al-Nebi (May), and Aid-Al-Fitr (November). 
Christian holidays include: Easter Monday (April), All Saint's Day 
(November), and Christmas Day (December).
    Religious instruction is prohibited in public schools. All 
religions are permitted to operate private schools.

Restrictions on Religious Freedom
    In July 2002, the Minister of Territorial Administration formally 
admonished the Catholic Church to stay out of all political activities. 
The Minister was reacting specifically to a ``train the trainers'' 
program that the Catholic Church conducted for election observers in 
advance of the municipal elections scheduled for late 2002 (a 
representative from the Ministry attended both the opening and the 
closing of the workshop, at the Church's invitation). According to the 
Minister, the Catholic Church was trying to become a political party or 
a civil society organization, which would illegally combine religion 
and politics. However, during the 2001 presidential elections, the head 
of the Superior Council of Islamic Affairs advocated on behalf of a 
Muslim candidate without a similar rebuke from the Government.
    The Islamic religious group Faid al-Djaria (also spelled Faydal 
Djaria), a Sufi group that adheres to a mystical form of Islam, 
continued to be banned during the period covered by this report. The 
group arrived in the country from Nigeria and Senegal and incorporates 
singing and dancing into its religious ceremonies and activities. Male 
and female members of the group interact with one another during 
religious gatherings. The group is found from the Kanem region around 
Lake Chad into neighboring Chari Baguirmi. The Director of Religious 
and Traditional Affairs, the Superior Council for Islamic Affairs, and 
certain ulama (Muslim religious authorities) objected to Faid al-
Djaria's religious customs that they deemed un-Islamic. The Minister of 
Interior banned the group in 1998 and again in 2001. The 2001 ban was 
implemented on technical grounds, and the Government did not recognize 
the group's registration.
    While the Government treats most faiths or denominations equally, 
Islamic congregations appear to have an easier time obtaining official 
permission for their activities. Non-Islamic religious leaders also 
claim that Islamic officials and organizations receive greater tax 
exemptions and unofficial financial support from the Government. 
Government lands reportedly were accorded to Islamic leaders for the 
purpose of building mosques, while other religious denominations must 
purchase land at market rates to build places of worship.

Abuses of Religious Freedom
    In February 2003, a church in the predominantly Muslim town of 
Abeche was burned; it was the most serious event in a series of acts of 
vandalism against the church. The Church of Christian Assemblies in 
Chad (ACT) had recently built the structure following a conflict with 
Abeche's Islamic Affairs Committee that dated back several years. There 
was no further information at the end of the period covered by this 
report.
    The Government has imprisoned and sanctioned fundamentalist Islamic 
imams believed to be promoting conflict among Muslims. In July 2002, 
the Superior Council of Islamic Affairs rebuked Mahamadou Mahamat (also 
known as Sheikh Faki Suzuki) and Haroun Idriss Abou-Mandela after the 
imams participated in a weekly program on religion aired by the private 
radio station FM Alnassr. According to the Grand Imam, who heads the 
council, only those authorized by the council can speak in the name of 
Islam on the radio. Both had been previously banned from preaching by 
the council.
    Imam Sheikh Mahamat Marouf, a fundamentalist Islamic leader from 
Abeche who the Government arbitrarily arrested and detained in 1999 for 
1 year, continued to be prohibited from leading prayers. His followers 
were allowed to pray in their mosques, but the Government continued 
forbid them from debating religious beliefs in any way that might be 
considered proselytizing or a threat to public order.
    Several human rights organization reported on the problem of the 
``mahadjir'' children. Teachers force these children, who attended 
certain Islamic schools, to beg for food and money. There were no real 
estimates as to the number of mahadjir children; however, UNICEF 
included these children in a recent study and in its child protection 
efforts.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Although the different religious communities generally coexisted 
without problems, there were reports of occasional tension between 
Christians and Muslims in reaction to proselytizing by evangelical 
Christians.
    In the past, former Islamic adherents who have converted to 
Christianity as well to other religions were shunned by their families 
and sometimes have been beaten; however, there were no reported 
incidents of beatings during the period covered by this report.
    Most interfaith dialogue happens on an organizational level and not 
through the intervention of the Government.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. In 
the period covered by this report, the Embassy widely distributed 
electronic journals on freedom of religion.
    Embassy officials have continued to increase their outreach 
efforts, particularly among Muslim leaders, communities, and groups, 
including various trade associations, Arab-speaking journalists, and 
youth and women's groups. As part of this strategy, the Embassy donated 
books and posters regarding Islam in the United States to key Muslim 
leaders and to local schools. The Embassy also expanded English 
language learning opportunities to a Muslim university and a local 
mosque. In addition, the Embassy has worked with Arabic speaking 
women's associations, parent-teacher organizations, and journalists. 
Embassy officers also meet with various religious leaders and groups 
during travel outside of the capital. Finally, prominent Muslim leaders 
participated in U.S. Government-sponsored International Visitor 
Programs that focused on teaching American politics and understanding 
U.S. societal, cultural and political processes.
                               __________

                                COMOROS

    The Constitution provides for freedom of religion; however, 
authorities continued to infringe on this right.
    There was no change in the status of the respect for religious 
freedom, which is sometimes limited, during the period covered by this 
report. An overwhelming majority of the population is Sunni Muslim; 
government authorities continued to prohibit Christians from 
proselytizing, and the local authorities and population restricted the 
right of Christians to practice their faith in parts of the country. In 
the past, police regularly threatened and sometimes detained practicing 
Christians; however, there were no reports of such incidents during the 
period covered by this report.
    There is widespread societal discrimination against Christians in 
all sectors of life.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 838 square miles, and its 
population is approximately 635,000. An overwhelming majority--almost 
99 percent--of the population is Sunni Muslim. There are fewer than 400 
Christian citizens (less than 1 percent of the population). There are 
fewer than 200 foreigners who are Hindus, members of Jehovah's 
Witnesses, Protestants, Catholics, and members of other Christian 
religious groups who live on the islands. There are no known atheists.
    A few foreign religious groups maintain humanitarian programs in 
the country but, through an agreement with the Government, do not 
engage in religious proselytizing.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution, which was voted into effect in December 2001 and 
which reincorporates Anjouan, Grand Comore, and Moheli into a new 
federation that grants the islands greater autonomy, specifically 
provides for freedom of religion; however, the Constitution says that 
citizens will draw principles and rules that will govern the country 
from Muslim religious tenets. While the Constitution does not proclaim 
Islam as the official religion, the Government discouraged the practice 
of other religions. Government authorities continued to prohibit 
Christians from proselytizing, and the local authorities and population 
restricted the right of Christians to practice their faith in parts of 
the country.
    The Grand Mufti is part of the Government and manages a department 
that handles issues concerning religion and administration. The Grand 
Mufti's position is attached to the Ministry of Islamic Affairs, and he 
counsels the Government on matters of Islamic faith and ensures that 
Islamic laws are respected. The Grand Mufti is nominated by the 
President. Since 2001 the Grand Mufti periodically has consulted with a 
group of elders to assess whether the principles of Islam are 
respected, and he regularly addresses the nation on the radio regarding 
social and religious issues such as marriage, divorce, and education.
    The tenets of Islam are taught in conjunction with the Arabic 
language in public schools for students at the middle level. There are 
no separate provisions made for religious minorities in public schools. 
There are at least two private schools on the island of Grand Comore 
that cost approximately $27 (15,000 Comorian francs) per month. Almost 
all children between the ages of 4 and 7 also attend Koranic schools to 
learn to recite and understand the Koran, although attendance is not 
compulsory for religious minorities.
    The Government does not require religious groups to be licensed, 
registered, or officially recognized.

Restrictions on Religious Freedom
    The Government discouraged the practice of religions other than 
Islam. In particular Christians faced restrictions on their ability to 
practice their faith. There are two Roman Catholic churches, one in 
Moroni, on the island of Grande Comore, and one in Mutsamudu, on the 
island of Anjouan. There is a Protestant church in Moroni. Many 
Christians practiced their faith in private residences. Foreigners were 
allowed to practice their faith, but they were not allowed to 
proselytize. If caught proselytizing, foreigners are deported, while 
citizens found proselytizing are imprisoned.
    Local authorities and religious leaders continued to harass 
Christians on Anjouan where suspicion of Christians appeared to be 
stronger. Unlike in the previous period covered by this report, there 
were no reports that community authorities on Anjouan banned Christians 
from attending any community events or prohibited Christian burials in 
a local cemetery.
    Bans on alcohol and immodest dress are enforced sporadically, 
usually during religious months, such as Ramadan. Alcohol can be 
imported and sold with a permit from the Government.

Abuses of Religious Freedom
    In the past, the Government arrested and convicted individuals with 
Christian affiliations on charges of ``anti-Islamic activity,'' and 
police regularly threatened and sometimes detained practicing 
Christians; however, there were no reports of such incidents during the 
period covered by this report. Usually the authorities held those 
detained for a few days and often attempted to convert them forcibly to 
Islam.
    In the past, there have been accounts of police and quasi-police 
authorities, known as embargoes, arresting, beating, and detaining 
Christians on the island of Anjouan. There were no reports of 
Christians being detained on Anjouan during the period covered by this 
report.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    There is widespread societal discrimination against Christians in 
some sectors of life. In Grand Comore, there exist no legal 
restrictions that prevent Christians from attending church, and 
noncitizen Christians are allowed to practice their faith without 
government intervention as long as they do not attempt to convert 
citizens; however, Christians sometimes face insults and threats of 
violence from members of their communities. Societal pressure and 
intimidation continued to restrict the use of the country's three 
churches to noncitizens. In previous years, Christians have been 
harassed by mobs in front of mosques and questioned by religious 
authorities.
    Although there were reports in past years that citizens who 
converted to Christianity had been ostracized by family and villages, 
there were no reports of unofficial campaigns against Christians or 
efforts to isolate them from village life during the period covered by 
the report. In some instances in previous years, some Christians were 
forced from their homes, threatened with the loss of financial support, 
or had their Bibles taken by family members; and local government 
officials, religious authorities, and family members attempted to force 
Christians to attend services at mosques against their will. This was 
particularly the case on Anjouan, although no such incidents were 
reported during the period covered by this report.
    There is concern that Islamic fundamentalism is increasing as more 
students return to the country after studying in colleges and 
universities in more fundamentalist Islamic countries. There is some 
indication from government sources that this increase may be the result 
of attempts by young citizens returning from such Islamic theological 
studies abroad to impose a more fundamentalist adherence to Islamic 
religious law on their family members and associates. The Union 
Government has established a university, and government representatives 
state that one important goal of the University is to give young 
citizens the option of doing their university studies in the country 
instead of overseas where they might learn more radical ideas. 
Currently there are 1,900 students enrolled in the university, which 
provides classes in basic sciences and languages.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                    DEMOCRATIC REPUBLIC OF THE CONGO

    The transitional constitution provides for freedom of religion, and 
the Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
in central government-controlled areas during the period covered by 
this report, and government policy continued to contribute to the 
generally free practice of religion. In areas not under central 
government control, respect for religious freedom improved. Unlike the 
previous reporting period, there were no confirmed incidents of 
soldiers or militia members attacking religious leaders or churches.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there continued to be 
credible reports that a number of children and elderly persons were 
accused of witchcraft and abandoned by their families.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 905,000 square miles, and its 
population is approximately 58 million. Approximately 50 percent of the 
population is Roman Catholic, 20 percent is Protestant, 10 percent is 
Kimbanguist, and 10 percent is Muslim. The remainder largely practices 
traditional indigenous religions. There are no statistics available on 
the percentage of atheists. Minority religious groups include, among 
others, Jehovah's Witnesses and the Church of Jesus Christ of Latter-
day Saints (Mormons).
    There is no reliable data on active participation in religious 
services. Ethnic and political differences generally are not linked to 
religious differences.
    Foreign missionaries operate freely within the country. Missionary 
groups include Roman Catholic, Lutheran, Baptist, Evangelical, Mormon, 
and Jehovah's Witness.
    Most religious groups are scattered throughout the country and are 
widely represented in most cities and large towns. Muslims are mostly 
concentrated in the province of Maniema. Members of traditional Bunda 
dia Kongo reside predominately in Bas Congo.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Article 26 of the transitional constitution provides for religious 
freedom, and the Government generally respects this right in practice. 
There is no state religion.
    The establishment and operation of religious institutions is 
provided for and regulated through a statutory order on the Regulation 
of Non-profit Associations and Public Utility Institutions. 
Requirements for the establishment of a religious organization are 
simple and generally are not subject to abuse. Exemption from taxation 
is among the benefits granted to religious organizations. A law 
regulating religious organizations grants civil servants the power to 
recognize, suspend recognition of, or dissolve religious groups; 
however, this law was not invoked in the period covered in this report. 
Although the law restricts the process of recognition, officially 
recognized religions are free to establish places of worship and to 
train clergy.
    A 2001 decree allows nonprofit organizations, including religious 
organizations, to operate without restriction provided they register 
with the government by submitting a copy of their bylaws and 
constitution. The government requires practicing religious groups to be 
registered; however, in practice unregistered religious groups operate 
unhindered.
    Although the government requires foreign religious groups to obtain 
the approval of the President through the Minister of Justice, foreign 
religious groups generally operate without restriction once they 
receive approval from the Government. Many recognized churches have 
external ties, and foreign missionaries generally are allowed to 
proselytize. The Government generally did not interfere with foreign 
missionaries.
    The Government promoted interfaith understanding by supporting and 
consulting with the country's five major religious groups (Catholic, 
Protestant, Orthodox, Muslim, and Kimbanguist). The Consortium of 
Traditional Religious Leaders serves as a forum for religious leaders 
to gather and discuss issues of concern. In addition, it advises the 
Government while presenting a common moral and religious front.

Restrictions on Religious Freedom
    Government policy and practiced contributed to the generally free 
practice of religion. While the Government generally did not interfere 
with foreign missionaries, these groups were not exempt from general 
restrictions by security forces, such as freedom of movement imposed on 
all persons by security force members who erected and manned 
roadblocks, at which they often solicited bribes.
    Bundu Dia Kongo, an ethnically based spiritual and political 
movement that called for the overthrow of the Government and the 
establishment of an ``ethnically pure'' kingdom from the Bakongo tribe 
remained outlawed. Unlike in the period covered by the previous report, 
there were no reports that members of Bundu Dia Kongo were arrested.

Abuses of Religious Freedom
    In areas not under central government control, respect for 
religious freedom improved. Unlike in the period covered by the 
previous report, there were no reported instances of individual attacks 
against priests, parishioners, churches, parish property, and schools. 
No individuals responsible for cases from previous reporting periods 
have been charged, tried, or convicted of wrongdoing.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
individuals or organizations designated as terrorist organizations.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, many children and elderly 
persons were accused of practicing witchcraft and driven from their 
homes by their families. Witchcraft accusations generally occur due to 
financial difficulties, death, disease, unemployment, or the remarriage 
of a parent. Some of the accused children who are not abandoned are 
reportedly taken to special religious groups to undergo exorcisms. 
During the exorcisms, children may be locked in boxes for long periods 
of time, starved for several days, or receive other harsh treatments.
    During the period covered by this report, there was a decrease in 
the number of incidents reported in which persons suspected of 
witchcraft were attacked, tortured, killed, or driven from their homes. 
There is a common belief in the region that some persons have the power 
to cast spells on others; this fear sometimes rises to mass hysteria.
    Unlike in the previous reporting period, there were no reports of 
violence against priests or parishioners. However, no one was charged, 
prosecuted, or punished for such crimes reported in previous years.
    Leaders of major religions consult with one another through the 
Consortium of Traditional Religious Leaders.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Embassy officials regularly meet with religious leaders throughout the 
country. In addition the Embassy awards self-help, human rights, and 
democracy funds to religious groups for a wide range of activities. Two 
examples of these projects include a grant to a Muslim human rights 
organization to train teachers to educate students about democracy and 
human rights and a grant to a Catholic organization to broadcast radio 
programs on elections, democracy, and human rights. Also, the Embassy 
conducted extensive outreach with members of the Muslim community and 
awarded 22 scholarships to Muslim citizens to assist them in learning 
English.
                               __________

                         REPUBLIC OF THE CONGO

    The Constitution provides for freedom of religion and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    While the generally amicable relations among religions in society 
contributed to religious freedom, the close link between certain self-
proclaimed messianic groups and opposition political movements was a 
source of tension during the civil war period from 1997-2001. In March 
2003, the Government and the last armed opposition group, the Ninjas, 
signed a peace accord that greatly reduced these tensions.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 132,000 square miles, and its 
population is approximately 3 million. Approximately half of its 
citizens are Christian; of these approximately 90 percent are Roman 
Catholic. Other denominations include Methodists, Seventh-day 
Adventists, the Church of Jesus Christ of Latter-day Saints (Mormons), 
and Jehovah's Witnesses. Muslims make up 2-percent of the population; 
most are immigrants from North and West Africa who work in urban 
centers. The remainder of the population is made up of practitioners of 
traditional indigenous religions, those who belong to various messianic 
groups, and those who practice no religion at all. A small minority of 
the Christian community practices Kimbanguism, a syncretistic movement 
that originated in the neighboring Democratic Republic of the Congo. 
While retaining many elements of Christianity, Kimbanguism also 
recognizes its founder (Simon Kimbangu) as a prophet and incorporates 
African traditional beliefs, such as ancestor worship.
    Mystical or messianic practices (especially among the ethnic Lari 
population in the Pool region) have been associated with opposition 
political movements, including some elements of the armed insurrection 
in the southern part of the country during 1998-99. While the 
association continues, its influence has diminished considerably since 
March 2003.
    Several Western Christian missionary groups are active in the 
country, including members of Jehovah's Witnesses, the Salvation Army, 
the Christian and Missionary Alliance, and several Catholic religious 
orders.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Title II, Article 8 of the Constitution provides for freedom of 
religion and specifically forbids discrimination on the basis of 
religion. The Government at all levels strives to protect this right in 
full and does not tolerate its abuse, either by governmental or private 
actors. There is no official state religion.
    All organizations, including religious organizations, businesses, 
unions, and charitable or nonprofit societies, are required to register 
with and be approved by the Government. There were no reports of 
discrimination against religious groups in this process, although all 
admit that it is time-consuming and lengthy. Penalties for failure to 
register involve fines and potential confiscation of goods, 
invalidation of contracts, and deportation for foreigners, but no 
criminal penalties are applicable.
    The Government recognizes the Christian holidays of Christmas, 
Easter Monday, and Pentecost Monday as national holidays. Muslim 
holidays are not nationally observed; however, they are respected.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There is a growing Muslim community in the country, mostly 
consisting of immigrants from West Africa and Lebanon. The West African 
immigrants mostly arrive from Mali, Benin, Togo, and Senegal.

Abuses of Religious Freedom
    In March 2003, the Government and the Ninja rebel militia group, 
led by self-proclaimed prophet Frederic Bistangou (also known as 
Pasteur Ntumi), signed a peace accord. Subsequently, there have been no 
reports of abuse or desecration of churches as alleged in previous 
years.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relations among religions in society 
contributed to religious freedom.
    All organized religious groups are represented in a joint 
ecumenical council, which meets yearly during February.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. These 
discussions include highlighting the importance of the issues with the 
Ministry of Foreign Affairs, the Presidency, and members of the 
National Assembly. The U.S. Embassy also has implemented public 
diplomacy programs with key civil society groups that address these 
issues. Through Democracy and Human Rights funding, the Embassy 
supports four Congolese Human Rights organizations whose goals consist 
of strengthening recognition of religious diversity, including animism.
                               __________

                             COTE D'IVOIRE

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, since 
the 2002 rebellion, the Government has targeted suspected rebels and 
rebel sympathizers among whom there are many Muslims.
    The Government is facing its greatest political crisis since 
independence following the September 2002 failed coup attempt and 
mutiny that led to a de-facto division of the country. After the onset 
of the crisis, the Government cracked down on persons perceived to be 
associated with the rebellion; the crackdown particularly affected 
people of northern origins, many of whom were Muslims, who were 
presumed to be supporters of the rebellion. In January 2003, all major 
parties to the crisis signed the Linas-Marcoussis Accord (LMA), which 
aimed to end the crisis and bring about national reconciliation. There 
was halting progress on LMA implementation during the period covered by 
this report.
    The status of respect for religious freedom improved somewhat 
during the period covered by this report. Unlike during the crisis, 
there were no reports that security forces killed Muslim leaders. While 
the conflict exacerbated political and, at times, ethnic divisions, 
religion was not a significant factor in the crisis. The establishment 
of a Ministry of Religion in March 2003 highlighted the Government's 
efforts to deal with religious strains.
    Relations among the various religious groups were at times strained 
as a consequence of the national crisis; however, strong efforts by 
religious and civil society groups have helped prevent the political 
crisis from turning into a religious conflict. There is some societal 
discrimination against Muslims and followers of traditional indigenous 
religions.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 124,500 square miles, and its 
population is approximately 18 million. Religious groups in the country 
include Muslims, Christians, practitioners of traditional indigenous 
religions, and others. Churches include the Roman Catholic Church, the 
Seventh-day Adventist Church, the Assemblies of God, the Southern 
Baptist Church, the Autonomous Church of Celestial Christianity of 
Oschoffa, the Union of the Evangelical Church of Services and Works of 
Cote d'Ivoire, the Unification Church, the Harrist Church (an African 
Protestant denomination founded in the country in 1913 by a Liberian 
preacher named William Wade Harris), the Church of Jesus Christ of 
Latter-day Saints (Mormons), the Protestant Methodist Church of Cote 
d'Ivoire, the Coptic Church, the Pentecostal Church of Cote d'Ivoire, 
the Interdenominational Church, the Yoruba First Church, the Church of 
God International Missions, and the Baptist Church Missions. Other 
religions include Buddhism, the Baha'i Faith, Jehovah's Witnesses, the 
Dehima, the Church of the Prophet Papa Nouveau (a syncretistic religion 
founded in the country in 1937 that combines Christian doctrine, 
traditional indigenous rituals, and practical concern for social, 
political, and economic progress for Africans), the Messianic Church, 
Bossonism (the traditional religious practices of the Akan ethnic 
group), the Limmoudim of Rabbi Jesus (a small Christian group, the 
origins of which are unknown), the Eckankar religion (a syncretistic 
religion founded in 1965 in Nigeria that sees human passion as an 
obstacle to uniting a person's divine qualities), and the Movement of 
Raelis. Many religious groups in the country are associated with U.S. 
religious groups.
    The most recent national census, conducted in 1998, indicated that 
for citizens and noncitizens, Muslims made up approximately 38.6 
percent of the country's resident population; Catholics, 19.4 percent; 
practitioners of traditional indigenous religions, 11.9 percent; 
Protestants, 6.6 percent; other Christians, 3.1 percent; practitioners 
of other religions, 1.7 percent; Harrists, 1.3 percent; and persons 
without religious preference or affiliation, 16.7 percent. Among 
citizens only, 27.4 percent were Muslim, 20.8 percent were Catholic, 
15.4 percent practice traditional indigenous religions, 8.2 percent 
were Protestant, 3.4 percent were of other Christian affiliations, 1.9 
percent practiced other religions, 1.6 percent were Harrist, and 20.7 
percent were without religious affiliation.
    Foreigners living in the country are 70.5 percent Muslim and 15.4 
percent Catholic with small percentages practicing other religions.
    Most of the country's many syncretistic religions are forms of 
Christianity that contain some traditional indigenous practices and 
rituals. Many such religions were founded by local or other African 
prophets and are organized around and dependent upon the founder's 
personality. Some emphasize faith healing or the sale of sacred objects 
imbued with supernatural powers to bring health and good luck. Many 
nominal Christians and Muslims practice some aspects of traditional 
indigenous religions, especially in difficult times.
    Generally practitioners of traditional religions have followed a 
trend towards conversion to Christianity and Islam. Missionary work, 
urbanization, immigration, and higher education levels have led to a 
decline in the percentage of practitioners of traditional religions 
from 37 percent in 1975 to 11.9 percent in 1998.
    Muslims are found in the greatest numbers in the northern half of 
the country, although they also are increasingly numerous in the cities 
of the South, West, and East due to immigration, migration, and 
interethnic marriages. In 1998 Muslims composed 45.5 percent of the 
total urban population and 33.5 percent of the total rural population. 
Catholics live mostly in the southern, central, and eastern portions of 
the country, although recently some animists in the north have 
converted to Catholicism. Practitioners of traditional indigenous 
religions are concentrated in rural areas of the country's North, West, 
Center, and East. Protestants are concentrated in the central, eastern, 
and southwest regions. Members of the Harrist Church are concentrated 
in the South.
    Political and religious affiliations tend to follow ethnic lines. 
Since population growth and movement have accentuated ethnic 
distinctions between the groups of the Sahel and those of the forest 
zone, those distinctions sometimes have been expressed in terms of 
religion such as northern Muslims and southern Christians and 
traditionalists.
    Immigrants from other parts of Africa generally are at least 
nominally Muslim or Christian. The majority of foreign missionaries are 
European or U.S. representatives of established religions, but some 
Nigerians and Congolese also established churches.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, the 
Government favored some religious groups. Although there is no state 
religion, the Government informally favors Christianity for historical 
and ethnic reasons.
    Beginning with the 2001 Forum for National Reconciliation, the 
Government initiated several programs aimed at improving relations 
between the Government and religious groups. However, some Muslims 
believe that their religious and ethnic affiliation makes them targets 
of discrimination by the Government with regard to both employment and 
the renewal of national identity cards.
    In past years, the Government paid for the construction of Catholic 
cathedrals; however, the Government recently sponsored the construction 
of shrines for groups other than the Catholic Church. During the period 
covered by this report, the Government directed the construction of the 
Plateau Mosque in central Abidjan and financed it with the help of 
governments or government-affiliated religious organizations of some 
largely Islamic Arab countries. According to a Ministry of Religion 
official, there was no significant progress on the mosque construction 
during the reporting period because funds from Islamic donor countries 
decreased due to the instability in the country.
    The Government recognizes all major Muslim religious holidays and 
five Christian holidays. The recognized Muslim holy days are the Eid 
Al-Fitr, Ei Al-Adha, Layla tul-Qadr, and Prophet Muhammad's birthday. 
The recognized Christian holy days are Christmas, Easter Monday, 
Ascension Day, Pentecost, and All Saints Day.
    The law requires religious groups to register with the Government. 
All religious groups wishing to operate in the country must submit to 
the Ministry of the Interior a file including the group's bylaws, the 
names of the founding members, the date of founding (or date on which 
the founder received the revelation of his or her calling), general 
assembly minutes, the names of members of the administrative board, and 
other information. The Ministry of Interior investigates the 
backgrounds of the founding members to ascertain that the group has no 
politically subversive purpose. Although nontraditional religious 
groups, such as public secular associations, are required to register 
with the Government, no penalties are imposed on a group that fails to 
register. In practice registration may bring advantages of public 
recognition, invitations to official ceremonies and events, publicity, 
gifts, and school subsidies. No religious group has complained of 
arbitrary registration procedures or problems with gaining government 
recognition. The Government does not register traditional indigenous 
religious groups; such groups are not formally organized and none have 
applied for registration or recognition.
    The Government grants no tax or other benefits to religious groups; 
however, some religious groups have gained some favors after individual 
negotiations. Examples include reductions in the cost of resident alien 
registration, customs exemptions on certain religious items, diplomatic 
passports for major religious chiefs, and, in some cases, privileges 
similar to those of diplomats. No particular religion is favored 
consistently in this manner.
    Foreign missionaries must meet the same requirements as any 
foreigner, including registering as resident aliens and obtaining 
national identification cards. There were no reports that foreign 
missionaries were denied such registration arbitrarily.
    Religious instruction is permitted in public schools and usually is 
offered after normal class hours. Established Islamic, Catholic, and 
Protestant groups offer religious instruction. While a 1966 government 
decree that allowed ``only'' Catholic and Protestant teachings in 
schools exists, it no longer is enforced. The Government continued to 
subsidize both Roman Catholic and other Christian schools, although 
less than in the past. The Government did not subsidize Muslim schools.
    During the period covered by this report, the Government took 
positive steps to promote interfaith understanding. Government 
officials, including the President and his religious advisers, appear 
at major religious celebrations and events organized by a wide variety 
of faiths and groups. The Government often invites leaders of various 
religious communities, including the Mediation Committee for National 
Reconciliation, to attend official ceremonies and to sit on 
deliberative and advisory committees. However, the Government does not 
invite traditional indigenous religious groups to the ceremonies or 
committee meetings.
    In November 2003, President Gbagbo met with a group of Muslims at 
the end of Ramadan. He told them he was sensitive to the concerns of 
the Muslim community, just as he was sensitive to the concerns of all 
religious groups in the country. President Gbagbo condemned the actions 
of those who ``manipulate'' religion to achieve their political goals.
    In September 2003, the Ministry of Religion, in conjunction with 
the United Nations Population Fund, organized a workshop that sought to 
promote interfaith cooperation between various religious communities. 
No action was taken after the workshop.
    In April 2003, the Government hosted an international colloquium 
for West African religions on ``The Role of Religions in the Resolution 
of Regional Conflicts.'' The colloquium concluded that religion needs 
to be more a force for cohesion rather than division. The colloquium 
praised the local religious communities for putting aside their 
differences and working together for peace.
    In March 2003, following the signing of the Marcoussis agreement, 
the Government created a Ministry of Religion to improve interfaith 
understanding. The Ministry sought to promote national reconciliation 
and to help prevent the national crisis from turning into an 
interethnic and interreligious conflict. The Government created the 
Ministry to emphasize the secular nature of the state because both 
Muslim and Christian groups believe the State disproportionately favors 
the other.
    During the period covered by this report, some Muslim leaders 
claimed that many state institutions, particularly the national 
television and radio stations, were dominated by Christian programming, 
including broadcasts of the Catholic Mass, choirs, religious services, 
and Christian music. Specifically, the Islamic National Council (CNI) 
and the Muslim community questioned why Catholics had more than 10 
radio frequencies, while Muslims had only 1 frequency. However, Muslim 
leaders appear on state television, and have their own television show.

Restrictions on Religious Freedom
    The Government monitors minority religious groups for signs of 
political activity it considers subversive. In the early months of the 
2002 crisis, there were credible reports that the Government expanded 
its surveillance of Islamic associations. There were significantly 
fewer reports of Government surveillance of religious groups during the 
period covered by this report.
    In the past, the Government informally favored the Roman Catholic 
Church. Catholic Church leaders traditionally have had a much stronger 
voice in government affairs than their Islamic counterparts, which has 
led to feelings of disenfranchisement among some in the Muslim 
population. President Gbagbo continues to meet with Muslims leaders to 
discuss their concerns.
    Some Muslims believe their religious or ethnic affiliations made 
them targets of government discrimination with regard to both 
employment and national identity card renewals. Due to the tense 
political situation in the country and the ethnic and religious 
divisions along which political party lines are drawn, some Muslims are 
scrutinized more closely in the identity card application process. The 
national identity card issue is contentious as it has not been clear 
for several years which persons are required to have which card 
(citizen/non-citizen) and how the cards are to be distributed. As most 
Muslims share names, style of dress, and customs with several of the 
country's predominantly Muslim neighboring countries, citizens 
sometimes are wrongly accused of attempting to obtain nationality cards 
illegally in order to vote or otherwise take advantage of citizenship. 
Some noncitizens, particularly from the North, accuse the government of 
delaying or not processing their naturalization cases. Some people, 
particularly northerners and foreigners, complain that security forces 
have harassed them for having the wrong identity cards or not having an 
identity card. The Marcoussis agreement calls for the resolution of the 
national identity question and improved implementation of 
naturalization laws to ensure the granting of citizenship in an 
equitable manner to those qualified.
    Most Muslims in the country are from northern African countries 
from which there has been substantial immigration into the country. 
Consequently, government officials and other citizens often treat 
Muslim citizens like foreigners. For example, northern citizens, who 
are mostly Muslim, complained that when applying for passports or 
national identity cards, they were asked to provide more documents than 
applicants from southern ethnic groups. There were also reports that 
police officers confiscated or destroyed identity cards of northern 
citizens, telling northerners they should apply for a ``work identity 
card'' (carte de sejour), which is normally given to foreigners only. 
Also, security forces were more likely to extract bribes at checkpoints 
from northerners and foreigners than from southern citizens.
    Muslims often struggled for state benefits that came more easily to 
practitioners of other religions. For example, Catholic and Protestant 
schools are regarded as official schools supervised by the Ministry of 
Education and subsidized by the Government. The Government allows 
Islamic schools that follow an official curriculum, but it does not 
subsidize them.
    Some Muslim organizations continue to view the Government's strict 
financial and organizational requirements for Hajj pilgrimages to Saudi 
Arabia as unnecessary and unwarranted interference since Churches 
organize several Christian pilgrimages throughout the year without 
government supervision. In December 2003, the Islamic Front (FOI) and 
the National Trade Union of Couriers asked the Government to liberalize 
the Hajj process so that pilgrims could organize the trips without 
Government involvement. A Ministry of Religion official said the 
Government must be involved in the organization of Hajj as it involves 
3,000-4,000 citizens leaving the country each year.
    Traditional indigenous religions rarely are included in official or 
unofficial lists of the country's religions. There is no generally 
accepted system for classifying the country's diverse traditional 
religious practices, which vary not only by ethnic group, but also by 
region, village, family, gender, and age group. In addition members of 
the country's largely Christian or Islamic urban elite, which 
effectively control the State, generally seemed disinclined to allow 
traditional indigenous religions the social status accorded to 
Christianity and Islam. For example, no traditional indigenous 
religious leader (except for traditional rulers, whose responsibilities 
as rulers required them to perform some traditional religious 
functions) received an invitation to present New Year's greetings to 
the President or to take part in a government advisory council. 
However, traditional Akan chiefs very often were invited to participate 
in traditional libation ceremonies aimed at recognizing ancestors at 
the beginning of important ceremonies.
    The Government does not prohibit links to foreign coreligionists 
but it informally discourages connections with politically radical 
fundamentalist movements, such as Islamic groups based in Iran or 
Libya.

Abuses of Religious Freedom
    In October 2003, Minister of Security Martin Bleou announced that 
the Government discovered a plot to kill Abidjan Cardinal Bernard Agre, 
but did not say who was involved. Bleou announced the opening of an 
investigation arrests or publicized findings. Rebel groups, now known 
collectively as the New Forces, released a statement denying that they 
had any intention to harm Agre.
    In February an unknown gunman shot at five members of the executive 
committee of the Ivoirian High Council of Imams (COSIM) who were 
meeting on the terrace of the Riviera Mosque in Abidjan. Two days after 
the event, the Minister of Religion, Minister of Security, and 
President Gbagbo's religious advisor met the imams to express their 
concern. The imams alleged at a press conference that Government 
response was far slower than its reaction to the threat against 
Cardinal Agre. The Minister of Security opened an investigation into 
the attack; however, no results were released, and no arrests were made 
in connection with the attack by the end of the reporting period.
    Following the 2002 rebellion, there were credible reports that 
Government military and security forces committed abuses, including 
reprisal killings, against presumed rebel sympathizers, which included 
many Muslims. In October 2002, government security forces reportedly 
killed more than 100 noncombatants, mostly Muslims, in Daloa who 
allegedly supported the advancing rebel forces. The Government denied 
that its forces were responsible for the 2002 Daloa killings. However, 
the international press and human rights organizations reported that 
security forces were responsible for the killings in Daloa, citing 
multiple eyewitnesses. In October 2002, the Government announced an 
investigation into the killings, which so far has yielded no arrests or 
other results.
    During the early days of the 2002 crisis, government forces, along 
with unknown assailants, reportedly killed several Muslim leaders. 
There have been no arrests for the January and February 2003 killings 
of Mamadou Ganame, a Koranic instructor in Bianoua, Ayame (in the 
southeast); Imam Mahmoud Samassi, founder and Imam of the Lycee 
Technique Mosque in Abidjan at his residence; Mohamed Sangare, 
assistant Imam for the Adobo Mosque in Abidjan; and Mory Fanny Cisse, 
an Islamic preacher.
    Unlike in the previous reporting period, there were no reports that 
government security forces forcibly searched mosques. According to the 
CNI, government security forces forcibly searched 7 mosques and 
reportedly looted residences of at least 10 Muslim leaders in Abidjan 
during the previous reporting period.
    No action was taken in response to the April 2003 allegations by 
Daloa Muslim leaders that gendarmes regularly entered their mosques to 
conduct searches.
    Unlike in the past, there were no reports that security forces 
detained and questioned Islamic leaders on suspicions that they were 
plotting with the rebel New Forces.
    Unlike in the past, there were no reports that the Federation of 
Students and Scholars of Cote d'Ivoire student group had perpetrated 
violence against Muslim student groups.
    Information gathering is more difficult in the rebel-held North and 
West. Unlike in the previous reporting period, there were no reports of 
rebel New Forces intimidating or attacking Christian or other religious 
leaders in New Forces-held territory. A Ministry of Religion official 
said that Catholic priests and bishops in the north regularly hold 
religious services without any interference from the New Forces. In 
April rebel Patriotic Movement of Cote d'Ivoire Secretary-General 
Guillaume Soro, a Catholic, paid courtesy calls on several Catholic and 
Muslim leaders in New Forces-held villages. Soro told the religious 
leaders that the New Forces, which are often erroneously characterized 
in the press as being a ``Muslim'' rebel group, do not tolerate 
discrimination against any religion.
    At the outset of the rebellion in September 2002, rebels in Bouake 
and elsewhere in the North, executed more than 100 persons. Most of 
those executed were Christians and members of the armed forces or 
persons thought to be loyal to the Government. No action was taken 
against rebels who beat several Buddhist missionaries traveling to 
Bouake in April 2003; rebels who tortured three Christian priests in 
Korhogo in April 2003; or rebels who tortured Maurice Dodo, a church 
leader in Daloa in April 2003.
    Unlike in the previous reporting period, there were no new reports 
of attacks on churches. There is an ongoing investigation into the 
killing of prominent Muslim comedian Camara Yerefe in an Abidjan 
church; however, no arrests have been made.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Relations among the various religious groups became strained after 
the outbreak of the 2002 national crisis; there is some societal 
discrimination against Muslims and followers of traditional indigenous 
religions.
    Some persons consider all Muslims to be foreigners or 
fundamentalists, and sometimes refer to Muslims as ``destabilizing 
forces.'' Some political parties and religious representatives have 
made similar statements so as to use religious divisions to further 
political interests. One of the more prominent examples is the May 29 
speech by Imam Fofana Harrisou, chairman of a pro-FPI (Ivoirian Popular 
Front) Muslim group, before a group of progovernment ``Young 
Patriots.'' In the speech, Harrisou claimed opposition party, Rally of 
Republicans (RDR) had offered approximately $120,000 USD (64,323,403 
XOF) to his organization if its Muslim members would ``cause 
instability'' in the country. Harrisou said he declined the offer. The 
Forum of Religious Confessions, which includes Muslim and Christian 
leaders, immediately condemned Harrisou's comments by announcing that 
Harrisou had no evidence to support his claims and that his comments 
endangered social and religious cohesion in the country. The CNI, which 
is the largest Muslim group in the country, and the RDR denied 
Harrisou's accusations.
    Muslims frequently experienced discrimination because of their 
presumed support for the presidential candidacy of former Prime 
Minister Alassane Ouattara, a Muslim, or because of their ethnic 
origin. Although many northern Muslims supported the presidential 
candidacy of Ouattara and the RDR opposition party, some Muslims of 
northern origin have remained loyal to President Gbagbo's FPI party 
throughout the crisis. Followers of traditional indigenous religions 
also are subject to societal discrimination. Some Christians and 
Muslims refuse to associate with practitioners of traditional 
indigenous religions. Many leaders of religions such as Christianity or 
Islam look down on practitioners of traditional indigenous religions as 
``pagans'' or practitioners of ``black magic'' and human sacrifice. 
Although the purported practice of ``black magic'' or ``witchcraft'' is 
widely feared, traditional indigenous religions discourage such 
practices. For example, there have been no reports of human sacrifice 
in the country since well before independence.
    The practices of traditional indigenous religions often are secret 
and include exclusive initiation rites, oaths of silence, and taboos 
against writing down orally transmitted history. Traditional indigenous 
religions commonly involve belief in one supreme deity as well as 
lesser deities or spirits that are to be praised or appeased. Some 
indigenous religions believe that deities and spirits inhabit or 
associate with particular places, natural objects, or man-made images. 
Many practitioners of traditional indigenous religions are unaware of 
or do not consider themselves victims of societal discrimination and do 
not complain about their treatment.
    Conflicts between and within religious groups have surfaced 
occasionally. For more than 15 years, the Celestial Christians have 
been divided because of a leadership struggle. In June 2003, a clash 
between rival leaders Blin Jacob Edimou and Louis Akeble Zagadou over 
the ownership of a church led to the arrest of six men; they were later 
released. In September 2003, the Minister of Religion sent a delegation 
to Nigeria and Benin to consult with Celestial Christian leaders. In an 
attempt to end the church's religious dispute, and with the support of 
the Ministry of Religion, World Celestial Christian leader, Pastor 
Benoit Agbaossi, came to Abidjan in April and inaugurated Blin Jacob 
Ediemou as the Celestial Christian leader for the country.
    The Ministry of Religion took an active role in trying to end the 
leadership struggle that divided the Harrist community for more than 10 
years. In November 2003, the Minister of Religion, along with Christian 
and Muslim leaders, attended the inauguration of Adolphe Mobio as the 
new President of the Harrist Church.
    Relations between Muslims and Christians, specifically Catholics, 
improved during the period covered by this report. In January, to 
celebrate the New Year, leaders of all major religious groups and the 
Minister of Religion met within the Forum of Religious Groups, an NGO-
inspired, interdenominational gathering. In April an interfaith 
memorial service was held in Abidjan to mourn those killed during the 
March 25 to 27 demonstrations. Religious leaders continued to attend 
each other's main religious celebrations, setting an example of 
reconciliation for their respective communities.
    Prior to the crisis, there were examples of long-standing 
interfaith cooperation. The cooperation has resumed to a lesser extent 
during the period covered by this report. Once a year, on New Year's 
Eve, members of all Christian religious groups gather in the National 
Stadium in Abidjan for a nightlong vigil and prayer. When serious 
social problems arose, simultaneous Catholic, Protestant, and Muslim 
prayer ceremonies were held in churches, temples, and mosques to ask 
for divine assistance. Kouassi-Datekro, a town in the Akan region in 
the eastern part of the country, is famous for ecumenical events 
involving simultaneous prayer services of all faiths. Religious leaders 
from diverse groups assembled on their own initiative to mediate in 
times of political conflict; however, no leaders of traditional 
indigenous religious groups were included.
    The Forum of Religious Confessions endeavors to promote dialogue, 
increase understanding, and improve the relationships among religious 
leaders and groups and is headed by the leader of the Celestial 
Christian Church. The Research Group in Democracy and Social and 
Economic Development of Cote d'Ivoire (GERDDES-CI) created the Forum, 
which comprises leaders of many of the country's religious groups, 
including Catholics, Muslims, various Protestant groups, several 
syncretist groups, the Association of Traditional Priests, and the 
Bossonists, an association of indigenous Akan religious priests. The 
Ministry of Religion cooperates closely and regularly with the Forum of 
Religious Confessions.
    The GERDDES-CI also helped create the Collective of Civil Society 
for Peace (CCSP), which has worked since the beginning of the 2002 
crisis to promote national reconciliation. Some observers believe that 
the CCSP's work helped prevent the national crisis from turning into a 
religious war.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. Since 
the onset of the crisis, the U.S. Embassy has assisted efforts by the 
Government and nongovernmental organizations to mitigate religious 
tensions in the country. The U.S. Ambassador and other U.S. Government 
officials regularly meet with religious leaders. The Public Diplomacy 
section hosted a forum to which all religious denominations were 
invited to discuss the political crisis from the perspective of 
religious organizations. The U.S. Government sent several religious 
leaders to the United States on International Visitor programs.
                               __________

                                DJIBOUTI

    The Constitution, while declaring Islam to be the state religion, 
provides for freedom of religion, and the Government generally respects 
this right in practice; however, proselytizing is discouraged.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    The generally amicable relationship among religions in the society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 8,450 square miles, 
and government sources estimate its population at approximately 
650,000. More than 99 percent of the population are Sunni Muslim. There 
are a small number of Catholics, Protestants, and followers of the 
Baha'i Faith, together accounting for less than 1 percent of the 
population. There are no known practitioners of traditional indigenous 
religions. Because all citizens officially are considered Muslims if 
they do not adhere to another faith, there are no figures available on 
the number of atheists in the country.
    The sizable foreign community supports Roman Catholic, Protestant, 
Greek Orthodox, and Ethiopian Orthodox churches.
    A small number of foreign Christian missionary groups operate in 
the country, including the Eastern Mennonite Mission, Red Sea Team 
International, and Life International.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution, while declaring Islam to be the state religion, 
provides for freedom of religion, and the Government generally respects 
this right in practice; however, proselytizing is discouraged. The 
Government at all levels strives to protect this right in full, and 
does not tolerate its abuse, either by governmental or private actors.
    Although Islam is the state religion, the Government imposes no 
sanctions on those who choose to ignore Islamic teachings or to 
practice other faiths. The Government maintains diplomatic relations 
with the Vatican.
    The Shari'a Court has been replaced by the Family Court, which was 
practically implemented in February. This court uses laws from both the 
Family Code and Shari'a to rule on matters related to the family such 
as marriage, divorce, and inheritance.
    The Government requires that religious groups register with the 
Ministry of the Interior by submitting an application to the Ministry 
of Foreign Affairs, which, along with the Ministry of the Interior, 
investigates the group. Once approved, the group signs an initial 2-
year bilateral agreement detailing the scope of the group's activities. 
Baha'i leaders reported that they were refused the right to register.
    Foreign clergy and missionaries are permitted to perform charitable 
works and to sell religious books. These groups, which focus on 
humanitarian services in the education and health sectors, reportedly 
faced no harassment during the period covered by this report. Foreign 
missionary groups are licensed by the Government to operate schools. 
Religion is not taught in public schools.
    The country observes the Muslim holidays of Eid al-Fitr, Eid al-
Adha, the Prophet Mohammed's birthday, the Islamic New Year and the 
Ascension of the Prophet as national holidays. The country also 
celebrates Christmas as an official holiday.

Restrictions on Religious Freedom
    There is no legal prohibition against proselytizing; however, 
proselytizing is discouraged.
    Islamic law based on the Koran is used only with regard to family 
matters and is administered by the Family Court judges. Civil marriage 
is permitted only for non-Muslim foreigners. Muslims are required to 
marry in a religious ceremony, and a non-Muslim man may marry a Muslim 
woman only after converting to Islam.
    The Ministry of Muslim Affairs monitors the activities of Muslims, 
but it does not restrict their religious practices. The Ministry of 
Muslim Affairs has authority in all Islamic matters, including mosques, 
religious schools, and religious events. The High Islamic Council, 
recently created in the Ministry, is mandated to give advice on all 
religious issues and concerns. It is also in charge of coordinating all 
Islamic NGOs in the country.
    The President is required to take a religious oath at inauguration; 
however, other government employees are not required to do so.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. However, representatives of the 
Catholic, Protestant, and Ethiopian Orthodox churches and some 
nongovernmental organizations noted an increase in animosity towards 
non-Muslims. An Ethiopian Orthodox clergyman expressed concern over 
incidents of local youth throwing stones on the roof of the church. 
Moderate Muslim clerics attribute the rise in Islamic fundamentalism in 
part to the international media, Saudi Wahhabi schools, the growing 
number of Islamic groups, and graduates of Saudi Arabia or Yemen 
Islamic schools.
    French Catholics and Ethiopian Orthodox Christians have been part 
of Djibouti society for almost a century and are an example of the 
considerable familiarity with and tolerance of other faiths by the 
Muslim majority. Persons born as Catholics face no discrimination from 
Muslim relatives. In many cases, these Catholics are children or 
grandchildren of persons raised in French Catholic orphanages during 
the colonial period.
    Approximately 60 percent of the Djiboutian population is ethnically 
Somali. In the ethnic Somali community of the country, clan membership 
has more influence over a person's life than does religion. Djiboutian 
ethnic Somalis who are Christians often are buried according to Islamic 
traditions by relatives who do not recognize their non-Muslim faith.
    There is no formal interfaith dialogue. The Catholic Church 
organizes an annual celebration with all the other Christian churches. 
The Qadi receives Ramadan greetings from Pope John Paul II. He meets 
with the heads of other faiths only at government-organized ceremonies.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy representatives periodically meet with leaders and members of 
religious communities and with U.S. nongovernmental organizations with 
a missionary component. The U.S. Embassy hosted four Iftaars during 
Ramadan to promote religious tolerance and understanding. Guests 
included all local imams as well as local businessmen, government 
officials, and Embassy employees.
                               __________

                           EQUATORIAL GUINEA

    The Constitution provides for freedom of religion, and the 
government generally respects this right in practice.
    Government respect for religious freedom has improved. The Ministry 
of Justice and Religion relaxed administrative controls on church 
activities and the formation of new churches by established 
denominations. However, the Government remains sensitive to criticism 
by religious groups.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government during periodic visits to the country as part of its overall 
policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 10,827 square miles and a 
population of approximately 500,000. Christians account for 
approximately 93 percent of the population. Five percent of the 
population practices various traditional indigenous religions. In 
actuality the number of practitioners of traditional indigenous 
religions is much higher, although the exact figure is unknown. Many 
baptized Catholics reportedly still follow traditional beliefs. 
Muslims, members of the Baha'i Faith, practitioners of other religions, 
and those who are atheist each comprise less than 1-percent of the 
population. Roman Catholicism is the principal religion, dating back to 
the Spanish colonial period, when almost the entire population was 
baptized into this faith. Of the Christian population, approximately 87 
percent are at least nominally Catholic, and approximately 4.5 percent 
belong to Protestant denominations. Christian worship tends to be 
concentrated in the more urbanized areas. Although in the past there 
has been no known organized Christian worship in large, rural parts of 
the country, both Catholic and Protestant church leaders report 
expansion into interior regions.
    Foreign missionary groups operate in the country, both on Bioko 
Island and the mainland. These include Baptists, Seventh-day 
Adventists, Assemblies of God, and Jehovah's Witnesses. 
Nondenominational evangelical Christian groups are also present.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion and the 
Government generally respects this right in practice. However, the 
Government remains sensitive to any criticism and church leaders 
usually avoid discussions that could be construed as critical of the 
Government or government officials.
    The Government generally allows preaching, religious teaching, 
education, and practice by believers. The Government requires 
permission for any activities outside the confines of places of 
worship; however, in practice this requirement does not appear to 
hinder organized religious groups.
    A 1992 Presidential Decree regulates the exercise of religious 
freedom. This decree maintains an official preference for the Catholic 
Church and the Reform Church of Equatorial Guinea due to their 
traditional roots and well-known influence in the social and cultural 
life of the populace. While the decree does not hinder the practice of 
other religions, its effects can be observed in many events throughout 
the country. For example, Roman Catholic masses serve as a normal part 
of any major ceremonial function, such as on the October 12 National 
Day. Another example of these preferences includes the exemption from 
airport entry and exit taxes that officials of the Catholic and Reform 
churches receive. Officials of other religions must pay.
    The 1992 decree regulates the registration of religious groups. To 
register, churches must submit a written application to the Ministry of 
Justice and Worship. The Director General in the Ministry of Justice 
and Religion oversees compliance with the 1992 decree and the 
registration process. This application was not required of the Catholic 
and Reform Churches because of their long-established presence in the 
country.
    A religious organization must be registered formally with the 
Ministry of Justice and Religion before its religious activities are 
allowed. The application and approval process usually takes several 
years, but such delay appears to be the result of general bureaucratic 
inefficiency and not of a policy designed to impede the operation of 
any religious group. There were no reports that the Government refused 
to register any group. Though required by the 1992 decree regulating 
religions, the degree of enforcement of registration requirements and 
other sections of this law are enforced inconsistently. Unregistered 
groups operating in the country can be fined; however, such fines are 
rarely applied. For example, the Assemblies of God received official 
recognition in 1993; however, from 1987 through 1993, the group was 
able to operate although it had not been recognized officially.
    The exact number of registered denominations is not publicly 
available.
    Religious study is required in schools and is usually but not 
exclusively Catholic.
    Religious leaders indicated that they knew of no steps by the 
Government to promote an interfaith dialogue between different faiths. 
However, Protestant churches report a positive dialogue and generally 
good relations between the various Protestant denominations.
    Foreign missionaries work throughout the country, generally without 
impediment.

Restrictions on Religious Freedom
    In the past, the Government and President Teodoro Obiang Nguema's 
ruling Democratic Party of Equatorial Guinea (PDGE) reacted defensively 
to any criticism, and the Government continued to unofficially restrict 
freedom of expression of the clergy in that regard.
    In 2002 and 2003, government agents occasionally made official and 
unofficial visits to monitor church behavior or request a timetable of 
church activities. The Government requires permission for any religious 
or faith-based social assistance activity outside the confines of 
places of worship; however, in practice this requirement did not appear 
to hinder organized religious groups. In 2002, there were some reports 
that a growing international presence and the Government's focus on 
petroleum exploration and development resulted in a reduction of 
religious restrictions during the period covered by this report; 
however, these reports could not be confirmed.
    In 2003, the Director General of the Ministry of Justice and 
Worship declared that churches would be required to pay a registration 
fee for each individual congregation in addition to the existing 
general register fee. The Director General claimed that this 
requirement was contained in the 1992 decree but had never been 
enforced. Consequently, he proposed applying this fee retroactively to 
all congregations established after a religious organization gained 
national recognition. Some individual government officials at the 
Ministry of Justice and Worship defended the full enforcement of church 
registration requirements to ``control'' rapid growth of new and 
unfamiliar religious groups in the country. However, within 2 months 
the Director General was removed from office due to heavy protests from 
the religious community. Since then, no action has been made to apply 
the former Director's General original proposal.
    According to Jose Maguga, the director of the Autonomous Rural 
Development (DAR), a Catholic nongovernmental organization, church 
representatives practiced self-censorship and avoided any criticism of 
the Government. In 2002, the DAR was required to have a government 
delegate present at its meetings. This restriction apparently was in 
response to government fears that DAR encourages antigovernment 
sentiment. The Government required that the DAR office in the diocese 
of Ebibeyin inform the local delegate each time it held a board 
meeting. The DAR complied with the requirement and received permission 
to meet, but the local delegate insisted on being present during the 
meetings. The DAR refused to hold meetings with the delegate present, 
and consequently it did not hold official meetings during 2002.
    While there is no reported workplace discrimination targeted 
against a particular faith, some non-Catholic pastors who work for the 
Government reported that they maintain a low profile in the workplace 
with regard to their religious affiliation. Non-Catholic pastors 
reported that their supervisors informed them of the requirement to 
participate in religious activities related to their position, 
including such events as Catholic masses at government functions.
    On April 25, during the recent legislative and municipal elections, 
security forces and the Mayor of Malabo threatened a missionary pastor 
for removing party campaign posters of the ruling party from the walls 
of his church. The Mayor threatened to put the missionary in jail. He 
accused the pastor of being a ``terrorist'' and also threatened to turn 
off the church's electricity and water services. No action was taken 
against the missionary due to the intercession of his Equatoguinean 
colleagues who asked the Mayor to excuse the missionary's behavior. 
Ruling party supporters later placed posters on the walls of the 
church. Neither the missionary nor any church member removed the newly 
installed posters.
    The country's fundamental law on religion states that each person 
is free to study his or her own religion and should not be forced to 
study another faith. In practice, access to study in one's own faith is 
generally not possible. For example, a Protestant church official cited 
difficulties when enrolling his children at school. At the school, each 
child is required to lead a daily Catholic-based devotional. When the 
child's father requested that a teacher of the child's own faith be 
made available, the school official claimed there was a lack of funds 
and stated that he could provide the teacher only if the child's church 
was willing to pay the teacher's salary.
    In 2003, church leaders and foreign missionaries complained that 
immigration officials at Malabo's international airport had threatened 
denial of entry to U.S. citizens affiliated with their organizations. 
Some religious leaders feared that these denials were motivated by a 
bias against Protestant denominations.
    In 2003, foreign missionaries also complained about the length of 
time and the new costs required to obtain residence permits that were 
previously cost-free. However, during the period covered by this 
report, the new costs associated with the previous Director General at 
the Ministry of Justice and Worship had been removed; however, 
administrative procedures still required a wait of 2 to 3 months for 
non-Catholic foreign missionaries. Catholic missionaries reportedly 
receive residence permits shortly after their arrival.
    In 2001, some citizens working as missionaries received vague 
warnings with no specific consequences detailed from the Ministry of 
Justice and Religion against voting for candidates who were not PDGE 
members. However, these warnings made no threat in the case of 
noncompliance. None of the missionaries were made to appear before the 
Ministry and no further warnings were issued during the remainder of 
the period covered by this report.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who were abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

Improvements in Respect for Religious Freedom
    During the period covered by this report, increased government 
respect for religious freedom contributed to the general free practice 
of religion. In 2003, religious leaders reported a positive 
relationship with the new supervising Director General at the Ministry 
of Justice and Worship. He has not applied fines or otherwise harassed 
religious leaders. For example, leaders of a Protestant church reported 
that the Regional Delegate for Luba began to harass their 
denomination's local church, prevented the establishment of new 
churches, and attempted to have fines imposed by the Director General 
at the Ministry of Justice and Worship. The church leaders took their 
case to the Director General. The Director General asked the Delegate 
to show him exactly which law had been broken. When the Delegate was 
unable to provide concrete reasoning for the imposition of a fine, he 
was warned by the Director General to stop harassing the church. After 
this warning, no more threats were reported and harassment decreased.

                    Section III. Societal Attitudes

    The generally amicable relations among religions in society 
contributed to religious freedom. However, some non-Catholic religious 
groups believe that they face societal pressures within their regions. 
Such concerns may reflect ethnic or individual differences as much as 
religious differences.
    There is a clear divide between the traditionally dominant Catholic 
Church and the rising numbers of non-Catholic congregations, especially 
those of the evangelical denominations. The Archbishop of Malabo has 
reportedly sent letters to non-Catholic churches that he believes are 
interfering in the lives of Catholics. For example, if a married 
person's spouse converts to a non-Catholic faith or if a married couple 
are separated and one member of the couple remarries in the Protestant 
church, these incidents could lead to warnings from the Catholic 
Archbishop.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
During the period covered by this report, U.S. Embassy staff met with 
various church and missionary leaders, as well as government officials 
in the Ministry of Justice and Worship.
    In an April 2003 meeting, Embassy officers informed high-level 
Ministry of Justice and Worship officials of the unfair imposition of 
fines on non-Catholic churches. The Embassy officers claimed that these 
fines were not in accordance with Equatoguinean law. The officials also 
discussed the unequal treatment of non-Catholic missionaries. Within 2-
months, the Director General was removed from office, reportedly due to 
heavy protests from the religious community. Since then, congregations 
have enjoyed good relations with the Ministry and no U.S. missionary 
group entering the country has reported any further visa problems.
    The U.S. Embassy in Malabo re-opened in October 2003. This new 
facility has allowed officials to deepen contacts with the country's 
religious community. Together with the U.S. Embassy based in Yaounde, 
Cameroon, and the U.S. Consular Agent based on the mainland city of 
Bata, the U.S. Embassy in Malabo maintains contact with religious 
groups, especially American missionaries in the country, and monitors 
religious initiatives.
                               __________

                                ERITREA

    The Constitution, which the Government has not yet implemented, 
provides for freedom of religion; however, in practice the Government 
severely restricted this right for all but the four government-
sanctioned religions--Orthodox Christians, Muslims, Catholics, and the 
Evangelical Church of Eritrea (affiliated with the Lutheran World 
Federation), which together represent the vast majority of the 
population. Oftentimes, treatment of religious minorities varied 
depending on local authorities.
    The Government's poor respect for religious freedom for minority 
religious groups continued to decline during the period covered by this 
report. The Government harassed, arrested, and detained members of 
Pentecostal and other independent evangelical groups reform movements 
from and within the Eritrean Orthodox Church, and Jehovah's Witnesses. 
There were also numerous reports of physical torture and attempts at 
forced recantations. Following a May 2002 government decree that all 
religious groups must register or cease all religious activities, the 
Government closed all religious facilities not belonging to the four 
sanctioned religions. These closures, the Government's refusal to 
authorize any registrations, and the restriction on holding religious 
meetings continued through the period covered by this report.
    Citizens generally are tolerant of one another in the practice of 
their religion; however, societal attitudes toward Jehovah's Witnesses 
and Pentecostal groups are an exception to this general tolerance. 
There also were reports that some individuals encouraged harassment of 
these nonsanctioned religious groups and reported their activities to 
the Government.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. In 
September 2004, the Secretary of State designated Eritrea as a 
``Country of Particular Concern'' under the International Religious 
Freedom Act for particularly severe violations of religious freedom.

                    Section I. Religious Demography

    The country has a total area of 48,489 square miles, and its 
population is approximately 3.6 million. Although reliable statistics 
are not available, approximately 50 percent of the population is Sunni 
Muslim, and approximately 40 percent is Orthodox Christian. The 
population also includes a small number of Eastern Rite and Roman 
Catholics (5 percent), Protestants (2 percent), smaller numbers of 
Seventh-day Adventists, and fewer than 1,500 Jehovah's Witnesses. 
Approximately 2 percent practice traditional indigenous religions. Also 
present in very small numbers are practicing Buddhists, Hindus, and 
Baha'is. The population in the eastern and western lowlands 
predominantly is Muslim and in the highlands predominantly is 
Christian. There are very few atheists. Religious participation is high 
among all ethnic groups.
    Within the country's geographic and ethnic groups, the majority of 
the Tigrinya are Orthodox Christian, with the exception of the Djiberti 
Tigrinya, who are Muslim. The majority of members of the Tigre, Saho, 
Nara, Afar, Rashaida, Beja, and Blen ethnic groups are Muslim. 
Approximately 40 percent of the Blen are Christian, the majority being 
Catholic. More than half of the Kunama are Roman Catholic, with a large 
minority of Muslims and some who practice traditional indigenous 
religions. The central and southern highland areas, which generally are 
more economically developed than the lowlands, predominantly are 
populated by Christian Tigrinyas and some Muslim Djiberti Tigrinya and 
Saho. The Afar and Rashaida, as well as some of the Saho and Tigre, 
live in the eastern lowlands. The Blen live on the border between the 
western lowlands and the central highlands and are concentrated in the 
Keren area, which also includes a significant minority of Tigre and 
Tigrinya speakers. The Beja, Kunama, Nara, and the majority of Tigre 
live in the western lowlands.
    Foreign missionaries operate in the country, including 
representatives of the Catholic, Protestant, and Muslim faiths. Some 
missionaries and representatives of the restricted nonsanctioned 
religious groups work in the country but keep a low profile for fear of 
abuse of their congregations. There also are several international 
faith-based nongovernmental organizations (NGOs) that provide 
humanitarian aid, including Mercy Corps, Caritas, Dutch Interchurch 
Aid, Norwegian Church Aid, Lutheran World Federation, Catholic Relief 
Services, and the Islamic Mufti's Relief Organization.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Government drafted and approved a Constitution in 1997 that 
provides the freedom to practice any religion; however, the Government 
has not yet implemented its provisions. The Government severely 
restricted this right in the case of numerous small Protestant churches 
and Jehovah's Witnesses.
    In May 2002, the Minister of Information issued a decree that all 
religious groups must be registered. Leaders of the nonsanctioned 
religious groups were warned that, until the registration applications 
were received and approved, no religious activities or services could 
be held. Registration requirements include a description of the history 
of the religious group in the country, explanation of the 
``uniqueness'' or benefit that the group offers compared to other 
religious groups already in the country, names and personal information 
of religious leaders, a list of group members, detailed information on 
assets and property owned by the group, and sources of funding from 
outside the country. A government committee reviews the applications, 
which in theory are to be approved only if they conform to local 
culture.
    The Government approved no registrations during the period covered 
by this report, despite the fact that several religious groups 
submitted their registration documents over 2 years ago and continued 
to inquire with the relevant government offices. Informal comments from 
senior government officials suggest that no registrations will be 
approved in the foreseeable future.
    The four government-sanctioned religious groups--Orthodox 
Christians, Muslims, Catholics, and members of the Evangelical Church 
of Eritrea--were not required to register, and their services and 
activities were allowed to continue. They have been requested to 
provide to the Government an accounting of their financial sources, as 
well as lists of personnel and real property.
    In 1994, a presidential decree was issued declaring that because 
Jehovah's Witnesses had ``forsaken their nationality'' by refusing to 
vote in the 1993 independence referendum and by avoiding national 
service duty, the Government would dismiss Jehovah's Witnesses from 
government employment, revoke their right to hold business licenses, 
and refuse issuance of identity or travel documents. This government 
action resulted in economic, employment, and travel difficulties for 
many members of Jehovah's Witnesses, especially former civil servants 
and merchants.
    Any religious organization that seeks facilities for worship other 
than private homes must obtain government approval to build such 
facilities.
    Religious organizations, including faith-based NGOs, do not receive 
duty-free privileges, although they sometimes are allowed to import 
items under the reduced duty structure used for companies.
    The following religious holidays are recognized as official 
holidays by the Government: Christmas (both Orthodox and non-Orthodox), 
Epiphany (Christian), Eid al-Fitr (Muslim), Good Friday (Christian), 
Easter (Christian), Eid al-Adha (Muslim), Eid al-Mewlid (Muslim), New 
Year (Orthodox), Meskel (Orthodox).

Restrictions on Religious Freedom
    Islam and Orthodox Christianity are practiced widely and largely 
are tolerated throughout the country, with persons free to worship at 
the religious service of their choice. There is a centuries-old history 
of tolerance and peaceful coexistence between Christianity and Islam in 
the country. Following the May 2002 government decree that certain 
religious groups must register or cease all religious activities, 
religious facilities not belonging to the four sanctioned religious 
groups were forced to close. Authorities also informed nonsanctioned 
religious groups that a standing law would be used to stop political or 
other gatherings in private homes of more than three or five persons. 
In practice, authorities enforced this law sporadically during the 
period covered by this report. Treatment of religious minorities often 
varied depending on local authorities. For example, some local 
authorities allow banned groups to worship quietly whereas others do 
not allow banned groups to meet at all.
    The Government closely monitors the activities and movements of 
nonsanctioned religious groups and individual members, including 
nonreligious social functions attended by members. The Government also 
harassed and monitored some Orthodox congregations whose religious 
services it did not approve.
    The Government denied visa applications for representatives of 
Jehovah's Witnesses and other groups abroad who applied to travel to 
the country to meet with their congregations or discuss religious 
freedom issues with government officials.
    A 1995 proclamation bans religious organizations from involvement 
in politics and restricts the right of religious media from commenting 
on political matters. The Directorate of Religious Affairs in the 
Ministry of Local Government monitors religious compliance with this 
proscription.
    Faith-based organizations are permitted to fund, but not initiate 
or implement, development projects; however, this proclamation was not 
enforced in practice--several religious organizations executed small-
scale development projects without government interference. The 
proclamation also set out rules governing relations between religious 
organizations and foreign sponsors.
    The military has no chaplains. Military personnel are free to 
worship at nearby houses of worship for the four sanctioned religions. 
Military members reportedly are sometimes allowed to possess approved 
religious books to pray privately in their barracks but not in groups. 
Several members of nonsanctioned religious groups reportedly were 
arrested for violating this rule.
    The Government also restricts what it deems to be radical forms of 
Islam. Most foreign preachers of Islam are not allowed to proselytize, 
and funding of Islamic missionary or religious activities is 
controlled.

Abuses of Religious Freedom
    There were numerous credible reports that over 400 members of 
nonsanctioned religious groups have been detained or imprisoned. 
Government restrictions make it difficult to determine the precise 
number of current religious prisoners, but it is likely over 200. These 
reports came from individual religious leaders, members of sanctioned 
and nonsanctioned religious groups, and family members of detainees.
    In March, 20 members of the Kalehiwot Church were arrested while 
praying in a private home in Assab. Also in March, the pastor of the 
Medhane Alem, a component of the Orthodox Church, was arrested and 
released the following day. Officials report that the group is 
currently ``under investigation.''
    In February, 12 members of the Full Gospel Church in Asmara 
reportedly were arrested while praying in a private home. They were 
released after approximately 1 month. Of the 12, 1 was under the age of 
18 and another was handicapped--both of these detainees were released 
after 4 days. Also in February, 50 members of the Hallelujah Church in 
Asmara were arrested.
    In November 2003, the pastor and seven other members of the Kale 
Hiwot Church in Mendefara were arrested and detained. That same month, 
10 young Pentecostal women were arrested and detained at the Sawa 
military camp.
    In August 2003, over 60 teenage Protestants engaged in compulsory 
military training at the Sawa military camp were detained and 
reportedly subjected to severe abuse because they had been caught in 
possession of Bibles. Authorities reportedly imprisoned the youths in 
metal shipping containers.
    In February 2002, 74 military and national service personnel were 
arrested and remained imprisoned near Assab during the period covered 
by this report. Reports suggest they are being detained until they 
repudiate their faith. Some of the detainees reportedly have been 
rolled around in oil drums, abused by fellow prisoners, and the women 
sexually abused; some of the detainees reportedly suffer from partial 
paralysis and other physical injuries as a result of their torture. 
Other reports describe other individuals and groups in the military and 
national service who have been detained, harassed, and physically 
tortured for practicing nonsanctioned religions.
    There were several reports that on occasion police tortured those 
detained for their religious beliefs, including using bondage, heat 
exposure, and beatings. There also were credible reports that some of 
the detainees were required to sign statements repudiating their faith 
or agreeing not to practice it as a condition for release. In some 
cases where detainees refused to sign, relatives were asked to do so on 
their behalf.
    Government officials agreed at the end of the period covered by 
this report to discuss informally details of certain reported abuse 
cases. Senior Ministry of Justice officials said that it was against 
government policy to arrest anyone solely because of religious 
affiliation. According to Ministry officials, cases of such arrests are 
investigated and some detainees have been released, but security 
officials are not punished for making wrongful arrests.
    The Justice Ministry's attention reportedly resulted in the April 
release of approximately 14 members of the Rhema Church who had been 
arrested in February while praying in a private home in Asmara. The 
arrestees, including four adolescents, were reportedly beaten by 
security officials with ropes and locked in metal shipping containers 
at a prison facility outside the capital.
    Members of other churches also reportedly were arrested without 
charges because of religious affiliation. In January, approximately 40 
Jehovah's Witnesses reportedly were arrested while praying in a private 
home in Asmara. Approximately 20 members remained in detention, many 
reportedly in a metal shipping container at a prison outside Asmara. 
One of the members held in a shipping container is reportedly over 90 
years old.
    The Government does not excuse individuals who object to national 
service for religious reasons or reasons of conscience, nor does the 
Government allow alternative service. Most members of Jehovah's 
Witnesses have refused to participate in national service or to vote 
based upon religious beliefs, which has led to widespread criticism 
that they collectively were shirking their civic duty. Some Muslims 
also have objected to universal national service because of the 
requirement that women perform military duty.
    Although members of other religious groups, including Muslims, 
reportedly have been punished in past years for failure to participate 
in national service, the Government has singled out Jehovah's Witnesses 
for harsher treatment than that received by followers of other faiths 
for similar actions. Jehovah's Witnesses who did not participate in 
national service have been subject to dismissal from the civil service, 
revocation of their business licenses, eviction from government-owned 
housing, and denial of passports, identity cards, and exit visas.
    At the end of the period covered by this report, nine Jehovah's 
Witnesses remained in detention without charge and without being tried 
for failing to participate in national service. These individuals have 
been detained for varying periods, some for more than 9 years. The 
maximum official penalty for refusing to perform national service is 3 
years. Ministry of Justice officials have denied that any Jehovah's 
Witnesses were in detention without charge, although they acknowledge 
that some Jehovah's Witnesses and a number of Muslims were jailed for 
evading national service. There were no reports that Jehovah's 
Witnesses who performed national service and participated in the 
national independence referendum were subject to discrimination.

Forced Religious Conversion
    There were reports that police forced some adherents of 
nonsanctioned religious groups to sign statements that they would 
abandon their faith and return to the Orthodox Church.
    There were no reports of forced religious conversion of minor U.S. 
citizens who had been abducted or illegally removed from the United 
States, or of the refusal to allow such citizens to be returned to the 
United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Citizens generally are tolerant of one another in the practice of 
their religion, particularly among the four government-sanctioned 
religious groups. Mosques and the principal Christian churches coexist 
throughout the country, although Islam tends to predominate in the 
lowlands and Christianity in the highlands. In Asmara, Christian and 
Muslim holidays are respected by all religions. Some holidays are 
celebrated jointly.
    Societal attitudes toward Jehovah's Witnesses and some Pentecostal 
groups are an exception to this general religious tolerance. Jehovah's 
Witnesses generally are disliked and face some societal discrimination 
because of their refusal to participate in the 1993 independence 
referendum and to perform national service, a refusal that is widely 
judged as unpatriotic. There was some social prejudice against members 
of the nonsanctioned religious groups. Some individuals reportedly 
cooperated with government authorities by reporting on and harassing 
those members.
    Leaders of the four principal religions meet routinely and engage 
in efforts to foster cooperation and understanding among those 
religions. Of these religions, only the Catholic Church has publicly 
and vigorously defended the right of freedom of conscience for all 
faiths. Leaders of the four principal religious organizations enjoy 
excellent interfaith relations.
    In April, the head of the National Union of Eritrean Youth and 
Students, a quasi-governmental organization, reportedly told 
representatives of the four sanctioned religions that they needed to 
``bring back the youth'' who had strayed into the nonsanctioned 
religions.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy meets regularly with leaders of the religious community 
but has been unsuccessful at arranging meetings with the Government's 
Director of Religious Affairs.
    The U.S. Ambassador and other Embassy officers have raised the 
cases of detentions and restrictions on nonsanctioned religious groups 
with government officials in the President's Office, the Ministry of 
Foreign Affairs, the Ministry of Justice, and the leaders of the sole 
legal political party, the People's Front for Democracy and Justice.
    Two senior staff from the State Department's Office of 
International Religious Freedom traveled to the country and met with 
senior government officials to discuss religious prisoners, religious 
freedom, and freedom of conscience. There were also meetings with 
members of religious organizations.
    In September 2004, the Secretary of State designated Eritrea as a 
``Country of Particular Concern'' under the International Religious 
Freedom Act for particularly severe violations of religious freedom.
                               __________

                                ETHIOPIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, on 
occasion local authorities infringed on this right.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Some Protestant and Muslim 
groups continued to complain that local officials discriminate against 
them when seeking land for churches and cemeteries, but there were 
reports during the period covered by this report of good relations 
between the Ministry of Education and the Ethiopian Islamic Affairs 
Supreme Council (EIASC) regarding the use of headscarves.
    The generally amicable relationship among religions in society 
contributed to religious freedom. In general, there was a decrease in 
interreligious conflict and clashes; however, intrareligious tension 
and government criticism increased among Muslims, which divided 
traditionalists from the stricter fundamentalists.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 435,186 square miles, and its 
population is approximately 71 million. Approximately 40 to 45 percent 
of the population adheres to the Ethiopian Orthodox Church (EOC); 
however, the EOC claims 50 percent of the country's total population, 
or more than 31 million adherents, and 110,450 churches. The EOC is 
predominant in the northern regions of Tigray and Amhara. Approximately 
45 percent of the population is Muslim, although many Muslims claim 
that the actual percentage is higher. Addis Ababa has 1 million 
Muslims, according to the Supreme Islamic Council. Islam is most 
prevalent in the Somali and Afar regions, as well as in all the major 
parts of Oromia. Evangelical and Pentecostal Protestantism continue to 
be the fastest growing faiths and constitute more than 10 percent of 
the population. According to the Evangelical Church Fellowship, there 
are 11.5 million Protestants, although this figure may be a high 
estimate. Established Protestant churches such as Mekane Yesus (with 
4.03 million members--an increase of 195,000 in 2003) and the Kale 
Hiwot followers (with 4.6 million members) are strongest in the 
Southern Nations, Nationalities, and People's Regional State (SNNPRS), 
western and central Oromia, and in urban areas around the country. In 
Gambella in the western part of the country, where ethnic clashes broke 
out in December 2003, the Mekane Yesus followers represent 60 percent 
of the population, according to the president of the Ethiopian 
Evangelical Church of Mekane Yesus. The Evangelical Church Fellowship 
claims there are now 22 denominations under their religious umbrella 
and that the number of adherents increased by 4 million in the period 
covered by this report.
    There are more than 7,000 Jehovah's Witnesses in the country. 
Oriental Rite and Latin Rite Roman Catholics (Roman Catholics number 
500,000), Jews, animists, and other practitioners of traditional 
indigenous religions make up most of the remaining population. In Addis 
Ababa and western Gondar, in the Amhara region, there are those who 
claim that their ancestors were forced to convert from Judaism to 
Ethiopian Orthodoxy (Feles Mora). There are very few atheists. Although 
precise data is not available, active participation in religious 
services is high throughout the country.
    A large number of foreign missionary groups operate in the country, 
including Catholic and Protestant missionaries. Protestant 
organizations, operating under the umbrella of the 22-member 
Evangelical Church Fellowship of Ethiopia, sponsor or support 
missionary work: the Baptist Bible Fellowship; the New Covenant Baptist 
Church; the Baptist Evangelical Association; Mekane Yesus Church 
(associated with the Lutheran Church); Kale Hiwot Church (associated 
with SIM--Service in Mission); Hiwot Berhan Church (associated with the 
Swedish Philadelphia Church); Genet Church (associated with the Finnish 
Mission); Lutheran-Presbyterian Church of Ethiopia; Emnet Christos; 
Muluwongel (Full Gospel) Church; and Messerete Kristos (associated with 
the Mennonite Mission). There also is missionary activity by 
Pentecostals, Jehovah's Witnesses, and the Church of Jesus Christ of 
Latter-day Saints (Mormons).

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, on 
occasion government authorities infringed on this right. The 
Constitution requires the separation of religion and the state and 
prohibits a state religion, and the Government generally respects these 
rights in practice. The Federal Government interfered during 2003 in 
the internal affairs of the EIASC by orchestrating the installation of 
EIASC officials following an internal power struggle.
    The Government requires that religious groups be registered. 
Religious institutions, like nongovernmental organizations (NGOs), are 
registered with the Ministry of Justice and must renew their 
registration every 3 years. The new registration policy obliging 
churches to re-register every 3 years went into effect in December 
2002, supplanting a previous annual registration requirement. The 
Ethiopian Human Rights Council (EHRCO) stated that the change in the 
registration requirement does not reflect any progress or improvement 
in the Government's treatment of ``newer religions,'' specifically 
Protestant churches.
    The EOC has never registered and has never faced ramifications for 
not registering. Similarly, the Supreme Islamic Council, after 
registering 8 years ago, has never re-registered since it protested 
this requirement to the Prime Minister's Office. Protests from other 
religious groups over these exceptions have not resulted in equal 
treatment from the Government. Evangelical Church Fellowship 
representatives reported that they met with the Speaker of the House 
(Parliament) in December 2002 and complained about the registration 
requirement, requesting that they be treated equally with other groups. 
The Speaker assured the leaders that the issue would be discussed in 
Parliament. However, the Chairman of Parliament's Social Affairs 
Committee does not recall Parliament ever discussing the matter. The 
Roman Catholic Nuncio in the country has written repeatedly to the 
Prime Minister's office seeking a reversal of this policy. However, 
there was no change in the government policy during the period covered 
by this report. The Mekane Yesus leadership confirmed their frustration 
with the registration requirement of every 3 years as well and sent 
their complaints to the Ministry of Justice by means of a document 
signed by Mekane Yesus, the Evangelical Fellowship, and the Roman 
Catholics. The statement requested that religions be placed in a 
``different status than NGOs.'' The president of Mekane Yesus stated 
that the lack of feedback from the Government on this issue makes it 
clear that the present leadership does not treat all religions equally.
    Unlike NGOs, religious groups are not subject to a rigorous 
registration process. Under current law, any religious organization 
that undertakes development activities must register its development 
wing separately as an NGO. To register, each religious organization 
must complete an application form and submit a copy of its bylaws, 
curriculum vitae of the organization's leader, and a copy of the 
leader's identity card. Failure to register results in the lack of any 
legal standing. For example, any organization that does not register 
with the Ministry of Justice would not be allowed to open a bank 
account and would be severely disadvantaged in any court of law.
    Religious groups are not accorded duty-free status. Religious 
groups are given the free use of government land for churches, schools, 
hospitals, and cemeteries; however, schools and hospitals, regardless 
of how long they have been in operation, are subject to government 
closure and land forfeiture at any time. Religious groups, like private 
individuals or businesses, must apply to regional and local governments 
for land allocation. An interfaith effort to promote revision of the 
law for religious organizations to obtain duty-free status continued 
during the period covered by this report.
    The Meserte Kristos/Mennonite Church suffered a setback during the 
period covered by this report. Although the Derg seized their church 
and church school many years ago, the Church was able to reclaim its 
building with the fall of Mengistu. The Church received permission to 
reclaim the building for worship, but the adjacent Sunday school 
building was converted to a government school, a deviation from extant 
provisions protecting land used for prayer houses and cemeteries from 
government reclamation (unless they had been built illegally). After 
the Church received a letter in November 2003 stating it could not 
continue to use the building for worship and had to vacate the 
premises, the Government seized the church building to use it as part 
of the government school on the same compound.
    After reports that mosques built by squatters had been demolished 
in 2003, the Addis Ababa Municipality appears to have suspended plans 
to demolish other mosques built illegally by squatters.
    In most interreligious disputes, the Government maintains 
neutrality and tries to be an impartial arbitrator. Some religious 
leaders have requested the establishment of a federal institution to 
deal with religious groups. In 2001 a charter signed by the Roman 
Catholics, Mekane Yesus, and the Evangelical Church Fellowship was 
presented to the Speaker of the House requesting a federal arbitrator. 
According to the president of the Mekane Yesus Church, the Government 
considered the request; however, no action had been taken to establish 
such a federal institution by the end of the period covered by this 
report.
    The Government has interpreted the constitutional provision for 
separation of religion and state to mean that religious instruction is 
not permitted in schools, whether they are public or private. Schools 
owned and operated by Catholic, Orthodox, evangelical, and Muslim 
groups are not allowed to teach religion as a course of study. Most 
private schools teach morals courses as part of school curricula, and 
the Government Education Bureau in Addis Ababa has complained that such 
courses are not free of religious influence. Churches are permitted to 
have Sunday schools, the Koran is taught at mosques, and public schools 
permit the formation of clubs, including those of a religious nature.
    The Government officially recognizes both Christian and Muslim holy 
days and continues to mandate a 2-hour lunch break on Fridays to allow 
Muslims to go to a mosque to pray. Recognized Christian holy days 
include Christmas, Epiphany, Good Friday, and Easter. Muslim holy days 
recognized are Arefa, Moulid, and Id Al Fetir (Ramadan). The Government 
also agreed to a request from Muslim students at Addis Ababa Commercial 
College to delay the start of afternoon classes until 1:30 p.m. to 
permit them to perform afternoon prayers at a nearby mosque.
    The Government has taken steps to promote interfaith understanding 
by including religious leaders in major societal campaigns. In the 
launching of the National Partnership Forum against HIV/AIDS in the 
country, all principal religious leaders were present in the forum 
organization. No interreligious exchanges were conducted during the 
period covered by this report.

Restrictions on Religious Freedom
    The Government bans the formation of political parties based on 
religion.
    The Government does not issue work visas to foreign religious 
workers unless they are attached to the development wing of a religious 
organization licensed by the Government. The Government requires 
religious organizations to separate their development activities from 
their religious ones and imposes different licensing processes for 
each. The Government issued licenses for religious organizations' 
development activities in the period covered by this report but not for 
their religious activities. Licenses are required for all religious 
groups domestic and foreign. The Ministry of Justice denied a license 
to at least one traditional Oromo religious organization, called 
Wakafeta, for unspecified reasons, presumably because the Government 
suspects the group of collaborating with the outlawed Oromo Liberation 
Front. The Papal Nuncio of the country reported that Roman Catholic 
religious workers, unless linked to development work, have a difficult 
time gaining work permits. This is a common problem facing religious 
groups except for Muslims and Orthodox Christians.
    Under the press law, it is a crime to incite one religion against 
another. The press law also allows defamation claims involving 
religious leaders to be prosecuted as criminal cases. Charges against 
two journalists detained and charged with defamation in 2001 after 
writing articles critical of the EOC were pending at the end of the 
period covered by this report. Also during the reporting period, the 
EHRCO reported that no journalists had been detained or charged with 
inciting religious groups or with defamation of religious leaders.
    Evangelical leaders have complained that, in general, regulations 
on the importation of Bibles are too strict, and that customs duties on 
Bibles and other religious articles are excessive; however, Bibles and 
religious articles are subject to the same customs duties as all 
imported books, donated or otherwise.
    While some Muslim leaders complained in the past that public school 
authorities sometimes interfered with their free practice of Islam 
because they prohibited the wearing of headscarves in schools, the 
leaders reported that the Ministry of Education (MOE) has accepted the 
practice of headscarves in schools not only in Addis Ababa but in 
regional areas as well. In the Southern Nations and Dire Dawa, there 
have been scattered problems but the local Islamic Council has 
addressed them. Three years ago the problems with headscarves centered 
on the complete covering (hijab) worn by some female students. The 
EIASC does not support this position, which they claim originates in 
the Middle East and not from the Koran.
    Minority religious groups have complained of discrimination in the 
allocation of government land for religious sites. Protestant groups 
occasionally complain that local officials discriminate against them 
when seeking land for churches and cemeteries. Evangelical leaders have 
complained that because they are perceived as ``newcomers,'' they 
remain at a disadvantage compared with the EOC and the EIASC in the 
allocation of land.
    The EIASC has complained that it has more difficulty than the EOC 
obtaining land from the Government; others believe that the EIASC is 
favored for mosque locations. Local authorities in the northern town of 
Axum, a holy city for the EOC, continued to deny Muslim leaders' 
repeated requests to allocate land for the construction of a mosque 
there, even though the Constitution provides for freedom to establish 
institutions of religious education and administration. Tigray regional 
government officials choose not to interpret this provision liberally 
in the town of Axum; however, the Federal Government has not overruled 
the regional officials' interpretation. Muslims have had access to land 
since the country became a republic in 1995. In 2003 a group of Muslims 
attempted to build a mosque in Axum, but it was torn down by a local 
mob because it was built without permission from the regional 
government. Local officials ordered the Muslim community not to resume 
construction.
    Members of the Jehovah's Witnesses have stated in the past that 
they have leased their own plots of land in the capital, due to lack of 
suitable properties available from the Government. They have also 
purchased buildings to use as places of worship throughout Addis Ababa. 
In a few places in Oromiya plots have been free.
    The Government has not returned to the Mekane Yesus Church some 
properties that had been seized under the Mengitsu regime, including 
three student hostels and two schools. The Mekane Yesus leadership 
stated that these issues were still pending. The Church has been 
attempting to repossess the Sidist Kilo hostel building for the past 16 
years, with no resolution. Only the headquarters building has been 
returned to the Church; ownership of the remaining property was 
unresolved. The issue of providing adequate space for churches within 
Addis Ababa continued to be a major issue among Protestant groups. 
Protestants noted that the Orthodox Church has built at least 20 
churches within the past 2 years, but no other groups have been able to 
construct new edifices.
    The Government also has not returned the Seventh-day Adventists 
properties taken by the prior regime, including two hospitals. The 
Supreme Islamic Council continued to try to obtain properties that were 
confiscated outside of the capital under the Derg regime. In Addis 
Ababa and Oromia, structures have been returned under federal 
provisions; those edifices under regional provisions have yet to be 
returned. There is a precedent and a perception that the Government 
favors the EOC, yet government officials state there is no 
discrimination.
    A March 2002 declaration by the Oromia Regional State Parliament 
called for the return of all nationalized property originally belonging 
to religious organizations; however, no property was returned by the 
end of the period covered by this report.

Abuses of Religious Freedom
    Two men charged with the July 2002 murder of Full Gospel Church 
leader Pastor Demtew remain in prison while their trials continue. The 
Pastor was killed when a mob of EOC priests and other adherents 
forcibly entered his home at night.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, some minor conflicts between 
religious groups continued during the period covered by this report. 
These occurred most noticeably between Ethiopian Orthodox Christians 
and evangelical Protestants, and between Ethiopian Orthodox Christians 
and Muslims. In addition, there continued to be pockets of 
interreligious tension and criticism between some religious groups.
    Followers of evangelical and Pentecostal churches continued to 
complain about favoritism given to Ethiopian Orthodox Christians and 
their churches. During the period covered by this report, no major 
clashes occurred between Protestants and members of the Ethiopian 
Orthodox Church, although there were reports of clashes between Muslims 
and members of the Ethiopian Orthodox Church as well as between the 
Protestants and the Ethiopian Orthodox Church during the period covered 
by the previous report.
    According to EHRCO, while the Government allows for freedom of 
religion, the EOC has tried, under the Patriarch, to consolidate its 
power and strengthen its influence. For example, members of newer 
faiths, such as Pentecostals, have encountered overt opposition from 
the public that has required police intervention to protect them while 
proselytizing. Muslims and Orthodox Christians report proselytization 
by Pentecostals and Jehovah's Witnesses. Ethiopian Orthodox leaders 
report that sometimes Protestants fail to respect Orthodox holy days 
and Orthodox customs. Muslims report that some Pentecostal preachers 
disparage Islam in their services. There were complaints by Muslim and 
Protestant leaders that the EOC's desire to ``show supremacy'' 
sometimes caused irritation in the regions.
    The Roman Catholic Church has reported good relations with the 
Supreme Islamic Council as well as with the Mekane Yesus and EOC 
leadership, while the non-Orthodox Church leaders continue to address 
the ``supremacy issue'' exhibited by the EOC. There is a higher degree 
of respect between the Roman Catholic Church and the EOC than between 
the EOC and Protestant religions. The Catholic Church does not actively 
try to convert EOC members to Catholicism. Protestant religions, 
particularly Mekane Yesus, actively try to convert Orthodox followers, 
resulting in the charge by Protestants of the EOC's exhibited 
supremacy.
    An investigation by the Federal Police into the November and 
December 2002 confrontations between members of Lideta Maryam Orthodox 
Parish in Addis Ababa and EOC officials in which police officers raided 
the church compound and forcibly dispersed members of the congregation 
concluded that police officers acted properly and did not use excessive 
force. According to the Federal Police, an off-duty soldier--not a 
policeman--killed a man who was outside the church compound. The 
soldier remained in army custody. According to the EHRCO, police 
indiscriminately beat many persons in the compound, including nuns, 
monks, elderly women, and other bystanders, including two journalists. 
The EHRCO also reported that, after the raid, police detained 
approximately 700 persons at Kolfe police training camp and subjected 
them to physical abuse; however, the Federal Police estimated that the 
number of detainees was about 300. Police required them to sign 
statements under duress admitting to their roles in inciting riots at 
the church before they could be released. At the end of the period 
covered by this report, no one remained in custody for involvement in 
those confrontations.
    In most sections of the country, Orthodox Christians and Muslims 
generally respect each other's religious observances, and there was 
tolerance for intermarriage and conversion in certain areas, most 
notably in Welo, in the Amhara region, as well as in urban areas 
throughout the country. The new challenge of Wahhabism and the lack of 
tolerance for others have disturbed the more traditional Ethiopian 
Muslims of the present EIASC. Members of the EIASC state that the 
Wahhabists believe in supremacy and do not tolerate a mix of Muslims 
and Christians. The majority of Ethiopian Muslims continued to enjoy 
collegial relationships with their neighbors, attending cross cultural 
and religious ceremonies such as weddings and funerals. The Wahhabists 
within the country shun this type of social mixing.
    In the capital, Addis Ababa, persons of different faiths often live 
side-by-side. Most urban areas reflect a mixture of all religious 
denominations. The Roman Catholic Church and evangelical Protestant 
denominations, particularly the Mekane Yesus Church and Kale Hiwot 
Churches, provided social services such as health care and education to 
nonmembers as well as to members.
    Clashes between Muslims and Orthodox Christians were minimal during 
the period covered by this report. However, the Evangelical Fellowship 
reported conflicts between Protestants and Muslims and also between 
Protestants and Orthodox Christians.
    Leaders of the EIASC struggled with Wahhabist fundamentalism within 
their ranks during the period covered by this report. The growing 
influence of intolerant elements within Islamic communities in the 
country, aided by funding from Saudi Arabia and other Gulf states for 
mosque construction and social services, continued to concern the 
Council.
    In January 2004, the Council voted to remove all executive members 
of the Council, and staunch anti-Wahhabists were elected to fill the 
top leadership positions. A Ministry of Foreign Affairs representative 
attended the election sessions to demonstrate the Government's interest 
in the issue.
    The evangelicals of Kotebe reported that in December 2003 locals on 
their way to church beat worshippers coming to the Ethiopian Gospel 
Deliverance Church. While the incident was reported to the police, 
neither police officials nor the local administration took any action.
    In December 2003, the current leader of the Evangelical Fellowship 
received a letter from the Mahabare Kedusan (an ultra-conservative 
Orthodox group) that had been circulated among Sunday school groups in 
Addis Ababa). The letter named the pastor specifically and accused him 
of attempting to ``dismantle the Orthodox Church.'' In December 2002, 
there was an article in an independent Addis Ababa newspaper that 
mentioned specific names of individuals in the evangelical movement and 
accused them of trying to undermine the Orthodox Church.
    In 2002, the Patriarch of the Ethiopian Orthodox Church, the 
chairman of the EIASC, the Archbishop of the Ethiopian Church, and the 
president of the Ethiopian Evangelical Church Mekane Yesus met with 
their Eritrean counterparts and officials from the Eritrean Foreign 
Ministry in Eritrea. The religious leaders then traveled to the country 
to continue their discussions. They issued statements appealing for 
peace and reconciliation between the two countries. No further progress 
on this issue was noted during the period covered by this report.
    In 2002, in the Gurage zone (Muhur and Aklil Woreda), evangelical 
believers were beaten, their property taken, and their houses 
destroyed. By the end of the period covered by this report, there had 
been no resolution. The victims alleged the police have not been 
helpful either in giving them assistance or bringing the perpetrators 
to justice.
    In November 2003, in the Buta Jira area (Silte Zone) a Protestant 
family buried a child in a local cemetery. Muslims reportedly dug up 
the body at night after the burial and dumped it in town. Members of 
the family reported the incident to the local police and zonal 
administration, but authorities took little action to resolve the case. 
The evangelicals claim that they are not able to bury their dead in 
cemeteries given to them by the Government because the Muslims and 
Orthodox refuse to allow it. In Harar evangelicals also were not able 
to bury their dead in the same cemeteries used by the Orthodox and 
Muslims.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The U.S. Embassy has encouraged the Government to ensure that no 
religious groups are channeling funds through the country to finance 
terrorist aims. Embassy officials also made an active effort to visit 
all of the religious groups and religious NGOs during the period 
covered by this report. The Embassy paid close attention to attempts by 
Wahhabist elements to exert their influence over the EIASC and 
discussed the matter with government officials.
    The U.S. Ambassador continued to hold regular meetings with 
religious leaders to promote HIV/AIDS awareness. The U.S. Agency for 
International Development (USAID) continued to work with the Ethiopian 
Orthodox Development Assistance Authority to provide food commodities 
and grants to support food security programs in four areas. USAID 
supported a variety of programs through Catholic Relief Services, World 
Vision International, and Family Health International. USAID continued 
to work with the EOC and Mekane Yesus Church, as well as with the 
Ethiopian Kale Hiwot Church and the Missionaries of Charity Sisters, to 
support HIV/AIDS programs. During the period covered by this report, 
the EOC received a $5 million grant from USAID for the next 3 years to 
fight the HIV/AIDS epidemic in Orthodox communities.
                               __________

                                 GABON

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 103,347 square miles, and its 
population is approximately 1.3 million. Major religions practiced in 
the country include Christianity (Catholicism and Protestantism), 
Islam, and traditional indigenous religions. Government statistics 
indicate that approximately 60 percent of the country's citizens 
practice Christianity, almost 40 percent practice traditional 
indigenous religions, and 1 percent practice Islam. However, 
noncitizens constitute approximately 20 percent of the population; as a 
result, Muslims make up a much larger proportion of the total 
population. The country's President is a member of the Muslim minority. 
Many persons practice both elements of Christianity and elements of 
traditional indigenous religions. It is estimated that approximately 73 
percent of the total population, including noncitizens, practice at 
least some elements of Christianity; approximately 12 percent practice 
Islam (of which 80 to 90 percent are foreigners); approximately 10 
percent practice traditional indigenous religions exclusively; and 
approximately 5 percent practice no religion or are atheists.
    Foreign Christian missionaries are present and active in the 
country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. A 1970 decree 
banning Jehovah's Witnesses, which the Government promulgated on the 
grounds that Jehovah's Witnesses allegedly do not adequately protect 
individuals who might dissent from the group's views, remained in 
effect; however, the Government did not enforce the ban.
    The Ministry of the Interior maintains an official registry of some 
religious groups; however, it does not register small, indigenous 
religious groups. The Government does not require religious groups to 
register but recommends that they do so to receive full constitutional 
protection. No financial or tax benefit is conferred by registration; 
but religious groups are not taxed, can import duty-free items, and are 
exempted from land use and construction permit fees.
    Islamic, Catholic, and Protestant denominations operate primary and 
secondary schools in the country. These schools are required to 
register with the Ministry of Education, which is charged with ensuring 
that these religious schools meet the same standards required for 
public schools. The Government does not contribute funds to private 
schools, whether religious or secular.
    Both Catholic and Protestant radio stations broadcast in the 
country.
    The Government promotes interfaith relations by facilitating 
meetings of leaders of the Roman Catholic Church hierarchy and the 
Islamic Council. Such meetings are held periodically, usually once 
every year or every other year.
    The Government celebrates Christian and Muslim holidays as national 
holidays; these include Easter Sunday and Monday, Ascension Day, 
Assumption Day, All Saints' Day, Christmas, Aid El Kebir, and Aid El 
Fitr.

Restrictions on Religious Freedom
    The Government has refused to register approximately 10 religious 
groups, 9 of which were small, indigenous groups. A government decision 
on the registration of Jehovah's Witnesses has been pending for several 
years without resolution. In practice, the Government allows Jehovah's 
Witnesses to assemble and practice their religion. In addition, the 
Government has made uncorroborated claims that it permitted Jehovah's 
Witnesses to proselytize.
    The government television stations accorded free transmission time 
to the Catholic Church, some Protestant congregations, and Islamic 
mosques. Some Protestant denominations alleged that the government 
television station does not accord free airtime to minority religious 
groups. Protestants also alleged that the armed forces favor Roman 
Catholics and Muslims in hiring and promotion. Some Protestant pastors 
complain that local officials discriminated against them by making it 
difficult to obtain building permits to construct churches.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by the report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There were no reports of inter-
religious violence or intra-religious incidents during the period 
covered by this report.
    There have been credible reports indicating incidents of violence 
in which practitioners of some traditional indigenous religions 
inflicted bodily harm on other persons. The Ministry of the Interior 
has stated that violence and bodily harm to others in the practice of a 
traditional religion is a criminal offense and is prosecuted 
vigorously. However, no information about such prosecutions or their 
results was available.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officials meet regularly with leaders of the Catholic Church, 
the Islamic Superior Council, and Protestant churches. Contacts are 
maintained with the Ministry of Interior to discuss the general state 
of religion in the country. The Embassy also maintains close contacts 
with various Christian missionary groups in the country.
                               __________

                               THE GAMBIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 4,361 square miles, and its 
population is 1,364,507. Sunni Muslims constitute 90 percent of the 
population. The vast majority are Malikite Sufis, of which the main 
orders represented are Tijaniyah, Qadiriyah, Muridiyah, and Ahmadiyah. 
Except for Ahmadiyah Sufis, all orders pray together at common mosques. 
A small percentage of Muslims, predominately immigrants from South 
Asia, do not ascribe to any traditional Islamic school of thought.
    An estimated 9 percent of the population practices Christianity and 
1 percent practices indigenous animist religions. The Christian 
community, situated mostly in the west and south of the country, is 
predominantly Roman Catholic; there are also several Protestant 
denominations including Anglicans, Methodists, Baptists, Seventh-day 
Adventists, Jehovah's Witnesses, and various small Protestant 
evangelical denominations.
    There is a small group of followers of the Baha'i faith, and no 
significant Jewish population.
    Intermarriage between Muslims and Christians is common. In some 
areas, Islam and Christianity have been syncretized with animism. There 
are few atheists in the country.
    Foreign missionary groups operate in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    The Constitution establishes Cadi Courts in such places as the 
Chief Justice determines. The two Cadi Courts in the country sit in 
Banjul and Kanifing. Their jurisdiction applies only to matters of 
marriage, divorce and inheritance that involve Muslims. The Cadi Courts 
apply classical Maliki fiqh.
    The Government considers the following religious holidays national 
holidays: Tobaski (Eid-al-Adha), Yaomul Ashora, Mawlud al-Nabi, Koriteh 
(Eid al-Fitr), Good Friday, Assumption Day, and Christmas Day. 
Religious holidays do not affect negatively any religious group.
    The Government does not require religious groups to register. 
Religiously based nongovernmental organizations (NGOs) are subject to 
the same registration and licensing requirements as other NGOs.
    The Government permits and does not limit religious instruction in 
schools. Biblical and Koranic studies are provided in both public and 
private schools throughout the country without government restriction 
or interference. Religious instruction in public schools is provided at 
government expense but is not mandatory.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    In several interviews, Catholic and Anglican bishops have praised 
the Government and people of the country for the friendly protection 
and accommodation of the Christian minority. The Gambian Christian 
Council, an organization consisting of clerical leaders of the 
Catholic, Anglican and Baptist churches, discusses matters of 
importance to Christians in the country.
    In April 2003, approximately 70 Muslim students at St. Theresa's 
Upper Basic School, a Catholic Mission school that offers both Koranic 
and Biblical Studies in addition to the national academic curriculum, 
wore veils to school to protest the school uniform policy that forbade 
any headwear. In May 2003, after closing the school due to the 
subsequent controversy, the Department of State for Education issued a 
letter of instruction to all schools stating ``veil wearing should be 
allowed'' and ``no child or student should be sent away from school for 
wearing a veil.'' In July 2003, President Jammeh reversed the 
Department's decision to allow students to wear veils to school and 
pronounced that each school administration should determine its own 
policy. During the period covered by this report, like before the 
controversy, Muslim school uniforms included headscarves while 
Christian school uniforms did not.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Intermarriage between members of 
different religious groups is legal and socially acceptable.
    Practitioners of female genital mutilation (FGM) in the country 
firmly believe that Islam mandates the practice and its surrounding 
rites. Although government programs to promote girls' education and 
development quietly work to reduce the prevalence of FGM by changing 
societal attitudes, the Government's official stance is that female 
circumcision is a cultural issue that the Government cannot forbid. 
However, well-respected local Muslim leaders continue to speak out 
against it.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. In 
particular, the U.S. Embassy was able to promote interfaith dialogue by 
sending religious leaders on International Visitor Programs. One 
participant, a prominent Muslim Imam, joined other Muslim clerics at a 
U.S. Government-sponsored symposium to discuss his experiences and to 
describe what he learned about religious freedom during his visit.
                               __________

                                 GHANA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, tensions sometimes occurred 
between different branches of the same faith, as well as between 
Christian and traditional faiths. A number of governmental and 
nongovernmental organizations (NGOs) promoted interfaith and intrafaith 
understanding.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total land area of approximately 238,538 square 
miles and its population is approximately 21 million. According to the 
2000 government census, approximately 69 percent of the country's 
population is Christian, 15.6 percent is Muslim, and 15.4 percent 
adheres to traditional indigenous religions or other religions. The 
Muslim community has protested these figures, asserting that the Muslim 
population is closer to 30 percent. To clarify the possible 
discrepancy, suggestions have been made by religious and government 
leaders to include religious identity on national citizenship cards, 
when a national citizen register is established. Other religions 
include the Baha'i Faith, Buddhism, Judaism, Hinduism, Shintoism, 
Ninchiren Shoshu Soka Gakkai, Sri Sathya Sai Baba Sera, Sat Sang, 
Eckanker, the Divine Light Mission, Hare Krishna, Rastafarianism, and 
other international faiths, as well as some separatist or spiritual 
churches which include elements of Christianity and traditional beliefs 
such as magic and divination. Zetahil, a practice unique to the 
country, combines elements of Christianity and Islam. There are no 
statistics available for the percentage of atheists in the country. 
Atheism does not have a strong presence since most persons have some 
spiritual and traditional beliefs.
    Christian denominations include Roman Catholic, Methodist, 
Anglican, Mennonite, Evangelical Presbyterian, Presbyterian, African 
Methodist Episcopal Zionist, Christian Methodist, Evangelical Lutheran, 
F'eden, numerous charismatic faiths, the Church of Jesus Christ of 
Latter-day Saints (Mormons), Seventh-day Adventist, Pentecostal, 
Baptist, and the Society of Friends. Christianity often includes an 
overlay of traditional beliefs. No figure of the number of persons who 
attend services was available.
    Traditional indigenous religions include a belief in a supreme 
being, referred to by the Akan ethnic group as Nyame or by the Ewe 
ethnic group as Mawu, and lesser gods who act as intermediaries between 
the supreme being and human beings. Veneration of ancestors also is a 
characteristic of traditional indigenous religions because ancestors 
also provide a link between the supreme being and the living and at 
times may be reincarnated. The religious leaders of those sharing these 
diverse beliefs commonly are referred to as priests and are trained in 
the arts of healing and divination. These priests typically operate 
shrines to the supreme deity or to one of the lesser gods, and rely 
upon the donations of the public to maintain the shrine and for their 
own maintenance. One known group, Afrikania, also known as the Afrikan 
Renaissance Mission (ARM), actively supports traditional religious 
practices. Afrikania often criticizes the Government, foreign 
diplomatic missions, and NGOs for corrupting traditional values and 
imposing foreign religious beliefs. Afrikania leaders claim the 
movement has more than 4 million followers; however, no independent 
confirmation of the claim was available.
    Three dominant Islamic orientations are represented in the country: 
the Wahhabi-oriented Ahlussuna, the Tijanis, and the Ahmadis. A small 
number of Shi'a also are present.
    The majority of the Muslim population is concentrated in the urban 
centers of Accra, Kumasi, Sekondi-Takoradi, Tamale, and Wa, and in 
northern areas of the country. The majority of the followers of more 
traditional religions mainly reside in the rural areas of the country. 
Christians live throughout the country.
    Religions considered new or ``foreign'' to the country include the 
Baha'i Faith, Buddhism, Hinduism, Shintoism, Ninchiren Shoshu Soka 
Gakkai, Sri Sathya Sai Baba Sera, Sat Sang, Eckankar, the Divine Light 
Mission, Hare Krishna, and Rastafarianism.
    Foreign missionaries operate freely in the country, including 
Catholic, Methodist, Presbyterian, Baptist, Seventh-day Adventist, 
Muslim, and Mormon groups.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    Religious institutions that wish to have formal government 
recognition are required to register with the Registrar General's 
Department. The registration requirement for religious bodies at the 
Office of the Registrar General is the same for any NGO. The 
organization pays $.56 (approximately 5,000 cedis) for the application 
form, approximately $4 for the registration form and approximately $69 
(approximately 610,000 cedis) for the registration. Applicants are 
required to renew their registration annually for approximately $17. 
Registration is a formality only, and there were no reports that the 
Government denied registration to any group. Most traditional 
religions, with the exception of the Afrikania Mission, do not 
register. Formally registered religions are exempt from paying taxes on 
ecclesiastical, charitable, and educational activities that do not 
generate income from trade or business; however, religious 
organizations are required to pay taxes on business activities that 
generate income.
    Government employees, including the President, are required to 
swear an oath upon taking office; however, this oath can be either 
religious or secular, depending on the wishes of the individual.
    The Government often takes steps to promote interfaith 
understanding. At government meetings and receptions, there generally 
is a multidenominational invocation usually led by religious leaders 
from various faiths. The Government recognizes Christian, Muslim, and 
secular holidays throughout the calendar year. Regional and local 
government authorities have successfully implemented recommendations of 
a 2001 Joint Parliamentary Committee to resolve problems in the Ga 
traditional area surrounding the annual ban on drumming prior to the 
Ga's Homowo Festival (see Section III).

Restrictions on Religious Freedom
    In the past, the Government did not always prosecute those 
responsible for religious violence; however, the Government increased 
its prosecution of violent acts, including religious violence. All 
incidents of religious violence were prosecuted during the period 
covered by this report.
    Ministry of Education regulations state that public school 
authorities should not force students of minority religious groups to 
worship with the majority religious groups in school. The Minister of 
Education also directed all schools to respect the religious rights of 
all students. During the period covered by this report, Muslim 
organizations reported that while there were a few isolated reports of 
disrespect for the directive, Muslim students generally experienced 
greater religious freedom in public schools. In a few cases reported by 
the Director of the Islamic Education Unit in the Greater Accra Region, 
some school authorities even went beyond what is required to ensure the 
freedom of Muslim students to practice their religious beliefs. 
Students attending government-administered boarding schools are 
required to attend a nondenominational service on Sundays. Muslim 
students in these boarding schools are exempted from the service and 
are permitted to practice daily prayers.
    In April 2003, the Federation of Muslim Students criticized the 
decision of authorities at the University of Ghana to halt the 
construction of a mosque in one of the campus residential halls, which 
would have provided a more centrally located place of worship for 
Muslim students. Currently, there are different Christian denominations 
that have designated places of worship within the university's five 
residence halls. Prior to the Federation's request for a similar 
institution to accommodate Muslim students, only one mosque--very 
remotely located from the main residence area--existed for this 
purpose. University officials initially approved the request for a 
centrally located mosque but then stopped construction on the grounds 
that the project did not fit into the university's architectural 
design. The Federation perceived this as an act of religious 
discrimination and voiced its concerns in April 2003. The controversy 
was resolved in March when university authorities designated several 
temporary spaces in residence halls where Muslim students could 
practice their faith. The Federation and university authorities have 
agreed to the construction of a centrally located mosque but no action 
has been taken.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    There are generally amicable relations between the various 
religious communities, and spokesmen for these communities often 
advocate tolerance toward different religions; however, there was some 
tension among some religious groups. Public debate continued over 
religious worship versus traditional practices and respect for the 
rights and customs of others in a diverse society.
    Unlike in the past, there were no reports of violence between 
practitioners of the ethnic Ga tradition and members of some 
charismatic churches over the Ga traditional leaders' annual ban on 
drumming and noise making prior to the Ga's Homowo (harvest) festival. 
The Gas are the original inhabitants of Accra, and some consider the Ga 
tradition to be a religion. Ga traditionalists maintain that their 
beliefs should be respected, while some Christians resent the 
imposition of bans, which they believe infringes on their right to 
worship.
    Following several incidents of violence reported during the 2001 
ban on drumming, the Government made extensive efforts to mediate 
between charismatic Christians and ethnic Ga traditionalists. A 
parliamentary committee examined the ban on drumming and noise-making 
and recommended that local government authorities establish a 
monitoring team to enforce existing by-laws regarding noise levels 
throughout the year and encourage dialogue between all parties. The Ga 
Traditional Council and the Forum of Religious Bodies agreed that 
during the ban, drumming and noise making by churches should not exceed 
the decibel level proscribed by existing law. Regional and city 
authorities formed a monitoring team comprised of police, the 
Environmental Protection Agency, and city and traditional authorities 
to ensure that existing noise regulations were enforced throughout the 
year and not only during the period of the ban. A public education 
campaign also was launched to urge charismatic churches to respect 
existing law.
    There were occasional reports of interreligious and intrareligious 
incidents but no violent incidents based on religious affiliation. 
There were no reports of intra-Muslim violence during the period 
covered by this report; however, tensions continued between members of 
the Tijanniya and Ahlussuna groups throughout the country. Muslim 
organizations are working to decrease intra-Muslim tensions through 
education and conflict resolution exercises.
    Trokosi, also known as Fiashidi, is a religious practice involving 
a period of servitude lasting up to 3 years. It is found primarily 
among the ethnic Ewe group in the Volta Region. A virgin girl, 
sometimes under the age of 10, but often in her teens, is given by her 
family to work and be trained in traditional religion at a fetish 
shrine for a period lasting between several weeks and 3 years as a 
means of atonement for an allegedly heinous crime committed by a member 
of the girl's family. In exceptional cases, when a girl of suitable age 
or status is unavailable, a boy can be offered. The girl, who is known 
as a Trokosi or a Fiashidi, then becomes the property of the shrine god 
and the charge of the shrine priest for the duration of her stay. As a 
charge of the priest, the girl works in the shrine and undergoes 
instruction in the traditional indigenous religion. She helps with the 
upkeep of the shrine, which may include working on the shrine's farm, 
drawing water, and performing other agricultural or household labor. A 
Trokosi may or may not attend school. Shrine priests generally are 
male, but may be female as well. The practice explicitly forbids a 
Trokosi or Fiashidi to engage in sexual activity or contact during her 
atonement period. In the past, there were reports that the priests 
subjected the girls to sexual abuse; however, while instances of abuse 
may occur on a case-by-case basis, there is no evidence that sexual or 
physical abuse is an ingrained or systematic part of the practice.
    During the atonement period, most Trokosis do not live in the 
shrines, which generally are little more than fenced-in huts with small 
courtyards; many remain with their families or stay with members of the 
shrine who live nearby. During the girl's stay, her family must provide 
for the girl's needs, including food and clothing; however, in some 
cases families are unable to do so. After a Trokosi has completed her 
service to the shrine, the girl's family completes its obligation by 
providing items that may include drinks, cloth, money, and sometimes 
livestock to the shrine for a final release ritual. After the release 
ritual, the girl returns to her family and resumes her life, without, 
in the vast majority of cases, any particular stigma attaching to her 
status as a former Trokosi shrine participant. In very occasional 
cases, the family abandons the girl or cannot afford the cost of the 
final rites, in which case she may remain at the shrine indefinitely. 
Alternatively, an abandoned or poor Trokosi may leave the shrine and 
return to her village, with her family's association then sundered with 
the shrine. Generally former Trokosi girls continue to associate 
themselves with the shrine into adulthood, making voluntary visits for 
ceremonies. In many instances, when a Trokosi woman dies, even years or 
decades after she has completed her service and resumed her life in the 
village, her family is expected to replace her with another young girl, 
thus continuing the association of the family to the shrine from 
generation to generation.
    Reports on the number of women and girls bound to various Trokosi 
shrines vary; however, shrines rarely have more than four girls serving 
their atonements at any one time. According to credible reports from 
international observers, there were no more than 100 girls serving at 
Trokosi shrines throughout the Volta Region (see Section IV).
    During the period covered by this report, reports by several NGOs 
indicated that the incidence of Trokosi was declining considerably.
    Comprehensive legislation protects women's and children's rights 
and includes a ban on ritual servitude, which many activists 
interpreted to include Trokosi. According to human rights groups, the 
practice has decreased in recent years because other belief systems 
have gained followers, and fetish priests who die have not been 
replaced. Adherents of Trokosi describe it as a practice based on 
traditional African religious beliefs; however, the Government does not 
recognize it as a religion.
    Belief in witchcraft remains strong in many parts of the country. 
Rural women may be banished by traditional village authorities or their 
families for suspected witchcraft. Most accused witches are older 
women, often widows, who are identified by fellow villagers as the 
cause of difficulties, such as illness, crop failure, or financial 
misfortune. Many of these banished women go to live in ``witchcamps,'' 
villages in the north populated by suspected witches. The women do not 
face formal legal sanction if they return home; however, most fear that 
they may be beaten or lynched if they return to their villages. The law 
provides protection for alleged witches.
    During the period covered by this report, the Government continued 
to prosecute violence against suspected witches. In the past, human 
rights NGOs estimated that the number of occupants of the witches' camp 
was growing; however, there are no definitive statistics regarding the 
number of women living in northern witchcamps, and international and 
domestic observers estimate that there are fewer than 850 women in the 
camps. The government-funded Commission for Human Rights and 
Administrative Justice (CHRAJ) and human rights NGOs mounted a campaign 
to end the practice of banishing these women from their villages, but 
have met with little success. Various organizations provide food, 
medical care, and other forms of support to the residents of the camps.
    There were no developments, nor were any likely, in the 2001 case 
in which members of the Christo Asafo Christian church clashed with 
members of the Boade Baaka traditional shrine at Taifa, greater Accra 
Region, after shrine members accused a Christian woman of witchcraft.
    In July 2002, tensions between a local church and the traditional 
council led a mob to set fire to the church's worship center in 
Techiman, Brong-Ahafo Region. No injuries were reported. Traditional 
authorities have denied involvement in the fire. Those who follow 
traditional practices in the area have accused the church of preaching 
against the traditional Apoo Festival and ban on fishing on the Tano 
River. Traditional authorities ban fishing on certain days of the week 
and for festival periods during certain months. The reasons for the ban 
are partly superstitious and partly ecological since it is believed 
that the brief ban on fishing will replenish the community's fish 
stock. The ban is generally respected. This incident was an isolated 
case in which one church was accused of preaching against the widely 
accepted custom. The Techiman District Security investigated the 
incident in 2003. The District Security Committee advocated that local 
religious leaders refrain from making insubstantial claims and using 
intemperate language. Both sides of the conflict have agreed to respect 
each other's beliefs and no disturbances have arisen during the period 
covered by this report.
    The clergy and other religious leaders actively discourage 
religiously motivated violence, discrimination, or harassment.
    For the period covered by this report, there were no reports of 
anti-Semitic acts by the Government or private citizens. There were 
occasional and isolated anti-Semitic sentiments expressed in a bi-
weekly independent newspaper. The publication has an annual circulation 
of about 48,000 and generally supports the opposition political party.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. In 
view of the particular social and economic challenges faced by Muslim 
communities in the country, Muslim outreach has been a focal point of 
the U.S. Embassy since 2002. In the period covered by this report, the 
U.S. Embassy hosted several Muslims through the International Visitors 
Program. The Embassy sponsored Iftaar programs during Ramadan in 2003, 
to which both Muslim and Christian leaders were invited. Throughout 
2003, the U.S. Embassy, Peace Corps, and U.S. Agency for International 
Development hosted several roundtable discussions with Muslim leaders 
in the Accra and Kumasi regions to raise awareness of potential long-
term programming and short-term project opportunities to benefit Muslim 
communities. Representatives from the U.S. Embassy were present at a 
Religious Interfaith Cooperation Seminar in December 2003 and continue 
to meet with different religious NGOs and traditional leaders on a 
regular basis. During the April Earth Day Celebration, the Embassy, as 
part of its Muslim outreach effort, promoted the use of energy 
efficient stoves in an impoverished neighborhood in Accra that is 
predominantly Muslim.
    U.S. Embassy officers meet regularly with government and NGO 
contacts to monitor issues related to religious freedom that have been 
problematic in the past, such as the Trokosi tradition in the Volta 
region, the ban on drumming, and incidents of interreligious and 
intrareligious conflict (see Section III).
                               __________

                                 GUINEA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion; 
however, the Government reportedly favors Muslims over non-Muslims.
    Relations between the various religions generally are amicable. 
However, in some areas, strong social pressure discourages non-Muslims 
from openly practicing their religion, and the Government tends to 
defer to local Muslim sensibilities.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 94,926 square miles, and its 
population is an estimated 8.4 million. Islam is demographically, 
socially, and culturally the dominant religion. According to credible 
estimates, approximately 85 percent of the population adheres to Islam, 
10 percent follows various Christian faiths, and 5 percent holds 
traditional indigenous beliefs. Muslims in the country generally adhere 
to the Sunni branch of Islam; there are relatively few adherents of the 
Shi'a branch, although they are increasing in number. Among the 
Christian groups, there are Roman Catholic, Anglican, Baptist, 
Jehovah's Witnesses, Seventh-day Adventist, and other Christian 
evangelical churches active in the country and recognized by the 
Government. There is a small Baha'i community. There are small numbers 
of Hindus, Buddhists, and practitioners of traditional Chinese 
religions among the expatriate community. Few citizens, if any, profess 
atheism.
    Although there are no known organized heterogeneous or syncretistic 
religious communities, followers of Islam and Christianity incorporated 
syncretistic tendencies into the practice of both, reflecting the 
continuing influence and acceptability of traditional indigenous 
beliefs and rituals.
    Demographically, Muslims are a majority in all four major regions 
of the country. Christians are most numerous in Conakry, in the 
southern part of the country, and in the eastern forest region. 
Christians are also found in all large towns except those in the Fouta 
Djalon region in the middle of the country, where the deep cultural 
entrenchment of Islam in Pular (or Fulani or Peuli) society makes it 
difficult to establish other religious communities. Traditional 
indigenous religions are most prevalent in the forest region.
    No data is available regarding active participation in formal 
religious services or rituals; however, the Ministry of the National 
Islamic League, formerly the National Islamic League (NIL), estimates 
that 70 percent of Muslims practice their faith regularly.
    The country's large immigrant and refugee populations generally 
practice the same faiths as citizens, although those from neighboring 
Liberia and Sierra Leone have higher percentages of Christians and 
adherents of traditional indigenous religions.
    Foreign missionary groups are active in the country and include 
Roman Catholic, Philafricaine, Pentecostal Assemblies of Canada, and 
many American missionary societies.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion; however, the Government reportedly 
favors Muslims over non-Muslims.
    Unlike in the past, there were no reports that the Government 
required government ministers to take an oath on either the Koran or 
the Bible.
    Both Muslim and Christian holidays are recognized by the Government 
and celebrated by the population. Religious holy days celebrated as 
national holidays include Easter, Assumption Day, Christmas, Tabaski, 
Maouloud, and Ramadan.
    The government-controlled official press, which includes the daily 
``Horoya'' and the Guinean Radio and TV network, reports on religious 
events involving both Islamic and Christian groups.
    All religious groups newly operating in the country are required to 
register with the Ministry of Territorial Administration. Registration 
with the Government entitles religious organizations to VAT exemptions 
on incoming shipments and some energy subsidies. Unregistered religious 
groups continued to operate in the country; however, without official 
recognition, they were not entitled to VAT exemptions and other 
benefits available to registered groups. Also, unregistered religious 
groups are subject to Government expulsion, a penalty with limited 
opportunity for legal appeal.
    The small Baha'i community practices its faith openly and freely 
though it is not officially recognized; it is unknown whether the 
community has asked for official recognition.
    Like other religious groups seeking government recognition, 
missionary groups are required to apply and declare their aims and 
activities to the Ministry of Territorial Administration. Most new 
missionary groups join the Association of Churches and Missions in 
Guinea (AEMEG) and receive assistance in fulfilling the administrative 
requirements of the recognition process.
    With rare exceptions, foreign missionary groups and church-
affiliated relief agencies operate freely in the country.
    There were reports during the year that the Government, under a 
previously unused law, began requiring foreign members of missionary 
and church groups to pay a visa fee. In previous years, visas were free 
for members of church groups.
    All private schools are required to register with the Government's 
Ministry of Pre-University and Civic Education. The Government's 
Service for Statistics and Planning, which is part of the Ministry of 
Pre-University and Civic Education, officially monitors all secular and 
religious private schools to ensure they follow the standard national 
curriculum. Due to the high demand for education and the inadequate 
supply of teachers and schools in urban areas, the number of 
unregistered private schools grew. Because of limited government 
resources, unregistered schools were not closed, but rather were 
ignored by government authorities. However, students at unregistered 
schools graduated without any recognized credentials or certificates. 
While there were some government-financed ``Franco-Arab'' schools, 
which included religious instruction in their curriculum, the vast 
majority of students attend secular public schools.
    There is a general tradition of Koranic schools throughout the 
country. Koranic schools are particularly strong in the Fouta Djalon 
region, which was ruled as an Islamic theocracy during the 18th 
century.
    There are a few scattered madrassas, schools usually associated 
with a mosque, in the northern part of the country and in the Forest 
Region. Private radical Islamic groups sponsored such schools with 
foreign funds. The madrassas were not linked with the public school 
system and were not recognized by the Government. As with other private 
schools, madrassas may be closed arbitrarily since they do not have the 
Government's official recognition.
    Missionaries also operate their own schools with no interference 
from the Government. Catholic and Protestant schools are primarily in 
Conakry but there are some throughout the country as well. Christian 
missionary schools teach the national curriculum (which is not 
influenced by religion), and include a special education component for 
Christians.
    The Government did not have a specific program to promote 
interfaith understanding; however, the Government met with the Inter-
Religious Council, which is composed of members from Anglican, Catholic 
and Protestant churches, and the Ministry of Islamic Affairs. The 
Government included the Inter-Religious Council in dialogue efforts 
with opposition parties on electoral and governmental reform during the 
period covered by this report. The Government also invited all 
religious groups to participate in its civic education efforts and 
included different religious groups in its national prayers for peace.

Restrictions on Religious Freedom
    The Ministry of the National Islamic League represents the 
country's Sunni Muslim majority. The Ministry's stated policy is to 
promote better relations with other religious denominations and 
dialogue aimed at ameliorating interethnic and interreligious tensions. 
The Government has spoken out against the proliferation of Shi'a 
fundamentalist groups on the grounds that they ``generate confusion and 
deviation'' within the country's Islamic family. On at least one 
occasion, the Government refused to allow the opening of a foreign-
funded Shi'a Islamic school; otherwise, the religious activities of 
these groups were not restricted.
    Government support of Islam through the Ministry of Islamic Affairs 
has led some non-Muslims to claim the Government uses its influence to 
favor Muslims over non-Muslims. Conversions of senior officials to 
Islam, such as the former Defense Minister, are ascribed to the 
Ministry's efforts to influence the religious beliefs of senior 
government leaders. Nevertheless, non-Muslims are represented in the 
Cabinet, administrative bureaucracy, and the armed forces. However, the 
Government refrains from appointing non-Muslims to important 
administrative positions in certain parts of the country, in deference 
to the particularly strong social dominance of Islam in these regions.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by the period covered 
by this report.

                    Section III. Societal Attitudes

    Relations between the various religions generally are amicable; 
however, in some parts of the country, Islam's dominance was such that 
there was strong social pressure that discouraged non-Muslims from 
openly practicing their religion.
    In June, a violent clash between Muslim Malinke and Christian 
Guerze ethnic groups left two dead in Nzerekore. The incident was 
prompted more by ethnic rather than religious tensions. It represents a 
continuation of the long-simmering ethnic tensions that resulted in 
similarly violent clashes in 1992 and 2000.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintains contact with clergy and religious leaders from 
all major religious communities and monitors developments affecting 
religious freedom.
    The Embassy sponsors lectures and seminars that provide information 
on the religious diversity found in American society. The Embassy's 
American Center sponsored an exhibit on ``Muslim Life in America'' that 
included reading material, a documentary, and a poster show. The 
Embassy also distributed copies of the U.S. Government-sponsored Arabic 
language magazine, ``Hi'', to imams and mosques in Conakry. The Embassy 
sponsored a tour of Conakry's Grand Mosque for members of the 
expatriate American community. Similarly, the Ambassador and an Embassy 
delegation visited a historic mosque in Dinguiraye, in northern Guinea, 
and held a discussion with Muslim clerics there. The Ambassador and 
other U.S. officials also met with the leaders of the Ministry of the 
National Islamic League.
                               __________

                             GUINEA-BISSAU

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 13,948 square miles, and its 
population is 1,388,363. Approximately 49 percent of the population 
follows traditional indigenous or animist religious practices, 38 
percent of the population are Muslim, and estimates for the percentage 
of Christians range from 5 to 13 percent. There are few atheists.
    Christians belong to a number of groups, including the Roman 
Catholic Church and various Protestant denominations. Christians are 
concentrated in Bissau and other large towns. The Muslim population is 
concentrated in the Fula and Mandinka ethnic groups, and Muslims 
generally live in the north and northeast. Practitioners of traditional 
religions inhabit the remainder of the country.
    Missionaries from numerous Christian denominations long have been 
active. Numerous foreign missionary groups operate in the country 
without restriction.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion. Members of all major faiths are 
represented in the National Assembly.
    Christmas is the only religious holiday considered a national 
holiday.
    The Government requires that religious groups be licensed and did 
not refuse any applications. There were no reports that new 
applications were made during the period covered by this report.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. There were no reports of government harassment or 
expulsion of religious associations. In 2003, the Ahmadiya, an Islamic 
religious group expelled from the country in 2001, was permitted to 
return after the Government determined that former President Yala's 
decision to expel them had been an illegal breach of due process.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Society is tolerant on religious 
matters.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
However, since there is no U.S. Embassy in Bissau, the U.S. Embassy in 
Dakar, Senegal, handled all official contact with Guinea-Bissau. Local 
employees staff the U.S. Office in Bissau and American diplomats from 
the Embassy in Dakar travel frequently to Bissau to conduct normal 
diplomatic relations.
    The Embassy has good relations with leaders of major religious 
organizations, nongovernmental organizations, and missionary groups in 
the country, including the National Islamic Council and the Catholic 
bishops. In November 2003, the Embassy hosted an Iftar dinner for 
Muslim leaders in Bissau. The Embassy seeks opportunities to further 
understanding of religious freedom in the United States through public 
diplomacy programs, such as the International Visitors Program, and 
publications.
                               __________

                                 KENYA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Constitution 
does not provide for an official state religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. 
However, some Muslim leaders have charged that the Government is 
hostile toward Muslims.
    There generally is a great level of tolerance among religious 
groups; however, some Muslims continued to perceive themselves to be 
treated as second-class citizens in a predominantly Christian country. 
There are some interfaith movements and political alliances, but one of 
the main alliances, the Ufungamano Initiative, faltered during the 
period covered by this report.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 225,000 square miles, 
and its population is approximately 32 million, of which approximately 
88 percent lives in rural areas. According to official government 
figures, Protestants are the largest religious group, representing 
approximately 38 percent of the population. Approximately 28 percent of 
the population is Roman Catholic. Seven percent of the population 
practices Islam, 1 percent practices Hinduism, and the remainder 
follows various traditional indigenous religions or offshoots of 
Christian religions. There are very few atheists. Muslim groups dispute 
government estimates; most often they claim to represent 15 to 20 
percent of the population, sometimes even higher.
    Members of most religious groups are active throughout the country. 
Certain religions dominate particular regions. For example, Muslims 
dominate North Eastern Province, where the population is chiefly 
Somali. Muslims also dominate Coast Province, except for the western 
areas of the province, which predominantly are Christian. Eastern 
Province is approximately 50 percent Muslim (mostly in the north) and 
50 percent Christian (mostly in the south). The rest of the country 
largely is Christian, with some persons practicing traditional 
indigenous religions.
    Many foreign missionary groups operate in the country, the largest 
of which are the African Inland Mission (Evangelical Protestant), the 
Southern Baptist Church, the Pentecostal Assembly of Kenya, and the 
Church Missionary Society of Britain (Anglican). The Government 
generally has permitted these missionary groups to assist the poor and 
to operate schools and hospitals. The missionaries openly promote their 
religious beliefs and have encountered little resistance.

                Section II. Status of Religious Freedom

Legal Policy/Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. However, Muslim 
and Christian groups remain engaged in a long-standing debate over 
whether special Islamic courts should be recognized in the country's 
Constitution. The Government is currently involved in this dispute in 
its efforts to write a new constitution. Religious groups have also 
voiced their concerns over a proposed anti-terrorism bill and over 
government assistance to Islamic schools.
    The Constitution and the Kadhis' Courts Act of 1967 established a 
venue to have certain types of civil cases adjudicated based on Islamic 
law. Article 66 of the Constitution provides for the establishment of 
Kadhis' courts where ``all the parties profess the Muslim religion'' in 
suits relating to ``questions of Muslim law relating to personal 
status, marriage, divorce or inheritance.'' Articles 65 and 67 make it 
clear that Kadhis' courts are ``subordinate'' courts, meaning that the 
High Court has jurisdiction to supervise any civil or criminal 
proceedings before a subordinate court. It also indicates that if a 
constitutional or legal interpretation question arises in a Kadhis' 
court proceeding, any party involved in the proceedings may refer the 
question to the High Court. For example, in May, the High Court 
overruled a decision made by the Chief Khadi (Islamic judge) that a 
matrimonial dispute in the town of Kisumu in the western part of the 
country should be transferred to Mombasa on the Indian Ocean coast.
    In March, the Constitution of Kenya Review Commission (CKRC), which 
began its work in April 2003, completed a new draft constitution. 
Article 9 of the draft constitution states that the State and religion 
shall be separate, that there shall be no state religion, and that the 
State shall treat all religions equally. Article 48 provides for 
freedom of religious expression, protects the rights of religious 
communities to provide religious instruction in places of education, 
proscribes discrimination in employment based on religious belief, and 
prohibits any person from compelling another person to engage in any 
practice that is contrary to that person's religious beliefs. Articles 
198 and 199 retain Kadhis' courts as subordinate courts with 
essentially the same jurisdictions as are included in the Constitution. 
However, unlike in the current Constitution, the draft constitution 
does not mention a minimum or maximum number of Kadhis' courts, nor 
does it specify how the Kadhis will be selected.
    The political debate over the draft constitution has revolved 
mainly around issues such as the role of the executive branch and the 
devolution of authority to sub-national units of government. The 
articles regarding the Kadhis' courts have highlighted latent religious 
animosities between the country's Muslims and Christians. In 2003, an 
interfaith group launched a separate initiative to draft a 
constitution. This effort, called the Ufungamano Initiative, originally 
included both Christians and Muslims. However, when the Muslims 
realized that the Christians opposed including Kadhis' courts in the 
new constitution, they withdrew.
    Some Christian clerics argue that Muslims will be given 
preferential treatment if Kadhis' courts are incorporated into the new 
constitution. The National Christian Council of Kenya (NCCK) states 
that it is not opposed to Kadhis' courts as such. They agree that 
Parliament should have the right to establish these courts or any other 
subordinate court. However, they argue that including Kadhis' courts in 
the constitution would grant formal recognition to Islam, which 
contradicts the provisions of Article 9 in the draft constitution 
proscribing the establishment of any religion. Some opponents of 
Kadhis' courts also contend that the courts' inclusion in the 
constitution could pave the way for the full application of Shari'a law 
in the country. In May 2004, a group of 34 Protestant churches, allied 
under the name of the Federation of Churches in Kenya, threatened to 
take legal action to expunge Article 66, which establishes Khadis' 
courts, from the draft constitution. The Catholic Church believes that 
Parliament should adopt the provisions of the draft constitution that 
are not in dispute and subject contentious issues to a popular 
referendum.
    Proponents of Kadhis' courts argue that other religious groups 
could establish their own courts if necessary. Some also argue that the 
Kadhis' courts should be seen as a matter concerning the judiciary and 
not religion. They further contend that the recognition of Kadhis' 
courts was a condition for the integration of the coastal strip at the 
time of independence and question why opponents now object to this 
system. Moreover, they argue that the proposed constitutional provision 
does not signify the full application of Shari'a law in the future. In 
May 2004, two leading Muslim groups, the Council of Imams and Preachers 
of Kenya and the Supreme Council of Kenya Muslims, threatened protests 
and strikes if the draft constitution was not adopted in its entirety. 
By the end of this reporting period, the effort to adopt a new 
constitution remained stalemated.
    In April 2003, the Government published the Suppression of 
Terrorism Bill. Many observers, including the NCCK, found the bill 
objectionable on human rights grounds, arguing that it contains 
provisions that violate the Constitution. Muslim leaders argue that the 
bill specifically targets members of their community. In June 2004, the 
Council of Imams and Preachers of Kenya, referring to the arrest of 
some 30 Muslims on terrorism charges, accused the Government of 
targeting Muslims and applying the bill even before it is enacted. In 
2003, the Law Society of Kenya produced an amended version of the bill 
that eliminated or revised the articles to which the religious and 
human rights groups most objected. However, in June 2004, the Council 
of Imams and Preachers called for rejection of even the amended version 
of the bill. The Suppression of Terrorism Bill has not yet been voted 
on in Parliament, and the debate was still ongoing at the end of the 
period covered by this report.
    The Government requires new religious organizations to register 
with the Registrar of Societies, which reports to the Office of the 
Attorney General. The Government allows traditional indigenous 
religious organizations to register, although many choose not to do so. 
Once registered, religious organizations may apply for tax-free status, 
including exemption from paying duty on imported goods. Applications 
for tax exemptions are not automatic but are granted on a case-by-case 
basis. Some religious institutions accused the former Government of 
revoking their exempt status on value added tax and custom duties. For 
example, the Presbyterian Church of East Africa claims that the 
Government revoked its exempt status because the Church supported 
opposition political groups.
    Religious organizations generally receive equal treatment from the 
Government; however, some small splinter groups have found it difficult 
to register when the Government views them as an offshoot of a larger 
religious organization. The Government has not granted registration to 
the Tent of the Living God, a small Kikuyu religious order banned 
during the single-party era (pre-1992). However, since the arrival of a 
multiparty system in 1992, membership in the Tent of the Living God has 
decreased greatly. It is still not registered and has made no recent 
attempts to do so.
    Political parties also must register with the Government. Despite 
1997 reforms and the subsequent registration of a large number of 
political parties, the Government has refused to reverse its 1992 
denial of registration of the Islamic Party of Kenya (IPK) on the 
grounds that the IPK, which in 1992 was involved in a number of violent 
confrontations with police, offended the ``secular principle'' of the 
Constitution.
    In the areas of the country that are largely Christian, there are 
morning prayers in public schools. All children participate in the 
assembly but are not punished if they remain silent during prayers. The 
Government and some churches frequently disagree over school management 
when both the Government and the church have a stake in the school. 
Often churches provide the land and the buildings for the schools, 
while the Government provides the teachers. This has led to disputes 
over school management and occasionally the closing of schools. In its 
May 2003 report on religious freedom in public schools, the Standing 
Committee on Human Rights found that the Africa Inland Church (AIC) 
infringed on students' freedom of worship. The AIC sponsors a number of 
schools, some of which are public schools. The report found that the 
AIC compelled all students admitted to its schools to adhere to AIC 
beliefs, which contradicts the Constitution.
    Islamic institutions sponsor a few public schools that the 
Government supports through the employment of teachers and the 
provision of equipment. Some members of the Muslim community have 
expressed concern that the lack of a university in Coast Province, 
which has a large Muslim population, hinders educational opportunities 
for Muslims; however, higher education is available to Muslim students 
in other regions of the country. Throughout the period covered by this 
report, some Muslims voiced opposition to a planned government program, 
financed in part by the U.S. Government, which would work with Islamic 
schools to improve the quality and efficiency of primary education. 
They charge that the aim of this program is to dilute the teaching of 
true Islam.
    The Ministry of Transport and Communication has approved regional 
radio and television broadcast licenses for several Muslim and 
Christian groups. The petition of the Catholic Church for a national 
frequency was not resolved by the end of the period covered by this 
report. To date, no media organization except the government-owned 
Kenya Broadcasting Corporation has been granted a national frequency. 
Rather, some organizations--both secular and religious--have been 
assigned a series of regional broadcasting frequencies to give their 
broadcasts national reach. These include Radio Iqra (Muslim), Radio 
Baraka FM Radio (interdenominational Christian), Waumini (Catholic), 
Hope FM (Pentecostal), and Family Radio FM (interdenominational 
Christian). In addition, HOPE Radio of the Pentecostal Church of East 
Africa began broadcasting in Nairobi in 2003.
    The Government celebrates several religious holidays as national 
holidays, including Christmas, Good Friday, Easter Monday, Idd-ul-Fitr, 
and Idd'ul-Azha.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. However, some Muslim leaders have charged that 
the Government is hostile toward Muslims. They complain that non-
Muslims receive better treatment when requesting citizenship documents. 
According to these leaders, authorities more rigorously scrutinize the 
identification cards of persons with Muslim surnames and require them 
to present additional documentation of their citizenship, such as birth 
certificates of parents and, sometimes, grandparents. The Government 
has singled out the overwhelmingly Muslim ethnic Somalis as the only 
group whose members are issued and required to carry an additional form 
of identification to prove that they are citizens. They must produce 
upon demand their national identification card and a second 
identification card verifying screening. Both cards also are required 
to apply for a passport. The Government says that this heightened 
scrutiny is an attempt to deter illegal immigration, rather than to 
discriminate against the religious affiliation of ethnic Somalis. 
Muslim leaders claim that since the 1998 bombing of the U.S. Embassy in 
Nairobi, the November 2002 terrorist attacks in Mombasa, and terrorist 
attacks elsewhere, government discrimination against their community 
has worsened, especially demands for identity documents.
    In the past, the misuse of authority by mainly Christian security 
forces in the northeast, which largely is Muslim and in which banditry 
is widespread, had contributed to Muslim mistrust. However, during the 
period covered by this report, there continued to be greater inclusion 
of Muslims in security forces and provincial administration. For 
example, in April the Government named Brigadier General Mohammed 
Hussein Ali, a Muslim, as the new Commissioner of Police.
    The former Minister of Trade and Industry Nicholas Biwott also has 
been engaged in a public dispute since 1998 with the Catholic Church 
over an intended project to use public land to create an educational 
facility to be named after the Minister's mother. Father Michael Rop, 
who is in charge of the local parish where the facility is proposed, 
protested the appropriation of public land to honor Biwott's mother. 
The Bishop of Eldoret, Cornelius Korir, accused Biwott of harassing 
Father Rop and his supporters and claimed that the former Minister was 
persecuting the church and its followers. The dispute culminated in a 
confrontation between Biwott's supporters and the Catholic Church in 
July 2001 when armed police attempted to block Bishop Korir from 
entering Father Rop's church. Biwott has vowed to continue with the 
building project. Church supporters who oppose the project destroyed 
the site's perimeter fencing in 2003. The dispute was ongoing at the 
end of the period covered by this report.
    In June 2002, in Busia, a district officer who was a Seventh-day 
Adventist was suspended for refusing to perform his official duties on 
Madaraka Day, which fell on a Saturday. During the same month, in 
Nandi, the Board of Governors suspended 10 high school students, who 
were Seventh-day Adventists, for refusing to take a test on a Saturday. 
Supporters of the students challenged the board's decision, arguing 
that the school did not have the constitutional right to deny 
individuals the right to observe their religious practices. No further 
information was available at the end of the period covered by this 
report.
    In May 2004, members of the Seventh-day Adventist Church claimed 
that they were among hundreds of workers that were fired by private 
companies operating in Nairobi's Export Processing Zone. The church 
members claimed that they lost their jobs because they refused to work 
on Saturdays.
    Unlike in the past, there were no reports that religious meetings 
at the Emmanuel Church of God were restricted.
    The Government historically has been unsympathetic to tribal 
religious groups that have engendered protest movements. The Government 
frequently harassed and periodically arrested and detained members of 
the Mungiki, a cultural and political movement based in part on Kikuyu 
ethnic traditions, which espouses political views and cultural 
practices that are controversial in mainstream society. While religion 
may have played a role in the formation of the Mungiki, observers 
believe that it is no longer a key characteristic of the group. The 
Mungiki do not adhere to any single religion, and members are free to 
choose their own religion; the group includes Muslims and Christians. 
The number of Mungiki members is unknown, but the group draws a 
significant following from the unemployed and other marginalized 
segments of society.
    Mungiki members have been accused of extortion, killings, illegal 
drug sales, and for-hire vigilantism. In February, a group of Mungiki 
defectors charged a Mungiki leader with kidnapping another defector. In 
March, the police arrested 30 Mungiki members, including the alleged 
kidnapper, charging them with various crimes, including the killings of 
group defectors. Subsequently, the police rounded up 100 additional 
persons alleged to be Mungiki, including 2 police officers, and later 
83 were released. In May and June, one of the released prisoners was 
beheaded and a young woman with alleged connections to Mungiki was also 
killed. Observers believe that as many as 14 killings or disappearances 
of former Mungiki in the period from February to June 2004 were meant 
to punish Mungiki defectors. At the end of the period covered by the 
report, a former Member of Parliament (M.P.) and 13 alleged Mungiki 
were in detention on charges that they murdered 10 persons in January 
2003. The killings allegedly occurred after the M.P. hired Mungiki to 
instigate violence after his re-election defeat in the December 2002 
general elections. In addition, 40 Mungiki were also awaiting trial for 
the alleged killing of a matatu (minibus taxi) driver in 2002.
    Practicing witchcraft is a criminal offense under colonial-era 
laws; however, persons generally are prosecuted for this offense only 
in conjunction with some other offense, such as murder. Witchcraft 
traditionally has been a common explanation for diseases for which the 
causes were unknown. The practice of witchcraft is understood widely to 
encompass attempts to harm others not only by magic, but also by covert 
means such as poisons. Although many traditional indigenous religions 
include or accommodate belief in the efficacy of witchcraft, they 
generally approve of harmful witchcraft only for defensive or 
retaliatory purposes and purport to offer protection against it.
    In May 2004, police arrested a Nigerian pastor, a prominent doctor, 
and six other members of Winners Chapel International in the Western 
Province town of Kitale and charged them with torturing a church 
member. Local newspapers alleged that the man was tortured to force him 
to give up his child as a human sacrifice. The Nigerian-based religion, 
which has 10 churches in the country, has denied the allegations.
Abuses of Religious Freedom

    Although the Constitution provides for freedom of assembly, in the 
past, the Government has used sections of the Public Order Act and the 
Penal Code to restrict or disrupt public meetings that religious groups 
organized or participated in, primarily for political reasons. During 
the period covered by this report, however, there were no reports that 
the Government restricted public meetings organized by religious 
groups.
    Prominent Muslims in the country continue to charge the Government 
with arbitrarily harassing Muslims in the name of the war on terrorism. 
In May 2004, a Somali-Kenyan M.P. wrote a letter to a leading newspaper 
citing several cases of what he alleged were arbitrary arrests and 
deportation of Muslims. The M.P. also said that the Government is 
deliberately attempting to keep Muslims out of the country on the 
instructions of certain foreign embassies who are ``enemies of 
Muslims'' and who have no ``regard for the lives of other human beings 
except those of their own (citizens).''
    In March 2002, government authorities charged Wanjiru Nduhiu, the 
leader of an unregistered Kikuyu group, with urging her followers to 
renounce Christianity and revert to traditional beliefs and practices, 
such as female genital mutilation. Nduhiu denied the charges and 
remained in custody at the end of the period covered by this report.
    There were no other reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    There generally is a great level of tolerance among religious 
groups, although some Muslims perceive themselves to be treated as 
second-class citizens in a predominantly Christian country. 
Intermarriage between members of Christian denominations is common, and 
interfaith prayer services occur frequently. Intermarriage between 
Muslims and Christians, although less frequent, also is socially 
acceptable, and mosques and Christian churches are found on the same 
city blocks.
    For years Muslims and Christians have held an open debate over 
their respective places in society. Each group claims to have a larger 
number of adherents than is plausible, and some Muslim groups believe 
that the Government and business communities deliberately have impeded 
development in predominantly Muslim areas. Some Muslim leaders claim 
that discrimination against Muslims has resulted in a greater incidence 
of poverty among Muslims than among other religious groups; however, 
there is no statistical evidence to support this claim. At times the 
debate has undermined mutual trust.
    In June 2003, Muslims in Bura Division of Tana River District 
reportedly burned down five churches after an Islamic preacher was 
arrested and briefly interrogated by police. The Muslims were followers 
of the cleric and were reportedly angered by the arrest. The cleric had 
converted to Islam from Christianity and had reportedly angered the 
Christians in the area with his teachings against Christianity; he was 
released from police custody at the request of a Member of Parliament. 
The churches that were burned down were the Anglican Church of Kenya in 
Bura, the Pentecostal Evangelism Fellowship of Africa (PEFA), the East 
African Pentecostal Church, the Full Gospel Church of Kenya, and the 
Bethel Church. Reverend Simon Mgumba of PEFA said his congregation was 
diminishing after the incident, due to fears of additional attacks. 
Reconciliation efforts between the communities are underway and no 
further church burnings occurred during the period covered by this 
report.
    Unlike in previous years, there were no reports of Muslim youths or 
demonstrators burning down churches.
    There were several disputes over land ownership and institutional 
conflicts between rival religious factions during the period covered by 
this report; some resulted in violence.
    In March 2003, Joseph Okech was killed in a fight during Sunday 
services between two factions of St. Stephen's Church in Dandora, 
Nairobi. The conflict reportedly was the result of a leadership 
struggle. However, church leaders contend that non-church members were 
actually responsible for the incident, which remained under 
investigation during the period covered by this report.
    In May 2003, rival factions of the African Independent Pentecostal 
Church of Africa in Nyeri clashed violently and several worshippers 
were injured. The two factions are aligned to two feuding archbishops.
    In December 2002, eight persons were arrested in connection with 
the invasion of the African Independent Pentecostal Church during 
services. Three worshippers and the bishop were injured during the 
attack and property was damaged. The invasion was suspected to have 
resulted from an internal church conflict that was sparked when the 
previous bishop was ordered to retire by church headquarters.
    Unlike in previous years, members of the Othaya Presbyterian Church 
and the Pentecostal Assemblies of God were not forcibly dispersed 
during services.
    In January 2002, Egerton University officials barred approximately 
300 worshippers from the AIC from conducting services in the Lord 
Egerton Castle, which has been the subject of a longstanding property 
dispute between the University and the AIC. According to the AIC, 
former President Moi allocated the castle and the 50 adjacent acres to 
the Church in 1995; according to records at the Ministry of Lands, the 
property belongs to the chaplain of the University and 2 other 
individuals. Former President Moi issued a statement soon after the 
January 2002 incident indicating that the castle and surrounding 
property belonged to the University; however, AIC leaders urged their 
followers to ignore the statement. The dispute was ongoing at the end 
of the period covered by this report.
    No actions have been taken against youths involved in the forcible 
dispersion of persons from a church in Nairobi in March 2002.
    In April, a mob killed a man in Mt. Elgon whom they accused of 
practicing witchcraft. Villagers claimed they had found a snake and 
witchcraft paraphernalia in the man's house and blamed him for the 
death of 810 persons. A week earlier, a group of Mt. Elgon villagers 
stormed the homestead of another man they suspected of witchcraft. The 
man escaped, but the mob set fire to five houses in his homestead. 
Unlike similar cases in past years, no one alleged that either of these 
incidents was politically motivated.
    Upon the request of several Christian organizations, the government 
of former President Moi appointed a commission to investigate the 
Freemasons and any other organizations that might be practicing devil 
worshiping. In January, the Anglican Church in Nairobi refused to 
preside over the funeral of a Member of Parliament, who was also an 
Assistant Minister, because the M.P. was said to be a grand master of 
the Freemasons Society. However, when the funeral moved to the M.P.'s 
hometown in Nyanza Province, the local Anglican bishops, together with 
Catholic and Evangelical Protestant clergy, presided over the funeral. 
Unlike their counterparts in Nairobi, the Nyanza clergy were all 
members of the same ethnic group, Luo, as the deceased M.P.
    In April, a High Court Registrar postponed an inquiry into the 
death of Father John Anthony Kaiser, a Catholic priest working in the 
country for more than 30 years. Kaiser was found dead of gunshot wounds 
near Naivasha town in August 2000. Father Kaiser was a vocal human 
rights activist and a critic of key members of the Government. Although 
there was much public speculation to the contrary, an investigative 
report released by a foreign government in 2001 concluded that the 
evidence was most consistent with suicide, and that it was unlikely 
that Father Kaiser had been murdered. The Catholic Church disputed this 
report and called for further independent investigation. The newly 
elected Government, under pressure from the Catholic Church, agreed in 
April 2003 to hold an inquest into Kaiser's death. The High Court 
Registrar suspended the inquiry after the presiding magistrate was 
retired amid corruption allegations. The inquiry resumed in June 2004 
and was ongoing at the end of the period covered by this report. The 
Catholic Church has also called for fresh investigations into the 
deaths of other Catholic priests who it believes died under suspicious 
circumstances during the previous government's term.
    There have been reports of intolerance among refugee groups in the 
country. Somali refugees reportedly have attacked relatives who marry 
refugees belonging to faiths other than Islam. Somali refugees at the 
Dadaab camps also reportedly have verbally and physically attacked 
Sudanese refugee women who wear westernized clothing considered ``too 
revealing'' by Somali standards.
    In the first 6 months of 2004, youth groups in Coast Province 
threatened to strip women they perceived as wearing westernized 
clothing that was ``too revealing.'' However, the Minister of Tourism 
made it clear that these threats were unacceptable and any such acts 
would meet with arrest. No such acts were reported.
    There have been societal efforts to bridge religious divides. The 
Inter-Faith Peace Movement represents a broad religious spectrum, and 
its members include the Anglican Church of Kenya, the Supreme Council 
of Kenyan Muslims, the Muslim Consultative Council (MCC), the Methodist 
Church, the Catholic Church, the National Council of Churches of Kenya 
(NCCK), the AIC, the PCEA, and the Hindu Council. The NCCK generally is 
involved in a variety of civil society initiatives, including conflict 
resolution. The Catholic Justice and Peace Commission, the MCC, and the 
NCCK launched a pilot program in 2002 to promote interfaith dialogue 
and reduce ethnic conflict in Isiolo district. There are other 
cooperative efforts among religious groups to work on societal 
problems, including the Inter-Religious Steering Committee for 
Elimination of Female Genital Mutilation, formed in April 2003.
    In April 2003, the Supreme Council of Kenya Muslims (SUPKEM) 
withdrew from the Ufungamano Initiative, an interfaith movement that 
helped spur the constitutional review process. SUPKEM left Ufungamano 
after some Christian members of the group decided to oppose the 
inclusion of Kadhis' courts in a new constitution.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy has made a concerted effort to bridge the gaps that exist 
between Muslims and Christians. Embassy officials maintain regular 
contact with all religious communities, and the Ambassador regularly 
hosts meetings with religious leaders to discuss issues affecting their 
communities. The Ambassador and Embassy officials routinely travel 
throughout the country to meet with various religious and community 
leaders in an effort to facilitate dialogue on religious freedom.
    U.S. Government agencies also provide assistance to many 
communities that, for historical and religious reasons, perceive 
themselves to have been marginalized by previous Governments. This 
assistance takes the form of grants by the U.S. Agency for 
International Development, the Ambassador's Self-Help Fund, and the 
Embassy's Democracy and Human Rights Fund. The U.S. military also 
carries out civic action programs to provide medical and veterinary 
assistance as well as to build and repair schools in marginalized 
communities. The U.S. Peace Corps also provides volunteers to many of 
these communities.
                               __________

                                LESOTHO

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 11,720 square miles, and its 
population is approximately 2.2 million.
    Christianity is the dominant religion. Approximately 90 percent of 
the population is Christian, of which 70 percent is Roman Catholic and 
20 percent is Lesotho Evangelical, Anglican, and other Christian 
denominations. Muslims, Hindus, and members of traditional indigenous 
religions, comprise the remaining 10 percent of the population.
    While Christians can be found throughout the country, Muslims live 
mainly in the northeastern part of the country. Most practitioners of 
Islam are of Asian origin, while the majority of Christians are the 
indigenous Basotho. Many devout Christians still practice their 
traditional cultural beliefs and rituals along with Christianity. The 
Catholic Church has fused some aspects of local culture into its 
services; for example, the singing of hymns during services has 
developed into a local and traditional way of singing (a repetitive 
call and response style) in Sesotho--the indigenous language--as well 
as English. Priests dress in traditional local attire during services.
    Missionaries active in the country are evangelical, traditional 
Protestant, and Catholic groups from North America, Europe, and South 
Africa.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion and no evidence that the Government favors any particular 
religion.
    There are four religious holidays that are also national holidays: 
Christmas; Good Friday; Easter Monday; and Ascension Day. The 
observance of these holidays does not negatively affect any religious 
group.
    The Government does not establish requirements for religious 
recognition. Generally the Government does not provide benefits to any 
religious groups. Any religious group may apply for a waiver of taxes 
on charitable donations from outside the country; however, in practice 
few, if any, waivers are given. Under the Societies Act of 1966, any 
group may register with the Government, regardless of the purpose of 
the organization. The only requirements are a constitution and a 
leadership committee. Unregistered groups are not recognized as 
official for any government benefits, such as duty-free import permits 
for donated items or tax relief on donated funds. There are no 
punishments for not registering, and it is common for informal church 
groups not to register.
    The strong Catholic presence in the country led to the 
establishment of Catholic schools in the last century and their 
influence over education policy. However, the influence of the Catholic 
Church has decreased in recent years, and the Catholic Church now owns 
less than 40 percent of all primary and secondary schools in the 
country. The Ministry of Education paid and certified all teachers, and 
required a standard curriculum for both secular and parochial schools.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There generally was mutual 
understanding and cooperation between Christians and Muslims. There 
were efforts within the ecumenical community to promote tolerance and 
cooperation on social issues. Although there were some tensions between 
Christians and Muslims in the past, there were no reports of such 
tensions during the period covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The U.S. Embassy and religious leaders of the country discuss their 
roles in the fight against HIV/AIDS and in maintaining political peace 
and the consolidation of democracy.
                               __________

                                LIBERIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
were some exceptions during the first few months of the reporting 
period.
    Respect for religious freedom improved during the period covered by 
this report. The administration of former President Charles Taylor 
tolerated some religious tensions between Christians and Muslims. 
However, once the National Transitional Government of Liberia (NTGL) 
took office in October 2003, there were no reports of discrimination 
against Muslims or Islamic leaders. Unlike in the past, there were no 
prisoners of conscience.
    The generally amicable relationship among religions in society 
contributed to religious freedom. Inter-religious interaction increased 
considerably; however, there was some tension between the major 
religious communities. In rural areas, specifically in Lofa County, 
there was tension between certain communities as a result of population 
movements during the war. Specifically, there was tension between 
ethnic Mandingos, who are predominantly Muslim, and ethnic Lormas, 
Kisii, and Gbandi, who are a mix of Christian, Muslim, and animist.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 43,000 square miles, and its 
population is estimated at 3.3 million. As much as 40 percent of the 
population practices either Christianity or elements of both 
Christianity and traditional indigenous religions. Approximately 40 
percent practices traditional indigenous religions exclusively. 
Approximately 20 percent of the population practices Islam, which 
continued to gain adherents. There is a small percentage of atheists 
and Baha'i.
    The Lutheran, Baptist, Episcopalian, Presbyterian, Roman Catholic, 
United Methodist, African Methodist Episcopal (AME), and AME Zion 
denominations, as well as Pentecostal churches are represented in the 
Christian community. Some of the Pentecostal movements are affiliated 
with churches outside the country, while others are independent.
    The country's Muslim population comes mainly from the Mandingo 
ethnic group, who occupy the northern counties, and the Vai ethnic 
group, who are found predominantly in the western part of the country. 
Ethnic groups in the central, eastern, and southern parts of the 
country participate in the traditional religious practices of the Poro 
and Sande secret societies. Christians live throughout the country.
    Foreign missionary groups in the country include Baptists, 
Catholics, and Jehovah's Witnesses.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. Since taking 
office, the NTGL at all levels strives to protect this right in full 
and does not tolerate its abuse, either by governmental or private 
actors. Unlike the Taylor Government, the NTGL did not harass, 
marginalize, or attempt to intimidate the Muslim population. The NTGL 
encouraged religious freedom.
    There is no state religion. However, government ceremonies 
invariably open and close with prayer and may include the singing of 
hymns. The prayers and hymns are usually Christian, but are 
occasionally Islamic.
    In the past, former President Charles Taylor divided the National 
Muslim Council of Liberia by seeding the Council with his loyalists. To 
undermine the independence of the Council, former President Taylor 
sponsored the expulsion of Sheik Kafumba Konneh as Chairman and 
appointed one of his loyalists within the country's Islamic community, 
Alhaji Jakaity Taylor, to the position. After Alhaji Jakaity Taylor's 
death in April 2002, Alhaji Ibrahim Sheriff, was selected with the 
approval of Taylor to fill the chairman position. The National Muslim 
Council remained divided into two rival councils during the period 
covered by this report. Konneh formed a separate council that gained 
more-widespread recognition and support among the population after 
former President Taylor's departure. Before being expelled from his 
position with the National Muslim Council, Sheik Kafumba Konneh had 
become vice president of the Inter-Religious Council of Liberia (IRC), 
a well-known organization led by Archbishop Michael Kpakala Francis 
that has tried to coordinate peace efforts between the Liberians United 
for Reconciliation and Democracy (LURD) and Movement for Democracy in 
Liberia (MODEL) rebels, and the ex-government/pro-Taylor forces. Konneh 
remained vice president of IRC during the period covered by this 
report.
    In 2004, the NTGL did not sponsor a Muslim pilgrimage to Mecca, but 
Muslim adherents independently made the pilgrimage.
    Major Christian holidays, including Fast and Prayer Day, Easter, 
Thanksgiving Day, and Christmas Day, are observed as national holidays 
while Islamic holy days, such as Eid Fatr, are not celebrated as 
national holidays. The NTGL mandates that public businesses and 
markets, including Muslim businesses and shops, remain closed on 
Sundays and Christian holidays. Muslim leaders complained about the 
policy and have taken the issue to the National Transitional 
Legislative Assembly. There is no legal obligation to excuse Muslims 
from employment or classes for Friday prayers. Some employers, at their 
discretion, excuse Muslim employees for Friday prayers.
    All organizations, including religious groups, must register their 
articles of incorporation with the government, along with a statement 
of the purpose of the organization; however, traditional indigenous 
religious groups are not required to register, and generally do not 
register. Registration is routine, and there were no reports that the 
registration process was burdensome or discriminatory in its 
administration.
    The Government permits, but does not require, religious instruction 
in public schools. Religious education, particularly Christian 
Education, is taught in public schools but is not mandatory. Students 
can opt out; however, minority faiths are not taught in public schools. 
Parents are allowed to enroll their children in private schools for 
religious reasons.
    Members of the military service have churches and mosques 
accessible near their barracks. The military provides chaplains for 
members of major religious groups as well as minority groups.
    The NTGL has not specifically dedicated material resources to anti-
bias and religious tolerance education; however, it supports societal 
efforts to promote interfaith understanding. Specifically, the NTGL 
urged the IRC to continue its efforts to encourage inter-religious 
dialogue.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    Although the law prohibits religious discrimination, Islamic 
leaders complained of government discrimination against Muslims. 
Although there are some Muslims in senior government positions, many 
Muslims believed they were bypassed for desirable jobs.
    Unlike in the previous reporting period, there was no ban on street 
corner evangelism or preaching during the period covered by this 
report.
    High-level government officials were required to take oaths based 
on their religious beliefs when swearing into their new office.
    The Government responded positively to requests for the restitution 
of religious properties. In the past, former President Taylor's militia 
confiscated the properties of ethnic Mandingo Muslims for their alleged 
involvement or sympathy with LURD. Since Taylor's departure from the 
country, most properties seized by his loyalists either have been 
abandoned or returned to their owners. All religions had equal 
opportunity to regain control over former property of religious 
organizations, in particular those used to hold religious services.

Abuses of Religious Freedom
    During the regime of former President Taylor, dozens of Muslim 
citizens were jailed because they were perceived to be sympathizers of 
the nominally Muslim-dominated LURD rebel group. They were all released 
before President Taylor's departure from office. Under the NTGL there 
were no arrests based on religion or ethnicity. There were no state 
executions of any person based on his or her religion; it is presumed 
that in the past Taylor's forces killed some of the ethnic Mandigo 
Muslims who had been arrested on suspicion of being LURD collaborators.
    The threats and burglaries against members of the Catholic Church's 
Peace and Justice Commission stopped following the departure of Charles 
Taylor.
    Unlike in the past, there were no reports that persons were 
detained without charge or placed under house arrest based on their 
religious beliefs or practices. Under former President Taylor, some 
Muslims were arrested on suspicion of collaborating with, or sympathy 
with, LURD; however, it was unclear whether they were targeted 
specifically because of their religion.
    All religious and political detainees held by Taylor's government 
were released, and the NTGL did not detain anyone on the basis of their 
religion.
    During the conflict between the Taylor Government and LURD forces, 
pro-government militias suspected Mandingo Muslim youths of being 
sympathetic to the LURD cause and harassed, imprisoned, and tortured 
them. Also during the conflict, LURD forces reportedly destroyed 
churches in some areas that they captured from government troops. For 
example, in early 2003, during fighting between government troops and 
LURD rebel forces in the town of Ganta, rebel forces systematically 
burned down churches and destroyed church related buildings. When 
government troops later regained control of the town, they 
systematically destroyed mosques and homes that had belonged to ethnic 
Mandingo Muslims, who made up the bulk of LURD fighters.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizen to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The IRC, comprised of both Christians 
and Muslims, promotes dialogue between various religious communities. 
The relationship between Christians and Muslims has so far been cordial 
and peaceful. However, in the countryside, there was some tension 
between communities that had fought on opposite sides during the war 
between Charles Taylor's government and LURD; these tensions appeared 
to be related more to ethnic and clan conflicts than religious 
differences.
    The country's civil war had a religious undertone in that the LURD 
rebels were mostly Mandingo Muslims while government troops were mostly 
animists and Christians. Ethnic tensions persisted in Lofa County 
between the predominantly Muslim Mandingo ethnic group and the Lorma 
ethnic group in which there are both Christians and animists.
    Ritual killings, in which body parts used in traditional indigenous 
rituals are removed from the victim, continued to occur. Little 
reliable information is readily available about traditional religions 
associated with ritual killings. The number of such killings was 
difficult to ascertain since police often describe deaths as accidents 
even when body parts were removed. Deaths that appeared to be natural 
or accidental sometimes were rumored to be the work of ritual killers. 
It is believed that practitioners of traditional indigenous religions 
among the Grebo and Krahn ethnic groups, which are concentrated in the 
southeastern counties, most commonly engage in ritual killings. Body 
parts of a member the group believed to be powerful were considered the 
most effective for the purposes of the rituals. The body parts most 
frequently removed included the heart, liver, and genitals. In some 
cases, the rituals reportedly involved eating body parts. Some 
traditional religious beliefs hold that human body parts, when 
consumed, grant special powers to the person who eats them. Fighters on 
all sides of the conflict (LURD, MODEL and the ex-Government/pro-Taylor 
forces) were reported to have engaged in such practices at times. 
During the civil war, faction leaders sometimes ate (and one faction 
leader had himself filmed eating) body parts of leaders of rival 
factions. Ritual killings for the purpose of obtaining body parts 
traditionally were committed by religious group members called ``heart 
men''; however, since the civil war, criminals inured to killing also 
may sell body parts.
    Incidents of ritualistic killings increased during the reporting 
period due to the breakdown of law and order in rural counties, 
including Maryland County. During the first 3 months of 2004, there was 
an increase in the number of mysterious deaths in and around Monrovia 
and residents blamed such deaths on ritualistic killers but no 
evidences was found to support their claim.
    The private sector in urban areas, particularly in the capital, 
gave preference to Christianity in civic ceremonies and observances. 
Many public meetings generally began with a Christian prayer; however, 
Muslims were not prohibited from also saying a prayer. The IRC brings 
together leaders of Christian, Islamic, and other faiths to promote 
inter-religious dialogue.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Ambassador and other Embassy officers met with the IRC and other 
Christian and Muslim leaders to discuss religious freedom issues. The 
U.S. Government provided funding to the IRC and assisted with other 
logistical support to facilitate the IRC's work in promoting inter-
religious dialogue and its efforts to end the civil conflict.
                               __________

                               MADAGASCAR

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 228,880 square miles, and its 
population is approximately 16.5 million. Although precise official 
figures are unavailable, approximately half of the population belongs 
to one of the country's four Christian denominations. The Roman 
Catholic Church is the largest denomination, followed by the Reformed 
Protestant Church of Jesus Christ in Madagascar (FJKM). President 
Ravalomanana is a lay vice president of FJKM. The Lutheran and Anglican 
Churches account for most of the remainder of the country's Christians. 
Most other citizens follow traditional indigenous religions. Muslims 
constitute slightly less than 10 percent of the population, with strong 
concentrations in the North and the northwestern portion of the island. 
Aboriginal and ethnic Indians who immigrated over the past century make 
up the majority of the Muslims in the country. There is a small number 
of Hindus among the ethnic Indians.
    Foreign missionary groups operate freely in the country, including 
Catholics, Protestants of various denominations, the Seventh-day 
Adventists, Jehovah's Witnesses, and the Church of Jesus Christ of 
Latter-day Saints (Mormons). Several faith-based organizations, some 
with international affiliations, operate freely in health and social 
services, development projects, schools, and higher education.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    The law strongly recommends, but does not require, religious 
organizations to register with the Ministry of Interior. Registration 
provides a religious organization with the legal status necessary for 
receipt of direct bequests and other gifts. There are no penalties for 
failure to register.
    The Malagasy Council of Christian Churches (FFKM) is the umbrella 
organization for the country's four principal Christian denominations. 
Composed of the Roman Catholic, FJKM, Lutheran, and Anglican Churches, 
the FFKM is a key player on a broad range of issues. The FFKM is a 
traditional leader in education, and recently its role has expanded to 
include activities such as coordinating a national campaign against 
HIV/AIDS and election monitoring. In the political arena, the FFKM has 
been a mediator, bringing together antagonistic factions, but it has 
occasionally taken an overtly political position. Most recently, during 
the 2001 presidential campaign and the ensuing political crisis, it 
supported the then-mayor of Antananarivo, Marc Ravalomanana, in his 
ultimately successful bid to be president. President Ravalomanana's 
position as a lay Vice President of FJKM still generates some political 
criticism alleging church and state interests are not kept entirely 
separate. Nevertheless, the FFKM remains an active force on social and 
political issues.

Restrictions on Religious Freedoms
    Government policy and practice contributed to the generally free 
practice of religion.
    Numerous religious organizations operate freely in all regions of 
the country, often disseminating their message through public and 
private media. Religious organizations are granted free access to 
state-run media on the grounds that such access constitutes a public 
service. During the period covered by this report, there were no 
reports of any religious organizations that were denied free access to 
state-run media.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversions
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationships among religions in society 
contributed to religious freedom. Ethnic Malagasy occasionally express 
resentment toward members of the predominantly Muslim Indo-Pakistani 
(``Karana'') community. This attitude is derived from the relative 
economic prosperity of the Karana and not based on their religious 
affiliation. During the period covered by this report, President 
Ravalomanana continued to meet with Karana and Muslim leaders to 
discuss economic and citizenship issues.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy's September 2003 Human Rights Working Group session, 
devoted entirely to the country's Muslim community, stimulated 
discussion and increased mutual understanding between Muslim and non-
Muslims. Representatives of various elements of the Muslim community 
made presentations on their beliefs and on the role and social context 
of Islam in the country. This session allowed a group traditionally on 
the outskirts of society to voice its desire for fuller acceptance into 
society.
                               __________

                                 MALAWI

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were tensions between 
Christians and Muslims during the period covered by this report.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 45,747 square miles, and its 
population is approximately 12 million. More than 70 percent of the 
population is Christian. Among the Christian denominations, the largest 
are the Roman Catholic Church and the Church of Central Africa 
Presbyterian (CCAP), with smaller numbers of Anglicans, Baptists, 
Evangelicals, and Seventh-day Adventists. There is a substantial Muslim 
minority totaling approximately 20 percent of the population. The vast 
majority of Muslims are Sunni, ascribing to either the Qadriya or 
Sukkutu groups. There are also Hindus, Baha'is, and followers of 
traditional indigenous religions. There are few atheists.
    Foreign missionary groups are present in the country, including 
Protestants, Catholics, Pentecostals, Jehovah's Witnesses, and Islamic 
aid organizations.
    The concentration of faiths in certain regions of the country has 
sometimes been reflected in regional voting trends.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    There are no separate requirements for the recognition of 
religions, but religious groups must register with the Government. 
Religious groups must submit documentation detailing the structure and 
mission of their organization along with a nominal fee, for review by 
the Ministry of Justice. Once approved, a religious group registers 
formally with the Registrar General's Office in Blantyre. There were no 
reports that the Government refused to register any religious groups.
    The Government observes both Christian and Muslim holidays. Public 
holidays in the country include Eid-El Fitr, Good Friday, Easter 
Monday, and Christmas.
    Foreign missionaries experienced occasional delays in renewing 
employment permits. This appeared to be the result of bureaucratic 
inefficiency rather than a deliberate government policy against foreign 
missionaries. Missionaries and charitable workers pay lower fees for 
employment permits than do other professionals.
    In May Bingu wa Mutharika, a Catholic, was elected President. The 
new vice president is Muslim. Both were strongly supported by the 
former president, Bakili Muluzi, who is Muslim.
    Former president Muluzi had regular meetings with all religious 
groups, and President Bingu wa Mutharika has indicated he intends to do 
the same.
    Some Christian politicians and clerics have raised Islam as a 
political issue, citing the Islamic faith of former president Muluzi 
and of the new Vice President Cassim Chilumpha. The same few opposition 
leaders have cited the Government's friendliness with Islamic 
countries, along with the building of new mosques, as their 
justification for accusations against the ruling party.
    As a result of previous debate, many public schools offer a course 
entitled ``Bible Knowledge,'' which is Christian oriented, and another 
entitled ``Moral and Religious Education,'' which includes Muslim, 
Hindu, Bahai, and Christian material.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. In January 2002, the Office of the Ombudsman 
directed the Ministry of Agriculture to pay benefits and salary arrears 
to a self-exiled member of Jehovah's Witnesses who fled the country in 
1977 to escape religious persecution under then-President Hastings 
Banda. The ombudsman cited a 1999 notice issued by the Office of the 
President and Cabinet that directed the Government to reimburse all 
persons dismissed from office on religious grounds during the Banda 
era. According to an officer in the Ministry of Agriculture, all former 
exiles with documentation to prove their status were reimbursed.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were tensions between 
Christians and Muslims during the period covered by this report. 
Although there were no significant conflicts, these minor tensions were 
especially evident during the presidential and parliamentary campaign 
period in April and May, and they seem to have been largely fueled by 
political candidates. Christians and Muslims generally coexisted 
peacefully, often participating in business or civil-service 
organizations together.
    During the presidential and parliamentary campaign period, some 
prominent Christian religious leaders frequently spoke about 
corruption, the electoral process, and the candidates. The churches' 
remarks were often openly critical of the ruling political party. While 
candidates and officials took issue with the churches' statements, the 
Government did not make attempts to silence religious leaders, other 
than declaring that such statements deviated from the proper role of 
religious leaders. Churches continued to be a significant source of 
political influence, particularly in rural areas.
    On December 19, a group of Muslims in Blantyre allegedly beat a 
Christian preacher for refusing to hand over a copy of the Koran. The 
preacher did not suffer serious injuries. No arrests were reported.
    In June 2003, Muslims rioted in Blantyre and Mangochi following the 
Government's arrest and reported deportation of five alleged Al-Qaeda 
members. On June 27, rioters vandalized property at the offices of the 
Muslim Association of Malawi (MAM) Secretariat in Blantyre. They blamed 
the leaders of the organization for failing to ensure that the suspects 
received a trial. In Mangochi rioters damaged vehicles, including one 
belonging to Father Lazarus Girevulo of the Catholic Church, five 
Christian churches, and the offices of a U.S. nongovernmental 
organization, Save the Children. On June 28, police arrested many of 
the key instigators of the riots, but tensions remained high in the 
major cities. Those arrested have not yet gone to trial, although the 
cases have been turned over to the Director of Public Prosecution. 
Tensions have since decreased, and no further conflict has occurred, 
although some Muslim groups have continued to criticize publicly the 
Government's actions. The Government roundly condemned the violence and 
delivered a strong public message that religious groups should remain 
peaceful and tolerant of one another.
    In February 2002, MAM and a Christian missionary group sought 
government intervention to resolve complaints regarding each other's 
behavior. Christians were accused of trying to convert Muslims in the 
mosques, and Muslims were rumored to be planning to harm members of the 
Christian group; however, no violence was reported.
    In May during the parliamentary and presidential campaign period, 
Radio Islam was accused of permitting callers and guests to make 
inflammatory or intolerant on-air remarks concerning other religions, 
but no formal complaint was filed. In September 2002, the Catholic 
Church of Malawi filed a complaint against Radio Islam with the Malawi 
Communications Regulatory Authority (MACRA) for broadcasting insulting 
statements about Christians. However, MACRA reviewed the case and 
attributed no fault to Radio Islam. In December 2002, four members of 
the Seventh-day Adventist Apostolic Church were arrested by the 
Blantyre police and subsequently convicted on charges of breaching the 
peace for their role in inciting a violent clash with Muslims. No 
further action was taken on this case during the reporting period.
    In March 2002, six Catholic bishops released a pastoral letter 
protesting a constitutional amendment that would eliminate presidential 
term limits. Although the letter ignited a heated political debate in 
the press, there was no reaction from the Government. The 
constitutional amendment was not passed.
    There have been active efforts to foster cooperation between 
religious groups. For example, during the year, presidential and 
parliamentary candidates of various religious backgrounds attended a 
series of ``Presidential Prayer Breakfasts'' organized by a Christian 
group. Other invited guests included Muslim leaders, the diplomatic 
community, and civil society leaders.
    The Public Affairs Committee (PAC), a nonprofit and politically 
unaligned local organization, was involved prominently in promoting 
civic education and human rights and was also active in monitoring the 
electoral process. PAC included representatives of various churches and 
mosques.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officials maintained frequent contact with leaders and members 
of all religious communities in the country.
    During the period covered by this report, the Embassy sponsored a 
speaker on Islam in the U.S. and continued to promote religious 
tolerance through grants, meetings, and the distribution of reading 
materials. In October 2003, the Ambassador was interviewed and took 
calls from the public on a Radio Islam program.
    In 2003 the Embassy's Democracy and Human Rights Fund sponsored a 
Christian group's efforts to increase rural access to various services, 
especially those promoting education of girls and victims counseling.
                               __________

                                  MALI

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a land area of 474,764 square miles, and its 
population is approximately 11.5 million. Muslims make up an estimated 
90 percent of the population, and the vast majority of Muslims are 
Sunni. Approximately 5 percent of the population is Christian, and the 
Christian community is roughly two-thirds Catholic and one-third 
Protestant. Most of the remainder practices traditional indigenous 
religions or no religion. Atheism and agnosticism are rare. Most 
immigrants come from neighboring countries and either practice the 
majority Muslim faith or belong to a Christian denomination. The 
majority of citizens practice their religion daily.
    Religious groups are not geographically concentrated or segregated. 
Christian communities tend to be located in and around urban areas, 
generally in the southern regions of the country. Groups that practice 
traditional indigenous religions are located throughout the country, 
but they are most active in rural areas.
    Foreign Islamic preachers operate in the north, while mosques 
associated with Dawa (an Islamic fundamentalist group) are located in 
Kidal, Mopti, and Bamako. Dawa has gained adherents among the Bellah, 
who were once the slaves of the Tuareg nobles, and also among 
unemployed youth. The interest these groups have in Dawa is based on a 
desire to dissociate themselves from their former masters, and for the 
youth, to find a source of income. The Dawa sect has a strong influence 
in Kidal, while the Wahabi movement has been growing in Timbuktu. The 
country's traditional approach to Islam is peaceful and moderate, as 
reflected in the ancient manuscripts from the former University of 
Timbuktu.
    Foreign missionary groups operate in the country; the most numerous 
are Christian groups that are based in Europe and are engaged in 
development work, primarily the provision of health care and education. 
A number of U.S.-based Christian missionary groups also are present.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion; the Constitution defines the country as a secular state and 
allows for religious practices that do not pose a threat to social 
stability and peace.
    The Government requires the registration of all public 
associations, including religious associations; however, registration 
confers no tax preference or other legal benefits, and failure to 
register is not penalized in practice. The registration process is 
routine and not burdensome. Traditional indigenous religions are not 
required to register.
    Foreign missionary groups operate in the country without government 
interference, and they do not link the benefits of their development 
activities to conversion. Muslims and non-Muslims may proselytize 
freely.
    Family law, including laws pertaining to divorce, marriage, and 
inheritance, are based on a mixture of local tradition and Islamic law 
and practice.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Minister of Territorial Administration and Local Collectivities 
may prohibit religious publications that he concludes defame another 
religion; however, there were no reports of instances in which 
publications were prohibited during the period covered by this report.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Adherents of a variety of faiths may 
be found within the same family. Many followers of one religion attend 
religious ceremonies of other religions, especially weddings, baptisms, 
and funerals.
    Non-Muslim missionary communities live and work in the country 
without difficulty. Christian missionaries, particularly the rural-
based development workers, have good relations with their communities.
    Islam as practiced in the country is tolerant and adapted to local 
conditions. Women participate in economic and political activity, 
engage in social interaction, and generally do not wear veils.
    In August 2003, there was a conflict in the village of Yerere when 
traditional Sunni practitioners attacked Wahhabi Sunnis, who were 
building an authorized mosque. Nine persons were killed and two were 
seriously wounded. The case is currently under investigation.
    In November 2003, a statue of the Virgin Mary was vandalized, 
shortly before the annual Catholic pilgrimage to the town of Kita. 
Local authorities quickly responded to the incident and the responsible 
individual was arrested and is being prosecuted.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officers meet regularly with religious authorities and 
government officials in ministries who deal with these issues.
    During the period covered by this report, Embassy officials 
expanded dialogue with Muslim groups to promote mutual understanding 
and to encourage continued secularism of the Government. In January and 
June, the Embassy sponsored two workshops through its Democracy and 
Human Rights Fund focused on the Islamic community. The first was a 
workshop on the ``Role of Tolerance and Traditional Methods of Conflict 
Resolution in Malian Society,'' and the second, entitled ``Role of 
Young Muslims in Conflict Resolution,'' targeted youth. Embassy 
officials have also engaged Muslim groups through other events, such as 
an Iftaar dinner hosted at the American Cultural Center and several 
similar events.
    The Embassy's Public Affairs office concentrated on the Muslim 
community through speakers and musicians.
    The U.S. Embassy maintains contact with the foreign missionary 
community and monitors any governmental or societal threat to religious 
freedom.
                               __________

                               MAURITANIA

    The Constitution establishes the country as an Islamic republic and 
recognizes Islam as the religion of its citizens and the State.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. The Government limits freedom 
of religion by prohibiting the distribution of non-Islamic religious 
materials and the proselytization of Muslims; however, non-Muslim 
resident expatriates and the few non-Muslim citizens practice their 
religions openly and freely.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 419,212 square miles, and its 
population is approximately 3 million. Virtually 100 percent of the 
population practices Sunni Islam. There is a very small number of non-
Muslims, and Roman Catholic or denominational Christian churches have 
been established in Nouakchott, Atar, Zouerate, Nouadhibou, and Rosso.
    There are several foreign faith-based nongovernmental organizations 
(NGOs) active in humanitarian and developmental work in the country. 
Although there are no synagogues, a very small number of expatriates 
practice Judaism.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution establishes the country as an Islamic republic and 
recognizes Islam as the religion of its citizens and the State. The 
Government limits freedom of religion by prohibiting the distribution 
of non-Islamic religious materials and the proselytization of Muslims; 
however, non-Muslim resident expatriates and a few non-Muslim citizens 
practice their religions openly and freely.
    Both the Government and citizenry consider Islam to be the 
essential cohesive element unifying the country's various ethnic 
groups. There is a cabinet-level Ministry of Literacy Programs, Islamic 
Orientation, and Traditional Education. A High Council of Islam, 
consisting of six imams, advises the Government on the conformance of 
legislation to Islamic precepts. Although the Government provided a 
small stipend to the imam of the Central Mosque in the capital city of 
Nouakchott, mosques and Koranic schools are normally supported by their 
members and other donors.
    The Government does not register religious groups; however, secular 
NGOs, including humanitarian and development NGOs affiliated with 
religious groups, must register with the Ministry of the Interior. 
Nonprofit organizations, including both religious groups and secular 
NGOs, generally are not subject to taxation. The judiciary consists of 
a single system of courts with a modernized legal system that conforms 
with the principles of Shari'a (Islamic law).
    The Government observes Muslim holidays as national holidays, but 
this practice does not negatively affect other religious groups. A 
magistrate of Shari'a, who heads a separate government commission, 
determines the lunar dates for observing religious holidays and 
addresses the nation on these holidays.

Restrictions on Religious Freedom
    Shari'a, proclaimed the law of the land under a previous government 
in 1983, includes the Koranic prohibition against apostasy or 
conversion to a religion other than Islam; however, this prohibition 
has never been codified in civil law or enforced. The small number of 
known converts from Islam suffered no social ostracism, and there were 
no reports of societal or governmental attempts to punish them.
    Although there is no specific legal prohibition against 
proselytizing by non-Muslims, in practice the Government prohibits 
proselytizing of Muslims by non-Muslims through the use of Article 11 
of the Press Act. The Act bans the publication of any material that is 
against Islam or contradicts or otherwise threatens Islamic principles. 
In May 2003, the Government banned Arab-language newspaper Al-Raya, 
noted for its Islamic activist leanings, under the provisions of this 
law. The Government views any attempts by practitioners of other 
religions to convert Muslims as undermining society. Foreign faith-
based NGOs limit their activities to humanitarian and development 
assistance.
    In June 2003, the Government passed a law prohibiting the use of 
mosques for any form of political activity, including the distribution 
of propaganda and incitement of violence. In March, the Government used 
this law to forbid a Salafist imam, Imam Dedew, from preaching anywhere 
but in his home mosque. He continued to preach from his home mosque 
without persecution, but on several occasions during the reporting 
period, he was prevented from preaching in other locations.
    Under Article 11 of the Press Law, the Government may restrict the 
importation, printing, or public distribution of Bibles or other non-
Islamic religious literature. In practice, Bibles are neither printed 
nor publicly sold in the country; however, the possession of Bibles and 
other non-Islamic religious materials in private homes is not illegal, 
and Bibles and other religious publications are available among the 
small non-Islamic communities.
    Except for the President, the members of the 5-person 
Constitutional Council, and the 10-person High Council of Magistrates 
over which the President presides, government employees or members of 
the ruling political party are not required to take a religious oath. 
The Constitutional Council and the High Council of Magistrates advise 
the President in matters of law and the Constitution. The oath of 
office includes a promise to God to uphold the law of the land in 
conformity with Islamic precepts.
    Both the privately run Koranic schools and the Government's public 
schools include classes on religion. These classes teach the history 
and principles of Islam and the classical Arabic of the Koran. Although 
attendance of these religious classes is ostensibly required, many 
students, the great majority of whom are Muslims, decline to attend 
them for diverse ethno-linguistic and religious reasons. Since 
religious classes make up a disproportionately small percentage of the 
overall academic grade, these students are able to advance in school 
and graduate with diplomas, provided they compensate for their failure 
to attend the required religion classes by their performance in other 
classes.
    Following the May 2003 crackdown on Islamic activists, the 
Government closed a number of Saudi- and Gulf-funded Islamic schools 
and charities. These organizations remained shut at the end of the 
period covered by this report. The Government also closed an Islamic 
charity association in late April for its alleged connections to local 
Islamic activists. ISERI, the government-funded and -supported 
Institute for Islamic Science, Studies, and Research, remained open and 
fully funded.
    Shari'a law provides the legal principles upon which the country's 
law and legal procedure are based. The testimony of two women is 
necessary to equal that of one man. In addition, in awarding an 
indemnity to the family of a woman who has been killed, the courts 
grant only half the amount that they would award for a man's death. For 
commercial and other issues not addressed specifically by Shari'a, the 
law and courts treat women and men equally.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There were no reported incidents of 
inter-religious violence during this period. Several public protests 
against the Government's recognition of Israel made negative references 
to Jewish persons as part of the Israeli state. Anti-Israeli graffiti 
also made negative references to Jewish persons in this context.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The U.S. Government monitors developments affecting religious 
freedom and maintains contact with imams and the leaders of other 
religious groups. These contacts include the Minister of Islamic 
Orientation, Literacy Programs, and Traditional Education.
    The U.S. Government sponsored visitors to give lectures to ISERI 
faculty and students during this period. In March, an American scholar 
of Islam discussed his conversion to Islam and his deep interest in 
Sufism. In April, an American academic discussed Western concepts of 
the separation of church and state.
    The Ambassador and the Deputy Chief of Mission (DCM) actively 
engaged prominent religious leaders in a dialogue to broaden mutual 
understanding of religious principles and freedom in an Islamic 
republic. The Ambassador and DCM have also discussed issues of 
religious freedom with representatives of American faith-based NGOs 
working in country.
                               __________

                               MAURITIUS

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    Tensions between the Hindu majority and Christian, Creole, and 
Muslim minorities persist; however, members of each group worshipped 
without hindrance.
    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall policy to promote human 
rights.

                    Section I. Religious Demography

    The country has a total area of 718 square miles, and its 
population is approximately 1.2 million. In the 2000 census, 
approximately 50 percent of the population claimed to be Hindu, 32 
percent Christian, and 16 percent Muslim. Less than 1 percent claimed 
to be Buddhist, atheist, agnostic, or of another faith. There are no 
figures for those who practice their faith, but there are estimates 
that the figure is approximately 60 percent for all religious groups.
    Approximately 85 percent of Christians are Roman Catholic. The 
remaining 15 percent are members of the following churches: Adventist, 
Assembly of God, Christian Tamil, Church of England, Pentecostal, 
Presbyterian, Evangelical, Jehovah's Witnesses, and the Church of Jesus 
Christ of Latter-day Saints (Mormons). Sunnis account for more than 90 
percent of Muslims; there are some Shi'a Muslims. Many Buddhists also 
are practicing Catholics, since many citizens of Chinese ancestry have 
sent, and continue to send, their children to the Loreto Convent 
primary schools in the major towns, which are managed by the Catholic 
diocese.
    The north is more Hindu and the south is more Catholic. There also 
are large populations of Hindus and Catholics in the main cities from 
the capital of Port Louis to the central cities of Quatre Bornes and 
Curepipe, and most Muslims and Christian churches are concentrated in 
these areas. The offshore island of Rodrigues, with a population of 
approximately 36,000, is predominantly Catholic.
    The country is a small island nation, and its ethnic groups, known 
as ``communal groups,'' are tightly knit. Intermarriage is relatively 
rare, although the most recent census indicates that intermarriage is 
increasing. An individual's name easily identifies his or her ethnic 
and religious background. There is a strong correlation between 
religious affiliation and ethnicity. Citizens of Indian ethnicity 
usually are Hindus or Muslims. Citizens of Chinese ancestry usually 
practice both Buddhism and Catholicism. Creoles and citizens of 
European descent usually are Catholic. Although there is concern among 
Hindu organizations that evangelical Christian churches are converting 
Hindus to Christianity, the 1990 and 2000 censuses show that the 
proportions of membership in the various faiths have remained the same 
during the last 10 years.
    There are foreign missionary groups active in the country, 
including the Baptist Church, the Church of Jesus Christ of Latter-day 
Saints (Mormons), and the International Society for Krishna 
Consciousness.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    Religious organizations that were present in the country prior to 
independence, such as the Roman Catholic Church, the Church of England, 
the Presbyterian Church, the Seventh-day Adventists, Hindus, and 
Muslims, are recognized in a parliamentary decree. These groups also 
receive an annual lump-sum payment from the Ministry of Finance based 
upon the number of adherents as determined by the census. Newer 
religious organizations (which must have a minimum of 7 members) are 
registered by the Registrar of Associations and are recognized as legal 
entities with tax-free privileges. The Government is not known to have 
refused registration to any group.
    Foreign missionary groups are allowed to operate on a case-by-case 
basis. Although there are no government regulations detailing the 
conditions of their presence or limiting their proselytizing 
activities, groups must obtain both a visa and a work permit for each 
missionary. The Prime Minister's office is the final authority on all 
matters pertaining to the issuance of these required documents to 
missionaries. While there are no limits on the ability of missionaries 
to operate in the country, there are limits on the number of 
missionaries permitted to obtain the requisite visas and work permits. 
During the period covered by this report, the Government reportedly 
turned down a petition to increase the number of permits for Mormon 
missionaries.
    National holidays are representative of the country's multi-
religious, multiethnic population. Hindu (Maha Shivratree, Ganesh 
Chathurthi, and Divali), Tamil (Thaipoosam Cavadee, and Ougadi), 
Christian (Christmas and All Saints Day), and Muslim (Eud-Ul-Fitr) 
religious holy days are national holidays. There was no evidence that 
the observance of these holidays negatively affected any religious 
group.
    The Ministry of Arts and Culture is responsible for promoting 
cultural interaction among different cultural components within the 
country, and in the past year ran daylong events aimed at fostering 
cultural (and therefore religious) understanding. The Ministry held 
daylong activities for Divali and Eid-Ul-Fitr in the past year.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. While for political reasons in the past it has 
favored the population's Hindu majority with greater access to 
government patronage, there were no reports that this continued during 
the period covered by this report.
    Due to the predominance of citizens with a Hindu background in the 
upper echelons of the civil service, some minorities, usually Creoles 
and Muslims, allege that a glass ceiling exists that prevents them from 
reaching the highest levels in the civil service. Despite this 
sentiment, a member of the Franco-Mauritian minority, Paul Raymond 
Berenger, became Prime Minister through a prearranged agreement between 
the parties of the governing coalition. Berenger is the first Christian 
Prime Minister of the country.
    While some Creole political groups allege that Christian Creoles 
receive unjust treatment from the police, there was no evidence that 
this was based on religious differences. Observers believe that such 
incidents likely are a result largely of both the Creoles' position as 
the country's underclass as well as ethnic differences, since the 
police force predominantly is Indo-Mauritian. Tensions between Creoles 
and police were ongoing at the end of the period covered by this 
report.
    Foreign missionaries sometimes are prohibited from residing in the 
country beyond 5 years (which would permit them to seek citizenship). 
Religious organizations are permitted to send new missionaries to 
replace them; however, groups sometimes encounter bureaucratic 
obstacles in obtaining work permits and residence visas for 
replacements. This occasionally prevents such organizations from 
replacing departing missionaries in a timely fashion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    At least one nongovernmental organization is engaged in programs to 
facilitate better understanding between religious groups. This 
organization has produced booklets for children explaining 
characteristics of the country's main religions.

                    Section III. Societal Attitudes

    Tensions between the Hindu majority and Christian, Creole, and 
Muslim minorities persist; however, no violent confrontations occurred 
during the period covered by this report.
    There are 12 Catholic secondary schools, called Catholic Colleges, 
which are administered by the Catholic diocese and receive grants from 
the Government. The Private Secondary School Authority (which is a 
government body under the Ministry of Education charged with oversight 
over the country's nongovernment schools) oversees the schools. With 
the government's agreement, 50 percent of the available seats in these 
schools were allocated to pupils according to the certificate of 
primary education results, and, therefore, based on merit. The 
remaining 50 percent were administered by the Catholic Church and 
therefore given to Catholic students. The President of the Hindu 
Teacher's Union, Suttyhudeo Tengur, challenged the constitutionality of 
this agreement between the Government and Catholic Church. Although the 
Government denied knowledge of a preference for Catholic students under 
its seat allocation policy, the Supreme Court decided in April in favor 
of Tengur's claims that religious beliefs should not be taken into 
account when pupils are admitted to these Catholic Schools. The matter 
of how students will be selected for these schools in the future 
remained undecided at the end of the period covered by this report.
    In December 2003, Cehl Meeah, the leader of the local chapter of 
Hezbullah, was cleared of all charges related to the 1996 killing of 
three rival Muslim political activists. The Director of Public 
Prosecutions decided there was not enough evidence to sustain charges 
against Meeah, and he was released.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                               MOZAMBIQUE

    The Constitution provides for freedom of religion, and the 
Government generally respected this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion; 
however, the Constitution bans religious denomination-based political 
parties as threats to national unity.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 308,642 square miles, and its 
population is approximately 18 million. According to the National 
Institute of Statistics, half of the population does not profess to 
practice a religion or creed; however, scholars at local universities 
assert that virtually all persons recognize or practice some form of 
traditional indigenous religion. Of the approximately 8 million persons 
who profess a recognized religion, 24 percent are Roman Catholic, 22 
percent are Protestant, and 20 percent are Muslim. Many Muslim clerics 
disagree with this statistic, claiming that Islam is the country's 
majority religion.
    Religious communities are dispersed throughout the country. The 
northern provinces and the coastal strip are most strongly Muslim, 
Catholics predominate in the central provinces, and Protestants are 
most numerous in the southern region. Government sources note that 
evangelical Christians represent the fastest growing religious group, 
with the number of young adherents under the age of 35 increasing 
rapidly.
    There are over 500 distinct religious denominations and 107 
religious organizations registered with the Department of Religious 
Affairs of the Ministry of Justice (see Section II). Among Muslims only 
a generic ``Islamic'' community (Sunni) and the Ismaili community (of 
non-Indian origin) are registered. Among Christians the Roman Catholic, 
Anglican, and Greek Orthodox Churches are registered along with 
Presbyterian, Methodist, Baptist, Congregational, Seventh-day 
Adventist, Church of Jesus Christ of Latter-day Saints (Mormons), 
Nazarene, and Jehovah's Witnesses groups, as well as many other 
evangelical, apostolic, and Pentecostal churches. The Zion Christian 
Church, the largest of the African Independent Churches in the country, 
also has a large number of adherents. Jewish, Hindu, and Baha'i 
communities are registered and constitute small minorities. Religious 
communities tend to draw members from across ethnic, political, 
economic, and racial lines.
    Traditional indigenous practices and rituals are present in most 
Christian churches, including Catholic churches, and in most Muslim 
worship. For example, members of these faiths commonly travel to the 
graves of ancestors to say special prayers for rain. Similarly, 
Christians and Muslims continue to practice a ritual of preparation or 
inauguration at the time of important events (for example, before a 
first job, a school examination, or a swearing-in) by offering prayers 
and pouring beverages on the ground to please ancestors. Some 
Christians and Muslims consult ``curandeiros,'' traditional healers or 
spiritualists--some of whom themselves are nominal Christians or 
Muslims--in search of good luck, healing, and solutions to problems.
    Dozens of foreign missionary and evangelical groups operate freely 
in the country, representing numerous Protestant denominations, as well 
as the Summer Institute of Languages Bible Translators and the Tabligh 
Islamic Call Mission. Muslim missionaries from South Africa have 
established Islamic schools (``madrassas'') in many cities and towns of 
the northern provinces and provide scholarships for students from the 
south to study in South Africa.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides that all citizens have the freedom to 
practice or not to practice a religion and gives religious 
denominations the right to pursue their religious aims freely. The 
Government generally respects these rights in practice. The Government 
at all levels strives to protect this right in full and does not 
tolerate its abuse, either by governmental or private actors. The 
Government does not favor a particular religion, nor is there a state 
or dominant religion.
    The law requires religious institutions and missionary 
organizations to register with the Ministry of Justice, reveal their 
principal source of funds, and provide the names of at least 500 
followers in good standing. No particular benefits or privileges are 
associated with the registration process, and there were no reports 
that the Government refused to register any religious group during the 
period covered by this report. The Christian Council reports that not 
all religious groups register, but unregistered groups worship 
unhindered by the Government.
    There are no national holidays that are religious in nature, but 
the Government has a liberal leave policy to permit religious 
observance.
    The Government routinely grants visas and residence permits to 
foreign missionaries. As is the case for all foreigners residing in the 
country, missionaries face a somewhat burdensome process in gaining 
legal residency; however, they conduct activities without government 
interference throughout the country.
    The Constitution gives religious groups the right to own and 
acquire assets, and these institutions are allowed by law to own and 
operate schools. There are increasing numbers of religious schools in 
operation. The Islamic community constructed a primary and secondary 
school for 1,000 students in Maputo and has established a small college 
in Nampula; the primary school began operating in 2003 and the 
secondary school in 2002. A Sudanese organization registered with the 
Ministry of Education provides funding for two secondary schools in 
Nampula and Gaza. The Kuwaiti-based Africa Muslim Agency finished 
construction of a new facility in Maputo for administration and for the 
accommodation of students receiving scholarships to study abroad. It 
also financed several Islamic schools in Nampula Province. The Catholic 
University has educational facilities in Beira, Nampula, and Cuamba, 
and has opened a new facility in Pemba. Religious instruction in public 
schools is prohibited strictly.
    A conference of bishops, including Catholic and Anglican members, 
meets regularly and consults with the President. Throughout the period 
covered by this report, these groups freely held seminars and produced 
pastoral letters. There has been increased engagement by religious 
leaders on issues such as HIV/AIDS and trafficking in persons. 
Activities and positions were reported by the press without 
restriction.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, the law governing political parties 
specifically forbids religious parties from organizing and any party 
from sponsoring religious propaganda. The Independent Party of 
Mozambique (PIMO), a predominantly Muslim group without representation 
in Parliament, took positions based on religious principles, advocated 
behavior based on Muslim principles, and criticized the government for 
corruption. The Government thus far has tolerated PIMO's activities, 
and PIMO remained a minor political party. PIMO won three seats in the 
November 2003 municipal elections, all in predominantly Muslim 
municipalities in the northern part of the country. Since its 
inception, PIMO has not yet been able to achieve the 5 percent of 
national votes required to obtain a seat in the National Assembly.
    Most places of worship nationalized by the Government have been 
returned to the respective religious organizations; however, the 
Catholic Church and certain Muslim communities claimed that some other 
properties such as schools, health centers, and residences unjustly 
remain in state hands and continued to request their return. The 
Directorate for Religious Affairs is mandated by the Council of 
Ministers to address the issue of the return of church properties. 
Government sources stated that the majority of properties were 
returned, with a few cases still being examined on an individual basis, 
including two cases in Maputo that remained unresolved by the end of 
the period covered by this report. Return of the properties often is 
delayed due to the need to construct new facilities, particularly 
schools and health clinics. Provincial governments have the final 
responsibility for establishing a process for property restoration. The 
Papal Nunciatura indicated that properties are generally returned in 
poor condition, due to the lack of government resources.
    The Islamic community completed construction of a Grand Mosque in 
downtown Maputo in early 2003, although the Government previously had 
refused to grant permission for new mosques to be built in the center 
of major cities. The mosque was formally inaugurated later in the year, 
and religious services are now being held there. The Hindu temple in 
Maputo, which was inaugurated in May 2002, was the country's first 
official Hindu temple in 80 years.
    There were no reports of religious prisoners or detainees.

Abuses of Religious Freedom
    A Brazilian missionary of the Evangelical Lutheran Church, Doraci 
Edinger, was murdered in the province of Nampula in February. There is 
no evidence that the murder was based on the missionary's religious 
affiliation.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Relations among communities of different faiths generally were 
amicable, especially at the grassroots level. The black and Indian 
Islamic communities tended to remain separate; however, there were no 
reports of conflict, and, furthermore, the mostly Indian Muslim 
communities have also provided financial assistance to the poorer, 
black Islamic mosques.
    The 6-year-old Inter-Religious Forum, an organization for social 
and disaster relief composed of members of the Christian Council of 
Mozambique, the Greek Orthodox Church, and the Muslim, Baha'i, and 
Jewish communities, serves as an example of interfaith cooperation. The 
goal of the forum is to offer collective assistance to the needy, 
without regard to creed. During the floods of 2000 and 2001, numerous 
religious communities jointly contributed to flood relief efforts. They 
officially established themselves as an organization in March 2002, 
after at least a year of relative inactivity. During the period covered 
by this report, the forum conducted limited campaigns to promote HIV/
AIDS prevention.
    The Catholic Church played a leading role in brokering the 1992 
Rome Peace Accords between the FRELIMO Government and RENAMO opposition 
party coalition. Since that time, it has continued to encourage the 
evolution of the political system.
    Two prominent Christian figures, Reverend Jamisse Taimo and 
Reverend Arao Litsuri, chaired the last two National Elections 
Commissions, in 1999 and 2003. The Vice President of the Mozambican 
Islamic Council is a member of Agenda 2025, the Government's national 
development strategy.
    On December 9, 2003, the National Assembly passed a new Family Law, 
which would replace the colonial-era Civic Code and bring the law into 
line with equality provisions in the Constitution. However, the law was 
returned to the National Assembly for revisions due to apparent 
incompatibilities with Constitutional provisions covering marriage. The 
new law, if accepted, would raise the marriage age to 18 for both 
sexes, eliminate husbands' de facto status as heads of families, and 
legalize civil, religious, and common law unions. The law would end 
legal recognition of polygynous marriages and make them illegal, 
although women in polygynous marriages currently are granted full 
marital and inheritance rights.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Government actions in support of religious freedom have involved a 
variety of presentations on human rights matters to the Government. The 
Ambassador and Embassy officials also held several meetings with 
representatives of faith-based nongovernmental organizations (NGOs), 
Catholic bishops, the Papal Nunciatura, and numerous U.S. missionaries.
    Relations were strengthened with the Mussa Bin Bique University in 
Nampula, where an ``American Corner'' was inaugurated in 2002. The 
American Corner provides the general public with access to information 
about the United States through book collections and other media, and 
local programming. In October 2003, the Ambassador hosted a luncheon 
with Muslim community leaders. In May the Embassy supported a weeklong 
workshop on capacity building for HIV/AIDS activists affiliated with 
local churches. The workshop brought together 30 activists from 
churches in the Maputo region and included officials from the Ministry 
of Health and an activist from a local NGO. Sessions included remarks 
by the Ambassador and a videotape on HIV/AIDS.
                               __________

                                NAMIBIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 320,827 square miles, and its 
population is approximately 1.8 million. A vast majority of citizens--
more than 90 percent--identify themselves as Christian. The two largest 
denominations are the Lutheran and Roman Catholic Churches, while 
smaller numbers are affiliated with the Baptist Church, the Methodist 
Church, and the Church of Jesus Christ of Latter-day Saints. There are 
also a number of Zionist Churches (a mixture of traditional African 
beliefs and Pentecostal Christianity), especially in urban areas. The 
Afrikaner ethnic group is the predominant patron of the Dutch Reformed 
Church of Namibia.
    The Himba, an ethnic group that constitutes less than 1 percent of 
the population, practice a traditional indigenous religion oriented 
toward their natural environment in the desert northwest. The San 
people, who constitute less than 3 percent of the population, also 
practice a traditional indigenous religion. Other religions include 
Judaism, Islam, Buddhism, and the Baha'i faith. Practitioners of these 
religions predominantly are immigrants, descendents of immigrants, or 
converted after recent proselytizing. They reside primarily in urban 
areas. There are few atheists in the country.
    Foreign missionary groups, including Lutherans, Roman Catholics, 
Baptists, Mormons, and Baha'is, operate in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion, nor does the Government subsidize any particular 
denomination.
    The Government does not recognize any religion formally. However, 
government officials publicly emphasized the role of three 
denominations--Anglican, Lutheran, and Roman Catholic--in mobilizing 
political support during the country's struggle for independence, and 
occasionally expressed distrust of other religious groups.
    There are no registration requirements for religious organizations.
    The Government recognizes Good Friday, Easter Monday, Ascension 
Day, and Christmas Day as national holidays.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy staff members have frequent contact with citizens and foreign 
visitors from a wide variety of religious faiths. The U.S. Embassy 
continues to support activities that encourage religious tolerance and 
respect for human rights through the Democracy and Human Rights Fund 
(DHRF).
                               __________

                                 NIGER

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total land area of 490,000 square miles, and its 
population is approximately 11.3 million. Islam is the dominant 
religion and is practiced by more than 90 percent of the population. 
There also are small practicing communities of Christians and Baha'i. 
Christians, both Catholics and Protestants, account for less than 5 
percent of the population but are active particularly in the region of 
Maradi, Dogondoutchi, Niamey, and other urban centers with expatriate 
populations. Christianity was the religion of French colonial 
institutions, and its followers include many local believers from the 
educated, the elite, and colonial families, as well as Africans from 
neighboring coastal countries; particularly Benin, Togo, and Ghana. 
Numbering only a few thousand, the Baha'i are located primarily in 
Niamey and in communities on the west side of the Niger River, 
bordering Burkina Faso. A small percentage of the population practices 
traditional indigenous religions. There is no information available 
regarding the number of atheists in the country.
    Active Christian missionary organizations include Southern 
Baptists, Evangelical Baptists, Catholics, Assemblies of God, Seventh-
day Adventists, Serving in Mission (SIM), and Jehovah's Witnesses.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors.
    No religious group was subsidized; however, the Islamic 
Association, which acts as an official advisory committee on religious 
matters to the Government, conducted biweekly broadcasts on the 
government-controlled television station. Christian programming 
generally was broadcast only on special occasions, such as Christmas 
and Easter.
    Religious organizations must register with the Interior Ministry. 
This registration is a formality, and there is no evidence that the 
Government favors any religion over another or that it ever has refused 
to register a religious organization. Approval is based on submission 
of required legal documents and the vetting of organization leaders. 
The Government must also authorize construction of any place of 
worship; however, there were no reports that the Government refused 
construction permits during the period covered by this report.
    Foreign missionaries work freely, but their organizations must be 
registered officially as associations. In addition to proselytizing, 
most missionary groups generally offered development or humanitarian 
assistance. The Christian community in Galmi, Tahoua Department, housed 
a hospital and health center run by SIM missionaries. The hospital and 
health center have been in operation for more than 40 years.
    Public school instruction is conducted in French, and there are 
also public bilingual schools conducted in French and Arabic. The 
government does not permit religious instruction in public schools.
    Christmas, Easter Monday, and Muslim holy days are recognized as 
national holidays. It is not uncommon for Muslims and Christians to 
attend each other's festivities during these holidays.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, in the fall of 2001, the Government 
banned two Islamic organizations because they sent threatening letters 
to a foreign embassy. Despite the ban in 2002, the same organizations 
issued a tract calling for a jihad in which they denounced the secular 
state and advocated Shari'a law. The Government reaffirmed the ban and 
warned those who signed the tract to stop such actions. Later, in 2002, 
the Government arrested the leaders of both organizations and charged 
them with incitement to revolt. They were released in 2003, but their 
organizations remained banned at the end of the period covered by this 
report. No mainstream Islamic organizations or human rights 
organizations have challenged the legality of the bans.
    The Constitution forbids political parties from having a doctrine 
based on any religious ideology.
    The Government does not impose religious speech restrictions as 
long as there is no intent to disrespect public order, social peace, 
and national unity. In Spring 2004, during a regional polio vaccination 
campaign sponsored by the United Nations, seven Muslim preachers urged 
violent resistance to the campaign, claiming it was a plot by 
Westerners to sterilize Muslim children. In reaction, the Government 
temporarily detained the preachers on the grounds of inciting a riot. 
Nigerian Islamic associations and President Tandja publicly supported 
the campaign.
    Some senior-level government employees are required to take 
religious oaths. The Constitution specifies that the President of the 
Republic, the Prime Minister, the President of the National Assembly, 
and the President of the Constitutional Court, must take an oath on a 
holy book of their own choosing. Members of the Constitutional Court, 
Independent National Election Commission, and High Council for 
Communications are also required to take religious oaths on a holy book 
of their own choosing.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There have been reports in the past 
of isolated instances where individual Muslims were not tolerant of the 
rights of members of minority religions to practice their faith; 
however, there were no reported cases of intolerance toward non-Islamic 
communities or religions during this reporting period.
    In March 2003, Islamic organizations in Niamey held a rally to 
protest the war in Iraq and expressed solidarity with Iraqi citizens. 
No violence was reported.
    In Spring 2004, Muslim preachers verbally protested a polio 
vaccination campaign, and the government intervened to limit their 
effect (see Section II).

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy regularly emphasizes the importance of tolerance in its 
public statements and in meetings with government officials and members 
of civil society.
    As part of the U.S. Embassy's continued outreach to the Muslim 
community, the U.S. Government funded an important cultural 
preservation project by supplying equipment and training to 
electronically preserve thousands of revered Islamic texts. The U.S. 
Government also funded a renowned American religious scholar to tour 
the country and lead discussions on Islam in America, prompting in-
depth discussions and promoting a deeper appreciation of American 
society.
    The U.S. Embassy hosted a series of Iftaar dinners during Ramadan, 
met with traditional Muslim leaders in Kiota and with Islamic leaders 
at the Islamic University in Say, enhanced existing relationships with 
Islamic journalists, and presented programs at French/Arabic bilingual 
schools. In March 2003, Embassy officials met with key Muslim leaders 
regarding the U.S. military operations in Iraq, in an effort to lessen 
any potential anti-Christian or anti-Western reactions.
    The U.S. Embassy maintains good relationships with Protestant 
religious groups, most of which are long-term resident missionaries and 
well-known members of the American community. Embassy officials also 
have contact with the Catholic mission, the Baha'i community, and 
Islamic organizations.
                               __________

                                NIGERIA

    The Constitution provides for freedom of religion, including 
freedom to change one's religion or belief, and freedom to manifest and 
propagate one's religion or belief in worship, teaching, practice, and 
observance. While the Federal Government generally respects religious 
freedom, there were some instances in which limits were placed on 
religious activity to address security and public safety concerns.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    Interreligious tension between Christians and Muslims remained high 
in some areas of the country, and there were several violent economic, 
ethnic, and political conflicts that took on religious overtones.
    The U.S. Government broached and actively pursued several religious 
freedom-related issues, and this is an important part of the U.S. 
Mission's program in the country. The Ambassador and several sections 
and agencies in the Mission have taken an active role in discussing and 
advocating these issues with government, religious and community 
leaders, and are involved in these issues country-wide. The Mission has 
also devoted substantial funding and projects to various aspects of 
religious freedom and outreach, which was implemented by several 
agencies and sections of the Mission.

                    Section I. Religious Demography

    The country has a total area of 356,700 square miles and its 
population is estimated at 137 million; however, there has not been an 
accurate census for more than 30 years, and many observers believe that 
the country's population exceeds this figure. Approximately half of the 
country's population practices Islam, more than 40 percent practices 
Christianity, and the remainder practice traditional indigenous 
religions or no religion. Many persons combine elements of Christianity 
or Islam with elements of a traditional indigenous religion. The 
predominant form of Islam in the country is Sunni. The Christian 
population includes Roman Catholics, Anglicans, Baptists, Methodists, 
Presbyterians, and a growing number of Evangelical and Pentecostal 
Christians. Catholics constitute the largest Christian denomination.
    There is a strong correlation between religious differences and 
ethnic and regional diversity. The north, dominated by the large Hausa 
and Fulani ethnic groups, is predominantly Muslim; however, there are 
significant numbers of Christians in urban centers of the north. Both 
Muslims and Christians are found in large numbers in the Middle Belt. 
In the southwest, where the large Yoruba ethnic group is the majority, 
there is no dominant religion. Most Yorubas practice either 
Christianity or Islam, while others continue to practice the 
traditional Yoruba religion, which includes a belief in a supreme deity 
and the worship of lesser deities that serve as the supreme deity's 
agents in aspects of daily life. In the east, where the large Igbo 
ethnic group is dominant, Catholics and Methodists are the majority, 
although many Igbos continue to observe traditional rites and 
ceremonies.
    Christian missionaries from many denominations operate in the 
country. Rough estimates put the number of foreign Christian 
missionaries at more than 1,000 with many residing in the area around 
Jos in the Middle Belt's Plateau State. Many Christian missionaries 
have resided in the country for a decade or longer. There are fewer 
foreign Muslim missionaries, and they generally stay in the country for 
shorter periods of time than their Christian counterparts.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, including 
freedom to change one's religion or belief, and freedom to manifest and 
propagate one's religion or belief in worship, teaching, practice, and 
observance. While the Federal Government generally respects religious 
freedom, there were some instances in which limits were placed on 
religious activity to address security and public safety concerns.
    The Government remained an observer in the Organization of the 
Islamic Conference (OIC) during the period covered by this report. 
However, there is no state religion.
    There are 36 states in the country; governors have substantial 
autonomy in all decisionmaking but derive the vast majority of their 
resources from the Federal Government. The Constitution prohibits state 
and local governments from adopting an official religion; however, some 
Christians have alleged that Islam has been adopted as a de facto state 
religion in several northern states, citing the reintroduction of 
criminal law aspects of Shari'a and the continued use of state 
resources to fund the construction of mosques, the teaching of Kadis 
(Muslim judges), and pilgrimages to Mecca (hajj). For example, the 
Governor of Zamfara disbursed public funds to refurbish mosques. 
However, several states, including northern states, use government 
revenues to fund Christian pilgrimages to Jerusalem. In general, 
states, whether dominated by Christians or Muslims, lean toward the 
faith practiced by the majority of residents.
    The Constitution provides that states may elect to use Islamic 
(Shari'a) laws and courts. In 2000 Zamfara State began implementing 
traditional Shari'a in its entirety, with the exception that apostasy 
was not criminalized. There are 11 other northern states that have 
adopted at least parts of Shari'a law--Sokoto, Kebbi, Niger, Kano, 
Katsina, Kaduna, Jigawa, Yobe, Bauchi, Borno, and Gombe. Adherence to 
Shari'a provisions is compulsory for Muslims in some states and 
optional in others. Non-Muslims are not required in any state to submit 
to Shari'a jurisdiction, though in some states they are given the 
option, which may work to a defendant's advantage when the penalty 
under Shari'a is less severe, such as paying a fine rather than a jail 
sentence under secular law. Defendants have the right to challenge the 
constitutionality of Shari'a criminal statutes through the secular 
courts; however, no challenges with adequate legal standing made it 
through the appellate system during the period covered by this 
report.The Constitution also provides for the Federal Government to 
establish a Federal Shari'a Court of Appeal and a Final Court of 
Appeal; however, the Government has not yet established such courts. 
There were no cases involving Shari'a law that reached the federal 
appellate level during the period covered by this report.
    The Federal Government created a committee to draft uniform Shari'a 
criminal and procedural codes for states adopting Shari'a; there was no 
progress on the draft during the period covered by this report.
    Each year the Government observes the following Islamic and 
Christian holy days as national holidays: Eid-el-Asha, Eid-el-Fitr, 
Good Friday, Easter Monday, Eid-el-Maulud, Christmas Day, and Boxing 
Day.
    Christian and Islamic groups planning to build new churches or 
mosques are required by law to register with the Corporate Affairs 
Commission (CAC). This law was put into effect to stem the 
proliferation of new religious buildings in the absence of zoning laws, 
to resolve legal questions arising from disputes over church ownership 
and control, to provide a single registry for government reference in 
the event that compensation is demanded following civil disturbances, 
and to allow for legal solemnization of marriages. The law requires 
religious groups to name a board of trustees, place a notice of the 
group's intent to organize in three nationwide newspapers, and send 
trustee information to the CAC. If the CAC receives no objections, the 
group can proceed with construction. The CAC did not deny registration 
to any religious group during the period covered by this report. Many 
nascent churches and Islamic congregations ignored the registration 
requirement, and a small number, most notably those in Abuja, had their 
places of worship shut down when the zoning laws were enforced.
    Both Federal and state governments were involved in the regulation 
of mandatory religious instruction in public schools.
    Some state governors actively encouraged interfaith and interethnic 
discussions and took steps to prevent further violence and tension. The 
Government encouraged the activities of nongovernmental organizations 
(NGOs) such as the Kaduna-based Inter-Faith Mediation Center and the 
Muslim/Christian Dialogue Forum.

Restrictions on Religious Freedom
    The Government required permits for outdoor public functions; 
government authorities and those assembling often ignored this 
requirement. The Government retained legal provisions banning 
gatherings whose political, ethnic, or religious content might lead to 
unrest. Many states prohibited open-air religious services held away 
from places of worship due to fears that these religious services would 
heighten interreligious tensions or lead to violence. Ondo State 
continued to ban open-air religious events, and the Kaduna State 
government enforced a ban on processions, rallies, demonstrations, and 
meetings in public places on a case-by-case basis. In the southern part 
of the country, large outdoor religious gatherings were common.
    Several northern state governments continued to ban public 
proselytizing to avoid ethno-religious violence. However, some 
proselytizing groups remained active despite these formal bans, which 
generally were enforced on a case-by-case basis.
    In April, the National Broadcasting Commission ruled that 
televangelists who broadcasted religious miracles would be required to 
provide evidence to prove the genuineness of the alleged miracles. The 
Lagos High Court ordered a suspension of the ruling pending its hearing 
of a lawsuit contesting the policy.
    Although distribution of religious publications was generally 
unrestricted, the Government sporadically enforced a ban against 
broadcasting religious advertisements on state-owned radio and 
television stations.
    Both Christian and Muslim organizations accused the Ministry of 
Foreign Affairs and the Immigration Department of restricting certain 
religious practitioners from entering the country, particularly persons 
suspected of intending to hold mass rallies.
    While many citizens remain interested in the institutional 
development of Shari'a jurisprudence, many politicians who once sought 
to make political gains by pushing for the adoption of Shari'a have 
turned to other populist issues. In April, the Governor of Zamfara 
announced a plan called ``Shari'a Phase Two'' to extend what he termed 
``Islamic concepts'' to governance of education and economic 
development. He also threatened to demolish houses of worship in his 
state that did not have proper permits.
    The Governor of Kano, who took office after Kano State implemented 
Shari'a, spearheaded opposition to polio vaccination campaigns for 
several months, on the grounds that vaccines approved by the World 
Health Organization were a threat to Muslims' health and fertility, 
resulting in the infection of over 100 children, and the spread of 
polio to 10 previously polio-free countries. By the end of the report 
period, he had withdrawn his opposition.
    In states that expanded Shari'a to criminal matters, all Muslims 
are subject to the Shari'a criminal codes. In Zamfara State, all cases 
involving Muslims must be heard by a Shari'a court. Other states with 
Shari'a law permit Muslims to choose secular courts for criminal cases; 
however, societal pressure compelled most Muslims to use the Shari'a 
court system. There were complaints that some Kadi judges applied 
harsher penalties in adultery and fornication cases against women than 
in such cases against men and that stronger evidence was required to 
convict men than to convict women.
    There are no laws barring women or any groups from testifying in 
secular court or that give less weight to their testimony; however, the 
testimony of women and non-Muslims usually is accorded less weight in 
Shari'a courts.
    In the north, there is a long tradition of separating 
schoolchildren according to gender. In 2000, the northern state of 
Kebbi and Sokoto codified gender segregation in schools; some form of 
gender segregation occurred in many secondary schools elsewhere in the 
north, but was enforced locally, rather than on a statewide basis. In 
September, Kano State announced that all Muslim schoolgirls at state-
run schools were required to wear the hijab Islamic headscarf.
    The Federal Government continued to ban religious organizations 
from primary school campuses although individual students retained the 
right to practice their religions in registered places of worship. The 
Constitution does not require students to receive instruction in a 
religion other than their own; however, the Ministry of Education 
requires public school students throughout the country to undergo 
either Islamic or Christian religious instruction. State authorities 
claim that students are permitted not to attend classes taught in a 
religion other than their own and that students may request a teacher 
of their own religion to provide alternative instruction. However, 
there were no teachers of ``Christian Religious Knowledge'' in many 
northern schools. In the South, many Muslims believed that religious 
instruction in the schools was similarly biased toward Christians. In 
Enugu and Edo states, there were reports that Muslim students did not 
have access to ``Islamic Religious Knowledge'' in the public schools. 
Also, Islamic courses were unavailable for students of the University 
of Ibadan and Ibadan public schools in Oyo State. Unlike in the past, 
non-Muslim students in Zamfara and Sokoto states were not required to 
take courses in Islamic Religious Knowledge during the period covered 
by this report.
    No further action was taken, nor is further action likely in 
relation to a 2003 incident in which the Moslem Students of Nigeria 
organization invaded primary and secondary schools in Oyo State; also 
no further action was taken in connection to the arrests of more than 
30 students for public disorderliness shortly after the invasions. The 
students were released on their own recognizance.
    In August, Bowen University in Osun State agreed to settle out of 
court with two students, Aderemi and Afolabi Ogundokun, who were 
expelled from the school in March 2003 for refusing to attend Christian 
religious classes. Bowen University has agreed to allow them to 
transfer to another institution.
    In May, Edo State returned ownership of three secondary schools to 
the Christian organizations that originally owned them. The state took 
ownership of the schools in the 1970s when the government seized all 
schools belonging to private organizations during the introduction of 
universal free primary education. According to press reports, 30 
additional primary schools will be returned to their original owners by 
the end of 2004.
    Christians in the predominantly Muslim northern states continued to 
allege that local government officials used zoning regulations to stop 
or slow the establishment of new churches. Muslims continued to 
complain that they were denied permission to build mosques in 
predominantly Christian southern states. Officials responded that many 
of these new churches and mosques were being constructed in residential 
neighborhoods not zoned for religious purposes. State officials also 
stated that the certification boards were dealing with a large backlog 
of cases for all applicants regardless of religious faith.
    Although the expanded Shari'a laws technically do not apply to non-
Muslims, the non-Muslim minority, especially in Zamfara State, has been 
affected by certain social provisions of Shari'a, such as the 
separation of the sexes in public schools, and health and 
transportation services. Many social provisions associated with Shari'a 
have roots in the country's pre-Islamic societies and were in practice 
before the states adopted Shari'a. Most states have not criminalized 
alcohol consumption by non-Muslims; however, in May, Kano State 
announced that non-Muslims will be fined approximately $380 (50,000 
naira) or up to a year in prison for drinking or selling alcohol in 
certain public places. Elsewhere in the north, the sale and public 
consumption of alcohol have been restricted except on Federal 
Government installations, such as military and police barracks. In 
Zamfara State, Christian associations arranged for private 
transportation services for Christians so that they were not forced to 
use the gender-segregated transportation provided by the Zamfara State 
government. Sokoto State's transportation system is run completely by 
private operators, and Sokoto's governor said that the state could not 
compel private operators to carry female passengers if doing so 
violated their religious convictions.

Abuses of Religious Freedom
    The extension of Shari'a law to cover criminal offenses in many 
northern states generated a national public debate about whether 
Shari'a punishments, such as amputation for theft, stoning for 
adultery, and caning for fornication and public drunkenness, 
constituted ``torture or...inhuman or degrading treatment'' under the 
Constitution.
    The Constitution permits capital punishment; although several 
Shari'a courts, as well as secular courts, sentenced persons to death, 
no Shari'a death sentences were implemented during the period covered 
by this report.
    In 2002, in Katsina State, Amina Lawal was sentenced to death by 
stoning after confessing to having a child while divorced. In September 
2003, the Katsina State Shari'a Court of Appeal overturned the verdict 
and sentence, ruling that neither her confession nor her conviction was 
valid. The prosecutor had announced in advance that there would be no 
further legal action, and Ms. Lawal was freed.
    In 2002, a Shari'a court in Bauchi State convicted Yunusa Rafin 
Chiyawa of adultery and sentenced him to death by stoning. He was the 
first man to be convicted of adultery under Shari'a law. The Upper 
Shari'a Court of Bauchi State overturned the verdict and sentence in 
November 2003.
    There are numerous Shari'a cases pending appeal or implementation 
of sentence. Many of these cases have been delayed continuously for 
various reasons. However, Bariya Magazu appealed a September 2000 
conviction for fornication and having a child out of wedlock and 
succeeded in getting her sentence reduced from 180 lashes to 100. The 
sentence was carried out in January 2001.
    Unlike in the past, there were no reports that states administered 
amputations or canings pursuant to Shari'a law during the period 
covered by this report. There were several pending amputations and 
stoning sentences in Jigawa, Bauchi, Niger, Kano, and Zamfara States.
    Muslims convicted of crimes under Shari'a law were sentenced to 
public caning for minor offenses, such as petty theft, public 
consumption of alcohol, and prostitution. Human rights groups reported 
that many indigent persons convicted of Shari'a offenses claimed they 
had not known they were entitled to legal representation.
    A number of states with expanded Shari'a law sanctioned private 
vigilante Shari'a enforcement groups (known as Hisbah); in some cases 
these groups had authority to make arrests. The Governor of Jigawa 
State mobilized a statewide Shari'a enforcement committee to arrest, 
detain, and prosecute Muslim offenders. The Hisbah groups were not very 
active during the period covered by this report.
    In July 2003, the Kaduna State Court ordered the Government to 
release an imam from the Kaduna central mosque whom the Government 
detained in May 2003. The Government did not respond to the court 
order, nor produce the imam. The imam is assumed to still be in 
custody, although there have been no updates during the period covered 
by this report. There were no other reports of religious prisoners or 
detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Interreligious tension between Christians and Muslims remained high 
in some areas of the country, and there were several violent economic, 
ethnic, and political conflicts that took on religious overtones.
    Religious differences often mirror regional and ethnic differences. 
For example, persons in the North and in parts of the Middle Belt are 
overwhelmingly Muslim and from the large Hausa and Fulani ethnic groups 
that tend to dominate these areas. Many southern ethnic groups are 
predominantly Christian. In many areas of the Middle Belt, Muslim 
Fulani tend to be pastoralists, while the Muslim Hausa and most 
Christian ethnic groups tend to be farmers or work in urban areas. 
Consequently ethnic, regional, economic, and land use competition often 
coincide with religious differences between the competing groups.
    It is not unusual for two different ethnic groups with a long 
history of conflict to have adopted different religions with the effect 
of exacerbating existing tensions. For example, retaliatory political 
violence in Plateau State escalated during the reporting period. The 
violence reached its peak in May when a mainly Christian Tarok militia 
from a nearby town in Plateau State massacred more than 500 mainly 
Muslim Hausa/Fulani residents in Yelwa village. The massacre occurred 
after a February incident in Yelwa in which more than 40 Taroks were 
burned to death in a church.
    A week later in Kano State, Muslims staged a peaceful rally 
protesting the violence against Muslims in Plateau State. The rally 
took on a religious dimension when unemployed youth began vandalizing 
businesses belonging to Christians and erupted into mob violence in 
which more than 300 Muslims and Christians were killed.
    In mid-May, after the violence subsided, the Government declared a 
state of emergency in Plateau State; however, the state of emergency 
did not negatively affect religious freedom.
    Predominantly ethnic/economic confrontations broke out in Bauchi, 
Plateau, Nassarawa, Benue, Taraba, and Kano states. Numerous persons 
were killed, injured, or displaced as a result of these conflicts. 
Confrontations over economic and land issues sometimes had religious 
reverberations. There were incidents in which mobs, aroused by 
economic, land, and political disputes, arbitrarily targeted persons of 
specific religious and ethnic affiliations, such as in the Kano riot in 
May.
    There were instances in which individuals or groups were targeted 
primarily based on religious issues and/or because of their religious 
affiliations. For example, in July, animists destroyed Christian homes 
and businesses in Nkalaha, Ebonyi State in retaliation for the 
nonparticipation of Christians in animist rites and traditions. 
Animists in Ebonyi State insisted that all individuals pay cultural 
respect to the traditional ruler. Many Christians refused, and in 
retaliation the animists flogged the Christians. The Christians later 
complained to the police, who then beat the animists involved in the 
flogging.
    In June, at least 50 persons were killed in Numan, Adamawa State 
during fighting that began over the rebuilding of the central mosque 
near a Christian tribal leader's palace. Exactly 1 year before, in June 
2003, approximately 100 persons were killed in Numan in a riot sparked 
by the killing of a Christian evangelist by a Muslim water seller. 
During the riot, Numan's central mosque was burned. The ethnic Hausa 
minority began reconstruction of the mosque, but was court ordered to 
halt reconstruction when a leader of the ethnic Bachama majority 
complained that the mosque's minaret was taller than his palace. During 
the 2004 fighting, several mosques and homes were burned, and many 
residents fled the area. In response to the June 2004 violence, the 
Governor of Adamawa dethroned the Bachama leader and ordered the 
relocation of the mosque.
    In May, in Jega, Kebbi State, at least 3 persons were killed, 150 
to 200 arrested, and up to 8 churches were burned when mobs attacked 
the town's market, and looted and burned stalls. The violence allegedly 
began when Christians sent a person to find out about Muslims meeting 
to organize aid to Yelwa-Shendam victims. When the Muslims discovered 
the ``spy,'' an argument ensued, escalating into community violence. 
Community leaders intervened to keep the violence from spreading.
    In April, in Kaduna State, a Christian youth, possibly mentally 
ill, tore up a copy of the Koran and was beaten by Muslim youths. When 
police took the Christian youth into protective custody, a mob formed 
at the police station to demand vigilante justice. Police fled with the 
Christian youth, and the mob burned the police station and up to eight 
Christian churches. Some members of the mob were arrested, but no 
charges were filed against them. Tensions remained high in Kaduna State 
at the end of the period covered by this report.
    In March, in Jigawa State, a Muslim man allegedly complained about 
the volume of services at a nearby Christian church, whereupon the 
church accused the man of theft. When police took the Muslim man into 
custody, an irate mob burned several churches and possibly a hotel 
before order was restored. As is the practice, the police arrested the 
rioters to prevent retaliatory attacks, but no charges were filed 
against those persons arrested.
    No further action was taken, nor is further action likely in 
connection with the church and mosque burnings in Abia State in 2003; 
in Bauchi State in 2002; and in Kano State in 2001. No one remained in 
detention from these incidents.
    On Christmas Day in 2003 in Yobe State, members of ``Al Sunna Wal 
Jamma'' (``Followers of the Prophet''), a militant Islamist group, 
destroyed the police station in Kanamma, Yobe State, killed a 
policeman, kidnapped three other officers, and carried away arms and 
ammunition. The uprising was perhaps in retaliation for an incident in 
which police allegedly attacked the group over a land rights dispute. 
The next week, the group attacked police stations in other villages 
before a joint force of police and army personnel quashed the uprising, 
killing about 20 and capturing the remaining 50 group members. Security 
was tightened, and no further militant activity was reported.
    In October 2003, in Jigawa State, a female Christian student 
allegedly insulted the prophet Mohammed during an argument with 
classmates. Tension simmered until mid-November, when a group of youths 
went to the school to demand authorization to punish the student 
themselves. When police dispersed the group, some of the youths set 
fire to the neighborhood, burning several houses and makeshift 
churches. Police and religious leaders quickly restored order and 
prevented the clashes from spreading.
    In January 2003, more than 100 Muslims were detained for alleged 
unlawful assembly and criminal conspiracy following communal 
disturbances at a village north of Jos in Plateau State. No further 
action was taken, nor is further action likely. None of the Muslims 
remained in detention at the end of the reporting period.
    No further action was taken, nor is further action likely in 
relation to the 2002 unrest in Kaduna, Abuja and Zamfara States that 
followed the publication of an article in the ``This Day'' newspaper 
claiming the Prophet Mohammed would have endorsed the Miss World 
Pageant. No one remained in detention from the incident at the end of 
the reporting period.
    The law prohibits religious discrimination in employment and other 
practices; however, private businesses frequently discriminated on the 
basis of religion or ethnicity in their hiring practices and purchasing 
patterns. In nearly all states, ethnic rivalries between ``indigene'' 
groups and ``settlers'' led to some societal discrimination against 
minority ethnic and religious groups.
    Although many non-Muslims feared that implementation of Shari'a 
would change their way of life, there has been little or no change in 
the daily lives of most non-Muslims. While some state and local 
governments interpreted the new Shari'a laws stringently, the majority 
of states and local governments interpreted and implemented their laws 
less stringently. There also is a trend developing among some segments 
of the Muslim community to shift focus away from the criminal law 
aspects of Shari'a law to its tenets of social justice and charity for 
the poor. Islamic scholars and many Muslim lawyers have begun educating 
the poor and the less well informed about their procedural rights under 
Shari'a. Several lawyers offer free services to the indigent in cases 
with potentially severe punishments.
    In many parts of the country, girls are discriminated against in 
their access to education for social and economic reasons; religious 
beliefs sometimes are a factor. Girls living in the more traditional 
rural areas, both in the predominantly Muslim north and the 
predominantly Christian south, are disadvantaged more than their urban 
counterparts.

                   Section IV. U.S. Government Policy

    The U.S. Mission regularly raised religious freedom issues with 
various federal, state, and local officials, and with prominent 
citizens. The U.S. Government, through the U.S. Mission and in 
statements from officials in Washington, sought to encourage a peaceful 
resolution of the question regarding Shari'a criminal penalties in a 
way that would be compatible with recognized international human rights 
norms and urged that human rights and religious freedom be respected in 
all instances.
    The U.S. Mission made an especially strong effort to promote 
religious reconciliation between Christians and Muslims. The Mission 
hosted Iftars (dinners breaking the Ramadan fast) in both Abuja and 
Lagos in which both Muslims and Christians participated. The U.S. 
Mission also hosted an Iftar in Kaduna, the scene of Muslim-Christian 
riots in recent years, and publicly urged the more than 20 Muslim and 
Christian leaders attending to take a united stand against religious 
violence. Mission officers traveled extensively to the individual 
states to meet with Christian and Muslim leaders throughout the year 
and further that outreach.
    The U.S. Mission reached out to Muslim communities in several 
programs: the International Visitor Program, the American Speaker 
Program, the Fulbright Senior Scholar Program, the Humphrey Fellowship 
Program, and programs organized by the Office of Citizen Exchanges. The 
U.S. Mission also continued publishing its informational magazine in 
Hausa, the language of the predominantly Muslim north.
    Twice the Nigerian Television Authority (NTA), Africa's largest 
television network, broadcasted nationwide the State Department's 
television series, ``Muslim Life in America.'' NTA reportedly received 
over 300 requests for a taped copy of the program. FRCN Kaduna, 
northern Nigeria's oldest and most listened-to radio station, also 
broadcasted the show. The series helped promote discussion and foster 
understanding by addressing the Muslim community's common 
misconceptions about the United States.
    In January, the U.S. Mission distributed a special edition of its 
Hausa language magazine to more than 6,000 Muslim youths, to inform 
them about the experiences of their fellow citizens who were attending 
American schools and learning about life in a pluralistic society. The 
special edition included an inside cover page on Ramadan activities in 
the United States. Another edition in March/April featured the American 
musical group Native Deen, a group of three American Muslim youths who 
advocate tolerance and openness to other faiths through hip hop songs. 
Native Deen performed in Abuja and attracted hundreds of high school 
students and many Islamic scholars.
    Also, in January, the U.S. Mission sponsored an American guest 
speaker to an international conference in Jos on ``Comparative 
Perspectives on Shari'a in Nigeria.'' The speaker, Professor Cole 
Durham of Brigham Young University School of Law, spoke on ``Nigeria's 
'State Religion' Question in Comparative Perspective.'' After the 
conference, Professor Durham traveled to Kano and Zaria where he had 
dialogue with Christian and Muslim leaders, academics, politicians, and 
journalists on ``Comparative Perspectives on Religion and the State.''
    The U.S. Mission also nominated nine Muslims, including four women, 
from its Muslim Outreach Program to participate in International 
Visitor projects on human rights advocacy, civic education, freedom of 
the press, rule of law, and women in politics.
    The Partnerships for Learning Youth Exchange and Study Program (P4L 
YES) brought 20 Muslim students and 3 teachers from Sokoto and Kaduna 
to the United States for educational exchange experiences. The teachers 
spoke with the news media about their experiences.
    In September, the prominent Nigerian Muslim leader Imam Lateef 
Agdebite, Secretary General of the Nigeria Supreme Council of Islamic 
Affairs, spoke at the U.S. Mission's September 11 commemoration about 
the need for religious tolerance on a global level.
                               __________

                                 RWANDA

    The Constitution provides for freedom of religion; however, while 
the Government generally respects this right in practice, it fails to 
prevent local authorities from abusing or restricting religious 
freedoms.
    There was no change in the status of respect for religious freedom 
during the period covered by this report; however, there were multiple 
reports that local authorities have harassed and detained members of 
Jehovah's Witnesses, Pentecostal, and Catholic groups. Jehovah's 
Witnesses continued to have trouble in some provinces with their 
children being expelled from school. A number of religious leaders 
reported intimidation and harassment related to the presidential and 
legislative elections held in August 2003 and September 2003, 
respectively. Relations between the Government and the Catholic Church 
continued to improve.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 10,169 square miles, and its 
population is approximately 8.2 million. A 2001 study conducted by a 
foreign university reported that 49.6 percent of the population were 
Catholic, 43.9 percent Protestant, 4.6 percent Muslim, 1.7 claimed no 
religious beliefs, and 0.1 percent practiced traditional indigenous 
beliefs. This study indicated a 19.9 percent increase in the number of 
Protestants, a 7.6 percent drop in the number of Catholics, and a 3.5 
percent increase in the number of Muslims from the U.N. Population Fund 
survey in 1996. The figures for Protestants include the growing number 
of members of Jehovah's Witnesses and evangelical Protestant groups. 
There also is a small population of Baha'is and Jews. There has been a 
proliferation of small, usually Christian-linked schismatic religious 
groups since the 1994 Genocide.
    Foreign missionaries and church-linked nongovernmental 
organizations (NGOs) of various faiths operate in the country, 
including Trocaire, Catholic Relief Services, Lutheran World 
Federation, World Vision, World Relief, Adventist Development and 
Relief Agency, Norwegian Church Aid, Salvation Army, Direct Aid 
(formerly the African Muslim Agency), Jesuit Relief Society, Christian 
Aid, Christian Direct Outreach, Christian Reformed World Relief 
Committee, African Evangelical Enterprise, and Jesus Alive Ministries. 
Foreign missionaries openly promote their religious beliefs, and the 
Government has welcomed their development assistance.
    There is no indication that religious belief is linked directly to 
membership in any political party. The 2003 Constitution states that 
political organizations are prohibited from basing themselves on race, 
ethnic group, tribe, clan, region, sex, religion or any other division 
which may give rise to discrimination. Of the eight parties, the only 
one with a religious component to its name modified its title from the 
Democratic Islamic Party (PDI) to the Ideal Democratic Party, to comply 
with the Constitution. However, the party has always claimed to have 
non-Muslim members.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, while 
the Government generally respects this right in practice, it fails to 
prevent local authorities from abusing or restricting religious 
freedoms. There is no state religion.
    The law provides for small fines and imprisonment of up to 6 months 
for anyone who interferes with a religious ceremony or with a minister 
in the exercise of his or her professional duties. The law regulates 
public meetings and calls for fines or imprisonment for those who 
violate these regulations.
    Since the Government promulgated a law in 2001 giving it more 
influence over NGOs as well as religious institutions and 
organizations, the Ministry of Justice has registered 111 new religious 
groups, including 29 during the period covered by this report. The 
Ministry did not deny any new applications. However, the Government 
continued the previous year's suspension of two ``radical'' splinter 
organizations, both of which attempted to register as the primary group 
of their particular religion. Generally, however, no group's religious 
activities were curtailed as a result of difficulties or delays in the 
registration process.
    There were reports that numerous religious organizations operated 
without legal recognition because the process is arduous, which 
government officials confirmed.
    The Government permits religious instruction in public schools. In 
some cases, students are given a choice between instruction in 
``religion'' or ``morals.'' In the past, missionaries established 
schools that were operated by the government. In those schools, 
religious instruction tends to reflect the denomination of the 
founders, either Catholic or Protestant. Muslim private schools operate 
as well.
    The Government observes five religious holidays as official 
holidays: Christmas, Easter, Eid-al-Fitr, All Saints' Day, and 
Assumption.
    The Government has not actively supported religious forums aimed at 
increasing interfaith understanding and support, although several 
government leaders have participated in conferences organized by 
individual religious groups. In May, President Paul Kagame addressed a 
conference held in Kigali for Muslim leaders from 22 countries, in 
conjunction with Rwanda's Muslim Council. In April, Prime Minister 
Bernard Makuza held talks with the visiting heads of the World Council 
of Churches during the African Conference of Churches. Relations 
between the Government and the Catholic Church continued to improve 
because of collaboration and dialogue in the areas of education and 
reconciliation. In addition, in March, the Government participated in a 
conference with the Catholic Church on the 1994 Genocide.

Restrictions on Religious Freedom
    In the past, the government forbade religious meetings at night on 
the grounds that insurgents formerly used the guise of nighttime 
``religious meetings'' to assemble their supporters before attacking 
nearby targets; however, during the period covered by this report, the 
Government allowed such meetings if religious groups provided advance 
notification. Religious leaders reportedly cooperated with the 
government in limiting nighttime religious meetings and did not view 
the restriction as an infringement on their religious freedom. The 
government continued to require religious groups to hold services at 
their established places of worship and to ban the use of private homes 
for this purpose. Some small religious groups that met in private homes 
were forced to move to new locations.
    On June 30, the Parliament voted to accept recommendations made by 
an Ad Hoc Commission on Genocide Ideology; the commission was critical 
of a number of churches, their activities, and their leaders. The 
commission's report specifically targeted Jehovah's Witnesses, Seventh-
day Adventists, a number of Pentecostal churches, and several Catholic 
priests. One example of such criticism was of a Catholic priest accused 
of promoting genocide ideology because he created an association of 
micro-credit borrowers, whose members were all of the same ethnic 
group. Another example consisted of several churches being accused of 
inciting their members to disobey government policies such as gacaca (a 
community-based model of conflict resolution) and night patrols. In 
addition, churches were criticized for allowing Hutu and Tutsi to sit 
separately during prayers. The Commission recommended that the 
Government should intervene in internal church politics to resolve 
leadership conflicts, that an association called ABAHAMYA B'IZUKA 
(operating in Gisenyi Province) should be abolished, and that the 
Government should counsel churches about which activities were 
acceptable. It also called on the Parliament to adopt a special law to 
govern the functioning of all churches in the country.
    The law does not require a person who wants to get married at a 
ceremony presided over by a government official to put his or her hand 
on the national flag, but this practice is enforced throughout the 
country. Jehovah's Witnesses have a very difficult time finding places 
to marry without this patriotic ceremony, to which they object on 
religious grounds. Jehovah's Witnesses claim that members of their 
faith have been beaten and imprisoned where the marriage certificates 
are issued due to their refusal to place their hands on the flag.
    According to church officials, in 4 of the country's 12 provinces, 
43 children of Jehovah's Witnesses were expelled from secondary schools 
between April and June for refusing to salute the national flag or to 
sing the national anthem. Church officials have raised the issue with 
national authorities, but most of the children remained expelled at the 
end of the period covered by this report. In addition, local 
authorities in Kibungo, Ruhengeri, Gitarama, and Butare Provinces 
supported such expulsions. However, three children expelled from 
schools in Karubanda and three expelled in Nyundo, both in Butare 
Province, returned to school.
    In February 2002, government authorities forbade Pasteur Bizimungu, 
a former president of the country who organized a political party 
banned by the Government in 2001, from attending public church 
services; authorities charged that Bizimungu's presence would be 
``divisive''. The Government's action reportedly was politically 
motivated. In April 2002, Pasteur Bizimungu was arrested on charges of 
illegal political activity. He was later charged with threatening state 
security and with financial improprieties. The trial against him began 
March 31, 2004, and he was found guilty and sentenced to 15 years in 
prison on June 7. On June 14, he filed for an appeal.

Abuses of Religious Freedom
    There were numerous reports of members of Jehovah's Witnesses being 
detained or arrested for refusing to participate in night security 
patrols. Since March, a total of 209 Jehovah's Witnesses have been 
imprisoned or detained on alleged security grounds, 34 of whom faced 
severe beatings while in detention. Detentions ranged from 1 day to 1 
month in length, and although only eight individuals remained in 
detention at the end of the period covered by this report, the 
Government continued to make new arrests. Jehovah's Witnesses members 
from 6 of the 12 provinces were arrested on charges of ``disobeying 
government emergency security policy,'' specifically, refusing to 
participate in night patrols. In four of the six provinces, local 
authorities reportedly beat the detained Jehovah's Witnesses. These 
include 8 that were arrested in Gikongoro Province on March 11; 3 that 
were arrested on March 25, and another 17 on May 17, in Gitarama 
Province; 5 arrested on April 29 in Ruhengeri Province; and 4 that were 
arrested in Gisenyi Province.
    Two Jehovah's Witnesses' circuit overseers (church leaders) who 
travel to various congregations for ministerial activity were arrested. 
Police arrested Tharcisse Muhire on April 6, in Gitarama Province, on 
charges of ``inciting school children to disrespect national symbols, 
and to oppose government policy on security.'' He reportedly was 
threatened and forced to walk for 4 hours under armed guard to the 
military prison in Nyabikenke; he was released in May. The other 
circuit overseer was arrested on June 20 and released the next day 
after a Jehovah's Witness delegation met with the authorities.
    On May 3, soldiers detained a member of Jehovah's Witnesses and 
accused him of being a part of the Interahamwe political movement. The 
soldiers imprisoned him and reportedly forced 9 other prisoners to hit 
him a total of 117 times, after which he was released.
    Local authorities in Umutara Province closed a Jehovah's Witnesses 
Kingdom Hall in late April. On May 2, an armed major in the Rwandan 
Defense Forces dispersed worshippers at a Kingdom Hall in Ruhengeri 
Province, claiming that the worshippers were guilty of ``divisionism,'' 
or trying to undermine the security of the state. Local authorities 
told church officials they were responding to reports they heard on 
state-run Radio Rwanda that accused Jehovah's Witnesses of trying to 
undermine the security of the state. Articles making similar 
accusations appeared in the state-run newspaper, Imvaho.
    There were reports of intimidation of church leaders prior to and 
during the national presidential and legislative elections, held 
respectively in August and September 2003. Radio Rwanda, publicly 
denounced churches whose members abstained from voting. According to 
religious officials, Protestant church leaders were pressured into 
allowing members of the ruling Rwandan Patriotic Front (RPF) to 
campaign during church services. Members of a number of religious 
organizations reported that government agents pressured them into 
donating church resources, either money or vehicles, to support RPF 
campaign activities.
    On January 11, Pentecostal Pastor Majyambere was arrested in Kigali 
on charges of ``preaching rebellion.'' He remained in detention at the 
end of the period covered by this report.
    In January, in Gisenyi Province, the police detained of 300 
Christians, who belonged to the Institute of Saint Fidele. The 
Christians were accused of ``destabilizing public order.'' Both groups 
were put through a 1-day education program and released.
    On February 15, police arrested eight members of a dissident 
Catholic congregation in Gisenyi Province. The eight were conducting 
daily evening prayer meetings on behalf of a sick member of the 
congregation. They were accused of being involved in ``subversive 
activities'' and remained in detention at the end of the period covered 
by this report.
    In March 2003, members of a Pentecostal church were arrested during 
a prayer service on Mt. Kigali for meeting at night and for practicing 
their religion outside of their church (both considered to be threats 
to security). The group had gone into a cave to pray when local 
security forces arrested them. At the end of the period covered by this 
report, the leaders of the group were still in detention. Church 
leaders believe it is a question of mental health and not subversive 
aims, and that detention is a good alternative to struggling in a 
society with extremely limited mental health resources.
    According to several human rights groups, including Amnesty 
International and two local organizations, in November 2002, 
individuals who had split from a Pentecostal church and formed a new 
congregation were attacked outside their new place of worship in the 
Gikondo district of Kigali. Local Defense Forces, the mayor of the 
sector, and civilians reportedly participated in the attack; no one has 
been held accountable. Intimidation continued through February 2003, 
culminating in the arrests of the leaders of the church. They remained 
in detention at the end of the period covered by this report.
    In March 2002, the Government arrested Laurent Kalibushi, a 
dissident Catholic priest, and several members of his prayer group who 
were holding meetings late at night in a private home in Kigali. 
Authorities charged that the prayer group, the Mouvement Sacerdotal 
Marial, was an ``unhealthy and anti-social cult'' with ties to the 2000 
``doomsday cult'' deaths in Uganda. Some observers believed that the 
arrests were a result of the group's ties to the banned political party 
of former president Bizimungu. All who were detained were released on 
April 5.
    Some religious leaders were perpetrators of violence and 
discrimination, and several members of the clergy of various faiths 
have faced charges of genocide in the courts, in the United Nations 
International Criminal Tribunal for Rwanda (ICTR) in Arusha, Tanzania, 
and in foreign courts, notably in Belgium. In February 2003, the ICTR 
concluded the trials of Elizaphan Ntakirutimana, a Seventh-day 
Adventist pastor, and his son, Gerald Ntakirutimana. Both were found 
guilty of genocide, and both cases are under appeal. Of the 31 
detainees awaiting trial at the ICTR, 3 were religious leaders during 
the 1994 Genocide: Hormisdas Nsengimana, Rector of Christ-Roi College; 
Emmanuel Rukundo, a military chaplain; and Athanase Seromba, a Catholic 
priest.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Disputes between religious groups are 
rare; there are numerous associations and interfaith groups that 
contribute to understanding between the various religions.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Embassy officials maintain regular contact with leaders and members of 
the religious communities in the country.
    The U.S. Government has funded a number of programs that promote 
religious freedom and interfaith understanding. Working with the Mufti 
of the country, the Embassy presented books and computers to an Islamic 
school in Kigali in May. The Embassy sponsored an interfaith 
commemoration event of September 11, at which a number of religious 
leaders spoke, both Christian and Muslim. The U.S. Agency for 
International Development works with several faith-based organizations 
on health and agricultural initiatives.
    Embassy officers held numerous meetings with members of the 
Catholic and Anglican Churches, Seventh-day Adventists, Jehovah's 
Witnesses, leaders of the Muslim community, and small, evangelical 
Protestant groups to promote interfaith dialogue and discuss religious 
freedom. In addition, Embassy officers regularly met with local and 
international NGOs involved in peace, justice, and reconciliation 
efforts that focus on religious tolerance and freedom.
                               __________

                         SAO TOME AND PRINCIPE

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 386 square miles, and its 
population is approximately 181,000. The population is predominantly 
Roman Catholic. No official statistics are available; however, it is 
estimated that approximately 80 percent of the population is Catholic, 
15 percent is Protestant, 3 percent is Muslim, and 2 is percent 
atheist. Protestantism has grown considerably in recent years due to 
the success of Protestant missionaries in the country. Traditional 
indigenous religions do not exist. Although witchcraft is practiced, it 
is not considered to be a religion. Practitioners of witchcraft most 
often are members of a major religion.
    There are Catholic and Protestant missionaries in the country. 
Missionaries of other religions also operate in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    Religious organizations are required to register with the 
Government; however, there were no reports that any groups were denied 
registration or that the activities of unregistered groups were 
restricted.
    There are no restrictions on the activities of foreign clergy, and 
missionaries in the country operate unhindered.
    The Government celebrates some religious holidays as national 
holidays. These include Ash Wednesday, Good Friday, All Souls Day, and 
Christmas.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Embassy, based in Libreville, Gabon, discusses religious 
freedom issues with the Government in the context of its overall policy 
to promote human rights. In addition, Embassy officials regularly meet 
with the country's Catholic bishop, Protestant church leaders, and 
nongovernmental organizations. Following the 2003 coup attempt, the 
U.S. Government also encouraged a formal process of national 
reconciliation that included leaders of various religious 
organizations.
                               __________

                                SENEGAL

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 76,000 square miles, and its 
population is an estimated 10 million. According to current government 
demographic data, Islam is the predominant religion, practiced by 
approximately 94 percent of the country's population. Most citizens 
practice a syncretic form of Islam, combining formal religious 
practices with traditional cultural beliefs and values. There also is 
an active Christian community (4 percent) that includes Roman 
Catholics, diverse Protestant denominations, and combined Christian-
animist groups. The remainder of the population, an estimated 2 
percent, practices exclusively traditional indigenous religions or no 
religion.
    The country is ethnically and religiously diverse. Although there 
is significant integration of all groups, there are identifiable 
geographic concentrations of some religious groups. The Christian 
minority is concentrated in the western and southern regions of the 
country, while groups that practice traditional religions are 
concentrated in the eastern and southern regions. Immigrants practice 
the same faiths as native-born citizens.
    A wide variety of foreign missionary groups operate in the country, 
including Catholics, Protestants, independent missionaries, and 
Jehovah's Witnesses.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion; the Constitution specifically defines 
the country as a secular state and provides for the free practice of 
religious beliefs, provided that public order is maintained.
    During the period covered by this report, a group of Muslim 
intellectuals and leaders presented to the Government draft legislation 
for the creation of Shari'a based Islamic Family Law to be made 
applicable to all Muslims in the country. The Government and many 
elements of civil society rejected the proposed draft as a threat to 
religious tolerance and separation of religion and state. While some 
religious leaders continued to support reforming the national legal 
code to include Shari'a based law, there were no other coordinated 
reform efforts.
    The importance of religion in the country often resulted in the 
Government giving direct financial and material assistance to religious 
organizations. There is no official system of distribution for these 
government grants, and the grants are often provided to assist 
religious groups to maintain their places of worship or undertake 
special events. All religions have access to these funds.
    The Government observes a number of Muslim and Christian holidays. 
The Muslim holidays observed are Tabaski, Tamkharit, Maouloud, and 
Korite. The Christian holidays observed are Easter Monday, Ascension, 
Pentecost, the Feast of the Assumption, and Christmas Day.
    Religious organizations are independent of the Government and 
administer their affairs without government interference. While 
individuals and groups may practice their beliefs without government 
sanction, the civil and commercial code requires any group, religious 
or otherwise, to register with the Minister of the Interior to acquire 
legal status as an association. Registration enables an association to 
conduct business, own property, establish a bank account, and receive 
financial contributions from private sources. Registered religious 
groups, including all registered nonprofit organizations, are exempt 
from many forms of taxation. Registration generally is granted and the 
Minister of Interior must have a legal basis for refusing registration.
    Missionaries, like other long-term visitors, must obtain a 
residence visa from the Ministry of Interior. Christian and Islamic 
groups often establish a presence in the country as nongovernmental 
organizations (NGOs). Religious NGOs obtain permission to operate in 
the country from the Minister of the Family, Social Action, and 
National Solidarity. There were no reports that the Government refused 
visas or permission to operate to any group. Religious NGOs are very 
active in providing social services and administering economic 
development assistance programs.
    In October 2002, in an effort to increase school enrollment, 
particularly in rural areas, the Government introduced 2 hours of 
religious education, Islamic or Christian according to student demand, 
into the state elementary school curriculum. Privately owned schools, 
whether or not they receive government grants, may provide religious 
education. The Ministry of Education also provides funds to schools 
operated by religious institutions that meet national education 
standards. In practice, Christian schools, which have a long and 
successful experience in education, receive the largest share of 
government funding. The majority of students attending Christian 
schools are Muslims.
    The Government encourages and assists Muslim participation in the 
hajj every year. It also provides similar assistance for an annual 
Catholic pilgrimage to the Vatican.
    While there is no specific government-sponsored institution to 
promote interfaith dialogue, the Government generally seeks to promote 
religious harmony by maintaining relations with the larger religious 
groups. Senior government officials regularly consult with religious 
leaders, and the Government generally is represented at all major 
religious festivals or events. Demonstrating the country's advocacy of 
religious tolerance, at the conclusion of an Islamic conference in 
March, President Wade called for the country to host a conference on 
Islamic-Christian cooperation and harmony; the conference is 
tentatively being planned for December 2005.
    The Government actively promoted religious tolerance among its 
citizens. When anonymous threats were made against members of the 
Christian clergy in early 2004, the Government quickly denounced the 
threats and assured the protection of Christian leaders, thus 
reaffirming its support for religious tolerance.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. Majority and minority religious leaders conduct 
their activities and speak out on social issues without fear of 
government sanction. The Government monitors foreign missionary groups 
and religious NGOs to ensure that their activities coincide with their 
stated objectives. In the past, the Government expelled groups from the 
country when their activities were judged to be political in nature and 
a threat to public order; however, there were no reports that any 
foreign religious groups were asked to leave the country during the 
period covered by this report.
    The Government questioned radical Senegalese imam, Abdour Fall, a 
self-declared supporter of Osama Bin Laden, after Fall's expulsion from 
Italy. In a separate incident, government authorities also questioned 
Imam Fall after he delivered a sermon during which he called for jihad 
against the West. In both cases Fall was questioned and released from 
custody the same day without arrest.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    Religion plays an important role in the lives of most citizens, and 
society generally is very open to and tolerant of different religious 
faiths. The country has a long tradition of amicable and tolerant 
coexistence between the Muslim majority and Christian, traditional 
indigenous, and other religious minorities. Interfaith marriage is 
relatively common. Within certain families, other religious faiths, 
such as Christianity or a traditional indigenous religion, are 
practiced alongside Islam. There are a number of interfaith events 
throughout the year that celebrate the important role of religion in 
everyday life.
    Islamic communities generally are organized around one of several 
brotherhoods, headed by a Khalif, who is a direct descendant of the 
group's founder. The two largest and most prominent of these 
brotherhoods are the Tidjanes, based in the city of Tivouane, and the 
Mourides, based in the city of Touba. At times there have been disputes 
within the different brotherhoods over questions of succession or 
general authority. However, relations between Islamic brotherhoods 
generally have been peaceful and cooperative. In recent years, a 
National Committee to Coordinate Sightings of the Moon, and hence the 
designation of Muslim holy days, has been formed at the suggestion of 
the Government and effectively increased cooperation among the Islamic 
subgroups.
    While the brotherhoods are not involved directly in politics or 
government affairs, these groups exert considerable influence in 
society and therefore maintain a dialogue with political leaders. Close 
association with a brotherhood, as with any influential community 
leader, religious or secular, may afford certain political and economic 
protections and advantages that are not conferred by law.
    Christian and Islamic leaders long have maintained a public 
dialogue with one another. The Catholic-sponsored Brottier Center 
promoted debate and dialogue between Muslims and Christians on 
political and social issues that confronted the country.
    The Government also actively promoted Islamic-Christian dialogue to 
preserve social harmony and deepen interfaith understanding.
    One isolated incident of interfaith violence took place in August 
2003. Unidentified youths from Dakar's Dieuppel III neighborhood threw 
stones at Christian worshippers over complaints that the churchgoers' 
loud chanting created a nuisance. Police had been alerted to the 
potential for violence but took no preventive measures. The attack, 
which resulted in minor injuries, drew widespread public criticism. 
However, no arrests were made and criticism has ceased.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights and 
maintains relations with all major religious groups in the country, 
including the Mouride, Tidiane, Lyssane, and Qadriyya Islamic 
brotherhoods and Christian groups. The Ambassador and other Embassy 
staff meet with religious leaders or their representatives throughout 
the year to discuss social and political issues. The Embassy maintains 
contacts with several religious-based NGOs, foreign missionary groups 
operating in the country, and human rights organizations and activists 
to monitor issues of religious freedom. The Ambassador or his 
representative regularly attends major annual religious festivals or 
gatherings to promote an open dialogue with various religious groups.
    The U.S. Embassy has an active program of presenting information 
about religious diversity and tolerance in the United States and 
stressing that these values are shared with the country. The Embassy 
has translated, published, and distributed a ``Muslim Life in America'' 
brochure in the two major national languages (Wolof and Pulaar). The 
Ambassador personally launched the publication of this brochure at a 
conference that received extensive and favorable coverage in all local 
media, including national television. In March, the U.S. Embassy hosted 
an American Muslim expert on Sufi Islam, who met with Islamic community 
leaders and spoke at the Islamic Institute. In September 2003, the 
Embassy hosted a visit by a subgroup of the Djerejian Commission on 
Public Diplomacy in the Muslim and Arab World, who met with a wide 
array of local Muslim leaders.
    The Embassy makes particular efforts during the Muslim holy month 
of Ramadan to host Iftar dinners and deliver traditional gifts to 
religious leaders in recognition of their daily fasts. During Ramadan, 
the Embassy organized several programs, and every public program and 
statement from the Embassy and U.S. Agency for International 
Development (USAID) began with best wishes for Ramadan; a small but 
significant gesture that was greatly appreciated locally and reported 
by the media. President Bush's and Secretary Powell's Ramadan messages 
and Iftar receptions were widely covered in all media.
                               __________

                               SEYCHELLES

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of religious freedom during the 
period covered by this report, and government policy continued to 
contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 444 square miles, and 
its population is approximately 80,100. According to a July 2003 
estimate by the country's Ministry of Information Systems Division, 
about 87 percent of the population is Roman Catholic and 7 percent is 
Anglican. There are other Christian churches, including Baptists, 
Seventh-day Adventists, the Assemblies of God, the Pentecostal Church, 
the Pentecostal Assembly, the Nazarites, and Jehovah's Witnesses. 
Hinduism, Islam, and the Baha'i Faith also are practiced, although 
there are no mosques or temples in the islands. Almost 50 percent of 
the population is estimated to be religiously active. It is unknown 
whether there are atheists in the country.
    A few foreign missionary groups practice in the country, including 
the Missionaries of Charity, which is a Roman Catholic organization.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    The Roman Catholic, Anglican, and Seventh-day Adventist churches 
and the Islamic mosques have individual acts of incorporation. The 
Baha'i local spiritual assembly was incorporated in 1999. Other 
churches that are not corporate bodies are registered as associations 
with the Registrar General and are entitled to tax-free privileges, 
similar to a charity. All religious organizations must register to be 
entitled to tax-free privileges. If an organization does not want tax-
free privileges, it is not required to register.
    The Government tends to remain uninvolved with religious matters, 
but it provides program time to different religious organizations on 
the national radio broadcasting service. On Sundays a radio broadcast 
of a Catholic Mass alternates each week with a broadcast of an Anglican 
service. The Islam and Hindu faiths are allowed 15-minute broadcasts 
every Friday, and the Baha'i and Seventh-day Adventists faiths are 
allowed 15-minute broadcasts every Saturday.
    Government employees of all faiths can request paid leave on any of 
their holy days, and such leave generally is granted. Former President 
France Albert Rene's wife is a member of the Baha'i Faith, while the 
majority of government ministers are Catholic.
    The Roman Catholic holidays of Good Friday, Easter, Corpus Cristi, 
Assumption of Mary, All Saints Day, and Christmas are national 
holidays. These holidays do not negatively affect any religious groups.
Restrictions on Religious Freedom
    In the past, the Government did not demonstrate favoritism toward 
one religion over another; however, in 2003 the Government gave a grant 
of $400,000 (2 million Seychelles rupees) to the Anglican Church to 
construct a new cathedral, and $400,000 (2 million Seychelles rupees) 
to the Roman Catholic Church.
    According to the Government, a portion of the national budget is 
periodically allocated to provide assistance to faiths that request 
financial support at the beginning of each year. In the past, the 
Baha'i and Hindu religions have benefited from these grants, which are 
awarded on a case-by-case basis and based on the availability of the 
budget.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                              SIERRA LEONE

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 29,925 square miles and its 
population is approximately 5 million. Reliable data on the exact 
numbers of those who practice major religions are not available; 
however, most sources estimate that the population is 60 percent 
Muslim, 30 percent Christian, and 10 percent practitioners of 
traditional indigenous religions. There is no information concerning 
the number of atheists in the country.
    Many syncretistic practices reportedly exist and many citizens 
practice a mixture of Islam and traditional indigenous religions or 
Christianity and traditional indigenous religions.
    Historically most Muslims have been concentrated in the northern 
areas of the country, and Christians were located in the south; 
however, the 11-year civil war, which officially was declared over in 
January 2002, resulted in movement by major segments of the population. 
Religion was not a factor in the displacement of the more than 500,000 
refugees who fled the country or the 2 million persons who were 
internally displaced.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    Religious holidays celebrated as national holidays include the 
Muslim Eid-el-adha, Maoulid-Un-Nabi, and Eid el-fitir holidays, and the 
Christian Good Friday, Easter Monday, and Christmas holidays. These 
observances do not negatively impact any religious groups.
    The Government has no requirements for recognizing, registering, or 
regulating religious groups.
    The Government permits religious instruction in public schools. 
Students are allowed to choose whether to attend Muslim- or Christian-
oriented classes.
    The Government has not taken any specific steps to promote 
interfaith understanding.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report. The 
Revolutionary United Front (RUF) has disappeared as a terrorist 
organization, although some of its former members have organized into a 
legal political party that has attracted a small following.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom, and interfaith marriage is common. 
The Inter-Religious Council (IRC), composed of Christian and Muslim 
leaders, plays a vital role in civil society and actively participates 
in efforts to further the peace process in the country and the 
subregion. The IRC criticized the use of force and atrocities committed 
by the rebels during the war, endorsed reconciliation and peace talks, 
and facilitated rehabilitation of the victims affected by the war, 
including former child soldiers.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Embassy is in frequent contact with the IRC and its individual members. 
In November 2003, the U.S. Ambassador hosted an Iftar celebration for 
Muslims and Islamic leaders. Members of the IRC, including both 
Christian and Muslim leaders, often are featured in Embassy-hosted 
Public Diplomacy events, including discussions on the role of religious 
communities in sustainable development.
                               __________

                                SOMALIA

    There is no constitution and no legal provision for the protection 
of religious freedom; there were limits on religious freedom.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    There is strong societal pressure to respect Islamic traditions, 
especially in enclaves still influenced but not controlled by radical 
Islamists in the Lower Juba region.
    The U.S. Government does not maintain an official presence in the 
country. The lack of diplomatic representation has limited the U.S. 
Government's ability to take action to promote religious freedom.

                    Section I. Religious Demography

    The country has a total area of 246,200 square miles, and its 
population is approximately 8.3 million; however, population figures 
are difficult to estimate given the instability of the country. 
Citizens overwhelmingly are Sunni Muslim, although there is a small 
number of non-Sunni Muslims. There also is a small, extremely low-
profile Christian community, in addition to small numbers of adherents 
of other religions. The number of adherents to strains of conservative 
Islam is growing. The number of Islamic schools funded by religiously 
conservative sources continued to grow (see section III).

                Section II. Status of Religious Freedom

Legal/Policy Framework
    There is no constitution and no legal provision for the protection 
of religious freedom; there were limits on religious freedom.
    There is no central government. A Transitional National Government 
(TNG) was created in 2000 following the Somalia Reconciliation 
Conference in Arta, Djibouti, but it failed to establish effective 
control outside of Mogadishu and its mandate expired in August 2003. 
The Transitional Charter, adopted in 2000 but not implemented by the 
end of the period covered by this report, establishes Islam as the 
national religion. A draft transitional charter under consideration at 
the Somalia National Reconciliation Conference (SNRC) in Mbagathi, 
Kenya cites Islam as the official religion and several Somali sheikhs 
have announced that a new government formed at the SNRC must reflect a 
commitment to Islamic governance and morals. Some local 
administrations, including the ``Republic of Somaliland'' and 
``Puntland,'' have made Islam the official religion in their regions; 
however, regional authorities do not espouse rhetoric against non-
Muslims.
    The judiciary in most regions relies on some combination of 
traditional and customary law (Xeer), Shari'a law, the penal code of 
the pre-1991 Siad Barre government, or some combination of the three. 
Shari'a courts throughout Mogadishu are rapidly reasserting their 
authority, attracting support from businessmen, and working across clan 
lines. In addition two Shari'a courts were established in Beledweyne, 
in the Hiran region, during 2003. One of the courts was designated for 
the Hawadle clan and the other for the Galjecel clan; the courts are 
segregated to alleviate fears that members of one clan might not be 
fair in dealing with cases involving members of the other clan.
    In Somaliland, religious schools and places of worship are required 
to obtain the Ministry of Religion's permission to operate. The 
ministry must approve entry visas for religious groups, and certain 
unspecified doctrines are prohibited. Religious schools and places of 
worship in Puntland must receive permission to operate from the 
Ministry of Justice and Religious Affairs.

Restrictions on Religious Freedom
    Proselytizing for any religion except Islam is prohibited by law in 
Puntland and Somaliland and effectively blocked by informal social 
consensus elsewhere in the country. While Christian-based international 
relief organizations generally operate without interference, provided 
that they refrain from proselytizing, there were several attacks 
against non-Muslim international relief workers in 2003.
    In addition, in April thousands of citizens marched through the 
streets in Mogadishu and in the southern coastal town of Merca 
protesting at what they said was an attempt by aid agencies to spread 
Christianity. Muslim scholars organized the protest following reports 
that school children were given gifts with Christian emblems alongside 
charitable aid. The protesters set ablaze hundreds of cartons 
containing goods, some marked only as gifts from the ``Swiss Church.'' 
The protesters warned the aid agencies against using relief items to 
evangelize in the country.
    In March Mohamed Omar Habeb, who controls the Middle Shabbelle 
region, banned women from wearing veils and subsequently jailed at 
least 17 women who had violated the decree. He alleged that veils made 
it difficult to distinguish men who might be concealing weapons from 
women. Habeb was quoted as saying that he was devoted to curbing 
violent attacks by extremists, but he later released the women 
following outcry by many Islamic scholars throughout the country, 
particularly Mogadishu.

Abuses of Religious Freedom
    Article 8 of the Transitional National Charter and Article 6.3 of 
the Puntland Charter prohibit torture ``unless sentenced by Islamic 
Shari'a Courts in accordance with Islamic Shari'a law.'' Unlike in 
recent years, there were no reports that militias administered summary 
punishment. Islamic courts continue to operate throughout the country 
in the absence of a national judicial system operated by a central 
government.
    Unlike in the period covered by the previous report, there were no 
reports that persons were deported for proselytizing.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    There is strong societal pressure to respect Islamic traditions, 
especially in enclaves still influenced but not controlled by radical 
Islamists in Doble, Ras Chaimboni, and Kulbiyow in the Lower Juba 
region. Organized Islamic groups whose goal is the establishment of an 
Islamic state include Al-Islah, a generally nonviolent movement that 
operates primarily in Mogadishu, and al-Ittihad al-Islami (AIAI), the 
country's largest militant Islamic organization. While AIAI has 
committed terrorist acts in the past and has adherents throughout the 
region, in recent years AIAI has become factionalized and its 
membership decentralized. Unlike AIAI, Al-Islah is a generally 
nonviolent and modernizing Islamic movement that emphasizes the 
reformation and revival of Islam to meet the challenges of the modern 
world.
    There were several fatal attacks against non-Muslim international 
relief and charity workers throughout the country and in the region of 
Somaliland in late 2003 and in the current year. In addition there have 
been recent threats against non-Muslim Westerners in the country, 
including in Somaliland.
    The number of externally funded Koranic schools continued to 
increase throughout the country. These schools are inexpensive and 
provide basic education; however, there were reports that these schools 
required young girls to wear veils and participate in other 
conservative Islamic practices not normally found in the local culture. 
Mogadishu University, the University of East Africa in Bosasso, 
Puntland, and many secondary schools in Mogadishu are externally funded 
and administered through organizations affiliated with the conservative 
Islamic organization Al-Islah. The number of madrassas, which are 
private schools providing both religious and secular education, 
continued to increase during the period covered by this report.
    Christians, as well as other non-Muslims who proclaim their 
religion, face occasional societal harassment.

                   Section IV. U.S. Government Policy

    The U.S. Government does not maintain a diplomatic presence in the 
country. This lack of diplomatic representation has limited the U.S. 
Government's ability to take action to promote religious freedom.
                               __________

                              SOUTH AFRICA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. The 
Department of Education adopted the Religion in Education Policy in 
September 2003. This policy sets out guidelines for how religious 
education, religious instruction, and religious observances can be 
addressed in public and private schools.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 470,463 square miles, and its 
population is approximately 44.8 million. According to figures on 
religious demography from the 2001 census, approximately 80 percent of 
the population belongs to the Christian faith. Approximately 4 percent 
of the population indicated that it belongs to other religions, which 
include Hinduism (1.2 percent), Islam (1.5 percent), Judaism (0.2 
percent), and African Traditional beliefs (0.3 percent). Approximately 
15 percent of the population indicated that it belongs to no particular 
religion or refused to indicate its affiliation.
    The African Independent Churches are the largest group of Christian 
churches. There are 4,000 or more African Independent Churches, with a 
total membership of more than 10 million. Although these churches 
originally were founded as breakaways from various mission churches 
(the so-called Ethiopian churches), the African Independent Churches 
consist mostly of Zionist or Apostolic churches and also include some 
Pentecostal branches. The Zion Christian Church is the largest African 
Independent Church with 11.1 percent of the population. The African 
Independent Churches attract persons from rural and urban areas.
    Other Christian churches include the Dutch Reformed family of 
churches, including the Nederduits Gereformeerde, Nederduits Hervormde, 
and Gereformeerde churches, which consist of approximately 6.7 percent 
of the population; and the Catholic churches, which consist of 
approximately 7.1 percent of the population. Protestant denominations 
include the Methodist Church (6.8 percent), the Anglican churches (3.8 
percent), various Lutheran churches (2.5 percent), Presbyterian 
churches (1.9 percent), Baptist churches (1.5 percent), and the 
Congregational churches (1.1 percent). The largest traditional 
Pentecostal churches are the Apostolic Faith Mission, the Assemblies of 
God, and the Full Gospel Church. A number of charismatic churches have 
been established in recent years. The subsidiary churches of the 
charismatic churches, together with those of the Hatfield Christian 
Church in Pretoria, are grouped in the International Fellowship of 
Christian Churches. The Greek Orthodox and Seventh-day Adventist 
churches also are active.
    Approximately 15 percent of the total population claims no 
affiliation with any formal religious organization. The majority of 
these persons adhere to traditional indigenous religions. A common 
feature of traditional indigenous religions is the importance of 
ancestors. Ancestors are regarded as part of the community and as 
indispensable links to the spirit world and the powers that control 
everyday affairs. Ancestors are not regarded as gods, but because they 
play a key part in bringing about either good or ill fortune, 
maintaining good relations with them is considered vital. Followers of 
traditional indigenous religions also believe that certain 
practitioners may manipulate the power of the spirits by applying 
elaborate procedures that are passed down by word-of-mouth. While some 
practitioners use herbs, others use therapeutic techniques or 
supernatural powers. Some practitioners are considered masters of 
``black magic'' and engender fear. Many persons combine Christian and 
traditional indigenous religious practices.
    According to the 2001 census, approximately 87 percent of Whites 
are Christian and almost 1.4 percent are Jewish. Nearly half (47.3 
percent) of Indians are Hindus, and the remaining 49 percent is either 
Muslim (24.6 percent) or Christian (24.4 percent), with the remaining 
3.7 percent in other categories. The majority of Muslims are Indian or 
belong to the multi-ethnic community in the Western Cape. Approximately 
80 percent of black Africans are Christian. Approximately 87 percent of 
Coloreds are Christian, while 7.4 percent are Muslim. Regarding the 
lack of religious affiliation, 17.5 percent of black Africans and 8.8 
percent of Whites claim no affiliation.
    A number of Christian organizations, including the Salvation Army, 
Promise Keepers, Operation Mobilization, Campus Crusade, and the Church 
of Jesus Christ of Latter-day Saints (Mormons), operate in the country 
doing missionary work, giving aid, and providing training. The Muslim 
World League also is active in the country, as is the Zionist 
International Federation.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Bill of Rights prohibits the Government from unfairly 
discriminating directly or indirectly against anyone on the basis of 
religion, and it states that persons belonging to a religious community 
may not be denied the right to practice their religion and to form, 
join, and maintain religious associations with other members of that 
community. Cases of discrimination against a person on the grounds of 
religious freedom may be taken to the Constitutional Court.
    While Christianity is the dominant religion in the country, the law 
recognizes no state religion. Leading government officials and ruling 
party members adhere to a variety of faiths, including various 
Christian denominations, Islam, and Judaism.
    The Department of Education launched the Religion in Education 
Policy in September 2003. The policy defines ``religion education'' as 
a curricular program with clear and age-appropriate educational aims 
and objectives for teaching and learning about religion and religious 
diversity in the country and throughout the world. ``Religious 
instruction'' in this policy is understood to include teaching the 
tenets of a specific faith to advocate that faith. The policy contends 
that religious instruction is primarily the responsibility of the home, 
the family, and the religious community. The policy also deals with the 
question of ``religious observances,'' particularly within the context 
of school assemblies. The Constitution and the South African Schools 
Act provide that these three aspects of religion in education are 
subject to rules made by the appropriate authorities, including the 
provincial education departments, as long as they are made within the 
context of ``free and voluntary association'' and ``on an equitable 
basis.''
    Previously, the Department of Education used a syllabus that 
required public schools to administer one period of religious 
instruction per week. There are some private religious schools in which 
religious instruction is required; however, many public schools have 
dropped religious instruction.
    Only Christian holidays, such as Christmas and Good Friday, are 
recognized as national religious holidays; however, members of other 
religious groups are allowed to celebrate their religious holidays 
without government interference. The National Association of School 
Governing Bodies has requested the Government to review all public 
holidays of a religious nature to ensure fairness and equity in 
religion. In November 2003, then-Minister of Home Affairs Mangosuthu 
Buthelezi appointed an interdepartmental task team to review the public 
holiday system. This process questioned whether religious holidays--
other than Christian holidays--should also be observed nationally. The 
task team did not release its findings during the period covered by 
this report.
    The Government does not require religious groups to be licensed or 
registered.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Government allows, but does not require, teaching and learning 
``religion education'' and ``religious diversity'' in public schools. 
The Government does not allow ``religious instruction,'' or advocating 
the tenets of a particular faith, in public schools.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
    Several Muslim organizations and groups hold views and opinions 
that support Islamic fundamentalism, but concerns about Islamic 
extremism, fueled by past incidents of violence by the radical 
organization People Against Gangsterism and Drugs (PAGAD), subsided. 
PAGAD is an Islamic-oriented organization opposed to crime, 
gangsterism, and drugs, but it has been known for violent vigilantism 
and acts of terrorism. Today, however, PAGAD maintains a small but much 
less visible presence in the Cape Town Muslim community. The police 
have not attributed any terrorist acts to PAGAD since the November 2002 
bombing of the Bishop Lavis offices of the Serious Crimes Unit in the 
Western Cape. No one was injured in the blast. According to the head of 
the Cape Town Serious Crimes Unit, the case is still under 
investigation. No arrests have been made, but the South African Police 
Service (SAPS) is still investigating a possible link with PAGAD.
    Qibla, an offshoot of Iranian Shi'ite fundamentalism, avows a 
political, pro-Islamic jihad. It is an ally of PAGAD and has an anti-
U.S., anti-Israel stance. Qibla's Shi'ite radicalism sharply contrasts 
with the generally conservative and apolitical Muslim community (mainly 
Sunni) in Cape Town. In April, Qibla demonstrated its presence in Cape 
Town, organizing a march of approximately 500 people to protest the 
killing by Israelis of Hamas leader Sheik Yassin. Other Qibla 
demonstrations against U.S. policy in Iraq drew a very small number of 
supporters.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There was no change in the status of 
respect for religious freedom during the period covered by this report.
    There are many official and unofficial bilateral and multilateral 
ecumenical contacts between the churches. The largest of these is the 
South African Council of Churches (SACC), which represents the 
Methodist Church, the Church of the Province of South Africa 
(Anglican), various Lutheran and Presbyterian churches, and the 
Congregational Church, among others. The major traditional indigenous 
religions, most of the Afrikaans-language churches, and the Pentecostal 
and charismatic churches are not members of the SACC and usually have 
their own coordinating and liaison bodies. The Roman Catholic Church's 
relationship with other churches is becoming more open, and it works 
closely with other churches on the socio-political front. For example, 
leaders from the Roman Catholic Church, the Anglican Church, the Dutch 
Reformed Church, the Greek Orthodox Church, the Methodist Church, the 
Lutheran Church, and the Council of Churches in Gauteng issued a 
statement on December 20, 2003, calling on the Government to ``condemn 
the ongoing violation of human rights in Zimbabwe.''
    There were unconfirmed reports of killings linked to the continued 
targeting of alleged practitioners of witchcraft during the period 
covered by this report. Allegations of incidents of witchcraft 
continued, particularly in Limpopo and KwaZulu-Natal. In one incident, 
the buried body of a young man was dug up in Umlazi Cemetery, KwaZulu-
Natal. Various body parts were removed. Police and residents in the 
area believed the motive for the crime was witchcraft.
    In August 2003, two young children were brutally murdered in 
Malamulele, outside Giyani in Limpopo. The arrested man had accused the 
children's parents of witchcraft.
    There also were reports of killings linked to the practice of 
Satanism. The Government does not keep records on cases of reported 
witchcraft and Satanism killings. These cases are investigated and 
prosecuted as homicide by law enforcement officials.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. For 
example, the U.S. Embassy's Political Counselor met with the African 
National Congress' Religion Commissioner to discuss the importance of 
dialogue and communication between different persons in civil society, 
including religious groups. Representatives of the Embassy and 
Consulates have frequent contact with leaders and members of all 
religious communities in the country. In March, national and provincial 
Muslim leaders met in Mpumalanga.
    The U.S. Government actively engaged with the religious community 
in the period covered by this report. As with the meeting in 
Mpumalanga, Embassy and Consulate representatives have intensified 
engagement with academics, journalists, and other members of civil 
society in the Muslim community. The Embassy and Consulates held 
several interfaith Iftaar dinners during Ramadan and distributed copies 
of ``Muslim Life in America'' and the poster ``Mosques in America.'' 
The Consulate in Durban created an ``e-mail collective'' for 
influential KwaZulu-Natal community Muslims who are willing to 
circulate U.S. Government-provided information, which is not carried 
often by the local press. They also attended the inauguration ceremony 
of a newly expanded Muslim school in Durban, pledged support for the 
school's library collection, and selected a Fulbright student from 
KwaZulu-Natal to go to the United States for a Ph.D. program in Islamic 
studies. Mindset, a non-governmental organization (NGO), received a 
U.S. Agency for International Development (USAID) grant for health 
broadcasts on television. The NGO used the grant to sponsor an 
interview between an officer of the Consulate of Johannesburg and 
Channel Islam International.
    The Consulate in Cape Town donated computers to faith-based 
organizations that cared for orphans and worked on HIV/AIDS prevention. 
The Consulate also addressed the Jewish community at a commemoration 
for an Israeli astronaut who died in the Columbia shuttle tragedy. 
Finally, the Consulate identified and selected prominent leaders of 
faith-based organizations for International Visitor programs.
                               __________

                                 SUDAN

    The Constitution provides for freedom of religion; however, in 
practice the Government continues to place many restrictions on non-
Muslims, non-Arab Muslims, and Muslims from tribes or sects not 
affiliated with the ruling party. The Government came into power 
through a coup in 1989 with a goal of Islamization, and it treats Islam 
as the state religion, declaring that it must inspire the country's 
laws, institutions, and policies. The country has been locked in civil 
war many years. A major step towards peace was achieved with the 
signing of the three latest Naivasha Protocols on May 26, 2004 and the 
Nairobi Declaration on June 5; however, a comprehensive peace agreement 
has not yet been reached in the north-south peace process. The issue of 
how Islamic law (Shari'a) will be applied throughout the country has 
been settled by these protocols, but they have not yet been 
implemented.
    In the west in the three Darfur states, a war between government-
supported militias drawn from largely pastoralist, Arabized Muslim 
tribes and largely non-nomadic African Muslims continued throughout the 
reporting period, resulting in ethnic cleansing and redistribution of 
African Muslim populations in the region. Many observers believe it is 
primarily an ethnic and racial conflict rather than a religious one.
    There was no significant change in practice concerning the status 
of respect for religious freedom during the period covered by this 
report. The Government continued to enforce numerous restrictions 
against non-Muslims, non-Arab Muslims, and those Muslims not from 
tribes or sects affiliated with the ruling party. While it remains to 
be seen what effect the Naivasha Protocols and other agreements will 
have in practice, these agreements clearly establish the principle of 
freedom of religion throughout the country and grant specific states 
(including those covered by the protocols: Southern Kordofan/Nuba 
Mountains, Abyei, and Upper Blue Nile) powers over judicial and social 
matters and primary and secondary education to ensure this in practice 
at the state and local level. Under the agreement, in the capital, non-
Muslims may not be subjected to the harsher forms of physical 
punishments provided for by Shari'a, but may face ``remitted 
penalties.''
    Relations among religious groups improved somewhat during the 
period covered by this report. There was increased dialogue among the 
various religious communities under the auspices of the Sudan Inter-
Religious Council (SIRC), a government-supported organization formed in 
December 2002, and the Sudan Council of Churches (SCC), although 
confidence among members of different religions is not high.
    The U.S. Government continued to promote religious freedom and 
human rights in the country with the Government and the public 
throughout the reporting period. The U.S. Government has made it clear 
to the Government that the problem of religious freedom is a serious 
impediment to an improvement in the relationship between the two 
countries. High-level U.S. officials and U.S. Missions to international 
forums have consistently raised the issue of religious freedom with 
both the Government and the public. Since 1999, the Secretary of State 
has designated Sudan as a ``Country of Particular Concern'' under the 
International Religious Freedom Act for particularly severe violations 
of religious freedom.

                    Section I. Religious Demography

    The country has a total area of 1,556,108 square miles, and its 
population is an estimated 30 million. The country is religiously 
mixed, although Muslims have dominated national government institutions 
since independence in 1956. Accurate figures are unavailable due to 
poor census data and the last 2 decades of civil war, but most 
estimates put the Muslim population at approximately 65 percent, 
including numerous Arab and non-Arab groups; Christians at 
approximately 10 percent; and traditionalists at 25 percent. Muslims 
predominate in the north, but there are sizable Christian communities 
in northern cities, principally in areas where there are large numbers 
of internally displaced persons (IDPs). It is estimated that over the 
last 40 years, more than 4 million southerners have fled to the north 
to escape the war. Most citizens in the south adhere to either 
Christianity or traditional indigenous religions (animists); however, 
there are some Muslim adherents as well, particularly along the 
historical dividing line between Arabs and Nilotic ethnic groups. There 
are reports that Christianity is growing rapidly in the south, 
especially in areas outside of government control. There also is 
evidence that in the south many new converts to Christianity continue 
to adhere to elements of traditional indigenous practices. Catholics 
estimate their number at 5 to 7 million; Episcopalians estimate 4 to 5 
million followers. There are small but long established populations of 
Greek Orthodox and Coptic Rite Christians, mainly around Khartoum and 
northern cities. The once 25,000-strong Greek community has been 
reduced to approximately 500. The Coptic community estimates its 
numbers in the past were between 400-500,000, most located throughout 
the north in Khartoum, North Darfur, and the Nuba Mountains, but many, 
mainly for economic reasons, have left the country or converted to 
Islam.
    The Muslim population is almost entirely Sunni but is divided into 
many different groups. The most significant divisions occur along the 
lines of the Sufi brotherhoods. Two popular brotherhoods, the Ansar and 
the Khatmia, are associated with the opposition Umma and Democratic 
Unionist Parties respectively.
    The country's religious divergence is aggravated by the perception 
among southerners and non-Arab Muslims that they are second-class 
citizens. Northern Arab Muslims have dominated political and economic 
structures since independence in 1956. Southerners began an armed 
struggle to protest religious, political, and economic discrimination 
even before independence. The southern ethnic groups fighting the civil 
war seek some form of regional self-determination; the south will vote 
on unity or independence in a referendum in 6 years after a 
comprehensive peace agreement is implemented, following a pre-
transition period of 6 months.
    At the end of the period covered by this report, the north-south 
peace process was entering its final phase and negotiations between the 
two sides concerned finalization and implementation of the agreements. 
Shari'a law and its application to non-Muslims in the capital was a 
contentious issue during the negotiations, but it and the other major 
issues underlying the north/south conflict have been largely resolved 
in the agreements. Shari'a generally is to continue to be the basis of 
the national legal system as it applies in the north; national 
legislation applicable to the south is to be based on ``popular 
consensus, the values, and the customs of the people.'' In states or 
regions where a majority hold different religious or customary beliefs 
than those on which the legal system is based, the national laws may be 
amended to accord better with such beliefs. Throughout the country, the 
application of Shari'a to non-Muslims is to be limited, and courts may 
not exercise their discretion to impose the harsher physical forms of 
Shari'a penalties on non-Muslims.
    In the west in the three Darfur states, a war between militias 
drawn from largely pastoralist, Arabized Muslim tribes (government-
supported) and largely non-nomadic African Muslims throughout the 
reporting period, resulting in ethnic cleansing and redistribution of 
African Muslim populations in the region. Many observers believe it is 
primarily an ethnic conflict.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, in 
practice the Government continues to impose many restrictions on non-
Muslims, non-Arab Muslims, and those from tribes and sects not 
affiliated with the ruling party, such as in Darfur and the Nuba 
Mountains. Although the Government has not interfered with actual 
worship and does not arrest or detain persons for practicing their 
religion per se, it treats its form of Islam as the state religion and 
has declared that Islam must inspire the country's laws, institutions, 
and policies. The Constitution provides that, ``Shari'a and custom are 
the sources of legislation.''
    Religious organizations and churches are subject to the same 
restrictions that are placed on nonreligious corporations. Religious 
groups, like all other organizations, are supposed to be registered to 
be recognized or to assemble legally. However, registration reportedly 
is no longer necessary; and the churches, including the Catholic 
Church, have declared they are not nongovernmental organizations (NGOs) 
and declined to register. Registered religious groups are supposed to 
be exempt from most taxes, but the churches say they are still subject 
to taxes and import duties. Applications to build mosques generally are 
granted in practice; however, the process for applications to build 
churches is more difficult. The Guidance and Endowment Minister has 
denied building permits to most non-Muslim religious groups, alleging 
that local restrictions prohibit building places of worship in 
residential neighborhoods due to considerations of noise, numbers of 
worshippers, and other factors. The last permit was issued around 1975.
    There have been improvements in relations among the various 
religious communities under the auspices of SIRC and the SCC, which 
represents 12 church denominations. The SCC acknowledges an increase in 
the amount of dialogue but does not believe there has been enough 
improvement in the nature of the dialogue to change religious 
relations. The SCC continues to express reservations about SIRC's power 
to create change. In Nairobi and Juba, southerners have created the New 
Council of Churches.
    In December 2003, the Government invited Franklin Graham, an 
evangelical preacher, to visit the country. Graham received a warm 
welcome, and the state TV station covered his visit. Government 
officials have attended church services on Easter and Christmas to show 
solidarity and address the non-Muslims, but the Government will not 
allow Christians to enter mosques during Muslim festivals.
    The Government, through the Guidance and Endowment Ministry, claims 
that it practices religious tolerance. However, non-Muslims, as well as 
non-Arab Muslims and Muslims from tribes and sects not affiliated with 
the ruling party, such as in Darfur and the Nuba Mountains, continued 
to express concern that they are treated as second-class citizens and 
discriminated against not only in such religious matters as in the 
issuance of permits for the building of churches, but also with respect 
to jobs and other societal relations. They noted that a majority of 
Christians are from tribes in the south, not affiliated with the ruling 
party, which Christians claim puts them at a disadvantage. Non-Muslims 
and a large number of Muslims are outspoken about their unease with the 
general application of Shari'a law to their communities, especially but 
not limited to non-Muslims.

Restrictions on Religious Freedom
    The problems non-Muslims have encountered in obtaining legal 
permits for new church construction continued. The SIRC reported that 
the Guidance and Endowment Ministry has new regulations for church 
construction permits; however, it was unknown how these regulations 
affected church construction during the reporting period.
    While non-Muslims may convert to Islam, the law makes apostasy 
(conversion from Islam to another religion) punishable by death.
    The Government continued to restrict the activities of Christians, 
followers of traditional indigenous beliefs, and other non-Muslims, 
although two Jehovah's Witnesses confirmed their increased ability to 
move around the country and open places of worship without restriction.
    The Government restricts at least one Islamic group, Taqfir al-
Hijra, which conducted violent acts against other Muslims.
    The Government considers itself an Islamic government, and 
Islamization is an important objective. Muslims may proselytize freely 
in government-controlled areas. The Government has been less 
restrictive of Christian groups with an historical presence in the 
country and also in areas controlled by the Sudan People's Liberation 
Army (SPLA) in the south.
    Missionaries continued to operate in the south, running food relief 
operations, medical clinics, and churches, with some operations also in 
government-controlled areas. Christian religious workers, including 
priests and teachers, like almost all visitors, experience delays in 
getting visas to visit the country. The visas are generally issued, 
sometimes after very lengthy delays or after the person can no longer 
travel. The Government controls the travel of all visitors to a number 
of conflict areas by refusing or delaying travel permit issuance.
    Religious minority rights are not protected, since the Government 
treats Islam as the ``state'' religion with an open policy of 
Islamization freely promulgated, despite the constitutional provision 
for freedom of religion.
    Despite an official policy of local autonomy and federalism, many 
non-Muslims, as well as non-Arab Muslims and Muslims from tribes and 
sects not affiliated with the ruling party, such as in Darfur and the 
Nuba Mountains, state that they are treated as second-class citizens 
and discriminated against in government jobs and contracts in the north 
and government-controlled southern areas. Several thousand experienced 
workers, who were non-party affiliated Muslims, were replaced at the 
state-owned Sudan TV station with hard-line party Muslims or friends 
and relatives of the leadership. It is not clear if this personnel 
action had a religious aspect or was political in nature, a problem in 
cases involving Muslim groups not affiliated with the ruling party. Few 
non-Muslim university graduates are able to find jobs commensurate with 
their training.
    Some non-Muslim businessmen complained of petty harassment and 
discrimination in awarding of government contracts and trade licenses. 
There also were reports that some Muslims received preferential 
treatment regarding limited government services, such as access to 
medical care, and of preferential treatment in court cases involving 
Muslim against non-Muslim.
    There were reports that some conversions were taking place in order 
to secure jobs and more equal treatment, especially as to food, 
housing, and social support services, which are largely available only 
through Islamic charities.
    The Government forbids the use of English as a language of 
instruction in the public schools, although it permits the teaching of 
English as a foreign language. Private schools may choose their own 
teachers, but all courses and curriculum, including those of private 
Christian schools, from pre-school through university, must follow the 
State-ordered model. Although public schools may excuse non-Muslims 
from classes on Islam, without providing those students a Christian 
teacher for that time, Muslim teachers go to private Christian schools 
to teach Islam to students there.
    The Government monitors some religious and quasi-religious Islamic 
groups, particularly those that oppose the Government through political 
platforms or violence against government-affiliated mosques.
    Friday is the official day of rest and worship. Sunday is not 
recognized as the Sabbath for Christians, although employees are 
ostensibly given 2 hours before 10 a.m. to be used for religious 
purposes. In practice, for the great majority of non-Muslims, this time 
is not granted. Employers sometimes prevent Christians in the north 
from leaving work to worship, and many worship on Friday or Sunday 
evenings. Public schools are in session on Sunday, and Christian 
students are not excused from class or from taking exams on Sundays in 
these schools.
    While the Government permits non-Muslims to participate in services 
in existing, authorized places of worship, it continued to deny 
permission to construct new churches. The Guidance and Endowment 
Minister claims his ministry has granted permission for new places of 
worship, but that the local authorities have denied this permission 
based on criteria developed for their areas, such as that no similar 
church may be within a certain radius of the proposed construction and 
that there be a minimum number of worshippers for that church in the 
locality.
    The problem of building shops in and around a Christian cemetery 
reportedly was solved when the Governor of Khartoum intervened and 
prohibited the building of any shops in the area. Owners had apparently 
attempted to build their shops inside the cemetery fence to avoid 
paying taxes.
    There is a shortage of space within the city, and the cemeteries of 
Christians and Muslims are becoming more crowded. Christians may be 
buried in Muslim cemeteries if they are buried in the Muslim manner--
without any cross or tomb and with the body positioned with the head 
facing Mecca.
    The Khartoum State government continues the practice of razing the 
residences and temporary religious buildings constructed by IDPs, 
although at times the Government has razed the houses and spared 
makeshift churches. IDPs from the south are generally Christians and 
practitioners of traditional indigenous religions; IDPs from Darfur are 
mainly Muslim. While planning continues for procedures to grant the 
IDPs legal title to land in other parts of the Khartoum area and to 
move squatters in advance of demolitions, in practice the demolitions 
have taken place before the moves and the squatters have been forced to 
live and worship in shanties made from plastic bags and cardboard 
boxes. The Government has justified these actions on the basis that the 
squatters do not own the land they are occupying or that they are 
preventing its rightful use by others.
    Islamic family law applies to Muslims and not directly to those of 
other faiths, to whom religious or tribal laws apply. Certain Islamic 
legal provisions as interpreted and applied by the Government and many 
traditional practices discriminate against women. In accordance with 
Islamic law, a Muslim woman has the right to hold and dispose of her 
own property without interference, and women are ensured inheritance 
from their parents. However, a widow inherits one-eighth of her 
husband's estate; of the remaining seven-eighths, two-thirds goes to 
the sons and one-third to the daughters. It is much easier for men to 
initiate legal divorce proceedings than for women. Because under 
Islamic law, a non-Muslim woman is viewed as taking on the religion of 
her husband at marriage, a Muslim man may marry a Christian or Jew. The 
children will be considered Muslim. The same is not true for a Muslim 
woman, who cannot legally marry a non-Muslim unless he converts to 
Islam. Since traditionalist marriages are not licensed or recognized as 
official by the State, this prohibition is usually neither observed nor 
enforced in areas of the south not under government control or among 
Nubans (most of whom are Muslims).
    Various governmental bodies have decreed that women must dress 
modestly according to Islamic standards, including wearing a head 
covering. Christian women are required to cover their heads to have 
their photo taken for the official identity card. There was an 
unconfirmed press report in April that police flogged a Christian woman 
for inappropriate dress (lack of a headscarf and clothing that was too 
tight); however, in general, police enforcement of such decrees is 
rare. At times police on university campuses are stricter about women 
following a dress code, but women are often seen in public wearing 
trousers or with their heads uncovered. These acts are violations of 
regulations against indecency, but the Public Order Police generally 
only issued warnings for improper dress. In 2000, the governor of 
Khartoum State issued a decree forbidding women from working in 
businesses that serve the public, such as hotels, restaurants, and gas 
stations. In 2001, the constitutional court overturned the decree, and 
women are employed throughout society and work in many service 
industries, especially restaurants and hotels.
    The Government considers abandoned children or those of unknown 
parentage, regardless of presumed religious origin, to be both citizens 
and Muslims, and whom may only be adopted by Muslims. Non-Muslims may 
adopt only non-Muslim children. No equivalent restriction is placed on 
Muslims adopting orphans or other children. In accordance with Islamic 
law, children adopted by Muslims do not take their adopted parents' 
name and are not automatic heirs to the parents' property.
    In general, non-Muslims are allowed to worship freely in their 
places of worship. Although Christians in the north are not generally 
given time off on Sunday for prayer, in the south Muslims are given a 
half-day off on Friday. In some parts of the south, the SPLA reportedly 
has occupied churches, along with other buildings, to use during the 
conflict. The Catholic Church established the New Sudan Council of 
Churches in the south, which has different programs from the SCC in 
Khartoum, such as peace building and conflict resolution.
    The Government controls importation of any kind or quantity of 
religious publications, and local printings require the National Press 
Council's pre-approval of content. The Government also controls 
issuance of licenses and charges customs duties for printing presses.
    Newspaper suspensions continue, but not specifically for religious 
reasons as in the period covered by the previous report. For example, 
any mention of Darfur has been the main excuse for shutting down the 
press, including the English-language Khartoum Monitor, as well as 
numerous Arabic papers.
    The Koran pervades the educational curriculum and state-controlled 
television stations. Although government-controlled TV emphasizes 
prayers and Islamic programs, the SIRC is negotiating to increase the 
current 1-hour weekly program for Christians. In the south, there are 
reportedly three television stations featuring a number of Christian 
programs.
    According to representatives of the Catholic Church, since the 
current Government took power in 1989, production and consumption of 
alcohol has been prohibited, and altar wine has not been allowed in any 
church service.

Abuses of Religious Freedom
    Since the north/south civil war resumed in 1983, an estimated 2 
million persons have been killed in the violence or have died from the 
effects of humanitarian needs; approximately 4 million have been 
displaced internally as a result of fighting between the Government and 
insurgents in the south. In addition, more than 1 million persons have 
been internally displaced within Darfur and 200,000 refugees have fled 
to Chad.
    There is a religious aspect to the north/south civil war--the 
Government is dominated by northern Arab Muslims, while the southern 
ethnic groups fighting the civil war largely follow traditional 
indigenous religions or Christianity. The Government declared a 
``jihad'' (Muslim holy war) against the southern rebels. With the peace 
negotiations that began in June 2002 nearing conclusion, this rhetoric 
has diminished. The Government continues to insist that Shari'a form 
the basis of a unified state, while southerners insist on secular law. 
Discussions and seminars on Shari'a are numerous, and opinions vary 
about the extent of Islamization required and how strict or liberal 
Arab Islam should be vis-a-vis other religions and ethnicities.
    Security forces hold wide authority and monitor both churches and 
mosques. Security and police forces have not detained persons because 
of practicing their religious beliefs and have not interfered with 
actual religious worship, which are not illegal activities. Christian 
women are still arrested for making and distributing homemade brews, 
but the Government claims the arrests are made only because alcohol is 
illegal and violates criminal law. There have been complaints about the 
public order police (religious police) jumping walls and entering non-
Muslim houses to check for alcohol. These police have been known to 
harass non-Arab Muslims, as well. The public order police have the 
security forces' support but have been less invasive than in previous 
years. One Pentecostal minister, an advisor to the Guidance and 
Endowment Minister, said he raised these issues with the Government's 
Human Rights Advisory Council and the Interior Ministry, but they both 
support the police. Since these actions have been more against dark 
non-Arabs, regardless of religion, there is concern among southerners 
about how they will be treated under a unity government after a 
comprehensive peace agreement is signed and implemented.
    In 2002, police arrested approximately 50 members of a radical 
Muslim group who considered anyone outside their group to be infidels 
and subject to punishment. Some members of the group were alleged to 
have blown up a mosque in Khartoum during Ramadan, killing worshippers. 
All the followers except those suspected of actually being involved in 
the bombing were released after lengthy dialogue with Islamic scholars.
    The Government officially exempts the 10 southern states, in which 
the population is mostly non-Muslim, from Hudud law--the part of 
Shari'a which permits physical punishments, including flogging, 
amputation, and stoning. In the last year, there were a number of 
sentences of flogging and cross-amputation, but few were carried out. 
However, in Darfur, these sentences are given to non-Muslims as well as 
Muslims. According to officials, under Hudud there must be four 
witnesses to adultery. In a recent case, a Christian girl in Darfur 
became pregnant and was sentenced to flogging; the Muslim man allegedly 
involved in the incident was acquitted of any wrongdoing. Fear of 
imposition of Shari'a outside Khartoum on non-Muslims and African 
Muslims is one of the factors that has fueled support for the civil 
war.
    On May 20, the Episcopal Church reported that armed police, without 
warning, forced the eviction of staff from a church guesthouse. The 
eviction order arose from a dispute over land registered in the name of 
a former church bishop, dismissed from the church in 2003, who posed as 
the Episcopal Archbishop and purported to sell the property. The Church 
filed a lawsuit to fight eviction and to reconcile the land ownership 
problem.
    Local officials in Renk demolished an Episcopal school located in 
the path of a new highway. The SIRC worked with local officials and the 
Episcopal Church to reach an agreement whereby the local officials 
agreed to provide the church with new land and some funds to compensate 
for the building. However, the church noted that in February and March, 
security forces disrupted work on the new school and there had been no 
further compensation.

Forced Religious Conversion
    Although some non-Muslims have converted under pressure to obtain 
or keep a job, for promotions and job advancement, or for other social 
services or benefits, there was no evidence of such forced conversions 
in the period covered by this report. However, some church leaders say 
that security forces in the south, in an attempt to garner votes for 
the referendum on north-south unity scheduled to be held 6 years after 
the peace agreement is signed, are rewarding persons for converting to 
Islam and that the Government's military forces are forcing some 
conversions to Islam. Abandoned children taken off the streets are 
considered to be Muslim regardless of their origin, but the Government 
does not view this assumption of religion as forced conversion. Some 
Christians report pressure on their children in school as the teachers 
and other parents ask them why they are not Muslims. Teachers and media 
characterize non-Muslims as non-believers. In the south, non-Muslim 
widows whose husbands were killed in the war receive no benefits, while 
Muslim widows may qualify for land and government benefits or for 
assistance from Islamic charities; some women are believed to have 
converted to be eligible for such private or governmental assistance.
    There were no reports of the forced religious conversion of minor 
U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    There continued to be improved dialogue and interaction between 
Muslims and Christians through SIRC, although feelings of mistrust and 
lack of confidence remained among non-Muslims. Different religious 
groups also conduct dialogue through the SCC. There were several 
conferences on religion hosted by international NGOs that resulted in 
spirited discussion but reached no consensus, particularly on the 
interpretation and application of Shari'a law and its prescribed Hudud 
punishments.
    Catholic Church officials continued to have doubts about working 
with the SIRC because they believe it is totally government-controlled, 
it does not represent grassroots communities, and its board is made up 
of selected Muslim clergy and SCC staff who make all the decisions.

                   Section IV. U.S. Government Policy

    The U.S. Government continued to encourage respect for religious 
freedom. The U.S. Embassy has made it clear to the Government that 
improving relations among the many religions, recognizing traditions 
and education, allowing free movement and entry visas for visiting 
religious teachers and clerics, not prohibiting printing of religious 
materials, and promoting and supporting religious freedom through 
actions as well as words will help to develop a more positive 
relationship between the two countries. Since 1999, the Secretary of 
State has designated Sudan as a ``Country of Particular Concern'' under 
the International Religious Freedom Act for particularly severe 
violations of religious freedom.
    The Charge met on a regular basis with leaders from many Muslim 
sects and Christian groups in Khartoum and on trips outside the 
capital, noting the importance of religious tolerance and the extent of 
U.S. interest and concern. U.S. Embassy officers consistently raised 
religious freedom issues at all levels of government and discussed 
possible benchmarks the U.S. Government could use to judge improvement 
of human rights for eventual relaxing or lifting of economic sanctions. 
Particular concerns included permits to build new churches, visas and 
travel permits, and religious publications. In March, the Director of 
the U.S. State Department's Office of International Religious Freedom 
met with government and religious leaders in Khartoum to discuss the 
status of religious freedom in the country.
    U.S. diplomatic efforts to bring about peace have continued to 
focus on promoting religious dialogue through the SIRC and SCC, and the 
Embassy has promoted relationships with religious leaders from both 
Muslim and Christian traditions. Public diplomacy outreach has included 
several programs discussing religious freedom.
                               __________

                               SWAZILAND

    There are no formal constitutional provisions for freedom of 
religion; however, the Government generally respects freedom of 
religion in practice, although authorities on occasion disrupted or 
cancelled prayer meetings that were considered to have political 
implications.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 6,700 square miles 
(approximately the size of the state of New Jersey), and its population 
is approximately 1 million. Christianity is the dominant religion. 
Zionism, a blend of Christianity and indigenous ancestral worship, is 
the predominant religion in rural areas. A large Roman Catholic 
presence, including churches, schools, and other infrastructure, 
continues to flourish. The population is approximately 40 percent 
Zionist, 20 percent Roman Catholic, and 1 percent Islamic. The 
remainder of the population is divided between the Anglican Church, the 
Methodist Church, the Baha'i Faith, the Church of Jesus Christ of 
Latter-day Saints (Mormons), Judaism, and other religious groups. 
Followers of Islam and the Baha'i Faith generally are located in urban 
areas. There are few atheists in the country.
    Missionaries inspired much of the country's early development and 
still play a role in rural development. Missionaries mostly are western 
Christians, including Baptists, Mormons, evangelicals, and other 
Christian faiths. The Baha'i Faith is one of the most active non-
Christian groups in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Currently, there are no formal constitutional provisions for 
freedom of religion; however, the Government generally respects freedom 
of religion in practice, although authorities on occasion disrupted or 
cancelled prayer meetings that were considered to have political 
implications.
    New religious groups or churches are expected to register with the 
Government upon organizing. To be considered organized, a religious 
group must demonstrate either possession of substantial cash reserves 
or financial support from foreign religious groups with established 
ties to western or eastern religions. For indigenous religious groups, 
authorities consider demonstration of a proper building, a pastor or 
religious leader, and a congregation as sufficient to grant organized 
status. However, there is no law describing the organizational 
requirements of a religious group. While organized religious groups are 
exempt from paying taxes, they are not considered tax-deductible 
charities. All religions are recognized unofficially.
    Portions of the capital city are zoned specifically for places of 
worship of all denominations. Government permission is required for the 
construction of new religious buildings in urban areas, and permission 
is required from chiefs in rural areas. Those religious groups that 
wish to construct new buildings may purchase a plot of land and apply 
for the required building permits. The Government has not restricted 
any religion with financial means from building a place of worship; 
however, non-Christian groups sometimes experience minor delays in 
obtaining permits from the Government to build residences for clergy.
    While the Government primarily observes only certain Christian 
holidays, the monarchy (and by extension the Government) supports many 
religious activities. The Royal Family occasionally attends various 
evangelical programs, but makes concerted efforts to attend the 
national Good Friday and Ascension worship services at the national 
stadium in the Ezulweni Valley, both of which are hosted by 
participating churches of the local evangelical movement. The King 
occasionally has hosted events at his primary residence for ministers 
of the evangelical movement.
    The Government neither restricts nor formally promotes interfaith 
dialogue, and it does not provide formal mechanisms for religions to 
reconcile differences. Religious groups have access to the courts as 
private entities.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. Followers of all religious faiths generally are 
free to worship without government interference or restriction. 
However, the government-owned television and radio stations do not 
permit non-Christian religions to broadcast messages. Christian 
programming is available on both of the parastatal broadcast outlets, 
Swazi Broadcasting and Information Service and Swazi Television. The 
local satellite television service, DSTV (cable service is not 
available), carries at least five religious channels, including Trinity 
Broadcasting Network and The God Channel.
    Non-Christian groups sometimes experienced minor delays in 
obtaining residence and building permits from the Government.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. For example, five different 
denominations peacefully maintain adjoining properties in Mbabane. 
There was no public conflict among faiths during the period covered by 
this report.
    Christian churches are well organized and are divided into three 
groups: The Council of Churches, the League of Churches, and the 
Conference of Churches. Each group is open to members of all 
denominations. However, Zionists and all African traditional churches 
belong to the League of Churches; most evangelical churches associate 
with the Conference of Churches; and Anglican, Roman Catholic, United 
Christian, Mennonite, Episcopal, and Methodist churches generally 
belong to the Council of Churches. These groups primarily produce 
common statements on political issues, facilitate the sharing of radio 
production facilities, or become involved with common rural development 
and missionary strategies. Each organization has strong public opinions 
that sometimes differ from one another; however, on several occasions, 
they have addressed common issues, such as a constitutional amendment 
to allow for freedom of religion. During the period covered by this 
report, several very conservative clergymen urged the Government to 
declare the country uniquely Christian.
    In 2004 the Baha'i faith celebrated its 50th year in the country. 
The celebration was well attended by government officials including 
members of the Royal Family.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Embassy maintains contact and good relations with the various religious 
organizations.
                               __________

                                TANZANIA

    The Constitution provides for freedom of religion; however, there 
were some limits on freedom of religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Some urban Muslim groups are 
sensitive to perceived discrimination in government hiring and law 
enforcement practices. Muslims continued to perceive government 
discrimination in favor of Christians in schools, the workplace, and 
places of worship.
    There are generally amicable relations among religions in society; 
however, there continued to be increased tension between Muslims and 
Christians and between secular and fundamentalist Muslims. In addition, 
on Zanzibar, some Muslims remain concerned that the 2001 Mufti Law, 
which allowed the Zanzibari government to appoint a mufti to oversee 
Muslim organizations, authorizes undue government control of religious 
affairs.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 364,900 square miles, and its 
population is approximately 36 million, of which approximately 35 
million live on the mainland and 1 million in the Zanzibar archipelago. 
Current statistics on religious demography are unavailable, as 
religious surveys were eliminated from all government census reports 
after 1967. However, religious leaders and sociologists generally 
believe that the country's population is 30 to 40 percent Christian and 
30 to 40 percent Muslim, with the remainder consisting of practitioners 
of other faiths, traditional indigenous religions, and atheists. 
Zanzibar, which accounts for 2.7 percent of the country's population, 
is estimated to be 99 percent Muslim. A semi-autonomous archipelago, 
Zanzibar elects its own president to serve as the head of government 
for matters internal to Zanzibar and a parliament that can approve 
legislation pertaining to local affairs. The Muslim population is most 
heavily concentrated on the Zanzibar archipelago and in the coastal 
areas of the mainland. There are also large Muslim minorities in inland 
urban areas. Between 80 and 90 percent of the country's Muslim 
population is Sunni; the remainder consists of several Shi'a groups, 
mostly of Asian descent. The Christian population is composed of Roman 
Catholics, Protestants, Pentecostals, Seventh-day Adventists, members 
of the Church of Jesus Christ of Latter-day Saints (Mormons), and 
members of Jehovah's Witnesses.
    Foreign missionaries operate in the country, including Catholic, 
Lutheran, Baptist, Seventh-day Adventist, Mormon, Anglican, and Muslim.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, there 
were some limits on freedom of religion. The Constitution does not 
establish any official state religion.
    The 2001 Mufti Law authorizes the President of Zanzibar to appoint 
an Islamic leader, or mufti. The mufti serves as a public employee of 
the Zanzibar Government. The mufti possesses the authority to settle 
all religious disputes involving Muslims, to approve any Islamic 
activities or gatherings on Zanzibar, supervise all Zanzibari mosques, 
and to approve religious lectures by foreign clergy or the importation 
of Islamic literature from outside Zanzibar.
    On the mainland, mosques belonging to the National Muslim Council 
of Tanzania (BAKWATA) elect a mufti of their own. BAKWATA serves as a 
nongovernmental organization (NGO), and the mainland mufti is not a 
public employee. However, when it was first established in 1968, 
BAKWATA was widely considered to be an unofficial arm of the ruling 
party Chama Cha Mapinduzi (CCM); to date, public opinion still 
associates BAKWATA with the ruling CCM party. At the end of the period 
covered by this report, several Muslim organizations continued to 
criticize both Zanzibar's Mufti law and the mainland's practice of 
selecting a mufti through BAKWATA, perceiving them as efforts by the 
union Government to institutionalize government oversight of Islamic 
organizations. Many Muslim leaders, noting that there are no parallel 
structures for Christians, criticize the Government for disparate 
treatment of the country's different religious communities.
    Muslim groups have also been vocal in their opposition to the 
Prevention of Terrorism Act, which was signed into law in December 
2002. This legislation does not mention any religious or ideological 
group; however, Muslim clerics, some local media, and the Legal and 
Human Rights Center, a local human rights NGO, have been highly 
critical of the broadly defined powers it gives police to conduct 
searches, arrests, and detentions and to determine who is a terrorist. 
Some of the law's critics expressed fears that the legislation would be 
used to silence or intimidate the Muslim community. As of the end of 
the reporting period, there were no reports that authorities had 
arrested suspects, seized property, or applied any other sanctions 
under the Prevention of Terrorism Act.
    The Government requires that religious organizations provide 
information to the Registrar of Societies at the Home Affairs Ministry. 
To register, religious organizations must have at least 10 followers 
and must provide a constitution, the resumes of their leaders, and a 
letter of recommendation from their district commissioner. Some Muslim 
groups claim that they still are required to submit a letter of 
recommendation from BAKWATA. There were no reports that the Government 
refused the registration of any group.
    A law approved in 2002 requires all NGOs, including those that are 
religiously affiliated, to register with the Ministry of Home Affairs. 
The NGO law does not impose any new obligations on the parent 
organizations of religiously affiliated NGOs. On Zanzibar, the mufti 
has the authority to approve or deny the registration of Islamic 
societies under the 2001 Mufti Law.
    Legitimate religious groups may import goods internationally 
without paying duty, provided that they had received an exemption 
certificate from the Revenue Authority.
    Customary and statutory law governs Christians in both criminal and 
civil cases. Muslims are also governed by customary and statutory law 
in criminal cases; however, in certain civil cases--those involving 
family matters such as marriage, divorce, child-custody and 
inheritance--Islamic law is applied if both parties are Muslims. 
BAKWATA occasionally appeals to the secular civil authorities for 
assistance in resolving quasi-religious disputes such as the ownership 
of mosques. Zanzibar's court system generally parallels the mainland's 
legal system, and all cases tried in Zanzibari courts, except those 
involving constitutional issues and Islamic law, can be appealed to the 
Court of Appeals of the union. In addition, whereas the majority of 
judges on Zanzibar are Muslim, there are very few Muslim judges, if 
any, on the mainland; consequently, some Muslim groups have complained 
that it is inappropriate for Christian judges on the mainland to 
continue administering Islamic law for Muslims in civil cases involving 
family matters. There was occasional debate about the establishment of 
Shari'a law in Zanzibar, but the number of advocates remained small.
    Missionaries are permitted to enter the country freely, 
particularly if proselytizing is ancillary to other religious 
activities. Citizens are permitted to leave the country for pilgrimages 
and other religious practices.
    The Government officially recognizes eight religious holidays; this 
includes 2 days for Christmas, 2 days for Easter, 2 days for the Muslim 
holiday of Eid-el-Fitr, 1 day for the Muslim holiday of Eid-el-Haj, and 
1 day for the Muslim holiday of Maulid.
    Religion may be taught in public schools in the form of a class on 
religion, but it is not part of the national curriculum. Such classes 
are generally taught on an ad hoc basis by parents or other volunteers, 
but must be approved by the school's administration and/or parent and 
teacher association.
    On May 22, at a Dar es Salaam fundraising ceremony for the 
establishment of a Muslim university in Morogoro, President Benjamin 
Mkapa transferred government-owned office buildings to the Muslim 
Development Foundation (MDF), a private group of investors planning to 
convert the buildings into the country's first Muslim University of 
Tanzania. As of the end of the reporting period, the university had not 
yet begun to operate.

Restrictions on Religious Freedom
    The law prohibits preaching or distribution of materials that are 
considered inflammatory and represent a threat to the public order.
    The Government has banned religious organizations from involvement 
in politics, and politicians are banned from using language intended to 
incite one religious group against another or to encourage religious 
groups to vote for certain political parties. The law imposes fines and 
jail time on political parties that campaign in houses of worship or 
educational facilities.
    On May 28, Zanzibari police arrested Islamic activist Sheikh Kurwa 
Shauri; no charges were reportedly filed, but following the arrest, the 
Government of Zanzibar forced him to return to Dar es Salaam. The 
Government of Zanzibar reportedly deported the controversial Muslim 
cleric because of a 1993 government order by then President Salmin 
Amour, which banned Shauri from the island after he was accused of 
disrupting the peace and fomenting inter-religious conflict.
    The Government does not designate religion on passports or records 
of vital statistics; however, it requires an individual's religion to 
be stated on police reports, school registration forms, and 
applications for medical care. The Government reportedly requires 
individuals to indicate their religion in police reports in case the 
individuals are later asked to give sworn testimony, for which the 
individuals would need to swear in court according to their religion. 
The Government requires children to indicate their religion on school 
registration forms because some schools offer religious classes that 
children attend according to their faith.
    Government policy forbids discrimination against individuals on the 
basis of religious beliefs or practices; however, individual government 
and business officials are alleged to favor persons who share the same 
religion in the conduct of business. The Muslim community claims to be 
disadvantaged in terms of its representation in the civil service, 
government, and parastatal institutions, in part because both colonial 
and early post-independence administrations refused to recognize the 
credentials of traditional Muslim schools. As a result, there is broad 
Muslim resentment of certain advantages that Christians are perceived 
to enjoy in employment and educational opportunities. Muslim leaders 
have complained that the number of Muslim students invited to enroll in 
government-run schools still was not equal to the number of Christians. 
In turn, Christians criticize what they perceive as lingering effects 
of undue favoritism accorded to Muslims in appointments, jobs, and 
scholarships by former President Ali Hassan Mwinyi, a Muslim. Christian 
leaders agree that the Muslim student population in institutions of 
higher learning is disproportionately low; however, they blame this 
condition on historical circumstances and low school attendance rates 
by Muslims rather than discrimination.
    The Government made some efforts to resolve the growing tensions 
between Muslim and Christian communities. In May, President Mkapa, a 
Catholic, attended the consecration of a Lutheran bishop, and called on 
all citizens to respect each other's faith. The same month, Foreign 
Minister Jakaya Kikwete, a Muslim, attended a choir service at a 
Pentecostal Church. While the President regularly participates in 
Muslim celebrations such as Iftar dinners during Ramadan, the 
Government held no formal interdenominational meetings during the 
period of this report. In August 2003, however, former President Ali 
Hassan Mwinyi and former OAU Secretary General Salim Ahmed Salim 
participated in the ``International Forum for Peace and Good 
Governance,'' which was sponsored by the World Muslim Congress and 
attended by Catholic and Lutheran leaders.
    In the Zanzibari government, the Office of the Mufti has denounced 
hard-line Muslim groups, but has not engaged them in dialogue. Many 
interdenominational initiatives exist at national and community levels 
without formal Government participation. A decade ago, the Catholic 
National Bishops Conference, Lutheran Bishops, and BAKWATA leadership 
established an ecumenical dialogue that remains active. In April, the 
mainland mufti, who is not a civil servant, said that the true meaning 
of jihad was to promote development in society and not to fight against 
non-Muslims. These remarks, and his earlier statements encouraging 
religious tolerance, were widely reported, particularly in the 
Government and CCM-owned press.
    The overall situation for women is less favorable in Zanzibar, 
which has a majority Muslim population, than on the mainland. Although 
women generally are not discouraged from seeking employment outside the 
home, women on Zanzibar and many parts of the mainland face 
discriminatory restrictions on inheritance and ownership of property 
because of concessions by the Government and courts to customary and 
Islamic law. While provisions of the Marriage Act provide for certain 
inheritance and property rights for women residing on the mainland, the 
Marriage Act is not applicable in Zanzibar. Furthermore, the 
applicability of customary, Islamic, and statutory law on the mainland 
and Zanzibar depends on whether the deceased was part of a community 
where the customary law is widely accepted and applied, and on the 
stated intentions of the male head of household. However, determining 
the intentions of the male head of household is often difficult because 
the majority of the country's male population does not draw last wills 
and testaments, perceiving wills as invitations for bad fortune. Courts 
on the mainland and Zanzibar have upheld discriminatory inheritance 
claims, primarily in rural areas. In 2004, a government task force 
created in early 2003 continued to examine possible reforms concerning 
women's inheritance rights. The task force gathered input from widows 
and conducted a media campaign to raise public awareness of inheritance 
as it relates to poverty and human rights.
    Under a Zanzibari law popularly known as the ``spinster act,'' 
unmarried Muslim women under the age of 21 who become pregnant are 
subject to 2 years' imprisonment, and a man found guilty of making a 
woman who is not his wife pregnant can be imprisoned for 5 years. In 
the past, Zanzibari women have successfully had these convictions 
dropped or overturned in the Zanzibari courts. No men have been tried 
under this law.

Abuses of Religious Freedom
    In March, Zanzibari police used tear gas to disperse a 
demonstration by Uamsho (also known as Islamic Revival or Center for 
Islamic Propagation), an umbrella organization for fundamentalist 
Muslim organizations. The group does not recognize Zanzibar's Mufti Law 
and therefore had refused to seek a permit from the mufti's office as 
required. The Office of the Mufti and the police had publicly warned 
Uamsho in advance that its demonstration would be illegal. Reportedly, 
the demonstrators included some minors and were armed with stones and 
machetes. Seven demonstrators suffered minor injuries when the police 
broke up the demonstration. Thirty-two demonstrators were arrested. Two 
Uamsho leaders faced charges in connection with the demonstration, and 
by the end of the reporting period they had been released on bail, and 
their case was pending.
    Also during March, there was a series of small explosions and 
firebombings in and near Stonetown on Zanzibar; the targets included a 
vehicle belonging to a church and the mufti's house, which was damaged 
slightly. The police arrested 45 persons, including some Uamsho 
members, in connection with the bombings; the Uamsho members have 
alleged that they were beaten while they were in custody. At the end of 
the reporting period, Zanzibari police confirmed that they had released 
without charge some of the individuals arrested in connection with the 
bombings; others were charged and released on bail. All of these cases 
were still pending at the end of the period covered by this report. The 
police did not confirm if any of the people charged in the bombings 
were affiliated with Uamsho or any other religious organization; Uamsho 
representatives said that none of its members faced charges in the 
bombings.
    In September 2003, the paramilitary Field Force Unit (FFU) used 
tear gas and batons to forcibly disperse a meeting of 62 Muslims who 
had gathered for a religious event in Mwanza. Both the Muslim group and 
a Pentecostal Christian group had obtained permits for the same dates 
and the same venue. A confrontation between the two groups followed 
when the Muslim group began ``comparative preaching,'' or claiming that 
Muslim religious texts proved superior to Christian texts. Police 
arrested six Muslims for civil unrest, inciting a disturbance, and 
hindering the police from performing its duties. By March, the 
Government had dropped all charges, and all were released.
    Under Zanzibar's 2001 Mufti Act, the mufti has the authority to 
determine the date of major religious observances; Answar Sunni had 
been involved in a long-running dispute with the Zanzibar government 
over which Muslim leaders had the authority to set annual religious 
observances.
    In February 2002, Sheikh Issa Ponda was rearrested and charged with 
murder as one of the nine Muslim leaders held responsible for the 
Mwembechai mosque riots in 1999. Ponda was denied bail and remained in 
prison until charges against him and eight other suspects were dropped 
in August 2003.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    While Muslim-Christian relations remained generally stable in rural 
areas, tensions rose in urban centers due to some Muslim groups' claims 
of discrimination in government hiring and law enforcement practices. 
There also were other signs of increased religious tensions between 
Christians and Muslims. For example, there were reports during the 
reporting period that at certain Muslim religious rallies in urban 
centers, some participants publicly criticized Christianity, offending 
some Christians and, on occasion, resulting in fighting.
    There were signs of increasing tension between secular Muslims and 
Muslim fundamentalists, as the latter believed that the former had 
joined with the Government for monetary and other benefits. The 
fundamentalist Muslims accused the Government of being a Christian 
institution, and charged that Muslims in power were interested only in 
safeguarding their positions. In November 2003, drivers of Zanzibar's 
``dala dala'' minibuses went on strike over new safety regulations that 
they considered onerous. A fundamentalist Muslim leader was arrested 
after he publicly encouraged the strike, claiming that the new 
regulations oppressed Muslims. Fundamentalist Muslims, including those 
associated with the Zanzibari group Uamsho, continued to criticize 
secular Muslims who drank alcohol or married Christians. On Zanzibar, 
during Ramadan late in 2003, a group calling itself the ``Lions of 
God'' harassed women whom they considered to be dressed immodestly. 
Fundamentalist groups also have exhorted their followers to vote only 
for Muslim candidates, or to oppose the Prevention of Terrorism Law and 
Zanzibar's Mufti Law. Since independence, the Presidency has alternated 
between Christian mainlanders and Zanzibari Muslims. In widely reported 
remarks in 2003, President Mkapa, a Christian, reminded citizens that 
this was an informal arrangement, and not required by law, thereby 
signaling that the ruling CCM party might select a candidate who is not 
a Zanzibari Muslim.
    During the period covered by this report, Muslim fundamentalist 
organizations engaged in increasingly confrontational proselytizing in 
Zanzibar, Morogoro, Mwanza, and Dar es Salaam. Anti-Christian slogans 
became more prevalent in newspapers and pamphlets, and on clothing. 
Muslims threatened tourist establishments in Zanzibar, warning 
proprietors who catered to Western customers that they risked 
retribution for serving alcohol or engaging in other perceived vices. 
On the mainland, Christian evangelical organizations also reportedly 
engaged in confrontational proselytizing, including the distribution of 
leaflets branding Muslims as ``unbelievers'' or ``servants of Satan.'' 
In addition, Christian newspapers increasingly criticized Islamic 
practices and reprinted articles that were perceived to be anti-Muslim 
in spirit.
    Religion has not served as a primary fault-line for sustained 
political violence and conflict; however, during the reporting period, 
societal violence based on religion occurred on occasion. In May, 
unknown perpetrators used human waste to desecrate a church on 
Zanzibar's Pemba Island. At the end of the period covered by this 
report, the perpetrators of these attacks were unknown, although many 
observers suspect that religious conflicts motivated the attacks. In 
April 2004, practitioners of traditional religion burned portions of a 
tourist hotel on Zanzibar because the proprietor refused to allow them 
to practice rituals that would purportedly rid the hotel of witches. In 
March, there was a series of bombings on Zanzibar's main island of 
Unguja, including one that targeted a vehicle belonging to a Christian 
parochial school, and one targeting the home of Zanzibar's mufti. A 
grenade was thrown into a crowded tourist restaurant; the grenade 
failed to explode and there were no injuries in this or in any of the 
other attacks. In October 2003, a Catholic church and church-owned 
vehicle were bombed on Zanzibar's Pemba island.
    An interdenominational religious council continued to meet 
periodically to discuss issues of mutual concern. The council is 
composed of Catholic, Protestant, and Muslim representatives. The 
Muslim representative belongs to the BAKWATA; several urban Muslim 
leaders and many urban Muslims believe that the BAKWATA is a 
government-imposed watchdog organization. Christian and Muslim groups 
meet on an ad hoc basis, but efforts to establish a formal 
interdenominational council failed because of lack of agreement on by-
laws for the body.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Government encourages continued economic reform as a means to 
alleviate poverty, which has been identified as a contributing factor 
in the growth of religious intolerance. All agencies at the Embassy, 
including the Department of State, the U.S. Agency for International 
Development, the Peace Corps, the Centers for Disease Control and 
Prevention, and the Department of Defense, have assistance projects in 
largely Muslim areas such as Zanzibar and the coastal regions of the 
mainland. During the period covered by this report, U.S. Embassy 
officials encouraged dialogue among religious groups on Zanzibar and 
called on all parties to avoid politicizing hostilities following 
incidents of violence, which were apparently religiously motivated.
    In 2004, the newly appointed Secretary General of BAKWATA 
participated in an International Visitors Program on Civic Education; 
four other Muslim religious and political leaders participated in a 
variety of International Visitors Programs during the year. In June, 
the Embassy sponsored a speakers' program focusing on U.S. Middle East 
policy; a local Muslim advocacy group with an avid interest in the 
issue was invited to participate.
    U.S. Embassy personnel have made a concerted effort to extend their 
contacts and encourage dialogue among a wide range of religious 
leaders. Outreach to the Muslim community has also been enhanced by 
annual Iftar dinners during Ramadan, hosted by the Ambassador in Dar es 
Salaam and Zanzibar. In 2003, the Embassy hosted its first-ever Eid-el-
Fitr dinner to bring Christian and Muslim leaders together to celebrate 
the country's diversity and U.S. respect for Islam.
                               __________

                                  TOGO

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 21,925 square miles and its 
population is estimated officially at 4,970,000. The most recent 
available statistics, published by the Demographic Research Unit of the 
University of Lome in 2000, state that the population is approximately 
33 percent traditional animist, 27.8 percent Catholic, 13.7 percent 
Sunni Muslim, and 9.5 percent Protestant. The remaining 16 percent of 
the population consists of various Christian (9.8 percent) and non-
Christian groups (1.2 percent), and persons not affiliated with any 
religious group (4.9 percent). Many converts to the more widespread 
faiths continue to perform rituals that originated in traditional 
indigenous religions. The number of atheists in the country is unknown 
but is estimated to be small.
    Most Muslims live in the central and northern regions of the 
country. Catholics, Protestants, and other Christians live mostly in 
the southern regions.
    Missionaries are active in the country and represent Assembly of 
God, Baptist, Catholic, Protestant, Mormon, and Muslim groups.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    The Government recognizes seven Christian and three Islamic 
holidays as national holidays, including New Year, Easter Monday, 
Ascension, Pentecost Monday, Assumption, All Saints Day, Christmas, 
Tabaski, and End of Ramadan.
    The Government has registration requirements for recognition of 
religious organizations. Officially recognized religious groups that 
conduct humanitarian and development projects receive tax benefits on 
imports, but have to request such benefits through the Ministry of 
Foreign Affairs.
    Applications for registration must be submitted to the Ministry of 
Interior's Division of Civil Security. A religious organization must 
submit its statutes, a statement of doctrine, bylaws, names and 
addresses of executive board members, the pastor's diploma, a contract, 
a site map, and a description of its financial situation. The criteria 
for recognition are the authenticity of the pastor's diploma and, most 
importantly, the ethical behavior of the group, which must not cause a 
breach of public order.
    The Government did not reject the application of any religious 
group, but asked some organizations to resubmit their applications when 
their files were incomplete. At times, if an application provided 
insufficient information, the application remained open indefinitely. 
Members of groups that were not officially recognized could practice 
their religion but did not have legal standing.
    The Civil Security Division also has enforcement responsibilities 
when there are problems or complaints associated with a religious 
organization. For example, the Civil Security Division handles noise 
complaints made against religious organizations--particularly noise 
complaints related to religious celebrations at night. The Ministry of 
Interior sends security forces to address the complaints.
    The Government recognizes 111 religious groups of which most are 
smaller Protestant groups and some new Muslim groups. The Ministry of 
Interior issues a receipt that serves as temporary recognition to 
applicant religious groups and associations, and allows them to 
practice their religion, pending investigations and issuance of written 
authorization, which usually takes several years. For example, the 
Baptist Mission Hospital has been practicing in the country for more 
than 15 years but did not receive the Ministry of Interior's final 
authorization until 2001.
    In 2003, 11 religious groups submitted applications to the 
Government requesting official recognition. The Muslim Union of Togo 
reports that since 1991, a total of 52 Islamic groups have registered 
with the Ministry of Interior and the Muslim Union of Togo, including 
Islamic development nongovernmental organizations and Islamic radio and 
television enterprises.
    Foreign missionary groups are subject to the same registration 
requirements as other groups.
    Religion classes are not part of the curriculum at public schools. 
Catholic, Protestant, and Islamic schools are common; however, they do 
not receive funding from the Government.
    There are at least seven radio stations affiliated with religious 
groups.
    In January, President Gnassingbe Eyadema, a Protestant, issued a 
public invitation to Catholic, Muslim, and Protestant religious leaders 
to attend the annual ecumenical prayer service commemorating the 
anniversary of his military takeover. Eyadema has invited these 
religious leaders to this ``Day of National Liberation'' service for at 
least 10 years. For the sixth consecutive year, the Catholic Church 
declined the invitation, stating that it is inappropriate to hold a 
worship service in a government building. In April, the Minister of 
Interior called for an ecumenical prayer service to bless political 
consultations between the country and the European Union. The Catholic 
Church declined to participate.

Restrictions on Religious Freedom
    The Constitution prohibits the establishment of political parties 
based on religion and states explicitly that ``no political party 
should identify itself with a region, an ethnic group, or a religion.'' 
There are no other laws or statutes that specifically restrict 
religious freedoms. Catholics, Protestants, and Muslims occupy 
positions of authority in the local and national governments.
    Religious organizations must request permission to conduct large 
nighttime celebrations, especially those involving loud ceremonies in 
residential areas or that block off city streets. The requests were 
granted routinely during the period covered by this report.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Members of different faiths regularly 
invited one another to their respective ceremonies. Intermarriage 
between persons of different religions was common.
    The Christian Council addressed common issues among Protestant 
denominations. The Council comprises the Assemblies of God, Protestant 
Methodist, the Baptist Convention, Pentecostal churches, Seventh-day 
Adventist, Lutheran, and Evangelical Presbyterian denominations. The 
Council continued to debate whether to expand its membership to include 
other Protestant organizations. Catholics and Protestants frequently 
collaborated through the Biblical Alliance.
    Unlike his predecessor, the current Archbishop of Lome's Catholic 
Church continued to refrain from delivering political sermons in praise 
of President Eyadema.
    Since 2002 the Catholic Church Bishops' Conference has spoken on 
the need for credible, transparent elections, and has criticized the 
Government for amending the Constitution and electoral code, and 
manipulating the National Election Commission.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy organized many activities to inform the public about 
religious freedom in the United States, including sponsoring programs 
during International Education Week and Black History Month that 
featured discussions of religious diversity and tolerance in the United 
States. The U.S. Embassy also hosted a dinner for Muslim leaders and 
distributed thousands of publications on U.S. society that included key 
portions on religious freedom.
    The Embassy made arrangements for the director of the country's 
primary Muslim radio and television station, Jabal'Nour al Islamia, to 
visit the United States on a Volunteer Visitors Program. The Ambassador 
was a featured speaker on Radio Jabal'Nour al Islamia during Ramadan 
where he discussed religious tolerance in the United States. The U.S. 
Embassy coordinated these activities in order to strengthen the Muslim 
community's understanding of religious tolerance in the United States.
                               __________

                                 UGANDA

    The Constitution provides for freedom of religion; however, in 
practice the Government imposed some minor restrictions.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion; 
however, local authorities prevented some nighttime religious meetings 
for security reasons. During the period covered by this report, no 
members of religious groups under suspicion of being ``cults'' were 
arrested or detained for illegal assembly or public nuisance.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were isolated cases of 
tension between Muslims and evangelical Christians over the issue of 
slaughtering animals for public sale during the period covered by this 
report. Unlike the previous year, the negative backlash from the 
Kanungu killings is no longer an issue, except in Kanungu District, 
where authorities closed one church suspected of ``cult-like'' 
activities.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights; it is 
also active in sponsoring efforts to promote dialogue and harmony among 
religious groups.

                    Section I. Religious Demography

    The country has a total area of 93,070 square miles, and its 
population is approximately 25 million. Christianity is the majority 
religion, and its adherents constitute approximately 75 percent of the 
population. Muslims account for approximately 15 percent of the 
population. A variety of other religions, including traditional 
indigenous religions, Hinduism, the Baha'i Faith, and Judaism, are 
practiced freely and, combined, make up approximately 10 percent of the 
population. Among the Christian groups, the Roman Catholic and Anglican 
Churches claim approximately the same number of followers, accounting 
for approximately 90 percent of the country's professed Christians. The 
Seventh-day Adventist Church, the Church of Jesus Christ of Latter-day 
Saints (Mormons), the Orthodox Church, Jehovah's Witnesses, the Baptist 
Church, the Unification Church, and the Pentecostal Church, among 
others, also are active. Muslims are mainly Sunni, although there are 
Shi'a followers of the Aga Khan among the Asian community. Several 
branches of Hinduism also are represented among the Asian community. 
There are few atheists in the country.
    In many areas, particularly in rural settings, some religions tend 
to be syncretistic. Deeply held traditional indigenous beliefs commonly 
are blended into or observed alongside the rites of recognized 
religions, particularly in areas that are predominantly Christian.
    Missionary groups of several denominations are present and active 
in the country, including the Pentecostal Church, the Baptist Church, 
the Episcopal Church/Church of Uganda, the Church of Christ, and the 
Mormons.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, in 
practice, the Government imposed some minor restrictions.
    All indigenous nongovernmental organizations (NGOs), including 
religious organizations, must register with the NGO Board, a division 
of the Interior Ministry that regulates and oversees NGO services. 
According to the NGO Registration Act (1989), failure to register is a 
criminal offense punishable by a fine of not less than $6 (10,000 
shillings) and not exceeding $115 (200,000 shillings). Failure to pay 
such fine can result in the imprisonment of those responsible for the 
management of the organization, for up to a year.
    A harsher new NGO Registration Amendment Bill that was introduced 
in 2001 remained under consideration by the Parliamentary Defense and 
Internal Affairs Committee. However, the bill has encountered 
significant opposition from civil society groups and several committee 
members, such that its enactment in its current form may be blocked.
    In order to register, each organization must submit the following 
documents to the NGO Board: a registration form for the organization 
signed by two promoters providing the organization's name; its 
objectives; the class of persons to whom membership is open; the 
membership body; titles of organization officers and their addresses; 
the organization's source of funding; property owned by the 
organization; any privileges, immunities, or exemptions requested by 
the organization; a recommendation letter endorsed by the three 
chairmen of the local government structures and the Resident District 
Commissioner; two letters of recommendation by guarantors or references 
of the organization; a budget and work plan of activities to be carried 
out during the first year of operation; two copies of the 
organization's constitution or by-laws; an organizational chart of the 
leadership; and a letter specifying the district of operation.
    The Government continued to refuse to grant registration to the 
World Last Message Warning Church, an apocalyptic group under suspicion 
following the 2000 killings of more than 1,000 citizens; however, there 
were no reports that the Government refused to grant such registration 
to any other religious organization.
    The Political Parties and Organizations Act imposes restrictions on 
the registration and organization of political parties and 
organizations. It precludes the formation of such entities, if 
membership is based exclusively on sex, race, color, ethnic origin, 
tribal birth, creed, or religion. In a 2003 court ruling, parts of the 
act were declared unconstitutional and the Government subsequently 
decided not to appeal. The Government stated that it plans to introduce 
revised legislation in Parliament, but it did not do so during the 
period covered by this report.
    Missionary groups face no restrictions on their activities. Foreign 
missionary groups, like foreign NGOs, must register with the 
Government. There were no reports that the Government refused to grant 
registration to any foreign missionary groups.
    In September the Uganda Revenue Authority announced it would tax 
the religious institutions' surplus income not put to the common use of 
their congregations or to the good of society. Several religious 
leaders have protested this decision, which did not go into effect 
during the period covered by this report.
    Permits are necessary for the construction of facilities, including 
religious facilities. There were no reports that the Government refused 
to grant such permits to any religious organization.
    Private Koranic and Christian schools are common. In public 
schools, religious instruction is optional, and the curriculum covers 
world religions rather than instruction in one particular religion. 
There are also many private schools sponsored by religious groups that 
offer religious instruction according to the school's affiliation. 
These private schools are open to students of other faiths, but they 
usually do not offer minority religious instruction.
    Prisoners are given the opportunity to pray on days applicable to 
their faith. Muslim prisoners usually are released from work duties 
during the month of Ramadan.
    Religious holidays celebrated as national holidays include Eid al-
Adha, Eid-al-Fitr, Good Friday, Easter Monday, and Christmas.

Restrictions on Religious Freedom
    Some local governments have temporarily restricted operation of 
religious organizations for reasons of security and protection of 
public morality. In August 2003, Masaka district officials asked the 
Chairman of the Masaka District Traditional Healers Association to 
close a traditional shrine belonging to Mawawu Kasozi. The estimated 50 
nightly visitors to the shrine were allegedly required to disrobe, 
leading to district concerns about the morality of the institution's 
activities. In November 2003, police in Nebbi District temporarily 
closed a mosque during Eid-al-Fitr prayers, after reports of violence 
and of a person injured. Kanungu District officials reportedly closed a 
church in February, alleging similarities with a local ``cult'' group, 
Movement for the Restoration of the Ten Commandments of God, deemed 
responsible for the mass killing of its followers in 2000.
    Seventy-six followers of Prophetess Nabaasa Gwajwa remain in 
custody following their May 2003 arrest outside police headquarters in 
Sembabule District. They were arrested for demonstrating against the 
police, after the police evicted the group from a worship center in 
Ntuusi village for failing to register with the Uganda Herbalists 
Association. In June 2003, the police released 128 protesters that were 
arrested.
    In August 2003, Minister of State for Information Nsaba Buturo re-
opened the Catholic Church-owned radio station Kyoga Veritas FM. 
Security forces closed the station in June 2003 for allegedly airing 
alarmist information about Lord's Resistance Army (LRA) attacks in 
Soroti District.
    There were no developments in an ongoing case in which local 
authorities closed a religious institution for forbidding members from 
seeking medical treatment. The leader and members of the religious 
group ``Jurwo Ni Mungu'' (Believers in God), who were arrested in March 
2002 for unlawful assembly, are still in prison awaiting trial.
    There were reports that local officials dispersed a meeting of a 
religious group during the period covered by this report; however, it 
appears the intervention was related to an intracongregational dispute. 
In July 2003, armed antiriot police in Mbarara District dispersed over 
50 worshippers in a church building occupied by the Mbarara Christian 
Fellowship, at the request of one of the church pastors, who claimed 
breakaway members of the congregation were holding an illegal assembly. 
A leader of the breakaway group reportedly sued eight members of the 
main church for calling the police to disrupt their meeting. The case 
is currently before the High Court.

Abuses of Religious Freedom
    There were no reports that authorities arrested persons due to 
their membership in religious groups during the period covered by this 
report; however, the police temporarily detained one pastor for leading 
an illegal nighttime assembly. In July 2003, police in Rukungiri 
District temporarily detained Pastor Johnson Mugisha, a minister at 
United Pentecostal Church, for conducting night prayers. Such prayers 
had been outlawed in Rukungiri District in 2000 for reasons of 
security.
    There has been no government response to a February 2003 petition 
by the Archbishop of the Seventh-day Adventist Church in Uganda, Dr. 
John Wani, to forbid institutions of higher learning from holding exams 
on days of worship. Many Seventh-day Adventist students had reportedly 
missed exams held on Saturdays.
    On March 18, armed gunmen at the Evangelical School of Technology 
in Yumbe District killed a missionary couple, Donna and Warren Pett, 
and a student, Isaac Juruga. Police initially arrested five persons 
suspected of participation in the murder. The motive for the killing is 
unknown but may be related to theft, local hostility to evangelical 
activity in a predominantly Muslim area, or a rivalry between two local 
clans. By the end of the reporting period, three suspects remained in 
custody with legal proceedings pending against them.
    In April the Ugandan People's Defense Force (UPDF) asked the Uganda 
Human Rights Commission to investigate Father Carlos Rodriguez, a 
Spanish Catholic priest based in Gulu District, over allegations of 
involvement in clandestine activities helping the LRA. The UPDF 
reportedly also asked the Government to deport him for his alleged 
activities. By the end of the reporting period, the Government had 
taken no action against Rodriguez.
    There were no developments in the case of the 12 followers of the 
Katula Kebise religious group arrested in March 2002 on charges of 
being disorderly.
    There were reports that security forces harassed Muslims; however, 
the Government maintains that certain Muslim suspects were detained on 
charges of treason and terrorism, not on religious grounds. On March 
25, antiterrorism police in Kampala arrested two Muslim religious 
leaders and five other suspects on treason charges. The Muslim 
religious leaders claim they were arrested for their religious beliefs, 
but the Government insists they were arrested for recruiting for the 
rebel group Allied Democratic Forces. The men were in detention 
awaiting trial at the end of the reporting period.
    During the period covered by this report, some previously arrested 
Muslims were released. In December 2003, nine Tabliq Muslims were 
acquitted of treason charges after spending a year in prison on remand. 
Also in December, 22 other Tabliqs being held on treason charges were 
released on bail.
    The LRA is responsible for killing an estimated 120,000 persons in 
the past 17 years, kidnapping more than 25,000 children, attacking 
religious leaders, destroying and stealing church property, and causing 
more than 1.5 million persons to flee their homes and move to makeshift 
refugee camps. During the period covered by this report, the Government 
continued its efforts to stop the LRA insurgency through a combination 
of military action against the LRA and provision of amnesty for rebels 
wishing to surrender.
    The LRA attacked several Catholic and Anglican institutions in the 
northern part of the country. On June 12, 2003, LRA leader Joseph Kony 
reportedly ordered all his troops to target Catholic missions, nuns, 
and priests. However, during this reporting period, the number of 
specific LRA attacks against Catholic institutions significantly 
decreased from the last reporting period.
    In July 2003, LRA rebels killed 3 persons and abducted 40 others 
during an attack on Aliwang Catholic Mission in Lira District.
    In late July 2003, the UPDF reportedly recovered a LRA map of 
Catholic institutions in Katakwi District; however, there were no 
subsequent attacks on church facilities in the district.
    On May 19, LRA rebels abducted the Anglican Bishop of Kitgum 
Diocese Benjamin Ojwang and six other persons from the bishop's home. 
The bishop was reportedly robbed and beaten with sticks before being 
freed along with the other captives by army forces.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were isolated cases of 
tension between Muslims and evangelical Christians over the issue of 
slaughtering animals for public sale during the period covered by this 
report. Traditionally, public butchers in the country are Muslims who 
slaughter animals according to Islamic tradition. Recently, Christian 
groups have demanded the right to butcher and sell meat. Tensions over 
this issue resurfaced during July 2003; however, the matter was 
peacefully resolved through dialogue among religious leaders.
    In April several Muslim leaders publicly complained of inflammatory 
comments made during a local language radio program concerning the 
prophet Muhammad.
    During the period covered by this report, several religious 
alliances, including the Acholi Religious Leaders Peace Initiative, 
Inter-Religious Council, Religious Efforts for Teso and Karamoja, and 
the Inter-Religious Program, continued efforts to ease religious 
tensions and find lasting solutions to civil unrest and the insurgency 
in the northern part of the country.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights; it is 
also active in sponsoring efforts to promote dialogue and harmony among 
religious groups.
    During the period covered by this report, the Ambassador and other 
U.S. Government and Embassy officials met with leaders of various 
religious institutions, including representatives from the Uganda 
Muslim Supreme Council; the Church of Uganda; the Catholic Church; the 
National Fellowship of Born Again Churches of Uganda; the Baha'i Faith; 
the Abayudaya Jewish community; the Inter-Religious Council of Uganda; 
and the Uganda Joint Christian Council.
    The U.S. Embassy used a Human Rights and Democracy Fund grant to 
sponsor a series of seminars promoting inter-religious harmony.
    The U.S. Embassy sponsored several events to promote interfaith 
dialogue, forge interfaith coalitions to support peace building in 
conflict areas, and allow the Muslim population to voice its opinions 
on issues of bilateral interest. International Visitor grants allowed 
influential Muslim leaders to travel to the United States, where they 
shared their experiences with fellow Muslims. USAID and other 
development programs work with and through faith-based organizations to 
promote peace and reconciliation in conflict areas, to promulgate HIV/
AIDS prevention messages, and to provide care and treatment for HIV-
infected persons and their families.
                               __________

                                 ZAMBIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 290,586 square miles, and its 
population is approximately 10 million. According to a 2000 census, 
approximately 87 percent of the population is Christian; 1 percent is 
either Muslim or Hindu; 7 percent adheres to other faiths, including 
indigenous faiths; and 5 percent did not report its religion.
    The majority of indigenous persons, spread throughout the country, 
are either Roman Catholic or Protestant; however, many Christians hold 
some traditional beliefs as well. In recent years, there has been an 
upsurge of new Pentecostal churches, commonly known as evangelical 
churches, which have attracted many young persons into their ranks.
    Muslims are concentrated in parts of the country where citizens of 
Asian origin have settled, primarily along the railroad line from 
Lusaka to Livingstone, in Chipata, and in other parts of the eastern 
province. Most citizens of Asian origin are Muslim, although Hindus 
constitute a sizable percentage. A small minority of indigenous persons 
is also Muslim.
    Foreign missionary groups operate in the country and include the 
Roman Catholic Church, the Anglican Church, a range of mainstream and 
evangelical churches, and the Jehovah's Witnesses.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. Article 19 of the 
constitution guarantees freedom of thought and religion to all 
citizens, freedom to change religion or belief, and freedom to manifest 
and propagate religion or belief in worship, teaching, practice and 
observance. The Government at all levels strives to protect this right 
in full and does not tolerate its abuse, either by governmental or 
private actors. Statutes provide effective remedies for the violation 
of religious freedom. These provisions are enforced in a rigorous and 
nondiscriminatory fashion.
    Although a 1996 amendment to the Constitution declared the country 
a Christian nation, the Government generally respects the right of all 
faiths to worship freely and there were no reports that the Government 
provided preferential treatment to Christians.
    The following religious holidays are considered national holidays: 
Good Friday, Easter Monday, and Christmas. The observance of these 
holidays does not negatively affect any religious group.
    There are governmental controls that require the registration of 
religious groups. The Government approves all applications for 
registration from religious groups without discrimination. There were 
no reports that the Government rejected any religious groups that 
attempted to register or obtain licenses. To be eligible for 
registration, groups must exist, have a unique name, possess a 
constitution consistent with the country's laws, and display 
compatibility with the peace, welfare, and good order of the country. 
Unregistered religious groups are not allowed to operate in the country 
under penalty of law. Violators can face a fine and imprisonment for up 
to 7 years.
    There were no reports that foreign missionary groups faced any 
special requirements or restrictions, beyond those experienced by other 
foreigners residing in Zambia.
    The Government requires religious instruction in public schools. 
Such instruction is conducted in the dominant Christian religion and 
students from other faiths are usually excused from religious 
instruction. Religious instruction in Islam and other faiths is 
conducted in private schools owned and controlled by those faiths. 
Parents can also homeschool their children.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Oasis Forum--composed of the Law Association of Zambia, NGO 
Coordinating Committee, Zambia Episcopal Conference, Christian Council 
of Zambia, and Evangelical Fellowship of Zambia--continued to be active 
during the period covered by this report. There also continued to be 
reports that members of the Government criticized the Oasis Forum over 
the latter's stance on the constitutional review process and the mode 
of adoption of a new Constitution. In spite of rebukes from government 
officials against church leaders for taking a stand on political 
issues, the churches continued to freely and vocally criticize the 
Government, organize activities, and mobilize public opinion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
    In July 2003, police in Lusaka raided an Islamic school and 
arrested the operators for unlawful confinement and child abuse; boys 
between the ages of 4 and 10 endured harsh conditions while studying 
Arabic and Islam at the school. The following week, police raided two 
similar Islamic schools in the Lusaka area. In November 2003, the 
Director of Public Prosecutions dropped the original charges, although 
new charges of interfering with justice were lodged. The High Court 
subsequently ordered the deportation of one of the operators. An appeal 
of the deportation order was pending in May.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    On February 3, Zambian President Mwanawasa spoke at the Makeni 
Islamic Community's Eid-Al-Adha celebration. Mwanawasa urged the Muslim 
community to participate actively in the country's economic and 
political life, reiterated that all religions are welcome in the 
country, and stressed that the Constitution provides for freedom of 
worship.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    Leaders of various ecumenical movements, such as the Zambia 
Episcopal Conference, the Christian Council of Zambia, and the 
Evangelical Fellowship of Zambia, hold regular meetings to promote 
mutual understanding and interfaith dialogue, and to discuss national 
issues.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The Ambassador and other U.S. diplomats met with representatives 
from Hindu, Muslim, Baha'i, and Christian organizations to foster 
inter-religious dialogue and collaboration on issues such as HIV/AIDS. 
The Ambassador appeared on national television on numerous occasions 
with religious leaders and met frequently with leaders of the Muslim 
community. The Ambassador also participated in a march with a large 
interdenominational group, organized by members of the Seventh Day 
Adventist church, to rally support for the fight against HIV-AIDS. In 
addition, the U.S. Government hosted a local Islamic scholar during a 
3-week International Visitors Program.
                               __________

                                ZIMBABWE

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, some 
practitioners of indigenous religions reportedly viewed as restrictive 
a law that criminalizes purporting to practice witchcraft, or accusing 
persons of practicing witchcraft.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. The 
Government and the religious communities historically have had good 
relations; however, as in previous years, the Government was critical 
of and harassed religious leaders who spoke out against the 
Government's ongoing campaign of violent intimidation against 
opposition supporters. Church leaders and members who criticized the 
Government faced arrest and detention.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 150,760 square miles, and its 
population is approximately 12.7 million. Between 60 and 70 percent of 
the population belongs to the mainstream Christian denominations, with 
17 to 27 percent of the population identifying themselves as Roman 
Catholic. There are no reliable statistics on the exact number of 
Christian churches or religious movements in the country. The 
evangelical denominations, mostly Pentecostal churches and Apostolic 
groups, are the fastest growing religious groups in the country. They 
appeal to large numbers of disillusioned members from the established 
churches who reportedly are attracted by promises of miracles and 
messages of hope at a time of political, social and economic 
instability. The country's small Muslim population is estimated at 1 
percent. The remainder of the population consists of practitioners of 
Greek Orthodoxy, Judaism, and traditional indigenous religions and 
indigenous syncretistic religions that mix Christianity and traditional 
African culture and beliefs; there also are small numbers of Hindus, 
Buddhists, Baha'is, and atheists.
    Many persons identify with the Christian denomination that has had 
the longest historical connection to their area. President Robert 
Mugabe is a Roman Catholic who professes to practice his faith 
actively, and many of those who make up the elite of society tend to be 
associated with one of the established Christian churches, especially 
the Anglican and Methodist churches.
    The Muslim community consists primarily of South Asian immigrants 
(Indian and Pakistani), migrants from other southern and eastern 
African countries (Mozambique and Malawi), and a very small number of 
North African and Middle Eastern immigrants. There are mosques located 
in nearly all of the larger towns, and there are a number of mosques in 
rural areas. There are 18 mosques in the capital Harare and 8 in 
Bulawayo. The Muslim community, influenced by the Council of Imaams 
(Majlis-il-Ulamas), generally has been somewhat insular; however, in 
the past several years, the Islamic community has expanded its outreach 
efforts with the aid of the Kuwaiti-sponsored African Muslim Agency 
(AMA). Notwithstanding budget constraints in recent years, the Harare 
AMA office has had increased success proselytizing among the majority 
black indigenous population, in part because of its humanitarian 
projects in rural areas.
    A variety of local churches and groups have emerged from the 
mainstream Christian churches over the years. Some, such as the 
Zimbabwe Assembly of God (ZAOG, a separate organization from the 
Assemblies of God Church, which also exists in the country), continue 
to adhere strictly to Christian beliefs; in fact, they oppose the 
espousal of traditional religions. Other local groups, such as the 
Seven Apostles, combine elements of established Christian beliefs with 
some beliefs based on traditional African culture and religion. These 
latter groups tend to be centered on a prophetic figure, with members 
of the congregation identifying themselves as ``apostles.'' These 
church members wear long white robes and head coverings. Many of these 
churches date from the early 1920s, when there was widespread racial 
and religious segregation. Many of the founders of African churches 
broke away from Christian missionary churches, and some of their 
teachings incorporated what has become known as ``black 
consciousness.'' These churches grew out of the Christian churches' 
decision not to incorporate traditional African culture and religion. 
These local churches have proliferated as a result of splits among the 
followers of the different ``prophets.''
    Many persons continue to believe, in varying degrees, in 
traditional indigenous religions. These persons may worship in a 
westernized Christian church on Sundays but consult with traditional 
healers during the week. Belief in traditional healers spans both the 
rural and urban areas. Traditional healers are very common and are 
licensed and regulated by the Zimbabwe National African Traditional 
Healers' Association (ZINATHA).
    Foreign missionaries operated in the country, including members of 
the Roman Catholic Church and the Anglican Church.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, some 
practitioners of indigenous religions reportedly viewed as restrictive 
a law that criminalizes purporting to practice witchcraft, or accusing 
persons of practicing witchcraft. There is no state religion. The 
Government generally recognizes all religions.
    The Government does not require religious institutions to be 
registered. Religious organizations that operate schools or medical 
facilities are required to register those specific institutions with 
the appropriate ministry regulating those areas. Similarly, religious 
institutions may apply for tax-exempt status and duty-free privileges 
with the Customs Department, which generally grants such requests.
    The Government permits religious education in private schools. 
There are Islamic and Hebrew primary and secondary schools in the major 
urban areas, primarily Harare and Bulawayo. The country has had a long 
history of Catholic, Anglican, and Methodist primary and secondary 
schools. Since independence, there also has been a proliferation of 
evangelical basic education schools. The Christian schools constitute 
one-third of the schools in the country, with the Catholic Church 
having the majority. In addition, there are several institutions of 
higher education that include religious studies as a core component of 
the curriculum.
    Christian missions provided the first hospitals to care for black 
citizens. During the reporting period, there were 126 hospitals and 
clinics in the country that fell under the Zimbabwe Association of 
Church Related Hospitals (ZACH), an association that consists largely 
of mainstream Christian churches. The individual churches are the 
predominant source of funding for maintaining these hospitals because 
of the Government's increasing inability to provide essential services. 
The Government provides small subsidies to cover some hospital drugs 
and staff salaries, but these make up only a small percentage of the 
hospitals' operating budgets.

Restrictions on Religious Freedom
    Witchcraft is widely understood to encompass attempts to harm 
others, not only by magic but also by covert means of established 
efficacy such as poisons. Traditionally, witchcraft has been a common 
explanation for diseases of which the causes were unknown. Although 
traditional indigenous religions often include or accommodate belief in 
the efficacy of witchcraft, they generally approve of harmful 
witchcraft only for defensive or retaliatory purposes and purport to 
offer protection against it. In the past several years, interest in 
healing through traditional religion and through prayer reportedly has 
increased as HIV/AIDS has infected an estimated one-third of the adult 
population, and affordable science-based medicines effective in 
treating HIV/AIDS have remained unavailable.
    The Witchcraft Suppression Act (WSA) criminalizes purporting to 
practice witchcraft, accusing persons of practicing witchcraft, hunting 
witches, and soliciting persons to name witches. Penalties include 
imprisonment for up to 7 years. The law defines witchcraft as ``the use 
of charms and any other means or devices adopted in the practice of 
sorcery,'' and provides punishments for intending to cause disease or 
injury to any person or animal through the use of witchcraft. Since 
1997 ZINATHA has proposed amendments to the law that would redefine 
witchcraft only as the practice of sorcery with the intent to cause 
harm, including illness, injury, or death; however, mainstream 
Christian churches reportedly have opposed such legislation. Human 
rights groups also generally supported the existing WSA. The Act has 
been used since independence, primarily to protect persons, mainly 
women, who have been accused falsely of causing harm to persons or 
crops in rural areas where traditional religious practices are strong. 
In March 2002, the Traditional Medical Practitioners Council, formed 
from members of ZINATHA to oversee traditional healers, called for 
amendments to the WSA that would authenticate the existence of witches 
and wizards and remove penalties for accusing persons of practicing 
witchcraft.
    There was some tension between the Government and some indigenous 
African churches because of the latter's preference for prayer over 
science-based medical practices that resulted in the reduction of 
avoidable childhood diseases and deaths in those communities. Some 
members of the indigenous churches and groups believed in healing 
through prayer only and refused to have their children vaccinated. The 
Ministry of Health has had limited success in vaccinating children 
against communicable childhood diseases in these religious communities.
    President Mugabe has expressed skepticism about the increasing 
membership in evangelical and indigenous churches, and has indicated 
that he believes that they could be subversive. According to press 
reports, he has refused to meet with bishops from indigenous churches 
since 1997.
    The Government maintained a monopoly on television broadcasting 
through the Zimbabwe Broadcasting Corporation (ZBC), despite a 
broadcasting law passed in 2001 that permits one independent television 
broadcaster, but imposes stringent licensing requirements. The 
Government permitted limited religious broadcasting on ZBC and 
advertising in the government-controlled press by the older, 
established Christian churches, as well as new evangelical churches and 
institutions. The Government generally followed the recommendations of 
the Religious Advisory Board, an umbrella group of Christian 
denominations, on appropriate religious material to broadcast. Muslims, 
who were not represented on the board, approached the advisory board 
about obtaining access to airtime. The chairman of the Religious 
Advisory Board believes that Muslims represent too small a percentage 
of society to take up minimal religious airtime or to merit membership 
on the advisory board. Other evangelical church groups were more 
hostile to Islam and were unlikely to support the inclusion of Islamic 
programming in the already limited religious broadcasting block. 
However, during the period covered by this report, Muslims occasionally 
were allowed to conduct the daily opening prayer on ZBC.
    In the last few years, due to inadequate resources, the Government 
returned several former church schools that it had taken over at 
independence to their respective churches. The Government returned 
nearly all of the secondary schools and a few of the primary schools 
that it seized from the churches after independence. Most former church 
schools remaining under government control were used as primary schools 
in the rural areas.

Abuses of Religious Freedom
    During the period covered by this report, church leaders and 
members who criticized the Government continued to face threats, 
arrests and detention by government officials. The Government and 
government supporters targeted some clergymen because they strongly 
criticized the state-sanctioned, politically motivated crimes and 
violence during the period prior to the 2000 parliamentary elections 
and the March 2002 presidential election, and urged the Government to 
restore peace in the country (see Section III).
    In March, Reverend Noel Scott, a Northern Ireland clergyman who has 
been a missionary in Bulawayo for more than thirty years, received a 
summons to stand trial for breaching the Public Order and Security Act 
(POSA) by disobeying a police officer. The charges stemmed from a 2002 
incident during the run-up to presidential elections when Scott and 
three other church leaders were arrested for holding a street prayer 
meeting.
    In March, the Government charged the Catholic diocese of Hwange and 
the Catholic Mater Dei Hospital in Bulawayo for allegedly exchanging 
foreign currency illegally. Observers suggested that the charges were 
intended to put pressure on the Church to desist from criticizing the 
Mugabe regime.
    On January 1, police arrested and detained Father Nigel Johnson, 
Station Manager for Radio Dialogue, while Johnson filmed footage of a 
local dance group in the Bulawayo high-density suburb of Nkulamane. The 
police detained Johnson overnight and charged him with violating the 
Miscellaneous Offenses Act and with homicide. On March 25 and 26, 
police raided and searched Radio Dialogue's offices and detained two 
other staff members for questioning. All detainees were released.
    In June 2003, Police in Masvingo questioned and detained Church of 
Christ preacher Sonykis Chimbuya over alleged anti-government prayers. 
Police ordered Chimbuya to desist from saying prayers that would have a 
political message. Chimbuya was released without charge the same day.
    In February 2003, police harassed, arrested, and detained 19 
pastors as they attempted to deliver a petition against the misuse of 
police power to Police Commissioner Augustine Chihuri. The pastors were 
released the same day.
    In February 2003, police arrested and detained a blind Roman 
Catholic nun in Harare along with 37 other women for participating in a 
Valentine's Day March for Peace sponsored by Women of Zimbabwe Arise! 
(WOZA). Police also beat and arrested a priest, Father Nigel Johnson, 
for filming a similar march on the same day in Bulawayo. Police 
arrested 14 participants in the latter march. All arrestees from both 
marches were released the same day.
    In February 2003, police prevented a public meeting at the 
Northside Community Church in Harare, which was supposed to address 
churches' roles in the country's political crisis. Police arrested the 
president of the Evangelical Fellowship of Zimbabwe (EFZ), Bishop 
Trevor Manhanga, along with seven other people and detained them for 
several hours.
    In May 2002, local government minister Ignatius Chombo prompted war 
veterans in Binga district, Matabeleland North province, to close down 
the food distribution efforts of the Catholic Commission for Justice 
and Peace (CCJP), which was the only source of food for many rural 
residents in the Binga district. Chombo criticized the CCJP for 
establishing local structures parallel to the Government's structures. 
In early 2004, the Ministry of Lands, Agriculture and Rural 
Resettlement announced that the country did not need any more food and 
notified CCJP and other distributing organizations to scale down their 
food assistance throughout the country.
    In February 2002, police arrested Father Kevin O'Doherty and eight 
others participating in a prayer processional to police headquarters in 
Bulawayo. They were charged with contravening the newly passed Public 
Order and Security Act, but the charges were dropped later.
    Following Archbishop Pius Ncube's remarks during the 2002 
presidential election campaign criticizing the Government's violent 
campaign tactics, the state-controlled daily newspaper in Bulawayo 
printed false accusations against Ncube, including that he distributed 
sexually explicit material to prisoners. At a campaign rally in 
February 2002, President Mugabe claimed Ncube had ``political 
tentacles'' and supported the opposition after the Archbishop resisted 
government attempts to take over the Catholic-run St. Luke's hospital. 
During the period covered by this report, Ncube reportedly received 
threats and intimidating visits by officers suspected to be from the 
Central Intelligence Organization (CIO).
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relations among religions in society 
contributed to religious freedom. The Muslim, Jewish, Hindu, Baha'i, 
and Buddhist religious communities are relatively small, and generally 
are not in competition with Christian denominations for converts. 
Catholic Church officials say that they welcome interfaith dialogue 
with Muslims.
    There are at least four umbrella religious organizations primarily 
focused on interdenominational dialogue among Christians and other 
inter-religious activities. Muslims are not represented in any of these 
organizations, and there is no vehicle for formal Christian-Muslim 
dialogue; however, informal dialogue occurs from time to time. A few 
Muslims have complained of discrimination by private employers who 
refuse to allow them sufficient time to worship at their mosques on 
Fridays. In August 2003, the Islamic Convent of the Strict Observance 
(ICSO) complained to the Ministry of Education that the Lord's Prayer 
in the school curriculum contravened section 19 of the Constitution, 
which protects freedom of conscience. ICSO later withdrew the 
complaint.
    The Zimbabwe Council of Churches (ZCC) is an umbrella organization 
of all non-Catholic ecumenical Christian missionary churches, except 
for evangelical organizations. It maintains a secretariat in Harare, 
conducts development programs, has a Justice and Peace desk, and 
collaborates with the much older CCJP. The Catholic Church and the 
Zimbabwe Catholic Bishops' Conference have observer status within the 
ZCC, and relations generally are cooperative. Some members of the 
Christian community are hesitant to support Catholics joining the ZCC 
because of memories of the inability of religious leaders to work 
together during the liberation war era, and they fear a repeat of that 
experience. The ZCC also has worked with other church groups and civil 
society organizations on social issues. The ZCC traditionally was 
supportive of President Mugabe, but it has become more critical as a 
result of the Government's politicization of food distribution and 
campaign of violent intimidation against opposition supporters.
    The Heads of Denominations (HOD) is a pragmatic association of 
Catholic and other Christian denominations that has no spiritual or 
theological emphasis. It was created to enable collaboration among 
Christian groups and the Government in the operation of religious 
schools and hospitals. The HOD provides a vehicle for Christian 
churches to speak to the Government with a common voice on policy 
issues and includes the Catholic Church, which operates a significant 
number of the rural hospitals and schools in the country. The HOD has a 
loose structure and no office. The HOD's secretarial support is 
provided by the general secretariat of the Zimbabwe Catholic Bishops' 
Conference (ZCBC), and its secretary general holds the same position in 
the ZCBC. The education secretaries of the various churches work 
together under the HOD, as does the religious advisory board to the 
ZBC. This broad grouping of churches under the HOD also collaborates on 
a wide range of social issues including HIV/AIDS education. In 
conjunction with the ZCC, the Christian churches have addressed the 
declining economic conditions affecting their members across the 
country. The HOD continues to deliberate over the role religious 
institutions should play in combating the HIV/AIDS crisis. Many 
churches already operate programs designed to help the victims of HIV/
AIDS; for example, the Catholic Church and other religious and 
laypersons operate a center in Harare, called Mashambanzou, for orphans 
infected with HIV/AIDS.
    The Evangelical Fellowship of Zimbabwe (EFZ) is an umbrella 
organization of loosely affiliated evangelical churches that was 
established in the early 1980s. The fellowship has observer status with 
the HOD but in general does not work closely with either the ZCC or the 
Catholic Church.
    During the period covered by this report, the ZCC, ZCBC, EFZ, and 
South African churches and clergy called for talks of political 
reconciliation between the ruling and opposition parties, to resume 
their leadership of the country and to promote a spirit of tolerance. 
These organizations issued public statements strongly critical of the 
Government for its campaign of violent intimidation against opposition 
supporters, its campaign to politicize food distribution, its 
corruption, and its failure to guide the country out of crisis. 
Privately, the leaders of those organizations lamented that the 
Government prevented them from using existing regional church 
structures to import and distribute food aid in the midst of a famine.
    Several key church leaders and organizations strongly criticized 
the state-sanctioned, politically motivated crimes and violence during 
the period before and after the March 2002 presidential election and 
urged the Government to restore peace in the country. Since the 2000 
parliamentary elections, church groups throughout the country gradually 
have become more vocal in their criticism of the Government for the 
continuation of politically motivated violence.
    In a 2001 address to regional Catholic bishops, President Mugabe 
stated that the Roman Catholic Church should support the Government's 
land acquisition program and criticized it for ``equivocating in the 
face of racial injustice.'' In January 2002, Zimbabwe Council of 
Churches General-Secretary Denison Mafinyane severely criticized the 
Government for unleashing a ``reign of terror'' against innocent 
citizens. In a May 2002 address to the 10th Synod session of the 
Anglican Diocese of Manicaland, Bishop Sebastian Bakare criticized 
politicians who say there is peace in the country while citizens 
continue to suffer from political violence at the hands of ruling party 
supporters.
    In 2001, the Government bypassed canonical law to install Norbert 
Kunonga, a staunch Mugabe supporter, as Anglican Bishop of Harare. 
Other priests reportedly have left the diocese because of Kunonga's 
sermons praising Mugabe and his policies. In August 2003, Anglican 
parishioners confronted Bishop Kunonga with a signed petition and 
detained him briefly, accusing him of misusing church funds. In October 
2003, Kunonga seized a formerly white-owned farm ten miles from Harare 
and evicted fifty black workers to make way for his own staff.
    In late February 2002, ZANU-PF supporters beat three Catholic 
priests, two Catholic nuns, and a Catholic brother in Zaka after they 
met with U.S. officials. The perpetrators accused the religious figures 
of being opposition supporters because of their meeting with U.S. 
diplomats. Although local ruling party officials later apologized to 
the victims, the perpetrators were not charged with any crime.
    Several prominent evangelical, Roman Catholic, and Protestant 
bishops collaborated in an attempt to bring the ruling and opposition 
parties back to the negotiating table to restart dialogue aimed at 
resolving the country's political crisis during the period covered by 
this report. In September 2003, the ruling party threatened the bishops 
to keep their efforts quiet or it would not cooperate in the effort to 
restart negotiations.
    Fambidzano, which means ``walking together,'' is a relatively new 
grouping of indigenous churches. A South African Dutch Reformed Church 
theologian and social anthropologist, Inus Daneel, who has researched 
these churches in South Africa and the country, founded the 
organization in the mid-1970s. Fambidzano was created to give the 
leaders of these churches more theological and biblical education, 
according to Daneel. There is little dialogue between Fambidzano and 
the Catholic Church; however, the two organizations are discussing the 
need to work with the indigenous churches, to which many persons are 
turning because of their emphasis on physical healing and spiritual 
salvation.
    ZINATHA is an organization that represents traditional indigenous 
religions. The head of that organization is a university professor and 
vocal Anglican who is working to increase interreligious dialogue 
between ZINATHA and mainstream Christian churches. In 2002, ZINATHA 
members formed the Traditional Medical Practitioners Council to certify 
and oversee traditional healers.
    There were continuing reports of tensions between mainstream 
Christian churches and practitioners of traditional indigenous 
religions. A notable feature of some of the indigenous churches is the 
acceptance of polygamy among some of its members. Sexual abuse, the 
spread of HIV/AIDS, and the avoidance of modern medicines are growing 
problems within these churches. In addition, leaders of the Christian 
churches reportedly opposed the repeal or modification of the WSA 
sought by practitioners of traditional indigenous religions (See 
Section II).
    There were two reports of possible ritual murders associated with 
traditional religious practices during the period covered by this 
report. The first was an 11-year-old girl who went missing in February 
and whose skull was found in June in a sugar cane field. The second was 
a mutilated six-year-old girl with several body parts missing, who was 
found in July, a week after she was reported missing. Police suspected 
that both were murdered for ritual purposes. The Government generally 
enforces the law against murder in the case of ritual murders. Gordon 
Chavanduka, chairman of ZINATHA, reportedly has stated that the black-
market demand for human body parts used in making potions has increased 
greatly in recent years.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The U.S. Government further supports religious and other 
constitutionally protected freedoms through demarches to the 
Government; nondenominational financial support for community 
development projects, which often are associated with religious 
institutions; and regular dialogue with and support for civil society 
organizations that advocate and monitor respect for human rights, 
including freedom of religion. The Embassy meets regularly with leaders 
of religious communities, including minority groups, and with 
nongovernmental organizations that work on issues of religious freedom.

                       EAST ASIA AND THE PACIFIC

                              ----------                              


                               AUSTRALIA

    The law provides for freedom of religion, and the Government 
generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 2.9 million square miles, and its 
population is 20 million. According to the 2001 census, 67 percent of 
citizens considered themselves to be Christian, including 26 percent 
Roman Catholic and 20 percent Anglican. Buddhists comprised 1.9 percent 
of the population, Muslims 1.5 percent, Hindus 0.5 percent, and Jews 
0.4 percent; all others belonging to a religion constituted 0.5 
percent.
    At the time of the European settlement of the country, aboriginal 
inhabitants followed animistic religions, involving belief in spirits 
behind the forces of nature and the influence of ancestral spirit 
beings. Aboriginal beliefs and spirituality, even among Aborigines who 
identify themselves as members of a traditional organized religion, are 
intrinsically linked to the land generally and to certain sites of 
significance in particular. According to the 2001 census, 5,244 
persons, or less than 0.03 percent of respondents, reported practicing 
aboriginal traditional religions, down from 7,359 in 1996. The 1996 
census reported that almost 72 percent of Aborigines practiced some 
form of Christianity, and 16 percent listed no religion; the 2001 
census contained no comparable updated data.
    During the first census in 1911, 96 percent of citizens identified 
themselves as Christian. Traditional Christian denominations have seen 
their total number and proportion of affiliates stagnate or decrease 
significantly since the 1950s, although from 1996 to 2001 the total 
number of Christians increased 1.5 percent. Over the past decade, 
increased immigration from Southeast Asia and the Middle East 
considerably expanded the numbers of citizens who identify themselves 
as Buddhists and Muslims and also expanded the ethnic diversity of 
existing Christian denominations. Between 1996 and 2001, the number of 
Buddhists increased from 199,812 to 357,813 persons, while the number 
of Muslims increased from 200,885 to 281,578 persons. The number of 
Jews grew from 79,800 to 84,000 persons, and Hindus from 67,300 to 
95,500 persons. In 2001, approximately 15 percent of citizens 
considered themselves to have no religion, a 1.5 percent decrease from 
1996.
    Missionaries work in the country; however, there are no current 
statistics available on their number.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The law provides for freedom of religion, and the Government 
generally respects this right in practice. The Government at all levels 
strives to protect this right in full and does not tolerate its abuse, 
either by governmental or private actors.
    The Constitution bars the Federal Government from making a law that 
imposes a state religion or religious observance, prohibits the free 
exercise of religion, or sets a religious test for a federal public 
office. It is not the source of a personal right to practice religion 
freely. The bar does not apply to the legislative powers of the states.
    Religious adherents who have suffered religious discrimination may 
have recourse under federal discrimination laws. However, in 1998 a 
review by the independent federal Human Rights and Equal Opportunity 
Commission (HREOC) found that the federal laws did not adequately meet 
the country's obligations under the International Covenant on Civil and 
Political Rights, and the HREOC recommended that the Government enact a 
federal religious freedom act. In 2002, the Government refused to enact 
a religious freedom act.
    The Human Rights Commissioner may inquire into allegations of 
systematic discrimination on religious grounds by the Federal 
Government and, if such allegations are substantiated, report to 
Parliament. Under the provisions of the Federal Racial Discrimination 
Act, the HREOC may also mediate a complaint when a plaintiff's 
religious affiliation is considered tantamount to membership in an 
ethnic group. In the 12 months prior to June 30, 2003, the Commission 
received 16 employment-related complaints on religious grounds. Another 
federal law, the Workplace Relations Act, prohibits termination of 
employment on the basis of religion.
    The State of Tasmania is the only state or territory whose 
constitution specifically provides citizens with the right to profess 
and practice their religion. However, seven of the eight states and 
territories have laws prohibiting discrimination on the basis of a 
person's religion or ethno-religious background. South Australia is the 
only jurisdiction that does not prohibit discrimination on the grounds 
of religion. A provision of the Federal Constitution precludes the 
adoption of a state religion. In addition all jurisdictions, apart from 
South Australia, have established independent agencies to mediate 
allegations of religious discrimination.
    Minority religions generally are given equal rights to land, 
status, and the building of places of worship. However, in recent years 
a number of regional councils have refused their local Muslim and 
Buddhist communities planning permits to construct places of worship. 
Those communities appealed the councils' decisions to the courts for 
review.
    Religious groups are not required to register.
    The Government has put in place extensive programs to promote 
public acceptance of diversity and multicultural pluralism, although 
none are focused specifically on religion.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Several nongovernmental organizations 
promote tolerance and better understanding among religions in the 
country, both indigenous and nonindigenous. These groups include the 
Columbian Center for Christian-Muslim Relations, the National Council 
of Churches in Australia and its affiliated Aboriginal and Islander 
Commission, and the Australian Council of Christians and Jews.
    The HREOC's 1998 report on religious freedom stated, ``despite the 
legal protections that apply in different jurisdictions, many citizens 
suffer discrimination on the basis of religious belief or nonbelief, 
including members of both mainstream and nonmainstream religions, and 
those of no religious persuasion.'' Many non-Christian adherents have 
complained to the HREOC that the dominance of traditional Christianity 
in civic life has the potential to marginalize large numbers of 
citizens. However, the complainants have not presented any concrete 
evidence of such marginalization. Persons who suffer discrimination on 
the basis of religion may resort to the court system, which is an 
effective method of obtaining redress.
    Following increased reports of threats of violence and vandalism 
against religious property, between March and December 2003 HREOC 
undertook a project called Isma involving national consultations on 
eliminating prejudice against Arab and Muslim citizens. The HREOC 
released its Isma report on June 16. Instead of answering the question 
of whether Muslim and Arab citizens shared a common ethnic origin or 
race, which would entitle them to protection under the racial 
definition of the existing federal anti-discrimination laws, the report 
called on the Government to enact laws that prohibit religious 
discrimination and vilification (repeating a recommendation in its 1998 
Report on Religious Freedom). The report also recommended that police 
services review their systems for recording incidents motivated by 
racial or religious prejudice to ensure greater consistency in the 
collection of data across the country, and that police services ensure 
that all victims whose cases do not meet the police's investigation 
threshold are referred to an appropriate community or human rights 
body.
    In February, the Federal Parliament condemned racism against the 
Jewish community following publication of an Executive Council of 
Australian Jewry report that noted a large increase in anti-Semitic 
attacks. In 2003, the Council recorded 481 incidents, which ranged from 
physical violence and property damage (36 reports) to anti-Semitic 
material (252 reports), compared to an annual average in the past of 
279 incidents.
    In October 2003, the Islamic Council of Victoria (ICV) filed a 
civil complaint against two persons associated with Catch the Fire, a 
Christian group, with the Victorian Civil and Administrative Tribunal 
under the state's Racial and Religious Tolerance Act of 2001. The ICV 
alleged that the two persons vilified Muslims during their speeches at 
a 2002 seminar on Islam sponsored by Catch the Fire and sought an 
apology, a retraction of the comments in question, and compensation. 
Lawyers for the defendants argued that the complaint was outside the 
tribunal's jurisdiction, asserting that the Victorian act infringed on 
the constitutional right of freedom of expression. The tribunal's 
decision was still pending at the end of the period covered by this 
report.
    Following the terrorist attack in Bali in October 2002 and again 
following the start of military operations in Iraq in March 2003, 
reports of threats of violence and vandalism against religious 
properties in all state and territory capital cities increased and 
subsequently decreased. Government and religious leaders continued to 
call for tolerance toward minority groups and criticized vandalism of 
religious properties. Police forces in all states offered increased 
protection to religious leaders and increased patrols of religious 
properties.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its policy to promote human rights. Since late 
2001, the U.S. Embassy in Canberra and U.S. Consulates General in 
Perth, Melbourne, and Sydney have conducted a nationwide outreach 
program aimed at promoting dialogue among all faiths.
                               __________

                                 BRUNEI

    The Constitution states, ``The religion of Brunei Darussalam shall 
be the Muslim religion according to the Shafeite sect of that religion: 
Provided that all other religions may be practiced in peace and harmony 
by the person professing them in any part of Brunei Darussalam''; 
however, the Government imposes some restrictions on non-Shafeite and 
non-Islamic religious practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Practitioners of non-Muslim 
faiths are not allowed to proselytize, and Christian-based schools must 
give instruction in the Islamic faith to all students and are not 
allowed to teach Christianity. The Government uses a range of municipal 
and planning laws and other legislation to restrict the expansion of 
all religions other than official Islam. In September 2003, the 
Government detained several Muslims for attempting to revive the 
radical Al-Arqam movement, previously banned in 1995. The Government 
did not release the names of the detainees, and they were still in 
detention at the end of the period covered by this report.
    The country's various religious groups coexist peacefully, but 
ecumenical interaction is hampered by the dominant Islamic religious 
ethos, which discourages Muslims from learning about other faiths. At 
the same time, Islamic authorities organize a range of activities to 
explain and propagate Islam, which they term ``dialogue'' but which are 
in fact one-way exchanges.
    The U.S. Government discusses religious freedom with the Government 
as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 2,200 square miles, 
and its resident population is approximately 360,000. The Government 
does not publish detailed data on religious affiliation; however, other 
sources indicate that 67 percent of the population is Muslim, 13 
percent is Buddhist, 10 percent is Christian, and another 10 percent 
adheres to indigenous beliefs or other faiths. Approximately 20 percent 
of the population is ethnic Chinese, of which approximately half is 
Christian (Anglicans, Catholics, and Methodists) and half is Buddhist. 
There also is a large workforce composed mainly of Australian, British, 
Filipino, South Asian, Indonesian, and Malaysian expatriates that 
includes Muslims, Christians, and Hindus.
    There are 101 mosques and prayer halls, 7 Christian churches, 
several Chinese temples, and 2 Hindu temples in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution states, ``The religion of Brunei Darussalam shall 
be the Muslim religion according to the Shafeite sect of that religion: 
Provided that all other religions may be practiced in peace and harmony 
by the person professing them in any part of Brunei Darussalam''; 
however, the Government imposes some restrictions on non-Islamic 
religions. The official religion is Islam as practiced by the Shafeite 
School, and non-Shafeite practices are restricted.
    The Government describes the country as a Malay Islamic monarchy. 
The Government actively promotes adherence to Islamic values and 
traditions by its Muslim residents. The Ministry of Religious Affairs 
deals solely with Islam and Islamic laws, which exist alongside secular 
laws and apply only to Muslims.
    Religious organizations other than those specifically mentioned in 
the Constitution are required to register with the Government, as are 
commercial and nonreligious organizations, under the Societies Act. An 
organization that fails to register can face charges of unlawful 
assembly, and its members can be arrested and imprisoned, as well as 
incur financial penalties.
    While the country has several Chinese temples, only one, in the 
capital, is registered officially. The other temples have not faced 
charges for failing to register, but they are not allowed to organize 
functions and celebrations.

Restrictions on Religious Freedom
    The Government continued to use zoning laws that prohibit the use 
of private homes as places of worship, and in 2003 it denied permission 
to two Christian religious groups to register and worship collectively.
    In 1991, the Government began to reinforce the legitimacy of the 
hereditary monarchy and the observance of traditional and Muslim values 
by reasserting a national ideology known as the Melayu Islam Beraja 
(MIB), or ``Malay Islamic Monarchy,'' the genesis of which reportedly 
dates from the 15th century. In 1993, the Government participated in 
issuing the Kuala Lumpur Declaration, which affirms the right of all 
persons to a wide range of human rights, including freedom of religion. 
Despite this declaration and the constitutional provisions providing 
for the full and unconstrained exercise of religious freedom, the 
Government restricts the practice of non-Muslim religions by 
prohibiting proselytizing of Muslims; occasionally denying entry to 
foreign clergy or particular priests, bishops, or ministers; banning 
the importation of religious teaching materials or scriptures such as 
the Bible; and refusing permission to expand, repair, or build 
churches, temples, or shrines.
    The Government sporadically expresses concern about ``outsiders'' 
preaching radical Islamic fundamentalist or unorthodox beliefs. In 
1995, the Government banned the Al-Arqam movement, a radical Islamic 
group; it remained banned during the period covered by this report. 
Citizens deemed to have been influenced by such preaching (usually 
students returning from overseas study) have been ``shown the error of 
their ways'' in study seminars organized by mainstream Islamic 
religious leaders. Moreover, the Government readily investigates and 
takes proscriptive action against purveyors of radical Islam or 
``deviationist'' Islamic groups.
    A 1964 fatwa issued by the State Mufti, which strongly discourages 
Muslims from assisting non-Muslim organizations in perpetuating their 
faiths, reportedly has been used by the Ministry of Religious Affairs 
to influence other government authorities either to deny non-Muslim 
religious organizations permission for a range of religious and 
administration activities or to fail to respond to applications from 
these groups. Nonetheless, two Christian churches and their associated 
schools have been allowed, on safety grounds, to repair, expand, and 
renovate buildings on their sites and to carry out minor building 
works.
    The sole official Chinese temple must obtain permission for 
seasonal religious events and may not organize processions outside the 
bounds of its half-acre site. Christian organizations are subjected to 
the same restrictions on processions. In the first 6 months of 2004, 
the Government appeared more tolerant of celebrations to mark the 
Chinese Lunar New Year, allowing more dragon dances and other New Year 
festivities that it had previously discouraged.
    Proselytizing by faiths other than the officially sanctioned branch 
of Islam is not permitted. There are no missionaries working in the 
country.
    The Government routinely censors magazine articles on other faiths, 
blacking out or removing photographs of crucifixes and other Christian 
religious symbols. Government officials also guard against the 
distribution and sale of items that feature undesirable photographs or 
religious symbols.
    The Government requires residents to carry an identity card that 
states the bearer's religion; however, the Government no longer 
requires visitors to identify their religion on their landing cards.
    During the period covered by this report, conservative Islam 
appeared to be gaining in influence, grounded in government plans to 
incorporate the country's civil law into an overarching Shari'a Islamic 
code, expected to be completed by the end of 2004. The authorities have 
begun enforcing Shari'a regulations, such as arresting 46 Muslims in 
April for not performing Friday prayers. Thirty-two of those arrested 
were foreigners working in the country. The offenders were fined and 
later released. There was a marked increase in the number of arrests 
for other offenses under Shari'a law, such as ``khalwat'' and 
consumption of alcohol. The arresting forces in these crackdowns on 
errant Muslims are comprised of civilian police and religious 
enforcers.
    Religious authorities regularly participate in raids to confiscate 
alcoholic beverages and non-halal meats. They also monitor restaurants 
and supermarkets to ensure conformity with halal practice. Restaurants 
and service employees that serve a Muslim in daylight hours during the 
fasting month are subject to fines.
    The Ministry of Education requires courses on Islam or the MIB in 
all schools. It prohibits the teaching of other religions. In January 
2002, the Islamic Education Department of the Ministry of Religious 
Affairs was transferred to the Ministry of Education. The Ministry 
requires that all students, including non-Muslims, follow a course of 
study on the Islamic faith and learn the jawi (Arabic script). The 
International School of Brunei and the Jerudong International School 
are exempt from these restrictions. Private mission schools are not 
allowed to give Christian instruction and are required to give 
instruction about Islam; however, the Government does not prohibit or 
restrict parents from giving religious instruction to children in their 
own homes. In January, under its integrated education plan to combine 
religious and academic education, the Ministry of Education introduced 
a pilot scheme in 38 government primary schools that requires the 
compulsory study of Arabic by all students.
    Religious authorities encourage Muslim women to wear the tudong, a 
traditional head covering, and many women do so. However, some Muslim 
women do not, and there is no official pressure on non-Muslim women to 
do so. In government schools, Muslim and non-Muslim female students 
must wear Muslim attire, including a head covering as a part of their 
``uniform.'' Muslim male students are expected to wear the songkok 
(hat).
    In accordance with Koranic precepts, women are denied equal status 
with men in a number of important areas such as divorce, inheritance, 
and custody of children. In 2002, an amendment to the Brunei 
Nationality Act allowed citizenship to be transmitted through the 
mother of a child as well as through the father. Formerly, it could be 
transmitted only through the father.
    In July 1999, a new Married Women's Law came into effect, improving 
significantly the rights of non-Muslim married women with respect to 
maintenance, property, and domestic violence. A November 1999 revision 
of the Islamic Family Law, regarding women's position in marriage and 
divorce, also strengthened the marital rights of Muslim women. In 2003, 
Muslim women's rights in divorce, outlined in the 1999 order with 
respect to property and maintenance, were further reinforced allowing 
women to sue ex-husbands in Shari'a Court for half of marital property. 
The court can also garnish salaries of ex-husbands who refuse to pay 
maintenance.
    Muslims who wish to change or renounce their religion face 
considerable difficulties. Those born Muslim face official and societal 
pressure not to leave Islam. Permission from the Ministry of Religious 
Affairs must be obtained, and there were no reports of anyone 
requesting such permission. There were instances during the period 
covered by this report of persons, often foreign women, who converted 
to Islam as a prelude to marrying Muslims (as required by the country's 
Islamic law). If the marriages took place, these women faced intense 
official pressure not to return to their former religions, or were 
faced with extraordinary delays in obtaining permission to do so. There 
are also known cases of divorced Muslim converts who, because of 
official and societal pressure, remain officially Muslim although they 
would prefer to revert to their former faiths.

Abuses of Religious Freedom
    In general those adhering to faiths other than Islam are allowed to 
practice their beliefs, provided that they exercise restraint and do 
not proselytize. Those non-Muslims who proselytize have in the past 
been arrested or detained and sometimes held without charges for 
extended periods of time. Agents of the Internal Security Department 
monitor religious services at Christian churches, and senior church 
members believe that they are under intermittent surveillance.
    In September 2003, the Government used the Internal Security Act to 
detain six members of the banned radical Al-Arquam movement. The 
Government warned its citizens against involvement in any group that 
practices teachings that ``deviate'' from the country's official 
religion. The six were still in detention at the end of the period 
covered by this report.
    In late 2000 and early 2001, the Government used the Internal 
Security Act to detain at least seven Christians for allegedly 
subversive activities; they were not charged with a crime. Government 
officials maintained that the detentions were a security, not a 
religious, matter. The last of the detainees was released in October 
2001 after taking an oath of allegiance to the Sultan. Two of the three 
released were Muslims who had converted to Christianity. After alleged 
intense official pressure during their detention, they reverted to 
Islam.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States. However, it is an accepted practice for the 
children of parents converting to Islam to be converted to Islam as 
well. There were reports in 2002 of teenaged children who resisted such 
conversion despite family and official pressure.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The country's various religious groups coexist peacefully, but 
ecumenical interaction is hampered by the dominant Islamic religious 
ethos, which discourages Muslims from learning about other faiths. At 
the same time, Islamic authorities organize a range of activities to 
explain and propagate Islam, which they term ``dialogue'' but are in 
fact one-way exchanges.
    The country's national philosophy, the Melayu Islam Beraja concept, 
discourages open-mindedness to religions other than Islam, and there 
are no programs to promote understanding of other religions. The 
country's indigenous people generally convert either to Islam or 
Christianity but rarely to Buddhism. More than 100 indigenous persons 
converted to Christianity during the period covered by this report, 
while a larger number converted to Islam. Consequently, Muslim 
officials view Christianity as the main rival to official Islam. There 
is no reported dialogue between government officials and their 
Christian and Buddhist counterparts.

                   Section IV. U.S. Government Policy

    The U.S. Embassy has increased contacts with all religious 
officials and in dialogues with government officials. Embassy 
representatives continue to press the Government to adhere to the 
spirit of its Constitution and its declarations on human rights. The 
Embassy is developing public diplomacy programs to increase the level 
of interaction with Bruneians on religious freedom issues.
                               __________

                                 BURMA

    The country has been ruled since 1962 by highly repressive, 
authoritarian military regimes. Since 1988, when the armed forces 
brutally suppressed massive prodemocracy demonstrations, a junta 
composed of senior military officers has ruled by decree, without a 
constitution or legislature. Although there is currently no 
constitution in place, the principles laid out by the Government for 
its reconvened constitutional convention allow for ``freedom of 
conscience and the right freely to profess and practice religion 
subject to public order, morality, or health.'' Most adherents of 
religions that are registered with the authorities generally are 
allowed to worship as they choose; however, the Government imposes 
restrictions on certain religious activities and frequently abuses the 
right to freedom of religion.
    There was no change in the limited respect for religious freedom 
during the period covered by this report. Through its pervasive 
internal security apparatus, the Government generally infiltrated or 
monitored the meetings and activities of virtually all organizations, 
including religious organizations. It systematically restricted efforts 
by Buddhist clergy to promote human rights and political freedom, 
discouraged or prohibited minority religions from constructing new 
places of worship, and in some ethnic minority areas coercively 
promoted Buddhism over other religions, particularly among members of 
the minority ethnic groups. Under the principles that are to guide the 
drafting of the constitution, ``the State recognizes the special 
position of Buddhism as the faith professed by the great majority of 
the citizens of the State.'' Christian groups continued to experience 
difficulties in obtaining permission to repair existing churches or 
build new ones in most regions, while Muslims reported that they 
essentially are banned from constructing any new mosques or expanding 
existing ones anywhere in the country. Anti-Muslim violence continued 
to occur during the period covered by this report, as did monitoring of 
Muslims' activities and restrictions on Muslim travel and worship 
countrywide.
    There were flare-ups of Muslim-Buddhist violence during the period 
covered by this report. Persistent social tensions remained between the 
Buddhist majority and the Christian and Muslim minorities, largely due 
to old British colonial and contemporary government preferences. There 
is widespread prejudice against Burmese of South Asian origin, most of 
whom are Muslims.
    The U.S. Government promoted religious freedom with all facets of 
society, including government officials, religious leaders, private 
citizens, scholars, diplomats of other governments, and international 
business and media representatives. Embassy staff offered support to 
local nongovernmental organizations (NGOs) and religious leaders and 
acted as a conduit for information exchange with otherwise isolated 
human rights NGOs and religious leaders. Since 1999, the U.S. Secretary 
of State has designated Burma as a ``Country of Particular Concern'' 
under the International Religious Freedom Act for particularly severe 
violations of religious freedom.

                    Section I. Religious Demography

    The country has a total area of approximately 261,970 square miles, 
and its population is approximately 50 million. The majority of the 
population is Theravada Buddhist, although in practice popular Buddhism 
in the country includes veneration of many indigenous pre-Buddhist 
deities called ``nats'' and coexists with astrology, numerology, and 
fortune telling. Buddhist monks, including novices, number more than 
400,000 persons (roughly 3-percent of the male Buddhist population) and 
depend on the laity for their material needs, including clothing and 
daily donations of food. There is a much smaller number of Buddhist 
nuns. There are Christian minorities (mostly Baptists as well as some 
Catholics and Anglicans), Muslims (mostly Sunni), Hindus, and 
practitioners of traditional Chinese and indigenous religions. 
According to official statistics, almost 90 percent of the population 
practices Buddhism, 4 percent practices Christianity, and 4 percent 
practices Islam; however, these statistics almost certainly 
underestimate the non-Buddhist proportion of the population. Muslim 
leaders claim that there are approximately 7 to 10 million Muslims in 
the country--about 14 to 20 percent of the population--although it is 
impossible to verify this number. There is a small Jewish community in 
Rangoon, and while there is a synagogue, during the period covered by 
this report there was neither a congregation nor a rabbi to conduct 
services.
    The country is ethnically diverse, and there is some correlation 
between ethnicity and religion. Theravada Buddhism is the dominant 
religion among the majority Burman ethnic group and among the Shan, 
Arakanese, and Mon ethnic minorities of the eastern, western, and 
southern regions.
    Christianity is the dominant religion among the Kachin ethnic group 
of the northern region and also the Chin and Naga ethnic groups of the 
western region, some of whom also practice traditional indigenous 
religions. Christianity also is practiced widely among the Karen and 
Karenni ethnic groups of the southern and eastern regions, although 
many Karen and Karenni are Theravada Buddhists. Hinduism is practiced 
chiefly by the Indian population, who are concentrated in major cities 
and in the south-central region, although some Indians are Catholic. 
Islam is practiced widely in Arakan State, where it is the dominant 
religion of the Rohingya minority, and in Irrawaddy Division, as well 
as among some Burmans, Indians, and ethnic Bengalis. The Chinese ethnic 
minorities generally practice traditional Chinese religions. 
Traditional indigenous religions are practiced widely among smaller 
ethnic groups in the northern regions, and practices drawn from those 
indigenous religions persist widely in popular Buddhist rituals, 
especially in rural areas.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The country has been ruled since 1962 by highly authoritarian 
military regimes. The latest military Government, now called the State 
Peace and Development Council (SPDC), has governed without a 
constitution or legislature since 1988. Under the principles that will 
guide the drafting of the constitution at the reconvened constitutional 
convention, there is ``freedom of conscience and the right freely to 
profess and practice religion subject to public order, morality or 
health.'' Most adherents of religions that are registered with the 
authorities generally enjoy the right to worship as they choose; 
however, the Government has imposed restrictions on certain religious 
activities and frequently has abused the right to religious freedom.
    Since independence in 1948, many of the ethnic minority areas have 
been bases for armed resistance against the Government. Although the 
Government has negotiated ceasefire agreements with most armed ethnic 
groups since 1989, active Shan, Karen, and Karenni insurgencies 
continued during the period covered by this report. Peace talks between 
the Government and the leading Karen insurgent group, the Karen 
National Union (KNU), began in December 2003 and led to a temporary 
cease-fire, which was still being observed at the end of the period 
covered by this report. Successive civilian and military governments 
have tended to view religious freedom in the context of whether it 
threatens national unity.
    There is no official state religion; however, in practice the 
Government continued to show a preference for Theravada Buddhism. Under 
the principles expected to guide the drafting of the constitution, 
``the State recognizes the special position of Buddhism as the faith 
professed by the great majority of the citizens of the State.'' 
Successive governments, civilian and military, have supported and 
associated themselves conspicuously with Buddhism.
    Virtually all organizations, religious or otherwise, must be 
registered with the Government. A government directive exempts 
``genuine'' religious organizations from registration; however, in 
practice only registered organizations can buy or sell property or open 
bank accounts; these requirements lead most religious organizations to 
register. Religious organizations register with the Ministry of Home 
Affairs with the endorsement of the Ministry for Religious Affairs. The 
Government also provides some utility services, such as electricity, at 
preferential rates to recognized religious organizations.
    Buddhist doctrine remained part of the state-mandated curriculum in 
all elementary schools. Students could opt out of instruction in 
Buddhism, and sometimes did. All students are required to recite a 
Buddhist prayer daily. Some Muslim students are allowed to leave the 
room during this act, while at some schools non-Buddhists are forced to 
recite the prayer. The Government also funded two state universities to 
train Buddhist monks and one university intended to teach non-citizens 
about Theravada Buddhism.
    Official public holidays include several Theravada Buddhist holy 
days, as well as some Christian, Hindu, and Islamic holy days.
    The Government made some nominal efforts to promote mutual 
understanding among practitioners of different religions. The 
Government maintained multireligion monuments in Rangoon and in other 
major cities. In 1998, the Government announced plans to build a new 
multireligion square on some of the land that it recovered in 1997 by 
relocating Buddhist, Christian, Hindu, and Muslim cemeteries in 
Rangoon's Kyandaw neighborhood. The project had been on hold since 
2001, when the Government objected to the inclusion of a cross in the 
design of a proposed Christian monument at the site. In 2003, the 
Government issued verbal permission for the site to be constructed, but 
without the cross.

Restrictions on Religious Freedom
    The Government continued to show its preference for Theravada 
Buddhism and to control the organization and restrict the activities 
and expression of the monkhood (``sangha''), although some monks have 
resisted such control. Beginning in late 1990, the Government banned 
any organization of Buddhist monks other than the nine state-recognized 
monastic orders. These nine orders submit to the authority of a state-
sponsored State Monk Coordination Committee (``Sangha Maha Nayaka 
Committee,'' or SMNC), which is elected indirectly by monks. The junta 
also authorized military commanders to try Buddhist monks before 
military tribunals for ``activities inconsistent with and detrimental 
to Buddhism,'' and it imposed on Buddhist monks a code of conduct. 
Infractions of the code are punished by immediate, public defrocking, 
and often criminal penalties. In November 2001, two nuns at Thayet were 
arrested and sentenced to 7 years in prison for violating this code.
    In January 2003, three nuns were arrested under the 1950 Emergency 
Provision Act for demonstrating in Rangoon for lower prices on basic 
commodities, progress in political dialogue, and the release of 
political prisoners. They were defrocked and sentenced to at least 7 
years in prison.
    Since the early 1990s, the junta increasingly has made special 
efforts to link itself with Buddhism as a means of boosting its own 
legitimacy. State-controlled news media frequently depicted or 
described government officials paying homage to Buddhist monks; making 
donations at pagodas throughout the country; officiating at ceremonies 
to open, improve, restore, or maintain pagodas; and organizing 
ostensibly voluntary ``people's donations'' of money, food, and 
uncompensated labor to build or refurbish Buddhist religious shrines 
throughout the country. State-owned newspapers routinely featured, as 
front-page banner slogans, quotations from the Buddhist scriptures. The 
Government has published books of Buddhist religious instruction. The 
Union Solidarity and Development Association (USDA), a government-
sponsored mass organization in which participation often is not 
entirely voluntary, has organized courses in Buddhist culture attended 
by millions of persons, according to state-owned media reports. 
Authorities defrocked and arrested a group of 26 monks in December 2003 
and sentenced them in February to jail terms ranging from 7 to 16 years 
for refusing to accept government donations of robes and other items.
    The Government continued to fund two state Sangha Universities in 
Rangoon and Mandalay to train Buddhist monks under the control of the 
SMNC. The Government's relations with the Buddhist monks and Buddhist 
schools are handled chiefly by the Department for the Perpetuation and 
Propagation of the Sasana (DPPS) in the Ministry of Religious Affairs. 
During the mid-1990s, the Government funded the construction of the 
International Theravada Buddhist Missionary University (ITBMU) in 
Rangoon, which opened in 1998. The ITBMU's stated purpose is ``to share 
Burma's knowledge of Buddhism with the people of the world.'' The main 
language of instruction is English. There are reports that the ITBMU, 
while in principle open to the public, accepts only candidates approved 
by military intelligence officials or recommended by a senior, 
progovernment abbot.
    The junta, which continued to operate a pervasive internal security 
apparatus, infiltrated or monitored the meetings and activities of 
virtually all organizations, including religious organizations. 
Religious activities and organizations of all faiths also were subject 
to broad government restrictions on freedom of expression and 
association. The Government subjected all publications, including 
religious publications and Muslim sermons, to control and censorship. 
The Government generally prohibited outdoor meetings, including 
religious meetings, of more than five persons. This monitoring and 
control undermined the free exchange of thoughts and ideas associated 
with religious activities. The Government continued to monitor closely 
the activities of members of all religions in part because some 
religious leaders and practitioners in the past have become active 
politically. In 1995, the Government prohibited any political party 
member from being ordained. Although this measure remained in effect, 
it was not strictly enforced.
    The Government continued to discriminate against members of 
minority religions, restricting their educational, proselytizing, and 
church-building activities.
    Government authorities continued to prohibit Christian clergy from 
proselytizing in some areas to support local Buddhist populations 
opposed to the spread of Christianity. For example, in early April 
2002, the Government suddenly rescinded the Kachin Baptist Convention's 
(KBC) permission to hold its 125th anniversary celebration in Kachin 
State. The celebration subsequently was allowed to take place in 
November 2002 and reportedly attracted approximately 30,000 members. 
The Government initially also denied the Baptist Youth Assembly 
permission to hold a rally for 3,000 members in Taunggyi, Shan State, 
in November 2001. In May 2002, the Government allowed the group to hold 
the rally, but attendance was restricted to only 300 members.
    In general the Government has not allowed permanent foreign 
religious missions to operate in the country since the mid-1960s, when 
it expelled nearly all foreign missionaries and nationalized all 
private schools and hospitals, which were extensive and were affiliated 
mostly with Christian religious organizations. The Government is not 
known to have paid any compensation in connection with these extensive 
confiscations. The Government has allowed a few elderly Catholic 
priests and nuns who worked in the country prior to independence to 
continue their work. At times religious groups, including Catholics, 
Protestants, and other Christians, have brought in foreign clergy and 
religious workers as tourists, but they have been careful to ensure 
that their activities have not been perceived by the Government as 
proselytizing. Some Christian theological seminaries established before 
1962 also continued to operate; however, in 2000 military authorities 
closed a Bible school that had been operating in Tamu Township in 
Sagaing Division since 1976.
    Christian groups continued to experience difficulties in obtaining 
permission to repair existing churches or build new ones in most 
regions. Muslims reported that they essentially were banned from 
constructing new mosques anywhere in the country, and they had great 
difficulty in obtaining permission to repair or expand existing 
structures. Authorities reportedly destroy any informal houses of 
worship or unauthorized religious construction they discover. Buddhist 
groups are not known to have experienced similar difficulties in 
obtaining permission to build pagodas, monasteries, or community 
religious halls.
    In parts of Chin State, authorities reportedly have not authorized 
the construction of any new churches since 1997. The Government 
reportedly also has denied permission for churches to be built on main 
roads in Myitkyina, the capital of Kachin State. In Rangoon authorities 
have instructed various Christian groups to call their places of 
worship ``social centers'' rather than churches. One source estimated 
that the Government approves construction of only approximately 10 to 
15 new churches per year. The Religious Affairs Ministry argued that 
permission to construct new religious buildings ``depends upon the 
population of the location.'' However, there appeared to be no 
correlation between the construction of pagodas and the demand for 
additional places of Buddhist worship. In most regions of the country, 
Christian and Muslim groups that sought to build small places of 
worship on side streets or other inconspicuous locations did so with 
informal approval from local authorities. However, informal approval 
from local authorities creates a tenuous legal situation. When local 
authorities or conditions have changed, informal approvals for 
construction have been rescinded abruptly and construction halted. In 
some cases, buildings have been torn down.
    Since the 1960s, Christian and Islamic groups have had difficulties 
importing religious literature into the country. All publications, 
religious and secular, remain subject to control and censorship. 
Translations of the Bible into indigenous languages cannot be imported 
legally; however, Bibles could be printed locally in indigenous 
languages with government permission--often difficult to obtain. During 
the period covered by this report, there were no reports of the 
confiscation of Bibles or other religious materials. In 2002, the 
German-based company Good Books for All was allowed to distribute 
10,000 Bibles in the country. One religious group reported that in 2001 
it had received government permission to import 2,000 English-language 
Bibles, the first such import allowed in 20 years. The Bibles were not 
imported, however, and in May 2002, the Government reversed its earlier 
decision. Bibles continued to be smuggled into the country.
    State censorship authorities continued to enforce restrictions on 
the local publication of the Bible, the Koran, and Christian and Muslim 
publications in general. The most onerous restriction was a list of 
over 100 prohibited words that the censors would not allow in Christian 
or Islamic literature because they purportedly are indigenous language 
terms long used in Buddhist literature. Many of these words have been 
used and accepted by some of the country's Christian and Muslim groups 
since the colonial period. Organizations that translate and publish 
non-Buddhist religious texts are appealing these restrictions. They 
reportedly have succeeded in reducing the number of prohibited words to 
approximately 12, but the issue still was pending at the end of the 
period covered by this report. In addition, according to other reports, 
the censors have objected to passages of the Old Testament and the 
Koran that may appear to approve the use of violence against 
nonbelievers. Although possession of publications not approved by the 
censors is an offense for which persons have been arrested and 
prosecuted in the past, there have been no reports of arrests or 
prosecutions for possession of any traditional religious literature in 
recent years.
    The Government allowed members of all religious groups to establish 
and maintain links with coreligionists in other countries and to travel 
abroad for religious purposes, subject to restrictive passport and visa 
issuance practices, foreign exchange controls, and government 
monitoring that extended to all international activities by all 
citizens regardless of religion. The Government sometimes expedited its 
burdensome passport issuance procedures for Muslims making the hajj or 
Buddhists going on pilgrimage to Bodhgaya, India, although it limited 
the number of pilgrims.
    Religious affiliation and ethnic background are indicated on 
government-issued identification cards that citizens and permanent 
residents of the country are required to carry at all times. Having 
``Muslim'' or ``Bengali'' on the cards often led to harassment by 
police or immigration authorities. Citizens also were required to 
indicate their religion on some official application forms such as 
passports.
    Non-Buddhists continued to experience employment discrimination at 
upper levels of the public sector. During the period covered by this 
report, the most senior non-Buddhist serving in the Government was the 
Deputy Attorney General (a Baptist). There were no non-Buddhists who 
held flag rank in the armed forces. The Government discouraged Muslims 
from entering military service, and Christian or Muslim military 
officers who aspired to promotion beyond middle ranks were encouraged 
by their superiors to convert to Buddhism.
    Members of the Bengali Muslim (Rohingya) minority in Arakan State, 
on the country's western coast, continued to experience severe legal, 
economic, and social discrimination. The Government denied citizenship 
status to most Rohingyans on the grounds that their ancestors allegedly 
did not reside in the country at the start of British colonial rule, as 
required by the country's highly restrictive citizenship law. Muslim 
Rohingya minority returnees from Bangladesh complained of severe 
government restrictions on their ability to travel and to engage in 
economic activity. Although essentially treated as foreigners, these 
Muslims are not issued Foreigner Registration Cards (FRCs). Instead the 
Government gives them ``Temporary Registration Cards,'' which give them 
status preferential to a foreign resident. They are required to obtain 
permission from the township authorities whenever they wish to leave 
their village area. Authorities generally do not grant permission to 
Rohingya Muslims, or other native non-Muslim Arakanese, to travel to 
Rangoon. However, permission sometimes can be obtained through bribery. 
In addition, because the Government reserves secondary education for 
citizens only, Rohingyans do not have access to state-run schools 
beyond primary education and are unable to obtain most civil service 
positions. Restrictions on Muslim travel and worship, in particular, 
reportedly continued countrywide during the period covered by this 
report.

Abuses of Religious Freedom
    Government restrictions on speech, press, assembly, and movement, 
including diplomatic travel, make it difficult to obtain timely and 
accurate information on human rights in the country, including freedom 
of religion. Information about abuses often becomes available only 
months or years after the events and frequently is difficult or 
impossible to verify.
    The military has killed religious figures on some occasions. In 
2002, troops killed 10 ethnic Karen, including a pastor, a day after 
being ambushed by fighters from a Karen resistance group.
    Government security forces and the USDA continued to take actions 
against Christian groups, arresting clergy, destroying churches, and 
prohibiting religious services. Evangelists in South Dagon and Hlaing 
Thayar Townships near Rangoon were accused of proselytizing and were 
threatened in 2002 and 2003 with arrest if they opened house churches 
and kindergartens. In Rangoon during 2001, authorities closed more than 
80 house churches because they did not have proper authorization to 
hold religious meetings. These closures continued in Rangoon and 
elsewhere throughout the period covered by this report, although 
numbers are not known. At the same time, the authorities made it 
difficult, though not impossible, to obtain approval for the 
construction of ``authorized'' churches.
    Authorities have attempted to prevent Chin Christians from 
practicing their religion. Since the early 1990s, security forces have 
torn down or forced villagers to tear down crosses that had been 
erected outside Chin Christian villages. These crosses often have been 
replaced with pagodas, sometimes built with forced labor.
    The authorities reportedly subjected Christian sermons to 
censorship and repeatedly prohibited Christian clergy from 
proselytizing. In April 2002, two Chin pastors--Reverend That Ci and 
his son-in-law Reverend Lian Za Da--and their families reportedly were 
arrested in a suburb of Rangoon for having unregistered overnight 
guests in their home. However, Reverend That Ci had filed the necessary 
paperwork and had not received a reply. The arrests reportedly were an 
effort to force them to stop proselytizing so openly in the Dagon North 
area. When they refused, they were sent from Dagon North police station 
to Insein prison. The pastors and their families reportedly have been 
released from prison.
    The Government attempted to coerce members of the Chin ethnic 
minority to convert to Buddhism and prevented Christian Chin from 
proselytizing by, among other things, arresting and physically abusing 
Christian clergy and destroying churches. Until 1990, the Chin 
generally practiced either Christianity or traditional indigenous 
religions with little interference from the Government. Since 1990, the 
Government has supported forced conversions of Christians to Buddhism. 
The majority of Chins, however, are still Christian. This campaign, 
reportedly accompanied by other efforts to ``Burmanize'' the Chin, has 
involved a large increase in military units stationed in Chin State and 
other predominately Chin areas, state-sponsored immigration of Buddhist 
Burman monks from other regions, and construction of Buddhist 
monasteries and shrines in Chin communities with few or no Buddhists, 
often by means of forced ``donations'' of money or labor. Local 
government officials promised monthly support payments to individuals 
and households who converted to Buddhism. Government soldiers stationed 
in Chin State reportedly were given higher rank and pay if they married 
Chin women and converted them to Buddhism. The authorities reportedly 
supplied rice to Buddhists at lower prices than to Christians, 
distributed extra supplies of food to Buddhists on Sunday mornings 
while Christians attended church, and exempted converts to Buddhism 
from forced labor. Chin leaders reported that in December 2003, during 
a visit to Chin State of Prime Minister Khin Nyunt, primary- and 
middle-school Christian children were forced to perform a Buddhist 
ritual in his honor. While it could not be independently verified, the 
Chin Human Rights Organization also reported the January 2003 escape of 
five Chin children who had been forcibly placed in a Buddhist monastery 
in Matupi Township.
    In 2001, there were credible reports that in Karen State's Pa'an 
township, army units repeatedly conscripted as porters young men 
leaving Sunday worship services at some Christian churches, causing 
young men to avoid church attendance. Soldiers led by officers 
repeatedly disrupted Christian worship services and celebrations.
    There were credible reports that SPDC authorities systematically 
repressed and relocated Muslims to isolate them in certain areas. For 
example, Muslims in Arakan State were forced to donate time, money, and 
materials toward buildings for the Buddhist community. Certain 
townships in the Arakan State, such as Thandwe, Gwa, and Taung-gut, 
were declared ``Muslim-free zones'' by government decree in 1983. There 
are still original-resident Muslims living in Thandwe, but new Muslims 
are not allowed to buy property or reside in the township. Muslims no 
longer are permitted to live in Gwa and Taung-gut.
    During the last 2 years, local authorities in Arakan State 
scheduled approximately 40 mosques for destruction, including some in 
the state capital Sittwe, because they were reportedly built without 
permission. There were other such allegations in Rangoon Division and 
Karen State. Thirteen mosques were destroyed in Arakan before the 
authorities desisted at the request of the United Nations High 
Commissioner for Refugees (UNHCR). Over the past year, the Government 
gave written permission to repair existing mosques in some areas. 
However, to ensure that destroyed mosques are not rebuilt, they have 
been replaced with government-owned buildings, monasteries, and 
Buddhist temples.
    In 2003, there were several violent incidents involving Muslims and 
Buddhists. In June 2003, there were unverified reports of incitement of 
anti-Muslim violence by USDA members in Irrawaddy Division. In July 
2003, anti-Muslim violence flared briefly in Pyinmana, about 175 miles 
north of Rangoon, when a Muslim food stall owner refused to sell food 
to the friend of a Buddhist monk. The police regained control, but 
damage was done to Muslim homes and shops.
    From October to December 2003, there were several violent clashes 
between Buddhists and Muslims in the Mandalay area and in Rangoon. In 
Kyaukse, near Mandalay in the central part of the country, a mob led by 
Buddhist monks attacked Muslim homes and mosques following an alleged 
attack by Muslim youth on monks reciting sutras to commemorate the end 
of Buddhist Lent. One week later, also in Kyaukse, another Buddhist mob 
attacked Muslim homes and mosques, killing at least 10 Muslims. 
Authorities managed to keep the anti-Muslim violence from spreading to 
nearby Mandalay. In November 2003, troops reportedly fired on monks 
protesting the arrest of a local abbot and killed two of them.
    In late October 2003, Buddhist monks and local civilians in Rangoon 
attacked Muslim shops and homes over several nights in two 
predominately Muslim neighborhoods. Three Muslim shop owners were 
beaten badly by the mobs.
    Though there was little violence in Rangoon and Mandalay after 
November 2003, there were unverified reports of attacks in November on 
a mosque and attached madrassa in Maungdaw, northern Arakan State.
    While there is no direct evidence linking the Government to these 
violent acts against Muslims, Muslim leaders and non-Muslim local 
residents insisted that the instigators were affiliated with the 
Government. In both Kyaukse and Rangoon, witnesses claimed that many of 
the Buddhist attackers systematically were transported into and out of 
the Muslim areas. Others claimed to see monks carrying pistols and 
walkie-talkies under their robes. Muslim leaders insisted that 
Buddhist-Muslim relations in Rangoon and elsewhere were harmonious, 
suggesting only provocateurs could spark this kind of violence. While 
the specifics of how these attacks began and who carried them out have 
not been documented fully, it appears that the Government was, at best, 
slow to protect Muslims and their property from destruction. The 
violence significantly heightened tensions between the Buddhist and 
Muslim communities.
    In the aftermath of these attacks, the authorities paid some 
compensation to the affected Muslims and gave permission to the Kyaukse 
Muslims to rebuild the two mosques destroyed in the violence. To date 
the reconstruction has not occurred because most Muslims have not 
returned to their previous neighborhoods. In addition the Government 
arrested and defrocked 44 monks and 26 other Buddhists suspected of 
participation in the Kyaukse and Rangoon violence and imposed a 7 p.m. 
curfew on all monasteries. There were unverified reports that one 
senior monk received a death sentence; it is not known what sentences 
the other monks received. These measures caused some tension between 
the Government and the usually favored Buddhist monkhood, leading to 
some localized demonstrations inside Rangoon monasteries (put down 
without incident). Seventy Muslims were arrested and 31 Kyaukse Muslims 
were sentenced in December 2003 (1 received the death penalty) for 
their involvement in the violence, including the alleged murder of a 
senior Buddhist monk. Muslim leaders called the trials a mockery of 
justice, but they did not address the veracity of the charges.
    Aside from the alleged government instigation of anti-Muslim 
violence, authorities also refused to approve requests for gatherings 
to celebrate traditional Muslim holidays and restricted the number of 
Muslims that can gather in one place.
    In March 2002, six Muslims reportedly were arrested in connection 
with the unauthorized addition to a madrassa in Arakan State. They were 
released following demolition of the unauthorized construction. There 
was also an unverified report of the burning of Muslim homes in a 
village in Karen State in late April.
    In 1991, tens of thousands (according to some reports as many as 
300,000) of members of the Muslim Rohingya minority fled from Arakan 
State into Bangladesh following anti-Muslim violence alleged, although 
not proven, to have involved government troops. Many of the 21,000 
Rohingya Muslims remaining in refugee camps in Bangladesh have refused 
to return because they fear human rights abuses, including religious 
persecution. The UNHCR reported that government authorities cooperated 
in investigating isolated incidents of renewed abuse of repatriated 
citizens.
    The Government continued to prevent Buddhist monks, along with all 
other segments of society, from calling for democracy and political 
dialogue with prodemocracy forces. During the period covered by this 
report, government efforts to control these monks included travel 
restrictions, arrests, pressure on Buddhist leaders to expel 
``undisciplined monks,'' and a prohibition on certain monasteries from 
receiving political party members as overnight guests. More than 100 
monks credibly have been identified as having been imprisoned during 
the 1990s for supporting democracy and human rights; however, about 
half of these have been released, and there was no reliable estimate of 
the number of Buddhist clergy in prisons or labor camps at the end of 
the period covered by this report. Monks serving sentences of life in 
prison reportedly included the Venerable U Kalyana of Mandalay, a 
member of the Aung San Red Star Association, and the Venerable U Kawiya 
of the Phayahyi monastery in Mandalay.
    In August 2001, at a religious ceremony in Mandalay, a Buddhist 
monk reportedly was arrested for delivering a sermon critical of the 
prevailing economic and political situation. There was no information 
available on whether he was later released or if he remains in prison. 
In 2002, the authorities expropriated a Rangoon monastery presided over 
by a senior Buddhist monk. This seizure led to complaints and the 
subsequent arrest of eight monks.
    There continued to be credible reports from diverse regions of the 
country that government officials compelled persons, especially in 
rural areas, to contribute money, food, or uncompensated labor to 
state-sponsored projects to build, renovate, or maintain Buddhist 
religious shrines or monuments. The Government calls these 
contributions ``voluntary donations'' and imposes them on both 
Buddhists and non-Buddhists. In recent years, there had been credible 
reports that Muslims in Arakan State have been compelled to build 
Buddhist pagodas as part of the country's forced labor program. These 
pagodas often have been built on confiscated Muslim land. There were no 
known reports of such activity in Arakan State during the period 
covered by this report; however, Chin leaders reported that prior to 
Prime Minister Khin Nyunt's visit to the region in December 2003, 
Christians in Tidim Township were forced to help build a Buddhist 
pagoda and monastery. There also were reports of forced labor being 
used to dismantle temples and monasteries.
    Aung San Suu Kyi, leader of the opposition National League for 
Democracy (NLD), has been in prison or house arrest since forces allied 
with the Government attacked her and her convoy, which included several 
NLD-allied monks, while traveling in Sagaing Division in the 
northwestern region of the country in May 2003. The Government 
reportedly used criminals dressed in monks' robes in the ambush.

Forced Religious Conversion
    Since 1990 government authorities and security forces, with 
assistance from monks of the Hill Regions Buddhist Missions, have 
sought to coerce Chins, including children, to convert to Theravada 
Buddhism.
    There were credible reports that hundreds of Christian tribal Nagas 
in the country have been converted forcibly to Buddhism by the 
country's military. The persons were lured with promises of government 
jobs to convert to Buddhism, while those who resisted were abused and 
kept as bonded labor by the military.
    There were no reports of forced religious conversion of minor U.S. 
citizens who had been abducted or illegally removed from the United 
States, or of the refusal to allow such citizens to be returned to the 
United States.
Abuses by Terrorists
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    There are social tensions between the Buddhist majority and the 
Christian and Muslim minorities. Preferential treatment, both in hiring 
and in other areas--for non-Buddhists during British colonial rule, and 
for Buddhists since independence--is a key source of these tensions. 
There is widespread prejudice against ethnic Indians, particularly 
ethnic Bengalis, many of whom are Muslims. The Government reportedly 
contributed to or instigated anti-Muslim violence in cities throughout 
the country in 1997, 2001, and 2003.
    Since 1994, when the progovernment Democratic Karen Buddhist Army 
(DKBA) was organized, there has been armed conflict between the DKBA 
and the predominately Christian KNU. Although the DKBA reportedly 
includes some Christians and there are many Buddhists in the KNU, the 
armed conflict between the two Karen groups has had strong religious 
overtones. During the mid-1990s, it reportedly was common DKBA practice 
to torture Christian villagers and kill them if they refused to convert 
to Buddhism; however, DKBA treatment of Christians reportedly improved 
substantially after the DKBA began to administer the regions under its 
control. During the period covered by this report, however, there was 
an unverified report that local DKBA commanders forced the local 
``sangha'' council to order the demolition of six monasteries in 
Myawaddy whose abbots had been critical of the DKBA.

                   Section IV. U.S. Government Policy

    The U.S. Embassy continued to promote religious freedom in its 
contacts with all facets of society. During the period covered by this 
report, Embassy officials discussed the importance of improved 
religious freedom with government and military officials, private 
citizens, scholars, representatives of other governments, and 
international business and media representatives. Embassy staff met 
regularly with leaders of Buddhist, Christian, and Islamic religious 
groups, including ethnic minority religious leaders, members of the 
faculties of schools of theology, and other religious-affiliated 
organizations and NGOs. The Chief of Mission hosted an Iftaar 
celebration for Muslim leaders and regular receptions for senior 
members of the Catholic and Protestant clergy.
    Through public diplomacy outreach and by traveling as much as 
permitted by the Government, Embassy staff offered support to local 
NGOs and religious leaders and acted as a conduit for information 
exchange with otherwise isolated human rights NGOs and religious 
leaders. In two cases the Embassy offered educational advice and 
assistance to human resource training programs run by the Catholic 
Church and hosted visitor programs that examined the religious 
community's role in conflict resolution.
    Since 1999, the Secretary of State has designated Burma as a 
``Country of Particular Concern'' under the International Religious 
Freedom Act for particularly severe violations of religious freedom.
    In July 2003, the Burmese Freedom and Democracy Act and an 
accompanying Executive Order imposed new sanctions on the country, 
including banning the importation of products from the country into the 
United States and the export of financial services from the United 
States to it. Previously, the U.S. Government had also discontinued 
bilateral aid to the Government, suspended issuance of licenses to 
export arms to the country, and suspended the generalized system of 
preferences and Export Import Bank financial services in support of 
U.S. exports to the country. The U.S. Government also suspended all 
Overseas Private Investment Corporation financial services in support 
of U.S. investment in the country, ended active promotion of trade with 
the country, halted issuance of visas to high government officials and 
their immediate family members, and froze SPDC assets in the United 
States. It also has opposed all assistance to the Government by 
international financial institutions and urged the governments of other 
countries to take similar actions. New investment in the country by 
U.S. citizens has been illegal since 1997.
                               __________

                                CAMBODIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. However, Buddhism 
is the state religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among the religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 67,000 square miles, 
and its population is approximately 13.4 million. Approximately 93 
percent of the population is Hinayana, or Theravada, Buddhist. The 
Buddhist tradition is widespread and active in all provinces, with an 
estimated 4,100 pagodas throughout the country. Since the vast majority 
of ethnic Khmer Cambodians are Buddhist, there is a close association 
between Buddhism, Khmer cultural traditions, and daily life. Adherence 
to Buddhism generally is considered intrinsic to the country's ethnic 
and cultural identity. The remainder of the population includes 
approximately 700,000 Muslims, predominantly ethnic Chams, who 
generally are located in towns and rural fishing villages on the banks 
of the Tonle Sap and Mekong rivers and in Kampot province. There are 
four branches of Islam represented in the country: the Malay-influenced 
Shafi branch, which constitutes 88 percent of Cham Muslims; the Saudi-
Kuwaiti influenced Salafi (sometimes called ``Wahhabi'') branch, which 
represents 6 percent of the Muslim population; the traditional Iman-San 
branch, which represents 3 percent of Muslims; and the Kadiani branch, 
which also represents 3 percent of the Muslim population. The country's 
small Christian community, although growing, constitutes slightly more 
than 1 percent of the population. More than 100 separate Christian 
organizations or denominations operate freely throughout the country 
and include more than 1,000 congregations. Other religious 
organizations with small followings include the Vietnamese Cao Dai 
religion and the Baha'i Faith, with approximately 2,000 practicing 
members in each group.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels generally protects this right in full and does not tolerate 
its abuse, either by governmental or private actors. Buddhism is the 
state religion. The Government promotes national Buddhist holidays, 
provides Buddhist training and education to monks and others in 
pagodas, and modestly supports an institute that performs research and 
publishes materials on Khmer culture and Buddhist traditions. The 
Constitution prohibits discrimination based on religion.
    The law requires all religious groups, including Buddhists, to 
submit applications to the Ministry of Cults and Religious Affairs to 
construct places of worship and conduct religious activities. In their 
applications, groups must state clearly their religious purposes and 
activities, which must comply with provisions forbidding religious 
groups to insult other religious groups, create disputes, or undermine 
national security. There is no penalty for failing to register. 
Religious groups have not encountered significant difficulties in 
obtaining approval for construction of places of worship. No 
significant constraints on religious assembly were reported during the 
period covered by this report.
    In January 2003, the Ministry of Cults and Religions issued a 
Directive on Controlling External Religions. The directive requires 
registration of places of worship and religious schools, in addition to 
government approval prior to constructing new places of worship. Places 
of worship must be located at least 2 kilometers from each other and 
may not be used for political purposes or to house criminals or 
fugitives from the law. The order requires that religious teachings 
respect other religions. The distance limitation enumerated in the 
directive has begun to be enforced, but it is limited to approvals for 
new construction of places of worship and does not affect offices of 
religious organizations.
    Government officials continue to organize annual meetings for 
representatives of all religious groups to discuss religious 
developments and to address issues of concern. The Ministry of Cults 
and Religions is involved in arbitrating certain religious disputes as 
they arise.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. Foreign missionary groups generally operated 
freely throughout the country and have not encountered significant 
difficulties in performing their work. Government officials expressed 
appreciation for the work of many foreign religious groups in providing 
much needed assistance in education, rural development, and training. 
However, government officials also expressed some concern that foreign 
groups use the guise of religion to become involved in illegal or 
political affairs.
    The 2003 Directive on Controlling External Religions prohibits 
public proselytizing. However, enforcement is limited to a ban on door-
to-door proselytizing during the lunch hours of 12:00 to 2:00 p.m. 
daily.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    Minority religions experienced little or no societal discrimination 
during the period covered by this report; however, adherents of the 
Muslim and Christian faiths reported minor conflicts. In July 2003, a 
mob of angry villagers severely damaged a local Christian church in 
Svey Rieng Province, blaming the construction of the church several 
years earlier for the area's drought. Police authorities went to the 
area to prevent another attack on the church. In August 2003, a tribal 
group in Rattanakiri Province demanded that a Christian group stop 
conducting conversion activities in their villages.
    Occasional tensions have been reported among the branches of Islam, 
which receive monetary support from groups in Saudi Arabia, Kuwait, 
Malaysia, or Indonesia, depending on the tenets of the branch. Some 
Buddhists also have expressed concern about the Cham Muslim community 
receiving financial assistance from foreign countries. However, in 
general the Cham Muslims are integrated well into society, enjoy 
positions of prominence in business and in the Government, and faced no 
reported acts of discrimination or abuse during the period covered by 
this report.
    There are ecumenical and interfaith organizations, which often are 
supported by funding from foreign public or private groups.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy representatives met with religious leaders on various issues 
and contacted representatives of religious nongovernmental 
organizations and other groups representing the Buddhist, Muslim, and 
Christian faiths. The Embassy has initiated a Muslim outreach program 
that provides for additional channels of information on the status of 
religious freedom in the country among the Muslim population. In 
addition the Embassy continues to follow closely the status of national 
and foreign practitioners of Falun Gong.
                               __________

                      CHINA (INCLUDES TAIWAN ONLY)

    The Constitution provides for freedom of religion, and the 
authorities generally respect this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and the authorities' policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The American Institute in Taiwan discusses religious freedom issues 
with the authorities as part of its overall policy to promote human 
rights.

                    Section I. Religious Demography

    Taiwan has a total area of approximately 13,892 square miles, and 
its population is approximately 23 million. While the authorities do 
not collect or independently verify statistics on religious 
affiliation, they maintain registration statistics voluntarily reported 
by the religious organizations. In 2003, statistics reported by 
registered organizations suggest that of the total population 7,600,000 
(33 percent) were Taoist; 5,486,000 (23.9 percent) Buddhist; 791,000 
(3.4 percent) I Kuan Tao; 605,000 (2.6 percent) Protestant; 279,232 
(1.2 percent) Tien Ti Chiao (Heaven Emperor Religion); 200,000 (0.8 
percent) Tien Te Chiao (Heaven Virtue Religion); 182,814 (0.7 percent) 
Roman Catholics; 182,000 (0.7 percent) practiced Li-ism; 152,500 (0.6 
percent) Hsuan Yuan Chiao (Yellow Emperor Religion); 110,000 (0.4 
percent) Maitreya Great Tao; 58,000 (0.2 percent) Sunni Muslim; and 
30,000 (0.1 percent) Tien Li Chiao (Heaven Reason Religion).
    In addition the Church of Scientology reported 16,000 members; the 
Baha'i Faith reported 16,000; Confucians reported 13,000; World Red 
Swastika Society reported 5,000; Zhonghua Sheng Chiao (Chinese Holy 
Religion) reported 3,200; Maitreya Emperor Religion reported 3,000; Hai 
Tzu Tao (Innocent Child Religion) reported 2,300; Ta I Chiao (Great 
Changes Religion) reported 1,000; Mahikari Religion reported 1,000; and 
Huang Chung (Yellow Middle) reported 850. The Church of Jesus Christ of 
Latter-day Saints (Mormons), Secret Sect of Tibetan Lamaism (Mizong 
Buddhism), and Unification Church are also registered but did not 
provide membership statistics.
    The non-Catholic Christian denominations include Presbyterians, 
True Jesus, Church of Jesus Christ of Latter-day Saints, Baptists, 
Lutherans, Seventh-day Adventists, Episcopalians, and Jehovah's 
Witnesses. There also are a small number of Jews. More than 70 percent 
of the indigenous population (Aborigines) are Christian. The majority 
of religious adherents either are Buddhist or Taoist, but many people 
consider themselves both Buddhist and Taoist. Approximately 50 percent 
of the population regularly participates in some form of organized 
religious practice. Almost 14 percent of the population is believed to 
be atheist.
    In addition to practicing religion, many persons also follow a 
collection of beliefs that are deeply ingrained in Chinese culture that 
can be referred to as ``traditional Chinese folk religion.'' These 
beliefs include, but are not limited to, shamanism, ancestor worship, 
magic, ghosts and other spirits, and aspects of animism. Such folk 
religion may overlap with an individual's belief in Buddhism, Taoism, 
Confucianism, or other traditional Chinese religions. There also may be 
an overlap between practitioners of such religions as Buddhism, Taoism, 
and Confucianism, and practitioners of Falun Gong, which is registered 
as a civic rather than religious organization. Falun Gong membership 
has grown rapidly in recent years to as many as 300,000. Observers have 
estimated that as much as 80 percent of the population believes in some 
form of traditional folk religion.
    Religious beliefs cross political and geographical lines. Members 
of the political leadership practice various faiths. Regardless of 
political affiliation, every year tens of thousands of Buddhists and 
Taoists from Taiwan go to mainland China on temple pilgrimages. Their 
mainland Chinese counterparts are also invited to participate in 
religious activities held in Taiwan, such as the annual festival of the 
Goddess of the Sea held in the third month on the lunar calendar. 
However, the number of mainland Chinese participants remains small 
because of travel restrictions between Taiwan and the People's Republic 
of China (PRC).
    Foreign missionary groups, including Mormons and Jehovah's 
Witnesses, are active in Taiwan.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
authorities generally respect this right in practice. The authorities 
at all levels strive to protect this right in full and do not tolerate 
its abuse, either by the authorities or private actors. There is no 
state religion.
    Although registration is not mandatory, 25 religious organizations 
have registered with the Religious Affairs Section of the Ministry of 
the Interior (MOI). Religious organizations may register with the 
central authorities through their island-wide associations under the 
Temple Management Law, the Civic Organizations Law, or the chapter of 
the Civil Code that governs foundations and associations. While 
individual places of worship may register with local authorities, many 
choose not to register and operate as the personal property of their 
leaders. Registered organizations operate on a tax-free basis and are 
required to make annual reports of their financial operations. In the 
past, concern over abuse of tax-free privileges or other financial 
misdeeds occasionally prompted the authorities to deny registration to 
new religions whose doctrines were not clear; however, there were no 
reports that the authorities sought to deny registration to new 
religions during the period covered by this report. The only 
ramification for nonregistration is the forfeiture of the tax 
advantages that are available for religious organizations.
    A draft religion law, which was proposed by various religious 
groups to replace the Temple Management Law, the Civic Organizations 
Law, and the chapter of the Civil Code governing religious foundations 
and associations, is pending in the Legislative Yuan.
    Religious instruction is not permitted at the elementary, middle, 
or high school levels in public or private schools that have been 
accredited by the Ministry of Education. Religious organizations are 
permitted to operate schools, but religious instruction is not 
permitted in those schools. If the schools are not accredited formally 
by the Ministry of Education, they may provide religious instruction. 
Educational and government authorities have not used registration 
requirements as a pretext to restrict religious instruction. High 
schools may provide general courses in religious studies, and 
universities and research institutions have religious studies 
departments. Religious organizations operate theological seminaries.
    Foreign missionary groups operate freely.
    The Ministry of the Interior promotes interfaith understanding 
among religious groups by sponsoring symposiums or by helping defray 
the expenses of privately sponsored symposiums on religious issues. The 
MOI also publishes an introduction to major religious beliefs and 
groups in Taiwan based on material provided by the groups. In addition 
the MOI holds annual ceremonies to honor religious groups that have 
made contributions to public service, social welfare, and other 
activities that have promoted social harmony and served the 
underprivileged.

Restrictions on Religious Freedom
    The authorities' policy and practice contributed to the generally 
free practice of religion.
    There is no restriction on religious groups articulating political 
views or participating in political activities. During the campaign for 
the March 20 presidential election, some major Buddhist groups openly 
endorsed the opposition candidate. The Presbyterian Church in Taiwan 
has been active in politics, particularly in the pro-independence 
movement, and maintains contact with some elements of the ruling 
Democratic Progressive Party. The PRC Government has accused the 
Taiwan-based Falun Gong group of interfering with legitimate mainland 
China television satellite transmissions. The Taiwan authorities 
claimed to have investigated but said they found no evidence of these 
activities.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The Taiwan Council for Religion and 
Peace, the China Religious Believers Association, and the Taiwan 
Religious Association are private organizations that promote greater 
understanding and tolerance among adherents of different religions. 
These associations and various religious groups occasionally sponsor 
symposiums to promote mutual understanding. The Taiwan Conference on 
Religion and Peace sponsors summer seminars every year to help college 
students understand the practice of major religions in Taiwan. The 
seminar was not held in 2003 because of the outbreak of SARS in Asia. 
The seminar has been scheduled for August 27-29, 2004, at Catholic Fu 
Jen University in Taipei.

                   Section IV. U.S. Government Policy

    The American Institute in Taiwan discusses religious freedom issues 
with the authorities as part of its overall policy to promote human 
rights. The American Institute in Taiwan is in frequent contact with 
representatives of human rights organizations and occasionally meets 
with leaders of various religious communities.
                               __________

                                 CHINA

    Reports on Hong Kong, Macau, and Tibetan areas of China are 
appended at the end of this report.
    The Constitution provides for freedom of religious belief and the 
freedom not to believe; however, the Government seeks to restrict 
religious practice to government-sanctioned organizations and 
registered places of worship and to control the growth and scope of 
activities of religious groups. The Government tries to control and 
regulate religious groups to prevent the rise of groups that could 
constitute sources of authority outside of the control of the 
Government and the Chinese Communist Party (CCP). Despite these efforts 
at government control, membership in many faiths is growing rapidly.
    During the period covered by this report, the Government's respect 
for freedom of religion and freedom of conscience remained poor, 
especially for many unregistered religious groups and spiritual 
movements such as the Falun Gong. The extent of religious freedom 
varied widely within the country. Unregistered religious groups 
continued to experience varying degrees of official interference and 
harassment. Members of some unregistered religious groups, including 
Protestant and Catholic groups, were subjected to restrictions, 
including intimidation, harassment, and detention. In some localities, 
``underground'' religious leaders reported ongoing pressure either to 
register with the State Administration for Religious Activities (SARA, 
formerly known as the central Religious Affairs Bureau) or its 
provincial and local offices, still known as Religious Affairs Bureaus 
(RAB). They also reported facing pressure to be affiliated with and 
supervised by official party organizations linked to the legally 
recognized churches. For example, some local officials in Henan 
Province often mistreated unregistered Protestants, and some local 
officials in Hebei Province tightly controlled Catholics loyal to the 
Vatican. In other localities, however, officials worked closely with 
registered and unregistered Buddhist, Muslim, Catholic, and Protestant 
groups to accomplish religious and social goals. During the period 
covered by this report, Government officials cautioned against 
``foreign infiltration under the guise of religion.'' The Government 
increased scrutiny of contacts between some citizens and foreigners 
involved in religion and detained some citizens for providing religious 
information to foreigners. Nonetheless, some local officials encouraged 
foreign religious groups to work in their communities to supply social 
services, provided that the groups did not proselytize openly. Many 
religious adherents reported that they were able to practice their 
faith in officially registered places of worship without interference 
from the authorities. Official sources, religious professionals, and 
persons who attend services at both officially sanctioned and 
underground places of worship all reported that the number of believers 
in the country continued to grow.
    Senior government officials claim that the country has no 
restrictions against minors practicing religious beliefs. In many areas 
of the country, children are able to participate in religious life with 
their parents but local officials in some areas forbid children from 
full religious participation. For example, local officials in Xinjiang 
Uighur Autonomous Region (Xinjiang) have stated that persons younger 
than 18 are forbidden from entering mosques in Xinjiang. Local 
officials in Jilin City also have stated that it is illegal for minors 
of any faith to participate in religious activities; however, Jilin 
provincial officials disagree, stating that minors in the province are 
accorded full religious freedom. Senior government officials have 
consistently declined to clarify publicly the country's policy toward 
minors and religion.
    The Government continued its repression of groups that it 
categorized as ``cults'' in general and of the Falun Gong in 
particular. The arrest, detention, and imprisonment of Falun Gong 
practitioners continued. Practitioners who refuse to recant their 
beliefs are sometimes subjected to harsh treatment in prisons and 
reeducation-through-labor camps and there have been credible reports of 
deaths due to torture and abuse. Christian-based groups that the 
Government considered cults were subjected to increased government 
scrutiny during the period covered by this report.
    The communities of the five official religions--Buddhism, Islam, 
Taoism, Catholicism, and Protestantism--coexist without significant 
friction; however, in some parts of the country relations between 
registered and unregistered Christian churches are tense.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
President Bush discussed religious freedom during his December 2003 
meeting with Premier Wen Jiabao. Senior U.S. officials called on the 
Government to halt the abusive treatment of religious adherents and 
respect religious freedom. Since 1999, the Secretary of State has 
designated China a ``Country of Particular Concern'' under the 
International Religious Freedom Act for particularly severe violations 
of religious freedom. The Department of State, the U.S. Embassy in 
Beijing, and the U.S. Consulates General in Chengdu, Guangzhou, 
Shanghai, and Shenyang made concerted efforts to encourage religious 
freedom. In Washington and in Beijing, in public and in private, U.S. 
officials repeatedly urged the Government to respect citizens' 
constitutional and internationally recognized rights to exercise 
religious freedom and to release of all those serving sentences for 
religious activities. U.S. officials protested the imprisonment of and 
asked for further information about numerous individual religious 
prisoners. During the period covered by this report, some religious 
prisoners were released from prison, including Tibetan nun Phuntsog 
Nyidrol. Religious freedom also was a key agenda item in the official 
U.S.-China Human Rights Dialogue, until the Government suspended the 
dialogue in March. In the most recent round of the bilateral dialogue, 
in December 2002, the Chinese agreed to host separate visits by the 
U.S. Commission on International Religious Freedom (USCIRF) and the 
U.N. Special Rapporteur on Religious Intolerance. As of the end of the 
period covered by this report, the Government had not allowed either 
visit. In 2003, the Government twice postponed planned visits by USCIRF 
representatives at the last minute. Following those postponements, in 
January USCIRF members visited Hong Kong, a visit Chinese authorities 
publicly criticized.

                    Section I. Religious Demography

    The country has a total area of 3.5 million square miles, and its 
population is approximately 1.3 billion. According to an April 2002 
Government White Paper, there are more than 200 million religious 
adherents, representing a great variety of beliefs and practices. 
According to this official publication, the country has more than 
100,000 sites for religious activities, 300,000 clergy, more than 3,000 
religious organizations, and 74 training centers for clergy.
    The country has five officially recognized religions: Buddhism, 
Taoism, Islam, Catholicism, and Protestantism. The Russian Orthodox 
Church also operates in some regions and other religions exist in the 
country's expatriate community. Most of the country's population does 
not subscribe to any religious faith. Approximately 8 percent of the 
population is Buddhist, approximately 1.4 percent is Muslim, an 
estimated 0.4 percent belongs to the official Catholic Church, an 
estimated 0.4 to 0.8 percent belongs to the unofficial Vatican-
affiliated Catholic Church, an estimated 0.8 to 1.2 percent is 
registered as Protestant, and at least 2.5 percent worships in 
Protestant house churches that are independent of government control.
    Religious officials offer no official estimate of the number of 
Taoists, but academics place the number at several hundred thousand. 
According to the Taoist Association, there are more than 25,000 Taoist 
monks and nuns and more than 1,500 Taoist temples.
    Traditional folk religions (worship of local gods, heroes and 
ancestors) have been revived, are practiced by hundreds of millions of 
citizens, and are tolerated to varying degrees as loose affiliates of 
Taoism, Buddhism, or ethnic minority cultural practices.
    Buddhists make up the largest body of organized religious 
believers. The Government estimates that there are more than 100 
million Buddhists, most of whom are from the dominant Han ethnic group. 
However, it is difficult to estimate accurately the number of Buddhists 
because they do not have congregational memberships and often do not 
participate in public ceremonies. The Government reports that there are 
16,000 Buddhist temples and monasteries and more than 200,000 nuns and 
monks.
    According to government figures, there are 20 million Muslims, more 
than 40,000 Islamic places of worship (at least half of which are in 
Xinjiang), and more than 45,000 imams nationwide. The country has 10 
predominantly Muslim ethnic groups, the largest of which are the Hui, 
estimated to number nearly 10 million. Hui are centered in Ningxia Hui 
Autonomous Region, but there are significant concentrations of Hui 
throughout the country, including in Gansu, Henan, Qinghai, Yunnan, and 
Hebei provinces and in Xinjiang. Hui slightly outnumber Uighur Muslims, 
who live primarily in Xinjiang. The country also has over 1 million 
Kazakh Muslims and thousands of Dongxiang, Kyrgyz, Salar, Tajik, Uzbek, 
Baoan, and Tatar Muslims.
    The unofficial, Vatican-affiliated Catholic Church claims a 
membership far larger than the 5 million persons registered with the 
official Catholic Church. Precise figures are impossible to determine, 
but Vatican officials have estimated that the country has as many as 10 
million Catholics in both the official and unofficial churches. 
According to official figures, the government-approved Catholic Church 
has 69 bishops, 5,000 clergy, and over 5,600 churches and 
meetinghouses. There are thought to be some 37 bishops operating 
``underground,'' some of whom are likely in prison or under house 
arrest.
    The Government maintains that the country has more than 15 million 
registered Protestants, 20,000 clergy, more than 16,000 churches, and 
approximately 25,000 registered Protestant meeting places. Protestant 
church officials have estimated that at least 20 million Chinese 
worship in official churches. Foreign and Chinese sources estimate that 
at least 30 million persons worship in Protestant house churches that 
are independent of government control. Some foreign academics estimate 
that the country's Protestants may number as many as 90 million. 
Domestic and foreign experts agree that the number of Protestants in 
the country is growing.
    Estimates of the number of Falun Gong (or Wheel of the Law, also 
known as Falun Dafa) practitioners have varied widely; the Government 
claimed that prior to its harsh crackdown on the Falun Gong beginning 
in 1999, there may have been as many as 2.1 million adherents of Falun 
Gong in the country. Some estimate that the true number of Falun Gong 
adherents in the country before the crackdown was much higher. The 
number has declined as a result of the crackdown, but there are still 
hundreds of thousands of practitioners in the country, according to 
reliable estimates. Falun Gong blends aspects of Taoism, Buddhism, and 
the meditation techniques and physical exercises of qigong (a 
traditional Chinese exercise discipline) with the teachings of Falun 
Gong leader Li Hongzhi (a native of the country who lives in the United 
States). Despite the spiritual content of some of Li's teachings, Falun 
Gong does not consider itself a religion and has no clergy or places of 
worship.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religious belief and the 
freedom not to believe; however, the Government seeks to manage 
religious affairs by restricting religious practice to government-
sanctioned organizations and registered places of worship, and to 
control the growth and scope of activities of religious groups to 
prevent the rise of possible competing sources of authority outside of 
the control of the Government.
    The Criminal Law states that government officials who deprive 
citizens of religious freedom may, in serious cases, be sentenced to up 
to 2 years in prison; however, there were no known cases of persons 
being punished under this statute.
    The State reserves to itself the right to register and thus to 
allow particular religious groups and spiritual movements to operate. 
For each of the five officially recognized religions, there is a 
government-affiliated association that monitors and supervises its 
activities. The State Council's State Administration for Religious 
Activities (SARA) is responsible for monitoring and judging the 
legitimacy of religious activity. The SARA and the CCP United Front 
Work Department (UFWD) provide policy ``guidance and supervision'' on 
the implementation of government regulations regarding religious 
activity, including the role of foreigners in religious activity. 
Employees of SARA and the UFWD are rarely religious adherents and often 
are party members. Communist Party members are directed by party 
doctrine to be atheists.
    Chinese law requires religious groups to register places of 
worship. Spiritual activities in churches that have not registered may 
be considered illegal and participants can be punished. There are six 
requirements for the registration of ``venues for religious activity'': 
Possession of a physical site, citizens who are religious believers and 
who regularly take part in religious activity, an organized governing 
board, a minimum number of followers, a set of operating rules, and a 
legal source of income. Government officials claim that registration 
requirements are simple and places of worship are not required to 
affiliate with one of the five official ``patriotic'' religious 
organizations that correspond to the five recognized faiths.
    Nearly all local RAB officials require Protestant churches to 
affiliate with the (Protestant) Three-Self Patriotic Movement/Chinese 
Christian Council (TSPM/CCC). Credentialing procedures also can 
effectively require clergy to affiliate with the TSPM/CCC, since the 
experts who vet clergy qualifications are drawn from the TSPM/CCC. Many 
unregistered evangelical Protestant groups refuse to affiliate with the 
TSPM/CCC because they have theological differences with the TSPM/CCC. 
Some groups disagree with the TSPM/CCC teachings that all Protestant 
beliefs are compatible and that differences between Protestant 
denominations are irrelevant. In a few regions, Protestant groups have 
registered without affiliating with the TSPM/CCC. These exceptions 
include the Local Assemblies Protestant churches in Zhejiang Province, 
where no significant TSPM/CCC community exists, and the (Korean) 
Chaoyang Church in Jilin Province, both of which operate openly without 
affiliating with the TSPM/CCC. Additionally, the (Russian) Orthodox 
Church in Heilongjiang Province has been able to operate without 
affiliating with a government organization, in part because the PRC has 
not created an Orthodox organization. In other regions, official 
Protestant churches informally aligned themselves with Protestant 
denominations. Some pastors in official churches said that 
denominational affiliation was an important way of drawing 
parishioners.
    Some groups register voluntarily, some register under pressure, and 
the authorities refuse to register others. Some religious groups have 
declined to register out of principled opposition to state control of 
religion. Others do not register due to fear of adverse consequences if 
they reveal, as required, the names and addresses of church leaders. 
Unregistered groups also frequently refuse to register for fear that 
doing so would require theological compromises, curtail doctrinal 
freedom, or allow government authorities to control sermon content. 
Some groups claimed that authorities refused them registration without 
explanation or detained group members who met with officials to attempt 
to register. The Government contended that these refusals mainly were 
the result of these groups' lack of adequate facilities.
    The Government has banned all groups that it has determined to be 
``cults,'' including the Falun Gong and the Zhong Gong movements (Zhong 
Gong is a qigong exercise discipline with some mystical tenets.) After 
the revised Criminal Law came into effect in 1997, offenses related to 
membership in unapproved cults and religious groups were classified as 
crimes of disturbing the social order.
    Government sensitivity to Muslim communities varied widely. In some 
predominantly Muslim areas where ethnic unrest has occurred, especially 
in Xinjiang among the Uighurs, officials continued to restrict or 
tightly control religious expression and teaching. Police cracked down 
on Muslim religious activity and places of worship accused by the 
Government of supporting separatism. The Government permits, and in 
some cases subsidizes, Muslim citizens who make the hajj (pilgrimage) 
to Mecca. In the first half of 2004, a record of over 10,000 Chinese 
Muslims made the hajj, half of them on government-organized 
delegations.
    During the period covered by this report, local officials destroyed 
several unregistered places of worship around the country, although 
there were no reports of the widespread razing of churches. In Zhejiang 
Province, for example, there were reports that a few churches and 
hundreds of shrines were destroyed in the period from July to October 
2003. Zhejiang authorities often claimed that destroyed buildings were 
not zoned for religious activities and thus unsafe. The Government has 
restored or rebuilt churches, temples, mosques, and monasteries damaged 
or destroyed during the Cultural Revolution and allowed the reopening 
of some seminaries, although the pace and scope of restoration activity 
has varied from locality to locality. In December 2003, for example, 
construction began in Beijing on the first new Protestant churches to 
be constructed in the capital since the People's Republic was founded 
in 1949. Although there is far greater interest in religion and a far 
greater number of religious adherents today, there are far fewer 
temples, churches, or mosques than existed 35 years ago, and many of 
those that exist are overcrowded and in poor condition.
    In November 2003, the CCP Central Committee held a high-level 
meeting in Beijing attended by Politburo members and other high-ranking 
officials responsible for overseeing religion. In January, a national 
work conference on religion organized by SARA was held to outline 
concrete actions to ``strengthen religious work.'' The conference 
advised that officials should guard against Christian-influenced 
``cults'' and avoid negative influences, including ``foreign 
infiltration under cover of religion.'' Conference attendees also 
raised concern about circulation of foreign religious materials 
addressing the growth of Christianity in the country, including a 
documentary film entitled ``The Cross'' and a book entitled ``Jesus in 
Beijing.'' Subsequently, many provinces convened their own local work 
conferences. For example, in February the Fujian Province conference 
noted that unauthorized establishment of religious venues and icons 
``interferes with the Government's administration of religious affairs, 
affects the normal activities of patriotic religious groups, helps the 
development of evil cults and illegal religious powers, and gives 
foreign countries opportunities to conduct religious penetration.'' The 
2004 national work conference was a contrast to a landmark 2001 
conference at which President Jiang Zemin spoke about the sustained 
role of religion in society and raised questions about the traditional 
Marxist concept of opposing religion.
    In March, the 10th National Committee of the Chinese People's 
Political Consultative Conference (CPPCC) recommended revising the 
CPPCC Charter to permit the ``freedom of religious belief.''

Restrictions on Religious Freedom
    During the period covered by this report, the Government's respect 
for religious freedom and freedom of conscience remained poor, 
especially for members of some unregistered religious groups and 
spiritual movements such as the Falun Gong. The Government tends to 
perceive unregulated religious gatherings or groups as a potential 
challenge to its authority, and it attempts to control and regulate 
religious groups to prevent the rise of groups or sources of authority 
outside the control of the Government and the CCP.
    Some local authorities continued a selective crackdown on 
unregistered churches, temples, and mosques, and the Central Government 
failed to stop these activities. Police closed underground mosques, 
temples, and seminaries, as well as some Catholic churches and 
Protestant ``house churches,'' many with significant memberships, 
properties, financial resources, and networks. Several unregistered 
church leaders reported continuing pressure from local authorities. 
Despite these efforts at control, official sources, religious 
professionals, and members of both officially sanctioned and 
underground places of worship all reported that the number of religious 
adherents in the country continued to grow. The Government also makes 
demands on the clergy or leadership of registered groups, for example, 
requiring that they publicly endorse government policies or denounce 
Falun Gong. The Government continued its harsh repression of the Falun 
Gong spiritual movement and of ``cults'' in general. As in past years, 
local authorities moved against houses of worship outside their control 
that grew too large or espoused beliefs considered threatening to 
``state security.'' Overall, the basic policy of permitting religious 
activity to take place relatively unfettered in government-approved 
sites and under government control remained unchanged.
    Official tolerance for Buddhism and Taoism has been greater than 
that for Christianity, and these religions often face fewer 
restrictions. However, as these non-Western religions have grown 
rapidly in recent years, there were signs of greater government concern 
and new restrictions, especially on groups that blend tenets from a 
number of religious beliefs.
    In 1995, the State Council and the CCP's Central Committee issued a 
circular labeling a number of religious organizations ``cults'' and 
making them illegal. Among these were the ``Shouters'' (founded in the 
United States in 1962), Eastern Lightning, the Society of Disciples 
(Mentu Hui), the Full Scope Church, the Spirit Sect, the New Testament 
Church, and the Guan Yin (also known as Guanyin Famin, or the Way of 
the Goddess of Mercy).
    In 1999, the Standing Committee of the National People's Congress 
adopted a decision, under Article 300 of the Criminal Law, to ban all 
groups the Government determined to be ``cults,'' including the Falun 
Gong. The Supreme People's Court and the Supreme People's Procuratorate 
also provided legal directives on applying the existing criminal law to 
the Falun Gong. The law, as applied following these actions, specifies 
prison terms of 3 to 7 years for ``cult'' members who ``disrupt public 
order'' or distribute publications. Under the law, ``cult'' leaders and 
recruiters may be sentenced to 7 years or more in prison.
    During the period covered by this report, government repression of 
the Falun Gong spiritual movement continued. At the National People's 
Congress session in March, Premier Wen Jiabao's Government Work Report 
emphasized that the Government would ``expand and deepen its battle 
against cults,'' including Falun Gong. Thousands of individuals were 
still undergoing criminal, administrative, and extrajudicial punishment 
for engaging in Falun Gong practices, admitting that they adhered to 
the teachings of Falun Gong, or refusing to criticize the organization 
or its founder. There were credible reports of torture and deaths in 
custody of Falun Gong practitioners (see Abuses of Freedom of Religion 
Section).
    The authorities also continued to oppose other groups considered 
``cults,'' such as the Xiang Gong, Guo Gong, and Zhong Gong qigong 
groups, some of which reportedly had followings comparable to that of 
the Falun Gong.
    The Government has labeled folk religions as ``feudal 
superstition,'' and followers sometimes were subject to harassment and 
repression.
    The Government continued a national campaign to enforce 1994 State 
Council regulations and subsequent provincial regulations that require 
all places of religious activity to register with government religious 
affairs authorities. There was a great deal of variation in how local 
authorities handled unregistered religious groups. In certain regions, 
government supervision of religious activity was minimal, and 
registered and unregistered churches existed openly side by side and 
were treated similarly by the authorities. In such areas, many 
congregants worshipped in both types of churches. In other regions, 
local implementing regulations call for strict government oversight of 
religion, and authorities cracked down on unregistered churches and 
their members. Implementing regulations, provincial work reports, and 
other government and party documents continued to exhort officials to 
enforce vigorously government policy regarding unregistered churches.
    In some areas, despite the rapidly growing religious population, it 
remained difficult to register new places of worship, even for 
officially recognized churches and mosques.
    Due to a lack of transparent guidelines, local officials have great 
discretion in determining whether ``house churches'' violate 
regulations. The term ``house church'' is used to describe both 
unregistered churches and gatherings in homes or businesses of groups 
of Christians to conduct small, private worship services. Unregistered 
churches are illegal, but prayer meetings and Bible study groups held 
in homes are legal and generally are not subject to registration 
requirements so long as they remain small and unobtrusive. In some 
parts of the country, unregistered house churches with hundreds of 
members meet openly with the full knowledge of local authorities, who 
characterize the meetings as informal gatherings to pray, sing, and 
study the Bible. In other areas, house church meetings of more than a 
handful of family members and friends are strictly proscribed. House 
churches often encounter difficulties when their membership grows, when 
they arrange for the regular use of facilities for the specific purpose 
of conducting religious activities, or when they forge links with other 
unregistered groups. As a result, urban house churches are generally 
limited to meetings of a few dozen members or less, while meetings of 
unregistered Protestants in small cities and rural areas may number in 
the hundreds.
    Both official and unofficial Christian churches have problems 
training adequate numbers of clergy to meet the needs of their growing 
congregations. Due to restrictions and prohibitions on religion between 
1955 and 1985, no priests or other clergy in the official churches were 
ordained during that period; most priests and pastors were trained 
either before 1955 or after 1985, resulting in a shortage of trained 
clerics between the ages of 40 and 70. Thus, as senior clerics retire, 
there are relatively few experienced clerics to replace them. The 
Government states that the official Catholic Church has trained more 
than 900 priests in the past 10 years. The Government permits 
registered religions to train clergy and allows limited numbers of 
Catholic and Protestant seminarians, Muslim clerics, and Buddhist 
clergy to go abroad for additional religious studies, but some 
religious students have had difficulty obtaining approval to study 
abroad. In most cases, foreign organizations provide funding for such 
training programs. Some Catholic clerics also have complained that they 
were forced to bribe local officials before being allowed to enter 
seminaries. Due to government prohibitions, unofficial or underground 
churches have particularly significant problems training clergy, and 
many clergy receive only limited and inadequate preparation.
    Most religious institutions depend upon their own resources to 
cover operating costs. Contributions from church members are common 
among both Catholics and Protestants. Frequently, some religious 
institutions run side businesses selling religious items, while others 
run strictly commercial businesses, such as restaurants. Sometimes the 
Government funds repairs for temples or shrines that have cultural or 
historic significance. Official religious communities sometimes 
received funds from abroad.
    The law does not prohibit religious believers from holding public 
office; however, party membership is required for almost all high-level 
positions in Government, state-owned businesses, and many official 
organizations. Communist Party officials restated during the period 
covered by this report that party membership and religious belief were 
incompatible. The CCP reportedly has issued two circulars since 1995 
ordering party members not to hold religious beliefs and ordering the 
expulsion of party members who belong to religious organizations, 
whether open or clandestine. High-ranking Communist Party officials, 
including then-President and CCP General Secretary Jiang Zemin, also 
have stated that party members cannot be religious adherents. Muslims 
allegedly have been fired from government posts for praying during 
working hours. The ``Routine Service Regulations'' of the People's 
Liberation Army (PLA) state explicitly that servicemen ``may not take 
part in religious or superstitious activities.'' Party and PLA military 
personnel have been expelled for adhering to the Falun Gong spiritual 
movement.
    However, according to government sources, up to 25 percent of 
Communist Party officials in certain localities engage in some kind of 
religious activity. Most officials who practice a religion are 
Buddhists or practice a form of folk religion. Some religious figures, 
while not members of the CCP, are included in national and local 
government organizations, usually to represent their constituency on 
cultural and educational matters. The National People's Congress (NPC) 
includes several religious leaders. Two of the NPC Standing Committee's 
vice chairmen are Fu Tieshan, a bishop and vice-chairman of the Chinese 
Catholic Patriotic Association, and Phagpalha Geleg Namgyal, a Tibetan 
``living Buddha.'' Religious groups also are represented in the Chinese 
People's Political Consultative Conference, an advisory forum that is 
led by the CCP and consults with social groups outside the Party.
    In 1999, the Party's Central Committee issued a document directing 
the authorities to tighten control over the official Catholic Church 
and to eliminate the underground Catholic Church if it did not bend to 
government control. There has been continued pressure by the Chinese 
Catholic Patriotic Association on underground Catholic bishops to join 
the official Church, and the authorities have reorganized dioceses 
without consulting church leaders. The Government has not established 
diplomatic relations with the Holy See, and there is no Vatican 
representative on the Mainland. The Government's refusal to allow the 
official Catholic Church to recognize the authority of the Papacy in 
many fundamental matters of faith and morals has led many Catholics to 
reject joining the official Catholic Church on the grounds that this 
denies one of the foundational tenets of their faith. When government 
policy and Papal authority conflict--as they do, for example, on 
abortion or birth control--state policy takes precedence, leaving 
priests with the dilemma of how to advise their practitioners. Most 
bishops of the official Catholic Church are, in fact, clandestinely 
recognized by the Vatican. Nonetheless, tensions between the Vatican 
and the Government have caused leadership problems within the official 
Catholic Church in the country due to the friction between some bishops 
who have been consecrated with secret Vatican approval (or who obtained 
such secret approval after their consecration) and others consecrated 
without such approval.
    Government relations with unofficial Catholic churches remained 
tense. Both Chinese and Vatican authorities stated that they would 
welcome an agreement to normalize relations. Nonetheless, disagreements 
concerning the role of the Pope in selecting bishops, the status of 
underground Catholic clerics, Vatican recognition of Taiwan, and the 
canonization of controversial Catholic missionaries on Chinese National 
Day 2000 remained obstacles, according to the Government. During the 
period covered by this report, the Government stated that statements by 
Hong Kong Diocese Bishop Joseph Zen about political developments in the 
Hong Kong SAR had become an obstacle to normalization of relations with 
the Vatican. Nonetheless, efforts at reconciliation continued, 
including a visit by Bishop Zen to Shanghai in April.
    There are large Muslim populations in many areas, but government 
sensitivity to these communities varied widely. Generally speaking, the 
country's Hui Muslims, who often live in Han Chinese communities 
throughout the country, have greater religious freedom than Turkic 
Muslims such as the Uighurs, who are concentrated in the western part 
of the country. In areas where ethnic unrest has occurred, especially 
among the Uighurs in Xinjiang, officials continued to restrict the 
building of mosques and the training of clergy and prohibited the 
teaching of Islam to children. In addition to the restrictions on 
practicing religion placed on party members and government officials 
throughout the country, in Xinjiang teachers, professors, and 
university students are not allowed to practice religion openly. 
However, in other areas, particularly in areas populated by the Hui 
ethnic group, there was substantial mosque construction and renovation, 
and also apparent freedom to worship. After a series of violent 
incidents, including bombings attributed to Uighur separatists, 
beginning in 1997, police cracked down on Muslim religious activity and 
places of worship accused of supporting separatism in Xinjiang. Because 
the Xinjiang government regularly fails to distinguish carefully among 
those involved in peaceful activities in support of independence, 
``illegal'' religious activities, and violent terrorism, it is often 
difficult to determine whether particular raids, detentions, arrests, 
or judicial punishments targeted those seeking to worship, those 
peacefully seeking political goals, or those engaged in violence. 
Xinjiang provincial-level Communist party and government officials 
repeatedly called for stronger management of religious affairs and for 
the separation of religion from administrative matters.
    For example, in 2002 State Councilor Ismail Amat (an ethnic Uighur) 
told a delegation of National People's Congress delegates that, ``while 
enjoying the rights of religious freedom, the citizens who have 
religious beliefs must place the basic interests of the State and the 
people before everything else,'' and that ``we must not use the freedom 
of religious belief as an excuse to abandon or to dodge the management 
of religious affairs by the State.''
    Xinjiang officials told foreign observers that children under 18 
are not permitted to attend religious services in mosques in Xinjiang. 
However, children were observed attending prayer services at mosques in 
Beijing and other parts of the country.
    In a growing number of areas, the authorities have displayed 
increasing tolerance of religious practice by foreigners, provided 
their religious observance does not involve Chinese nationals. Weekly 
services of the foreign Jewish community in Beijing have been held 
uninterrupted since 1995, and High Holy Day observances have been 
allowed for more than 15 years. Both reform and Orthodox Jewish 
services were held weekly during the period covered by this report. The 
Shanghai Jewish community has received permission from authorities to 
hold services on several occasions in a historic Shanghai synagogue, 
which was restored as a museum in 1998. Local authorities continue to 
allow the use of the synagogue on a case-by-case basis for major 
holidays. The Church of Jesus Christ of Latter-day Saints (Mormons) 
meets regularly in a number of cities, but its membership is limited 
strictly to the expatriate community.
    The authorities permit officially sanctioned religious 
organizations to maintain international contacts that do not involve 
``foreign control.'' What constitutes ``control'' is not defined. 
Regulations enacted in 1994, and expanded in 2000, codified many 
existing rules involving foreigners, including a ban on proselytizing. 
However, for the most part, the authorities allowed foreign nationals 
to preach to other foreigners, bring in religious materials for 
personal use, and preach to Chinese citizens at churches, mosques, and 
temples at the invitation of registered religious organizations. 
Foreigners legally are barred from conducting missionary activities; 
however, foreign Christians teaching on college campuses openly profess 
their faith with minimum interference from the authorities, provided 
their proselytizing remains discreet. Many Christian groups throughout 
the country have developed close ties with local officials, in some 
cases operating schools and homes for the care of the aged. In addition 
Buddhist-run private schools and orphanages in the central part of the 
country also offer training to teenagers and young adults.
    Some foreign church organizations came under pressure to register 
with government authorities, and some foreign missionaries whose 
activities extended beyond the expatriate community were expelled or 
asked to leave the country. In addition foreign-produced materials 
about modern Christianity in the country, including the documentary 
film ``The Cross'' and the book ``Jesus in Beijing,'' were banned by 
the Government. Some Christians who appeared in the film were 
interrogated or detained by authorities for brief periods.
    The increase in the number of Christians in the country has 
resulted in a corresponding increase in the demand for Bibles. One 
printing company, a joint venture with an overseas Christian 
organization, has printed over 25 million Bibles since its founding in 
1987, including Bibles in Braille and minority languages, such as 
Korean, Jingbo, Lisu, Lahu, Miao and Yao. Bibles can be purchased at 
many bookstores and at most officially recognized churches. Many house 
church members buy their Bibles at such places without incident. A 
Bible costs from one to five dollars, making them affordable for most 
Chinese. The supply of Bibles is adequate in most parts of the country, 
but members of underground churches complain that the supply and 
distribution of Bibles in some places, especially rural locations, is 
inadequate. Individuals cannot order Bibles directly from publishing 
houses and house Christians report that purchase of large numbers of 
Bibles can bring unfavorable attention to the purchaser. Customs 
officials continued to monitor for the ``smuggling'' of Bibles and 
other religious materials into the country. There have been credible 
reports that the authorities sometimes confiscate Bibles in raids on 
house churches.
    The Government teaches atheism in schools. However, university-
level study of religion is expanding. Some universities mandated a 
course on religion for students in certain disciplines during the 
period covered by this report.
    Senior government officials claim that the country has no 
restrictions against minors practicing religious beliefs. However, the 
United Nations Special Rapporteur on Education noted after her 
September 2003 visit that Chinese students lack basic internationally 
recognized rights to religious education. Moreover, some local 
officials, especially in Xinjiang, prevented children from attending 
worship services, and some places of worship have signs prohibiting 
persons younger than 18 from entering. Senior government officials have 
not expressed a willingness to clarify this discrepancy. In some Muslim 
areas, minors attend religious schools in addition to state-run 
schools. In some areas, large numbers of young persons attend religious 
services at both registered and unregistered places of worship.
    Official religious organizations administer local Bible schools, 54 
Catholic and Protestant seminaries, 10 institutes to train imams and 
Islamic scholars, and over 30 institutes to train Buddhist monks. 
Students who attend these institutes must demonstrate ``political 
reliability,'' and all graduates must pass an examination on their 
theological and political knowledge to qualify for the clergy.
    The Government has stated that there are 10 colleges conducting 
Islamic higher education and 2 other Islamic schools in Xinjiang 
operating with government support. In addition provincial and local 
Islamic communities have established numerous Arabic schools and mosque 
schools. The former concentrate on Arabic language study, while the 
latter often serve as a stepping-stone to apprenticeship as an 
assistant to an imam or other Muslim religious worker. Some young 
Muslims study outside of the country in Muslim religious schools.
    Religious schools and training institutions for religious leaders 
other than the officially recognized ones also exist but cannot 
register as legal institutions. The quality of education at 
unregistered institutions varies. Some such institutions are closed 
when they come to the attention of local authorities.

Abuses of Religious Freedom
    During the period covered by this report, unapproved religious and 
spiritual groups remained under scrutiny and in some cases were 
harassed by officials. In some areas, underground Protestant and 
Catholic groups, Muslim Uighurs, Tibetan Buddhists, and members of 
groups that the Government determined to be ``cults,'' especially the 
Falun Gong spiritual movement, were subject to government pressure and 
sometimes suffered abuse.
    Offenses related to membership in unapproved religious groups are 
classified as crimes of disturbing the social order. According to the 
Law Yearbook of China, arrests for disturbing the social order or 
cheating by the use of superstition totaled 12,826 in 2002, down 
significantly from previous years. Most experts agree that the spike in 
detentions on these charges in 1999-2000 resulted from the Government's 
crackdown, begun in mid-1999, on Protestant house churches, the 
unofficial Roman Catholic Church, and spiritual groups labeled as 
cults, such as the Falun Gong.
    According to Falun Gong practitioners in the United States, since 
1999 more than 100,000 practitioners have been detained for engaging in 
Falun Gong practices, admitting that they adhere to the teachings of 
Falun Gong, or refusing to criticize the organization or its founder. 
The organization reports that its members have been subject to 
excessive force, abuse, detention, and torture, and that some of its 
members have died in custody. For example, in December 2003, Falun Gong 
practitioner Liu Chengjun died after reportedly being abused in custody 
in Jilin Province. Foreign observers estimate that half of the 250,000 
officially recorded inmates in the country's reeducation-through-labor 
camps are Falun Gong adherents. Falun Gong places the number even 
higher. Hundreds of Falun Gong adherents were also incarcerated in 
legal education centers, a form of administrative detention, upon 
completion of their reeducation-through-labor sentences. According to 
the Falun Gong, hundreds of its practitioners have been confined to 
psychiatric institutions and forced to take medications or undergo 
electric shock treatment against their will. During April to June 2003, 
official Chinese media accused Falun Gong adherents of ``undermining 
anti-SARS operations.'' Over 180 Falun Gong adherents were detained for 
allegedly inciting public panic and ``spreading false rumors about 
SARS.''
    In April, dozens of members of the Three Grades of Servants Church, 
which the Government labels a ``cult,'' were detained in Heilongjiang 
Province. Gu Xianggao, allegedly a church member, was beaten to death 
in a Heilongjiang Province security facility shortly after these 
detentions. Public security officials paid compensation to Gu's family 
for the death.
    In some areas, security authorities used threats, demolition of 
unregistered property, extortion, interrogation, detention, and at 
times beatings and torture to harass leaders of unauthorized groups and 
their followers. Unregistered religious groups that preach beliefs 
outside the bounds of officially approved doctrine (such as imminent 
coming of the Apocalypse or holy war) or groups that have charismatic 
leaders often are singled out for particularly severe harassment. Some 
observers have attributed the unorthodox beliefs of some of these 
groups to poorly trained clergy and lack of access to religious texts. 
Others believe that some individuals may be exploiting the reemergence 
of interest in religion for personal gain.
    Many religious leaders and adherents have been detained, arrested, 
or sentenced to prison terms. Local authorities also use an 
administrative process to punish members of unregistered religious 
groups. Citizens may be sentenced by a nonjudicial panel of police and 
local authorities to up to 3 years in reeducation-through-labor camps. 
Many religious detainees and prisoners were held in such facilities 
during the period covered by this report. For example, in September 
2003, house church historian Zhang Yinan and legal advisor to the South 
China Church Xiao Biguang were detained in Henan Province. Xiao remains 
detained and Zhang was sentenced to 2 years of reeducation through 
labor. He reportedly was beaten in the camp. In October 2003, Beijing-
based house Christian Liu Fenggang was detained in Xiaoshan, Zhejiang 
Province, while conducting an investigation into reports of church 
demolitions and detention of leaders in the Local Assembly (``Little 
Flock'') Church. Two other house Christians, Xu Yonghai and Zhang 
Shengqi, also remained in detention at the end of the period covered by 
this report, allegedly for helping Liu provide information to foreign 
organizations. In March, the three were tried in Zhejiang Province on 
charges of disclosing state secrets. In January, house Christian 
activists Qiao Chunling, Xu Yongling, and Zeng Guangbo reportedly were 
detained because of their alleged effort to communicate about 
activities of house churches with foreigners. House Christian activists 
in several regions were prevented from leaving their homes during the 
meeting of the National People's Congress in March. In June, the 
government-run ``Legal Daily'' newspaper reported that Jiang Zongxiu 
had died in police custody in Zunyi, Guizhou Province, after being 
arrested for distributing Bibles. A ``Legal Daily'' editorial comment 
condemned local officials for mistreating Jiang. Also in June, dozens 
of leaders of the China Gospel Fellowship Protestant Church reportedly 
were detained in Wuhan, Hubei Province, but they were released after a 
short period. Gouxing ``Philip'' Xu reportedly was released from a 
reeducation-through-labor camp in June after being detained in December 
2002 in Shanghai for unlicensed preaching.
    Gong Shengliang and several other leaders of the unregistered South 
China Church reportedly continued to suffer abuse in prison during the 
period covered by this report. Sentenced to death in 2001 on criminal 
charges including rape, arson, and assault, Gong Shengliang, Xiu 
Fuming, and Hu Yong had their sentences reduced to life in prison on 
retrial in 2002. Li Ying and Bang Kun Gong had their sentences reduced 
from death to 15 years in prison. Four female church members who signed 
statements accusing Gong of sexual crimes were rearrested in 2002 and 
sentenced to 3 years' reeducation-through-labor, reportedly for 
recanting their accusations against Gong. There were reports that Gong 
has suffered physical abuse in prison, in part for refusing to abandon 
his religious beliefs. Additionally, elderly church member Chen Jingmao 
reportedly was abused in prison for attempting to convert inmates to 
Christianity. Government officials and some registered and unregistered 
Protestants accused the South China Church of being a ``cult.''
    In Hebei, where an estimated half of the country's Catholics 
reside, friction between unofficial Catholics and local authorities 
continued. Hebei authorities reportedly have forced underground priests 
and believers to choose between joining the official Church or facing 
punishment such as fines, job loss, periodic detentions, and having 
their children barred from school. Some Catholics have been forced into 
hiding. Numerous detentions of unofficial Catholic clergy were 
reported. In June, the Vatican formally protested the detention earlier 
in the year of three underground Catholic bishops from Hebei Province. 
Two were released shortly after their detention, although the 
whereabouts of 84-year-old Zhao Zhendong of Xuanhua City remained 
unclear. Underground Bishops Wei Jingyi of Heliongjiang Province and 
Jia Zhiguo of Hebei Province reportedly were detained for a few days 
before being released in March and April respectively. Bishop Jia 
Zhiguo reportedly was again detained for several days in June, along 
with two other underground bishops. Underground Bishop Su Zhimin, who 
had not been seen since his reported detention in 1997, reportedly was 
hospitalized in November 2003 in Baoding, Hebei Province. Reports 
suggest that he had been held in a form of ``house arrest.'' The 
Government continued to deny having taken ``any coercive measures'' 
against him and stated he was ``traveling as a missionary.'' Reliable 
sources reported that Bishop Su's auxiliary bishop, An Shuxin, as well 
as Father Han Dingxian of Hebei and Father Li Hongye of Henan remain in 
detention. In July and October 2003 and also in May, underground 
priests and practitioners reportedly were detained in separate 
incidents in Hebei Province. The status of Father Lu Xiaozhou (Bosco), 
detained in June 2003 in Zhejiang Province, reportedly for 
administering sacraments to a dying Catholic, also had not been 
confirmed by the Government. According to several nongovernmental 
organizations (NGOs), a number of Catholic priests and lay leaders were 
beaten or otherwise abused during the period covered by this report.
    Some underground Catholic and unregistered Protestant leaders 
reported that the Government organized campaigns to compel them to 
register, resulting in continued and, in some cases, increased pressure 
to register their congregations. Officials organizing registration 
campaigns collected the names, addresses, and sometimes the 
fingerprints of church leaders and worshippers. On some occasions, 
church officials were detained when they arrived for meetings called by 
authorities to discuss registration.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The communities of the five official religions--Buddhism, Islam, 
Taoism, Catholicism and Protestantism--coexist without significant 
friction. However, in some parts of the country, there is a tense 
relationship between registered and unregistered Christian churches. 
There were reports of divisions within both the official Protestant 
church and the house church movement over issues of doctrine; in both 
the registered and unregistered Protestant churches there are 
conservative and more liberal groups. In other areas, the two groups 
coexist without problems. In some provinces, including Hebei, 
underground and official Catholic communities sometimes have a tense 
relationship. In the past, Muslims and Tibetan Buddhists have 
complained about the presence of Christian missionaries in their 
communities. Christian officials reported some friction in rural areas 
between adherents of folk religions and Christians who view some folk 
religion practices as idol worship. In general the majority of the 
population shows little interest in the affairs of the religious 
minority beyond visiting temples during festivals or churches on 
Christmas Eve or Easter. Religious and ethnic minority groups, such as 
Tibetans and Uighurs, experience societal discrimination not only 
because of their religious beliefs but also because of their status as 
ethnic minorities with languages and cultures different from the 
typically wealthier Han Chinese. There also has been occasional tension 
between the Han and the Hui, a Muslim ethnic group.

                   Section IV. U.S. Government Policy

    The Department of State, the U.S. Embassy in Beijing, and the 
Consulates General in Chengdu, Guangzhou, Shanghai, and Shenyang made a 
concerted effort to encourage greater religious freedom in the country, 
using both focused external pressure on abuses and support for positive 
trends within the country. In exchanges with the Government, including 
with religious affairs officials, diplomatic personnel consistently 
urged both central and local authorities to respect citizens' rights to 
religious freedom and release all those serving prison sentences for 
religious activities. U.S. officials protested vigorously whenever 
there were credible reports of religious harassment or discrimination 
in violation of international laws and standards, and they requested 
information in cases of alleged mistreatment in which the facts were 
incomplete or contradictory. At the same time, U.S. officials argued to 
the country's leaders that freedom of religion can strengthen, not 
harm, the country. In December 2003, President Bush met with Premier 
Wen Jiabao in Washington and called for greater religious tolerance.
    The U.S. Embassy and Consulates also collected information about 
abuses and maintained contacts with a wide spectrum of religious 
leaders within the country's religious communities, including bishops, 
priests, and ministers of the official Christian and Catholic churches, 
as well as Taoist, Muslim and Buddhist leaders. U.S. officials also met 
with leaders and members of the unofficial Christian churches. The 
Department of State's nongovernmental contacts included experts on 
religion in the country, human rights organizations, and religious 
groups in the United States.
    The Department of State brought a number of Chinese religious 
leaders and scholars to the United States on international visitor 
programs to see firsthand the role that religion plays in U.S. society. 
The Embassy also brought experts on religion from the United States to 
the country to speak about the role of religion in American life and 
public policy.
    During the period covered by this report, the Government suspended 
the official U.S.-China Human Rights Dialogue, which included religious 
freedom as a major agenda item. The most recent Dialogue session took 
place in December 2002, at which the Government stated its willingness 
to clarify its policy on religious education for minors. It also 
committed to invite the U.S. Commission on International Religious 
Freedom and the U.N. Special Rapporteur on Religious Intolerance to 
visit the country. However, the Government did not schedule these 
visits during the period covered by this report.
    During the period covered by this report, the Assistant Secretary 
of State for Democracy, Human Rights, and Labor traveled to the country 
to discuss human rights and religious freedom issues with the Chinese 
Government. Two delegations of staff members of the Bureau of 
Democracy, Human Rights and Labor, and one from the Office for 
International Religious Freedom also traveled to the country to discuss 
religious freedom issues. In addition to meetings in Beijing, one of 
these delegations traveled to Xinjiang, and the other visited the TAR 
to discuss religious freedom. They met with Government officials 
responsible for religion, and with clergy or practitioners in official 
and unofficial religious groups. In June, an interfaith delegation from 
the NGO Appeal of Conscience Foundation visited Beijing, Guangzhou, and 
Shanghai to discuss religious freedom and individual prisoners of 
conscience with Chinese officials.
    U.S. officials in Washington and Beijing continued to protest 
individual incidents of abuse. On numerous occasions, the Department of 
State, the Embassy, and the four Consulates in the country protested 
government actions to curb freedom of religion and freedom of 
conscience, including the arrests of Falun Gong followers, Tibetan 
Buddhists, Uighur Muslims in Xinjiang and Catholic and Protestant 
clergy and believers. The Embassy routinely raised reported cases of 
detention and abuse of religious practitioners with the Ministry of 
Foreign Affairs and the State Administration of Religious Affairs until 
March, when the Government unilaterally implemented a policy of 
refusing to discuss such cases with Embassy officials in response to 
U.S. sponsorship of a resolution on Chinese human rights at the March 
UNHRC session.
    Since 1999, the Secretary of State has designated China as a 
``Country of Particular Concern'' under the International Religious 
Freedom Act for particularly severe violations of religious freedom.
                               __________

                               HONG KONG

    The Basic Law (Hong Kong's constitution) provides for freedom of 
religion, and Hong Kong's Bill of Rights Ordinance prohibits religious 
discrimination. The Government generally respects these provisions in 
practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to support the generally free practice of religion. Some 
overseas Falun Gong practitioners were denied entry into Hong Kong to 
attend an annual conference in May.
    The generally amicable relationship among religions in society 
contributed to religious freedom. Six of the largest religious groups 
long have collaborated in a collegium on community affairs and make up 
a joint conference of religious leaders.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Consulate General officers meet regularly with religious leaders.

                    Section I. Religious Demography

    The Hong Kong Special Administrative Region (HKSAR) occupies 422 
square miles on more than 200 islands and the mainland, and its 
population is approximately 6.8 million. Approximately 43 percent of 
the population participates in some form of religious practice. The two 
largest religions are Buddhism and Taoism. Approximately 4 percent of 
the population is Protestant, 3 percent is Roman Catholic, and 1 
percent is Muslim. There also are small numbers of Hindus, Sikhs, and 
Jews. Representatives of the spiritual movement Falun Gong state that 
their practitioners number approximately 500, although HKSAR government 
officials report the number is lower.
    Hong Kong's 300,000 Protestants have 1,300 congregations 
representing 50 denominations. The largest Protestant denomination is 
the Baptist Church, followed by the Lutheran Church. Other major 
denominations include Seventh-day Adventists, Anglicans, Christian and 
Missionary Alliance groups, the Church of Christ in China, Methodists, 
and Pentecostals. The Church of Jesus Christ of Latter-day Saints 
(Mormons) also is present.
    There are approximately 600 Buddhist and Taoist temples, 
approximately 800 Christian churches and chapels, 4 mosques, 1 Hindu 
temple, 1 Sikh temple, and 1 synagogue. The 240,000 Catholics are 
served by approximately 300 priests, 60 monks, and 500 nuns, all of 
whom maintain traditional links to the Vatican. More than 286,000 
children are enrolled in 320 Catholic schools and kindergartens. The 
Assistant Secretary General of the Federation of Asian Bishops' 
Conference has his office in Hong Kong. Protestant churches run 3 
colleges and more than 700 schools. Religious leaders tend to focus 
primarily on local spiritual, educational, social, and medical needs. 
Some religious leaders and communities maintain active contacts with 
their mainland and international counterparts. Catholic and Protestant 
clergy are invited to give seminars on the mainland, teach classes 
there, and develop two-way student exchanges on an ongoing basis. 
Numerous foreign missionary groups operate in and out of HKSAR.
    A wide range of faiths is represented in the Government, the 
judiciary, and the civil service. A large number of influential non-
Christians receive education in Christian schools.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Basic Law, Hong Kong's constitution, provides for freedom of 
religion, and the Bill of Rights Ordinance prohibits religious 
discrimination by the HKSAR Government. The Government generally 
respects these provisions in practice. The Government at all levels 
strives to protect religious freedom and does not tolerate its abuse, 
either by governmental or private actors. Although a part of the 
People's Republic of China (PRC) since July 1, 1997, HKSAR maintains 
autonomy in the area of religious freedom under the ``one country, two 
systems'' concept that defines its relationship with the mainland. The 
Government does not recognize a state religion, and a wide range of 
faiths is represented in the Government, the judiciary, and the civil 
service.
    Religious groups are not required to register with the Government 
and are exempted specifically from the Societies Ordinance, which 
requires the registration of nongovernmental organizations. Catholics 
in HKSAR recognize the Pope as the head of the Catholic Church.
    Religious groups wishing to purchase a site to construct a school 
or hospital initiate their request with the Lands Department. Church-
affiliated schools make their request to the Education and Manpower 
Bureau. Church-affiliated hospitals do so with the Health and Welfare 
Bureau. For other matters, the Home Affairs Bureau functions as a 
liaison between religious groups and the Government.
    Representatives of 6 of the largest religious groups (Buddhist, 
Taoist, Confucian, Roman Catholic, Muslim, and Anglican) comprise 40 
members of the 800-member Election Committee, which chooses HKSAR's 
Chief Executive.
    The Government grants public holidays to mark special religious 
days on the traditional Chinese and Christian calendars, including 
Christmas and Buddha's birthday.
    Religious groups have a long history of cooperating with the 
Government on social welfare projects. For example, the Government 
often funds the operating costs of schools and hospitals built by 
religious groups.
    The spiritual movement known as Falun Gong, which does not consider 
itself a religion, is registered under the Societies Ordinance, 
practices freely, and is able to stage public demonstrations. The legal 
appeal of 16 Falun Gong practitioners convicted of obstruction of 
public space and minor assault during demonstrations in March 2002 
outside the PRC Government Liaison Office was pending at the end of the 
period covered by this report. Other spiritual exercise groups, 
including Xiang Gong and Yan Xin Qigong, also are registered and 
practiced freely in HKSAR.

Restrictions on Religious Freedom
    Under the Basic Law, the PRC Government does not have jurisdiction 
over religious practices in HKSAR.
    The Basic Law calls for ties between Hong Kong religious 
organizations and their mainland counterparts to be based on 
``nonsubordination, noninterference, and mutual respect.'' This 
provision has not affected religious freedom in HKSAR. In September 
2002, Bishop Joseph Zen was appointed head of Hong Kong's Catholic 
Diocese. In April Bishop Zen, who has been an outspoken critic of both 
mainland and HKSAR policies, was allowed to travel to the mainland for 
the first time since 1998.
    The spiritual group Falun Gong is free to practice, organize, 
conduct public demonstrations, and attract public attention for its 
movement. The number of Falun Gong practitioners in the HKSAR is 
reported to have dropped from approximately 1,000 to approximately 500 
since the crackdown on the mainland began in mid-1999, although 
government officials claim that the number is lower for both periods. 
During the period covered by this report, Falun Gong regularly 
conducted public protests against the repression of fellow 
practitioners in the PRC, holding daily protests in the vicinity of the 
Hong Kong offices of the PRC Government. At least two bookstores 
carried Falun Gong books. Three local newspapers printed ads purchased 
by the group protesting the PRC Government's actions against its 
members. In May more than 700 Falun Gong adherents, including 350 from 
overseas, held an annual conference at a privately owned facility in 
Hong Kong. Twenty-three practitioners from Taiwan and 6 from Macau were 
denied entry, while 250 Taiwan practitioners and 4 Macau practitioners 
were allowed entry to attend the conference. The Government stated 
``security'' was the reason for barring the entry of the 29 
practitioners.
    In February 2003, the Government barred 80 Taiwanese Falun Gong 
practitioners from entering Hong Kong to attend an annual conference, 
although another 380 Taiwanese practitioners in the same group were 
admitted. On behalf of four of the overseas practitioners who were 
denied entry, the local Falun Gong association submitted an application 
for judicial review against the Immigration Department's decision to 
refuse entry. In October 2003, the court rejected the application on 
grounds that the group's chairman did not have sufficient interest to 
support it.
    In 2002, an Australian artist and Falun Gong practitioner exhibited 
art at a public venue. The artist's exhibit catalog contained material 
critical of the mainland Government's treatment of Falun Gong 
practitioners. The Government requested that the exhibit organizer not 
distribute the catalog but took no action when the organizer 
disregarded the request.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religious communities in 
society contributed to religious freedom.
    Two ecumenical bodies facilitate cooperative work among the 
Protestant churches and encourage local Christians to play an active 
part in society. Six of the largest religious groups (Buddhist, Taoist, 
Confucian, Roman Catholic, Anglican, and Muslim) long have collaborated 
in a collegium on community affairs and make up the joint conference of 
religious leaders.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
HKSAR Government as part of its overall policy to promote human rights. 
Consulate General officers have made clear U.S. government interests in 
the full protection and maintenance of freedom of religion, conscience, 
expression, and association. Consulate General officers at all levels 
meet regularly with religious leaders and community 
representatives.MACAU
    The Basic Law, which is the constitution of Macau Special 
Administrative Region (Macau SAR), and the Religious Freedom Ordinance 
provide for freedom of religion and prohibit discrimination on the 
basis of religious practice, and the Macau SAR Government generally 
respects these rights in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    Macau SAR has a total area of 13 square miles, and its population 
is approximately 450,000. According to 1996 census figures, of the more 
than 355,000 persons surveyed, 60.9 percent had no religious 
affiliation, 16.8 percent were Buddhist, 13.9 percent were ``other'' 
(followers of a combination of Buddhist, Taoist, and Confucian 
beliefs), 6.7 percent were Roman Catholic, and 1.7 percent were 
Protestant. The number of active Falun Gong practitioners declined from 
approximately 100 persons to approximately 20 after the movement was 
banned in mainland China in 1999. There are approximately 100 Muslims 
in Macau SAR.
    Missionaries are active in Macau SAR and represent a wide range of 
faiths; the majority are Catholic.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Basic Law, Macau SAR's constitution, provides for freedom of 
conscience, freedom of religious belief, freedom to preach, and freedom 
to conduct and participate in religious activities. The Freedom of 
Religion Ordinance, which remained in effect after the 1999 handover of 
sovereignty to the People's Republic of China (PRC), provides for 
freedom of religion, privacy of religious belief, freedom of religious 
assembly, freedom to hold religious processions, and freedom of 
religious education. The Government generally respects these rights in 
practice.There is no state religion.
    The Religious Freedom Ordinance requires religious organizations to 
register with the Identification Services Office. There have been no 
reports of discrimination in the registration process.
    Missionaries are free to conduct missionary activities. More than 
37,000 children are enrolled in Catholic schools, and a large number of 
influential non-Christians have received education in Christian 
schools. Religious entities can apply to use electronic media to 
preach.
    The Freedom of Religion Ordinance stipulates that religious groups 
may maintain and develop relations with religious groups abroad. The 
Catholic Church in Macau SAR recognizes the Pope as the head of the 
Church. A new Coadjutor Bishop for the Macau diocese was appointed by 
the Holy See in June 2003.

Restrictions on Religious Freedom
    Under the Basic Law, the PRC Government does not govern religious 
practices in Macau SAR. The Basic Law states, ``The Government of Macau 
Special Administrative Region, consistent with the principle of 
religious freedom, shall not interfere in the internal affairs of 
religious organizations or in the efforts of religious organizations 
and believers in Macau to maintain and develop relations with their 
counterparts outside Macau, or restrict religious activities which do 
not contravene the laws of the Region.''
    Falun Gong practitioners continued their daily exercises in public 
parks, where the police observed them once or twice a month and checked 
identification, according to Falun Gong practitioners.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Relations among the various religious communities are generally 
amicable. Citizens generally are very tolerant of other religious views 
and practices. Public ceremonies and dedications often include prayers 
by both Christian and Buddhist groups.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Officers from the U.S. Consulate General in Hong Kong meet regularly 
with religious leaders.
                               __________

                                 TIBET

    The United States recognizes the Tibet Autonomous Region (TAR) and 
Tibetan autonomous counties and prefectures in other provinces to be a 
part of the People's Republic of China. The Department of State follows 
these designations in its reporting. The preservation and development 
of the Tibetan people's unique religious, cultural, and linguistic 
heritage and the protection of their fundamental human rights continue 
to be of concern.
    The Constitution of the People's Republic of China provides for 
freedom of religious belief, and the Government's May White Paper on 
``Regional Ethnic Autonomy in Tibet'' states, ``Tibetans fully enjoy 
the freedom of religious belief.'' However, the Government maintains 
tight controls on religious practices and places of worship in Tibetan 
areas of China. Although the authorities permit many traditional 
religious practices and public manifestations of belief, they promptly 
and forcibly suppress activities they view as vehicles for political 
dissent or advocacy of Tibetan independence, such as religious 
activities venerating the Dalai Lama, (which the Chinese Government 
describes as ``splittist'').
    Overall, the level of repression in Tibetan areas remained high and 
the Government's record of respect for religious freedom remained poor 
during the period covered by this report; however, the atmosphere for 
religious freedom varied from region to region. Conditions were 
generally more relaxed in Tibetan autonomous areas outside the TAR, 
with the exception of parts of Sichuan's Kardze Tibetan Autonomous 
Prefecture. Envoys of the Dalai Lama made visits to China for 
discussions with Chinese officials in 2002 and 2003, and they were 
negotiating a third set of visits at the end of the period covered by 
this report. Authorities released long-serving Tibetan monks and nuns 
from TAR Prison (also known as Drapchi Prison) in September 2003, 
February, and April. However, in October 2003, nongovernmental 
organizations (NGOs) reported the death of a young monk serving a 
sentence in Sichuan Province, allegedly due to maltreatment received in 
prison. Numerous Buddhist leaders, such as Gendun Choekyi Nyima, Tenzin 
Deleg, and Sonam Phuntsog, remain in detention or prison, and key 
figures such as the Dalai Lama and the Karmapa Lama remain in exile. 
The Government strictly controls access to and information about 
Tibetan areas, particularly the TAR, rendering it difficult to 
determine accurately the scope of religious freedom violations. The 
``patriotic education'' campaign begun in the mid-1990s officially 
concluded in 2000, but coercive activities to ensure the political 
reliability of monks and nuns continued. Core requirements of 
``patriotic education,'' such as the renunciation of the Dalai Lama and 
the acceptance of Tibet as a part of China, continued to engender 
resentment on the part of Tibetan Buddhists. Dozens of monks and nuns 
continued to serve prison terms for their resistance to ``patriotic 
education.''
    While there is some friction between Tibetan Buddhists and the 
growing Muslim Hui population in cities of the Tibetan areas, it is 
attributable more to economic competition and cultural differences than 
to religious differences. The Christian population in the TAR is 
extremely small. There are some reports that converts to Christianity 
have encountered societal pressure.
    The U.S. Government continued to encourage greater religious 
freedom in Tibetan areas by urging the central Government and local 
authorities to respect religious freedom and preserve religious 
traditions. The U.S. Government protested credible reports of religious 
persecution and discrimination, discussed specific cases with the 
authorities, and requested further information about specific 
incidents.

                    Section I. Religious Demography

    The Tibetan areas of China have a total land area of 871,649 square 
miles. According to the 2000 census, the Tibetan population of those 
areas is 5,354,540. Most Tibetans practice Tibetan Buddhism and the 
traditional Tibetan Bon religion to some degree. This includes many 
Tibetans who are government officials. Other residents of Tibetan areas 
include Han Chinese, who practice Buddhism, Daoism, Confucianism, and 
traditional folk religions; Hui Muslims; Tibetan Muslims; and 
Christians. There are 4 mosques in the TAR with approximately 3,000 
Muslim adherents, as well as a Catholic church with 700 parishioners, 
which is located in the traditionally Catholic community of Yanjing in 
the eastern TAR. While officials state that there is no Falun Gong 
activity in the TAR, reports indicate small numbers of practitioners 
among the Han Chinese population.
    The Government's May White Paper states that the TAR has over 
46,000 Buddhist monks and nuns and more than 1,700 venues for Tibetan 
Buddhist activities. Officials have cited almost identical figures 
since 1996, although the numbers of monks and nuns dropped at many 
sites as a result of the ``patriotic education'' campaign and the 
expulsion from monasteries and nunneries of many monks and nuns who 
refused to denounce the Dalai Lama or who were found to be 
``politically unqualified.'' These numbers represent only the TAR, 
where the number of monks and nuns is very strictly controlled; 
approximately 60,000 Tibetan Buddhist monks and nuns live in Tibetan 
areas outside the TAR, according to informed estimates.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution of the People's Republic of China provides for 
freedom of religious belief and the freedom not to believe, and the 
Government's May White Paper on ``Regional Ethnic Autonomy in Tibet'' 
affirms, ``Tibetans fully enjoy the freedom of religious belief.'' 
However, the Government seeks to restrict religious practice to 
government-sanctioned organizations and registered places of worship 
and to control the growth and scope of the activity of religious 
groups. The Government remains suspicious of Tibetan Buddhism in 
general and its links to the Dalai Lama, and it maintains tight 
controls on religious practices and places of worship in Tibetan areas. 
Although the authorities permit many traditional religious practices 
and public manifestations of belief, they promptly and forcibly 
suppress those activities viewed as vehicles for political dissent, 
such as religious activities that are perceived as advocating Tibetan 
independence. Officials confirm that monks and nuns continue to undergo 
political training known as ``patriotic education'' on a regular basis 
at their religious sites. Political training has become a routine, and 
officially mandatory, feature of monastic life. However, the form, 
content, and frequency of such training appear to vary widely from 
monastery to monastery.
    In 2002 and 2003, the Government extended invitations to emissaries 
of the Dalai Lama to visit Tibetan and other areas of China. In 
September 2002, Lodi Gyari and Kelsang Gyaltsen, the Dalai Lama's 
representatives to the United States and Europe respectively, traveled 
to Beijing, Lhasa, and other cities and met with a number of government 
officials. These were the first formal contacts between the Dalai 
Lama's representatives and the Government since 1993. They made a 
second trip to China in June 2003 to meet with Chinese officials and 
visited Shanghai, Beijing, and Tibetan areas in Yunnan Province. 
Additionally, Gyalo Thondup, the Dalai Lama's elder brother, visited in 
July 2002, making his first trip to the TAR since leaving in 1959. The 
Government asserted that the door to dialogue and negotiation was open, 
provided that the Dalai Lama publicly affirms that Tibet and Taiwan are 
inseparable parts of China. Representatives of the Tibetan government-
in-exile have announced that they were negotiating with the Chinese 
Government for the Dalai Lama's representatives to visit China later in 
2004.
    In its May White Paper, the Government claimed that it has 
contributed approximately $40 million (300 million RMB) to renovate and 
open over 1,400 monasteries and to repair cultural relics, many of 
which were destroyed before and during the Cultural Revolution. 
According to the document, the Government allocated $6.7 million (RMB 
55 million) and large quantities of gold and silver for the first phase 
of renovation of Lhasa's Potala Palace from 1989 to 1994. Since 2001 it 
claims to have allocated $40 million (RMB 330 million) for the second 
phase of the renovation of the Potala Palace, as well as the 
Norbulingka Palace (another former residence of the Dalai Lama in 
Lhasa) and Sakya Monastery (the seat of the Sakya sect of Tibetan 
Buddhism in rural southern TAR). Despite these and other efforts, many 
monasteries destroyed during the Cultural Revolution were never rebuilt 
or repaired, and others remain only partially repaired. Government 
funding of restoration efforts was ostensibly done to support the 
practice of religion, but also was done in part to promote the 
development of tourism in Tibetan areas. Most recent restoration 
efforts were funded privately, although a few religious sites also were 
receiving government support for reconstruction projects at the end of 
the period covered by this report.

Restrictions on Religious Freedom
    Government officials closely associate Buddhist monasteries with 
pro-independence activism in Tibetan areas of China. In many places, 
particularly in the TAR, the Government continued to discourage the 
proliferation of monasteries, which it contended were a drain on local 
resources and a conduit for political infiltration by the Tibetan exile 
community. The Government states that there are no limits on the number 
of monks in major monasteries, and that each monastery's Democratic 
Management Committee (DMC) decides independently how many monks the 
monastery can support. However, many of these committees are 
government-controlled, and in practice the Government imposed strict 
limits on the number of monks in many major monasteries, particularly 
in the TAR. The Government had the right to disapprove any individual's 
application to take up religious orders; however, the Government did 
not necessarily exercise this right in practice during the period 
covered by this report. Authorities have curtailed the traditional 
practice of sending young boys to monasteries for religious training by 
means of regulations that forbid monasteries from accepting individuals 
under the age of 18. Nevertheless, some monasteries continued to admit 
younger boys, often delaying their formal registration until the age of 
18.
    The Government continued to oversee the daily operations of major 
monasteries. The Government, which did not contribute to the 
monasteries' operating funds, retained management control of 
monasteries through the DMCs and local religious affairs bureaus. 
Regulations restricted leadership of many DMCs to ``patriotic and 
devoted'' monks and nuns and specified that the Government must approve 
all members of the committees. At some monasteries, government 
officials also sat on the committees.
    In recent years, DMCs at several large monasteries began to use 
funds generated by the sales of entrance tickets or donated by pilgrims 
for purposes other than the support of monks engaged in full-time 
religious study. As a result, some ``scholar monks'' who formerly had 
been fully supported had to engage in income-generating activities. 
Some experts are concerned that, as a result, fewer monks will be 
qualified to serve as teachers in the future. The erosion of the 
quality of religious teaching in the TAR and other Tibetan areas 
continued to be a focus of concern. The quality and availability of 
high-level religious teachers in the TAR and other Tibetan areas was 
inadequate; many teachers were in exile, older teachers were not being 
replaced, and those remaining in Tibetan areas outside the TAR had 
difficulty securing permission to teach in the TAR.
    Government officials have stated that the ``patriotic education'' 
campaign, which began in 1996 and often consisted of intensive, weeks-
long sessions conducted by outside work teams, ended in 2000. However, 
officials state openly that monks and nuns continue to undergo 
political education, likewise known as ``patriotic education,'' on a 
regular basis (i.e. classes held four times per year) at their 
religious sites. Some religious leaders also hold local political 
positions. Since primary responsibility for conducting political 
education has shifted from government officials to monastery leaders, 
the form, content, and frequency of training at each monastery appears 
to have varied widely. However conducting such training remains a 
requirement and has become a routine part of monastic management.
    The Office of the U.N. High Commissioner for Refugees (UNHCR) 
reported that 2,248 Tibetans presented themselves at the UNHCR office 
in Nepal during 2003, of whom 1,815 were found to be ``of concern'' and 
provided with basic assistance; the remaining 433 departed for India 
without being registered or processed by the UNHCR. In September 2003, 
TAR Public Security Bureau officials told a visiting foreign delegation 
that 1,000 residents of the TAR receive passports each year, and that 
residents make 2,000-3,000 trips abroad each year. However, some 
Tibetans, particularly those from rural areas, continued to report 
difficulties in obtaining passports. Due in part to such difficulties 
and in part to the difficulty many Chinese citizens of Tibetan 
ethnicity encountered obtaining entry visas for India, it was difficult 
for Tibetans to travel to India for religious purposes. During the 
period covered by this report, a group of 18 Tibetans forcibly 
repatriated to China from Nepal in May 2003 under pressure from Chinese 
officials reportedly suffered torture, including electric shocks, 
exposure to cold, and severe beatings, and were forced to perform heavy 
physical labor. Their family members were pressured for bribes to 
secure their release. Nevertheless, many Tibetans, including monks and 
nuns, visited India via third countries and returned to China after 
temporary stays. Some returned exiles reported that authorities 
pressured them not to discuss sensitive political issues.
    Following the 1999 flight to India of the Karmapa Lama, leader of 
Tibetan Buddhism's Karma Kagyu school and one of the most influential 
religious figures in Tibetan Buddhism, authorities restricted access to 
Tsurphu Monastery, the seat of the Karmapa Lama, and intensified 
``patriotic education'' activities there. The Karmapa Lama stated that 
he decided to flee because of the Government's controls on his 
movements and its refusal either to allow him to go to India to be 
trained by his spiritual mentors or to allow his teachers to come to 
him. Visitors to Tsurphu during the period covered by this report noted 
that the population of monks remains small and the atmosphere remains 
subdued.
    After the Karmapa Lama's departure, the authorities expanded their 
efforts to control the process of identifying and educating 
reincarnated lamas. The Government approved the seventh reincarnation 
of Reting Rinpoche in 2000, but many of the monks at Reting Monastery 
reportedly did not accept the child as Reting Rinpoche because the 
Dalai Lama did not recognize his selection. Another young reincarnate 
lama, Pawo Rinpoche, who was recognized by the Karmapa Lama in 1994, 
lived under strict government supervision at Nenang Monastery. Foreign 
delegations have been refused permission to visit Nenang Monastery.
    Government officials maintained that possessing or displaying 
pictures of the Dalai Lama is not illegal. However, authorities 
appeared to view possession of such photos as sufficient evidence of 
separatist sentiment when detaining individuals on political charges. 
Pictures of the Dalai Lama were not openly displayed in major 
monasteries and could not be purchased openly in the TAR. Diplomatic 
observers saw pictures of a number of Tibetan religious figures, 
including the Dalai Lama, openly displayed in Tibetan areas outside the 
TAR. However, in the months following an August 2003 incident in which 
unknown individuals hung the banned Tibetan national flag from a radio 
tower, private displays of Dalai Lama pictures were confiscated in 
urban areas of two Sichuan counties. The Government also continued to 
ban pictures of Gendun Choekyi Nyima, the boy recognized by the Dalai 
Lama as the Panchen Lama. Photos of the ``official'' Panchen Lama, 
Gyaltsen Norbu, are not publicly displayed in most places, most likely 
because very few Tibetans recognize him as the Panchen Lama.
    Approximately 615 Tibetan Buddhist religious figures hold positions 
in local People's Congresses and committees of the Chinese People's 
Political Consultative Conference. However, the Government continued to 
insist that Communist Party members and senior employees adhere to the 
Party's code of atheism, and routine political training for cadres 
continued to promote atheism. Government officials confirmed that some 
Religious Affairs Bureau (RAB) officers are members of the Communist 
Party and that religious belief is incompatible with Party membership. 
However, some lower level RAB officials practice Buddhism.
    Authorities prohibit Tibetans from actively celebrating the Dalai 
Lama's birthday on July 6. Celebrations of other major religious 
festivals such as Monlam Chenmo and the Drepung Shodon have been marked 
by a somewhat more open atmosphere and diminished security presence 
than in the past, but teachers and students at Tibet University were 
prohibited from actively celebrating the Saga Dawa festival in 2004.
    Travel restrictions for foreign visitors to and within the TAR were 
reported during the period covered by this report. The Government 
tightly controlled visits by foreign officials to religious sites, and 
official foreign delegations had few opportunities to meet monks and 
nuns not previously approved by the local authorities.
    In July 2003, authorities reportedly closed the Ngaba Kirti 
Monastic School in Ngaba Prefecture, Sichuan Province, and summoned its 
chief patron, Soepa Nagur, to Sichuan's capital city Chengdu, according 
to the Tibetan Center for Human Rights and Democracy (TCHRD). Funded in 
1994 with private funds to provide traditional Tibetan and monastic 
education to rural residents, the school attracted the attention of 
local authorities in 1998, who forced the school to change its name, 
include secular subjects in its curriculum, and finally merge with 
another nearby institution.
    In January, Khenpo Jigme Phuntsog, the charismatic founder of the 
Serthar Tibetan Buddhist Institute (also known as Larung Gar) in 
Sichuan Province's Kardze Prefecture, died while receiving medical 
treatment in the provincial capital Chengdu. Founded in 1980, the 
Institute grew to house 10,000 monks and nuns before authorities moved 
to destroy structures and expel students from the site in 2001, 
ultimately reducing the population to approximately 4,000. After a 
year's absence officially attributed to medical treatment, Khenpo Jigme 
Phuntsog returned to the Institute in July 2002. As recently as May 
2003, conflicts over attempts to rebuild some structures resulted in 
arrests and the enforced closure of the Institute to outsiders. After 
the abbot's death, Sichuan authorities forbade the province's Buddhist 
monks from attending his funeral; nevertheless, eyewitnesses reported 
that tens of thousands of Tibetan and Han Chinese monks defied the 
order to pay their respects.

Abuses of Religious Freedom
    The Government strictly controls access to and information about 
Tibetan areas, particularly the TAR, and it is difficult to determine 
accurately the scope of religious freedom violations. While the 
atmosphere for lay religious practice is less restrictive than in the 
recent past, the level of repression in Tibetan areas remained high, 
and the Government's record of respect for religious freedom remained 
poor during the period covered by this report.
    In October 2003, Tibetan monk Nyima Dragpa of Dawu County in 
Sichuan Province's Kardze Prefecture died while serving a 9-year 
sentence for state subversion. Based on a letter the monk allegedly 
wrote before his death, NGO and foreign media observers attributed his 
death to torture suffered in prison. In November 2002, Tibetan Buddhist 
monk Lobsang Dhargyal reportedly died of a brain hemorrhage in a 
``reform through labor'' camp in Qinghai Province. TCHRD attributed the 
monk's death to torture and maltreatment while in detention. There has 
been no official public confirmation of or investigation into Lobsang 
Dhargyal's death.
    The Panchen Lama is Tibetan Buddhism's second most prominent 
figure, after the Dalai Lama. The Government continued to insist that 
Gyaltsen Norbu, the boy it selected in 1995, is the Panchen Lama's 11th 
reincarnation. The Government continued to refuse to allow access to 
Gendun Choekyi Nyima, the boy recognized by the Dalai Lama in 1995 as 
the 11th Panchen Lama (when he was 6 years old), and his whereabouts 
are unknown. Government officials have claimed that the boy is under 
government supervision, at an undisclosed location, for his own 
protection and attends classes as a ``normal schoolboy.'' All requests 
from the international community for access to the boy to confirm his 
well-being have been refused. While the overwhelming majority of 
Tibetan Buddhists recognize the boy identified by the Dalai Lama as the 
Panchen Lama, Tibetan monks have claimed that they were forced to sign 
statements pledging allegiance to the boy the Government selected. The 
Communist Party also urged its members to support the ``official'' 
Panchen Lama. Gyaltsen Norbu made his second highly orchestrated visit 
to Tibetan areas in August 2003, and his public appearances were marked 
by a heavy security presence.
    Chadrel Rinpoche, the lama accused by the Government of betraying 
state secrets while helping the Dalai Lama choose the incarnation of 
the 11th Panchen Lama, was released from prison in January 2002, 
according to officials. There are reports that Chadrel Rinpoche is 
being held under house arrest near Lhasa, but officials have not 
confirmed his whereabouts and refused requests from the international 
community to meet with him. They continue to state that Chadrel 
Rinpoche is studying scriptures in seclusion. In August 2003, TCHRD 
reported that Champa Chung, 56-year-old former assistant of Chadrel 
Rinpoche, remained in custody after the expiration of his original 4-
year prison term in 1999.
    On February 12, police arrested Choeden Rinzen, a monk at Lhasa's 
Ganden Monastery, for possessing a Tibetan national flag and a picture 
of the Dalai Lama, according to Radio Free Asia. Two friends of Choeden 
Rinzen reportedly were arrested with him but later released.
    According to statistics published in February by the Tibet 
Information Network (TIN), approximately 90 of the 136 male Tibetans 
documented by TIN as current political prisoners are monks, former 
monks, or reincarnate lamas, and 4 of the 6 female prisoners are nuns 
or former nuns. In April TAR justice and prison officials stated that 
approximately 3 percent of the 2,500 judicially sentenced inmates 
incarcerated in the TAR's three formally designated prisons were 
charged with ``endangering state security.'' The majority of those 
approximately 75 prisoners are monks and nuns. As in previous years, 
there were credible reports of imprisonment and abuse and torture of 
monks and nuns accused of political activism, and of prisoners who were 
beaten because they resisted political re-education imposed by prison 
authorities.
    Although Tibetan Buddhists in Tibetan areas outside of the TAR 
enjoy relatively greater freedom of worship than their coreligionists 
within the TAR, religious expression by Tibetan Buddhists outside the 
TAR has also at times resulted in detention and arrest. Prominent 
religious leader Tenzin Deleg Rinpoche, arrested for his alleged 
connection with a series of bombings in April 2002, remains imprisoned 
under a death sentence with a 2-year reprieve. Tenzin Deleg's former 
associate, Lobsang Dondrub, was executed on January 26, 2003, for his 
part in the alleged bombings. Lobsang Dondrub's execution occurred in 
contravention of Chinese government assurances that both individuals 
would be afforded full due process, and that the national-level Supreme 
People's Court would review their sentences. In response to repeated 
inquiries, Chinese officials have confirmed to U.S. and E.U. officials 
that the reprieve of Tenzin Deleg's death sentence will run for 2 years 
from the date the judgment became final. The Chinese Government has 
further clarified to U.S. officials that the judgment became final on 
January 26, 2003, when Tenzin Deleg lost his appeal before the Sichuan 
Higher People's Court.
    In August 2003, five monks and an unidentified lay artist received 
sentences of 1 to 12 years' imprisonment for alleged separatist 
activities, including painting a Tibetan national flag, possessing 
pictures of the Dalai Lama, and distributing materials calling for 
Tibetan independence. The monks--Zoepa, Tsogphel, Sherab Dargye, Oezer, 
and Migyur--were all from Khangmar Monastery in Ngaba Prefecture, 
Sichuan Province.
    Many other religious figures remained imprisoned during the period 
covered by this report, including Sonam Phuntsog, a Buddhist teacher in 
Kardze County, Sichuan Province, arrested in 1999 after leading a 
protest; Lhasa orphanage owners Jigme Tenzin and Nyima Choedron, 
convicted in 2002 of ``espionage and endangering state security''; and 
approximately 10 persons detained in October 2002 in Kardze Town, 
Sichuan Province, in connection with long-life ceremonies for the Dalai 
Lama sponsored by foreign Tibetan Buddhists.
    Since Falun Gong was banned in 1999, there have been reports of 
detentions of Falun Gong practitioners in the TAR. The number of Falun 
Gong practitioners in the TAR is believed to be small.
    There were some positive developments regarding prisoners. On April 
18, authorities reportedly released Tibetan Buddhist monk Ngawang Oezer 
from TAR Prison upon completion of a 15-year sentence for participating 
in pro-independence activities at Drepung Monastery. In August 2003, 
authorities had announced that Ngawang Oezer's sentence had been 
reduced by 2 years.
    On February 24, authorities released Tibetan Buddhist nun Phuntsog 
Nyidrol from Lhasa's TAR Prison approximately 1 year before her 
sentence was due to expire. She had received a 9-year sentence for 
taking part in a peaceful demonstration in support of the Dalai Lama in 
1989. Authorities extended her sentence to 17 years after she and other 
nuns recorded songs about their devotion to Tibet and the Dalai Lama in 
1993 but reduced that sentence by 1 year in 2001.
    In 2003, Tsurphu Monastery monks Panam and Thubten, arrested in 
2002 on suspicion of assisting in the Karmapa Lama's flight to India, 
were released from prison and have returned to their monastery. In 
September 2003, authorities reportedly released long-serving Tibetan 
nun Lhamo Namdrol from prison upon conclusion of her 12-year sentence.
    In February Nyima Choedron, former nun and co-director of the 
Gyatso Children's home, received a 1-year sentence reduction, according 
to TAR officials. In August 2003, the Government announced that the 
monk Jamphel Jangchub, imprisoned in Lhasa's TAR Prison for joining a 
pro-independence group in Drepung Monastery in the 1980s, received a 
sentence reduction of 3 years.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the Government's refusal to allow such citizens to 
be returned to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Most Tibetans practice Tibetan Buddhism. The Christian population 
in Tibetan areas of China is extremely small. There are some reports 
that converts to Christianity have encountered societal pressure, and 
some converts reportedly have been disinherited by their families.

                   Section IV. U.S. Government Policy

    The U.S. Department of State, the U.S. Embassy in Beijing, and the 
U.S. Consulate General in Chengdu made a concerted effort to encourage 
greater religious freedom in Tibetan areas, using both focused external 
pressure regarding abuses and support for positive trends within the 
country. In regular exchanges with the Government, including with 
religious affairs officials, U.S. diplomatic personnel consistently 
urged both Central Government and local authorities to respect 
religious freedom in Tibetan areas.
    The Ambassador and the Consul General have each raised the case of 
Tenzin Deleg during meetings with local officials on several occasions. 
Each time, U.S. officials urged local authorities to abide by Chinese 
government commitments that the imprisoned religious leader receive due 
process under the law. Senior State Department officers traveled to 
Lhasa in September 2003 for discussions with TAR authorities and with 
monks and practitioners at important Tibetan Buddhist monasteries.
    Embassy and consulate officials protested and sought further 
information on cases whenever there were credible reports of religious 
persecution or discrimination. In January, following reports that 
Tibetans forcibly repatriated to China from Nepal in May 2003 had been 
subject to imprisonment and torture, the Ambassador lodged a protest in 
Beijing and Consulate Chengdu made a formal, written inquiry to the TAR 
authorities.
    U.S. diplomatic personnel stationed in the country maintain 
contacts with a wide range of religious leaders and practitioners in 
the Tibetan areas, and they traveled to the TAR and other Tibetan areas 
13 times during the period covered by this report to monitor the status 
of religious freedom.
    Development and exchange programs administered by the U.S. Agency 
for International Development and the Department of State aim to 
strengthen Tibetan communities in China and preserve their environment 
and culture heritage. Both are inextricably linked to Tibet's Buddhist 
religious tradition. The U.S. Consulate in Chengdu has also promoted 
religious dialogue through its exchange visitor program, which financed 
the travel of two prominent scholars of traditional Tibetan culture and 
religion to the U.S.
                               __________

                               EAST TIMOR

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officials maintained a steady dialogue with members of 
Parliament during their deliberations on legislation affecting 
religious freedom.

                    Section I. Religious Demography

    The country has an area of approximately 5,406 square miles and 
shares the island of Timor with Indonesia's Nusa Tenggara Timur 
Province. Based on the most recent statistics available from the World 
Bank, the population of the territory is approximately 876,000. The 
overwhelming majority of the population is Catholic, and the Catholic 
Church is the dominant religious institution. Attitudes toward the 
small Protestant and Muslim communities are generally tolerant.
    In a United Nations-administered consultation vote on August 30, 
1999, an overwhelming majority of East Timorese voted against autonomy 
and, in effect, for independence from Indonesia. As a result, 
Indonesian forces began a violent withdrawal from East Timor that 
forced approximately 200,000 people to flee across the border to West 
Timor. The United Nations Transitional Administration in East Timor 
(UNTAET) subsequently governed the country from October 25, 1999, until 
independence on May 20, 2002.
    According to statistics issued by the former Indonesian 
administration in 1992, approximately 90 percent of the population was 
registered officially as Catholic, approximately 4 percent as Muslim, 3 
percent as Protestant, and approximately 0.5 percent as Hindu. However, 
the above statistics may not have been completely accurate because 
during the Indonesian occupation, every resident was required to 
register as an adherent to one of Indonesia's five recognized religions 
(Islam, Catholicism, Protestantism, Buddhism, and Hinduism). Some 
observers believe that a significant percentage of those registered as 
Catholics during the Indonesian occupations might have been better 
described as animists, a category not recognized by the Indonesian 
Government. Also, the number of Protestants, Muslims, and Hindus has 
declined significantly since September 1999, because these groups were 
disproportionately represented among supporters of integration with 
Indonesia and among the Indonesian civil servants assigned to work in 
the province from other parts of Indonesia, many of whom left the 
country in 1999. It also appears that commitment to Catholicism among 
formerly nominal Catholics increased during the Indonesian occupation, 
in part because the Church was perceived as sympathetic to the 
resistance and also because Catholicism came to be regarded as a 
distinctive feature of national identity. The most recent estimate is 
that 98 percent of the population is Catholic, 1 percent Protestant, 
and 1 percent Muslim. Most citizens also retain some vestiges of 
animistic beliefs and practices, which they have come to regard as more 
cultural than religious.
    The Indonesian military forces formerly stationed in the country 
included among their ranks a significant number of Protestants, who 
played a major role in establishing Protestant churches in the 
territory. Fewer than half of those congregations still existed after 
September 1999, and many Protestants are among those who have remained 
in West Timor. The Assemblies of God is the largest and most active of 
the Protestant denominations that continue to operate in the country. 
The country had a significant Muslim population during the Indonesian 
occupation, composed mostly of ethnic Malay immigrants from Indonesian 
islands. There also are a few ethnic Timorese converts to Islam, as 
well as a small number who descended from Arabic Muslims living in the 
country while under Portuguese authority. The latter group was well 
integrated into society, but ethnic Malay Muslims often were not. Only 
a few hundred ethnic Malay Muslims remained in the country following 
the 1999 vote for independence.
    Domestic and foreign Catholic and Protestant missionary groups 
operate freely in the country. Missionaries and other religious 
officials of all religions who come to the country for religious 
purposes are exempt from paying visa fees.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Although the Constitution was ratified in March 2002 and went into 
effect in May 2002, the Government continued to enforce Indonesian laws 
and UNTAET regulations not yet superseded by the Constitution or 
national legislation. The Constitution provides for freedom of 
conscience, religion, and worship for all persons and stipulates that 
no one shall be persecuted or discriminated against on the basis of his 
or her religious convictions. The Government generally protected this 
right, although the newly established police force and legal system 
were slow to respond to allegations of criminal acts against members of 
minority religious groups. The Indonesian legal requirement that each 
citizen be a member of one of Indonesia's officially recognized 
religions is no longer applicable. Police cadets receive training in 
equal enforcement of the law and nondiscrimination, including religious 
nondiscrimination.
    In October 2003, a law on immigration and asylum went into effect 
that contains two articles concerning religion. The first requires 
religious associations to register with the Minister of Interior if 
most or all of the association's members are foreigners; registration 
entails submitting documents setting forth objectives, statutes or 
bylaws, and a membership list. The second provision provides that 
``foreigners cannot provide religious assistance to the Defense and 
Security Forces, except in cases of absolute need and urgency.'' Based 
in part upon this law, immigration authorities established residence 
and visa fees for foreigners residing in the country. Missionaries and 
religious figures have been exempted from these fees.
    During the drafting of the Constitution, many members of the public 
expressed their desire to declare Roman Catholicism as the official 
religion. Ultimately, the drafters provided for separation of church 
and state in the Constitution; however, Catholicism remains the 
dominant religion. Most designated public holidays are Catholic holy 
days, including Good Friday, Assumption Day, All Saints Day, the Feast 
of the Immaculate Conception, and Christmas Day.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, incidents of violence against certain 
religious groups have occurred in the past, and there were several 
reports of attacks on such groups during the year (see Section III).
    The strong and pervasive influence of the Catholic Church may 
sometimes affect the decisions of government officials. However, 
members of Protestant churches and the Islamic community also have some 
political influence and hold high positions in the executive branch of 
Government, the military, and the National Parliament.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversions
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The Catholic Church is the dominant religious institution in the 
country, and its priests and bishops are accorded the highest respect 
in local society. Attitudes toward the small Protestant and Muslim 
communities generally are friendly in the capital of Dili, despite the 
past association of these groups with the occupying Indonesian forces. 
Outside of the capital, non-Catholic religious groups sometimes have 
been viewed with suspicion.
    Some Muslim groups at times have been victims of harassment. The 
Dili mosque remains inhabited by approximately 250-300 ethnic Malay 
Muslim migrants, who initially fled during the violence of September 
1999. These migrants returned to the country in the 3 months after the 
International Force in East Timor (INTERFET) took control, but they 
expressed fear of returning to their homes. They claim that they may 
face hostility if required to re-enter the community at large. Their 
occupation of the Dili mosque has created tensions with Muslims of 
Arabic descent, and in March the Government found that the majority of 
this group was residing illegally in the country as well as improperly 
occupying the mosque. At the end of the period covered by this report, 
the Government was investigating the case and seeking a solution 
acceptable to all parties. Despite some press reports to the contrary, 
religion is not at the core of the dispute. Rather, it stems chiefly 
from disagreements within the Muslim community about property rights 
and from the disputed citizenship claims of long-time ethnic Malay 
residents.
    In late 2003, small groups of Catholic youths repeatedly stoned the 
mosque in Los Palos and harassed and intimidated the small local Muslim 
population. The situation was resolved several weeks later after a 
local Catholic leader joined a senior Islamic leader from Dili in a 
series of public meetings in Los Palos to discuss the importance of 
showing mutual respect to persons of different faiths.
    At times non-Catholic Christian groups also have been harassed. 
While there were no further attacks on Protestant churches such as 
those that occurred in June 2000 in Aileu district, there were credible 
allegations of harassment, occasionally including violent attacks, 
against members of Protestant denominations in the areas of Baucau, Los 
Palos, Ainaro, and Liquica. According to Protestant leaders, 
individuals converting from Catholicism to Protestantism often were 
subject to harassment by family members and neighbors, and in some 
cases, clergy and missionaries have been threatened or assaulted. In 
several instances, village leaders have refused to allow missionaries 
to proselytize in their villages, and in at least one case a Protestant 
group was unable to build a chapel because of stiff opposition from 
neighbors and local officials. Most Protestant leaders report that 
Catholic Church officials and government authorities have been helpful 
in resolving disputes and conflicts when they occur.
    One case reported in 2002 involved attacks in the Liquica area on a 
Brazilian Protestant evangelist and local residents whom he had 
converted from Catholicism to Protestantism. While the authorities have 
investigated, no arrests have been made and petty harassment has 
continued.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom with the Government 
as part of its overall policy to promote human rights. The U.S. 
Government regularly expresses support to the leaders of the Government 
for consolidation of constitutional democracy, including respect for 
basic human rights such as religious freedom.
    Additionally, the U.S. Government maintained a steady dialogue with 
Members of Parliament during their deliberations on legislation 
affecting religious freedom. The U.S. Government provided support to 
the justice sector to encourage the development of judicial 
institutions that will promote the rule of law and ensure respect for 
religious freedom as guaranteed in the Constitution. Embassy 
representatives met with the leaders of all major religious communities 
in the country to discuss religious freedom issues.
                               __________

                                  FIJI

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country consists of more than 300 islands, 100 of which are 
inhabited; most of the population is concentrated on the main island of 
Viti Levu. The country's total area is approximately 6,800 square 
miles, and its population is 825,000. Fifty-two percent of the 
population is Christian, 33 percent is Hindu, and 7 percent is Muslim. 
The largest Christian denomination is the Methodist Church, which 
claims 219,000 members. Other Protestant denominations and the Roman 
Catholic Church also have significant followings. The Methodist Church 
is supported by the majority of the country's chiefs and remains 
influential in the ethnic Fijian community, particularly in rural 
areas. There also is a small number of nondenominational Christian 
groups.
    During the period covered by this report, some persons shifted 
their membership from the Methodist Church to other Christian 
denominations and Islam. Due to deteriorating economic circumstances, 
some Methodist Church members from rural areas reportedly found it 
difficult to contribute the tithes expected of them; others reportedly 
changed affiliations because they did not support the nationalist 
political agenda associated with the Methodist Church.
    Religion runs largely along ethnic lines. Most indigenous Fijians, 
who constitute approximately 54 percent of the population, follow 
Christianity; most Indo-Fijians, who constitute approximately 40 
percent of the population, practice Hinduism or Islam. However, a 
significant minority of Indo-Fijians are Christian. Other ethnic 
communities include Chinese and Europeans. Approximately 60 percent of 
the Chinese community practice Christianity and 40 percent practice 
Confucianism or some form of ancestor worship. The European community 
is predominantly Christian.
    The Hindu faith is predominant within the Indo-Fijian community, 
while the Muslim (Sunni) minority makes up approximately 20 percent of 
the Indo-Fijian community. Both the Hindu and Muslim communities have a 
number of active religious and cultural organizations. The Fiji Muslim 
League is also pursuing actively the conversion of indigenous Fijians 
from Christianity to Islam and has attained some success in this 
initiative.
    There are numerous Christian missionary organizations that are 
nationally and regionally active in social welfare, health, and 
education. Many major Christian denominations, notably the Methodist 
Church, have missionaries in the country; they operate numerous 
religious schools, including colleges, which are not subsidized by the 
Government.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice and does not 
tolerate its abuse. The Government at all levels strives to protect 
this right in practice.
    Citizens have the right, either individually or collectively, both 
in public and private, to manifest their religion or belief in worship, 
observance, practice, or teaching. There is no state religion, although 
elements of the Methodist Church have advocated the establishment of a 
Christian state. Religious groups are not required to register. The 
Government does not restrict foreign clergy and missionary activity or 
other typical activities of religious organizations.
    Major observances of all three major religions are celebrated as 
national holidays, including Christmas, Easter, Diwali, and Mohammed's 
birthday. The Government partly sponsors an annual ecumenical prayer 
festival.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, the role of religion continues to be a 
political issue. Some Methodist Church authorities and allied political 
groups continued to advocate the establishment of a Christian state, 
but the new leadership of the Methodist Church moderated somewhat the 
expression of strong nationalist sympathies endorsed by the previous 
leadership.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. In May 2003, unidentified persons 
burglarized a mosque in the western part of the country. The burglary 
was viewed as an isolated incident and widely condemned.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Embassy has disseminated public diplomacy materials related to 
political and religious freedom across a wide spectrum of society. The 
Embassy continued to make religious freedom an important part of its 
effort to promote democracy and human rights. In an April speech to 
Sangam, an Indian cultural and religious organization, the Ambassador 
noted that attacks on religious symbols and buildings impoverished 
everyone in the country. The Ambassador's remarks received wide 
distribution in the media.
                               __________

                               INDONESIA

    The Constitution provides for ``all persons the right to worship 
according to his or her own religion or belief'' and states that ``the 
nation is based upon belief in one Supreme God.'' The Government 
generally respects this right; however, restrictions continued to exist 
on some types of religious activity and on unrecognized religions. In 
addition security forces occasionally tolerated discrimination against 
and abuse of religious groups by private actors, and the Government at 
times failed to punish perpetrators.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Most of the population 
enjoyed a high degree of religious freedom. However, because the 
Government recognizes only five major religions, persons of other 
faiths frequently experienced official discrimination, often in the 
context of civil registration of marriages and births or the issuance 
of identity cards.
    Interreligious fighting re-emerged in some parts of the 
archipelago, most notably in Central Sulawesi and the Moluccas, where 
the Government previously had succeeded in reducing violence between 
Muslims and Christians. Sectarian clashes claimed at least 46 lives in 
Central Sulawesi and at least 47 in the Moluccas, a slight increase 
from the previous period. Although some evidence indicated that 
outsiders might have provoked the violence, its origins remained 
unclear. Some members of the Christian and Muslim communities in these 
conflict zones alleged that members of the military and police forces 
either carried out or supported some attacks, but there was no 
conclusive evidence of this.
    Terrorists and members of religious extremist groups carried out 
attacks during the year, including the August 2003 bombing at Jakarta's 
Marriott hotel that killed 12 persons and injured more than 100. Jemaah 
Islamiyah, a terrorist organization bent on establishing an Islamic 
super-state in Southeast Asia, orchestrated the attack (see Section II, 
Abuses by Terrorist Organizations). The Government cracked down on 
terrorists and other extremists who carried out attacks in the name of 
religion, convicting at least 79 during the period covered by this 
report. The Government sentenced 3 of these convicts to death in 
connection with the 2002 Bali nightclub bombings, which killed 202 
persons. Militants from the extreme Front Betawi Rempug (FBR) and other 
groups physically attacked nightspots in the name of religion, claiming 
that the establishments were immoral. Police did not take adequate 
action against such militants or against those who extorted money from 
shopkeepers ostensibly to celebrate religious holidays. The Government 
failed to hold accountable some religious extremists, including many 
Laskar Jihad militiamen, who had committed religion-inspired crimes in 
previous years.
    Aceh Province remained the only part of the country specifically 
authorized to implement Islamic law, or Shari'a, but no known criminal 
sanctions for violators of Shari'a, either Muslims or non-Muslims, took 
place during the period covered by this report. Some political parties 
remained sympathetic to the idea of adopting Shari'a on a nationwide 
basis, but this proposal generally remained outside mainstream 
political discourse, and the country's biggest Muslim social 
organizations opposed the idea.
    Some notable advances in interreligious tolerance and cooperation 
occurred during the period covered by this report. Government officials 
together with Muslim and Christian community leaders continued to work 
together to diffuse tensions in conflict areas, particularly in Central 
Sulawesi and the Moluccas. The Government tried and convicted at least 
79 terror suspects and accomplices involved in religiously motivated 
attacks during the period covered by this report.
    In October 2003, President George W. Bush met with a number of key 
religious figures in Bali, where he underlined U.S. respect for 
religious freedom as a fundamental right. The U.S. Embassy in Jakarta, 
the Consulate General in Surabaya, and visiting State Department 
officials regularly engaged government officials on religious freedom 
issues and also encouraged officials from other embassies to discuss 
the subject with the Government. The U.S. Government took a number of 
steps to promote religious freedom, including hosting or sponsoring 
interfaith conferences and seminars, distributing information through 
radio, newspaper, and television, and arranging exchanges related to 
religious freedom.

                    Section I. Religious Demography

    An archipelago of more than 17,000 islands, the country covers an 
area of approximately 1.8 million square miles (approximately 0.7 
million square miles landmass) and has a population of approximately 
240 million. More than half of the population resides on the island of 
Java.
    The Indonesian Central Statistic Bureau (BPS) conducts a census 
every 10 years. The latest data available, from 2000, drew on 
201,241,999 survey responses; the BPS estimated that the census missed 
4.6 million persons. The BPS report indicated that 88.22 percent of the 
population label themselves Muslim, 5.87 percent Protestant, 3.05 
percent Catholic, 1.81 percent Hindu, 0.84 percent Buddhist, and 0.2 
percent ``other,'' including traditional indigenous religions, other 
Christian groups, and Judaism. The 2000 census was the first attempt 
since 1960 to produce a complete demographic survey rather than rely on 
statistical sampling. The country's religious composition remains a 
politically charged issue, and some Christians, Hindus, and members of 
other minority faiths argue that the census undercounted non-Muslims.
    Muslims constitute a majority in most regions of Java, Sumatra, 
Kalimantan, West Nusa Tenggara, Sulawesi, and North Maluku. Muslims 
form distinct minorities in Papua, Bali, East Nusa Tenggara, and parts 
of North Sumatra and North Sulawesi. Most Muslims are Sunni, although 
some follow other branches of Islam, including the Shi'a, who number 
approximately 100,000 nationwide. In general the mainstream Muslim 
community belongs to two orientations: ``modernists,'' who closely 
adhere to scriptural orthodox theology while embracing modern learning 
and modern concepts; and predominantly Javanese ``traditionalists,'' 
who are often followers of charismatic religious scholars and organized 
around Islamic boarding schools.
    The leading national ``modernist'' social organization, 
Muhammadiyah, has branches throughout the country and approximately 30 
million followers. Founded in 1912, Muhammadiyah runs mosques, prayer 
houses, clinics, orphanages, poorhouses, schools, public libraries, and 
universities. On February 9, Muhammadiyah's central board and 
provincial chiefs agreed to endorse the presidential campaign of a 
former Muhammadiyah chairman. This marked the organization's first 
formal foray into partisan politics and generated controversy among 
members.
    Nahdlatul Ulama (NU), the largest ``traditionalist'' social 
organization, focuses on many of the same activities as Muhammadiyah 
and indirectly operates a majority of the country's Islamic boarding 
schools. Claiming approximately 40 million followers, NU is the 
country's largest organization and perhaps the world's largest Islamic 
group. Founded in 1926, NU has a nationwide presence but remains 
strongest in rural Java. The Islam of many NU followers has heavy 
infusions of Javanese culture, and followers tend to reject a literal 
or dogmatic interpretation of Islamic doctrine. Many NU followers give 
great deference to the views, interpretations, and instructions of 
senior NU religious figures, alternately called ``Kyais'' or ``Ulama.'' 
The organization has long advocated religious moderation and communal 
harmony.
    A number of smaller Islamic organizations cover a broad range of 
Islamic doctrinal orientations. At one end of the ideological spectrum 
lies the Islam Liberal Network, which promotes a less literal 
interpretation of Islamic doctrine. At the other end of this spectrum 
exist groups such as Hizbut Tahrir Indonesia (HTI), which advocates a 
pan-Islamic caliphate, and the Indonesian Mujahidin Council (MMI), 
which advocates implementation of Shari'a as a precursor to an Islamic 
state. Countless other small organizations fall between these poles.
    Separate from the country's dominant Sunni Islam population, a 
small minority of persons subscribe to the Ahmadiyah interpretation of 
Islam. However, this group maintains 242 branches throughout the 
country. In 1980 the Indonesian Council of Ulamas (MUI) issued a 
``fatwa'' (a legal opinion or decree issued by an Islamic religious 
leader) declaring that Ahmadiyah is not a legitimate form of Islam.
    In addition there are small numbers of other messianic Islamic 
groups, including the Malaysian-affiliated Darul Arqam, the syncretist 
Indonesian Jamaah Salamulla group (also called the Salamulla 
Congregation), and the Indonesian Islamic Propagation Institute (LDII).
    Many of the country's Christians reside in the eastern part of the 
country. In East Nusa Tenggara Province, which includes the islands of 
Flores and Sumba, 54 percent of residents are Roman Catholic and 34 
percent Protestant. Catholics concentrate in southeast Maluku Province. 
Protestantism predominates in the central part of Maluku, North Maluku, 
and parts of Central and North Sulawesi. In Papua Protestants, who 
account for 60 percent of the population, predominate in the north, 
while Catholics are the majority in the south. Dutch colonial policy, 
continued by the Government after independence, divided the territory 
between Catholic and Protestant missionaries. Other significant 
Christian populations live in North Sumatra, the seat of the Batak 
Protestant Church. Significant Christian populations also reside in 
West Kalimantan (mostly Catholic), Central Kalimantan (mostly 
Protestant), and Java, particularly in major cities. Many urban ethnic 
Chinese citizens adhere to Christian faiths or combine Christianity 
with Buddhism or Confucianism. Smaller Christian groups include the 
Jehovah's Witnesses.
    Internal migration has altered the demographic makeup of the 
country over the past 3 decades. It has increased the percentage of 
Muslims in predominantly Christian eastern parts of the country. By the 
early 1990s, Christians became a minority for the first time in some 
areas of the Moluccas. While government-sponsored transmigration from 
heavily populated Java and Madura to less populated areas contributed 
to the increase in the Muslim population in the resettlement areas, no 
evidence suggests that the Government intended to create a Muslim 
majority in Christian areas, and most Muslim migration seemed 
spontaneous. Regardless of its intent, the economic and political 
consequences of the transmigration policy contributed to religious 
conflicts in Maluku and Central Sulawesi, and to a lesser extent in 
Papua.
    The Hindu association Parishada Hindu Dharma Indonesia (PHDI) 
estimates that 18 million Hindus live in the country, a figure that far 
exceeds the government estimate of 3.6 million. Hindus account for 
almost 90 percent of the population in Bali, and major concentrations 
of Hindus also exist in Central Java, East Java, and Lampung provinces. 
Balinese Hinduism has developed various local characteristics that 
distinguish it from Hinduism as practiced on the Indian subcontinent. 
Hindu minorities (called ``Keharingan'') also reside in Central and 
East Kalimantan, the city of Medan (North Sumatra), South and Central 
Sulawesi, and Lombok (West Nusa Tenggara). Some of these Hindus left 
Bali as part of the Government's transmigration program. Hindu groups 
such as Hare Krishna and followers of the Indian spiritual leader Sai 
Baba also exist, although in small numbers. In addition some indigenous 
faiths, including the ``Naurus'' on Seram Island in Maluku Province 
incorporate Hindu beliefs. The Naurus combine Hindu and animist 
beliefs, and many also have adopted some Protestant principles.
    Among the Buddhists, an estimated 60 percent practice the Mahayana 
school. Theravada followers account for another 30 percent, with the 
remaining 10 percent belonging to the Tantrayana, Tridharma, Kasogatan, 
Nichiren, and Maitreya schools. According to the Young Generation of 
Indonesian Buddhists (GMBI), most adherents live in Java, Bali, 
Lampung, West Kalimantan, and Jakarta. Ethnic Chinese make up an 
estimated 60 percent of the country's Buddhists. Two major Buddhist 
social organizations exist, the Indonesian Great Sangha Conference 
(KASI) and the Indonesian Buddhist Council (WALUBI), and many adherents 
have affiliated themselves with one of them. Relations between the 
WALUBI and the KASI remained somewhat strained during the period 
covered by this report.
    The number of adherents of Confucianism remains unclear, since the 
national census no longer enables respondents to identify themselves as 
Confucian. In 1976-1977, the last year in which the category existed, 
0.7 percent of the population self-identified as Confucian. If the 
percentage remained constant until the period covered by this report, 
the total Confucian population would be more than 1.6 million. However, 
the percentage of practicing Confucians might well have increased, 
following the Government's lifting in 2000 of related restrictions, 
including the right to celebrate publicly the Chinese New Year. The 
Supreme Council for Confucian Religion in Indonesia (MATAKIN) estimates 
that ethnic Chinese make up 95 percent of Confucians with the balance 
mostly indigenous Javanese. Most Confucians live on Java, Bangka 
Island, North Sumatra, North Sulawesi, West and Central Kalimantan, and 
North Maluku. Many Confucians also practice Buddhism and Christianity. 
MATAKIN has urged the Government to reinsert the Confucian category 
into the census.
    Sizeable populations in Java, Kalimantan, and Papua practice 
animism and other types of traditional belief systems, termed ``Aliran 
Kepercayaan.'' Many of those who practice Kepercayaan describe it as 
more of a meditation-based spiritual path than a religion. Some 
animists combine their beliefs with one of the government-recognized 
religions.
    A few dozen Jewish persons, most of non-Indonesian background, live 
in Surabaya, East Java, site of the nation's only synagogue (Orthodox, 
Sephardi). A small Jewish community also exists in Jakarta.
    The Baha'i community asserted that it had thousands of members in 
the country, but no reliable figure exists.
    Falun Gong has 2,000-3,000 followers in the country, nearly half of 
whom live in the Yogyakarta area, according to representatives of the 
group.
    No data exists on the religious affiliations of foreign nationals 
and immigrants.
    At least 350 foreign missionaries, primarily Christian, operate in 
the country. Many work in Papua, Kalimantan, and other areas with large 
numbers of animists.

                Section II: Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides ``all persons the right to worship 
according to their own religion or belief'' and states that ``the 
nation is based upon belief in one supreme God.'' The Government 
generally respects these provisions; however, some restrictions exist 
on certain types of religious activity and on unrecognized religions.
    The Ministry of Religious Affairs extends official status to five 
faiths: Islam, Catholicism, Protestantism, Buddhism, and Hinduism. 
Religious organizations other than the five recognized faiths can 
register with the Government, but only with the Ministry for Culture 
and Tourism and only as social organizations. This restricts certain 
religious activities. Unregistered religious groups cannot rent venues 
to hold services and must find alternative means to practice their 
faiths.
    The Government permits the practice of the indigenous belief system 
of Kepercayaan, but as a cultural manifestation, not a religion; 
followers of ``Aliran Kepercayaan'' must register with the Ministry of 
Education's Department of Education. Some religious minorities whose 
activities the Government had banned in the past, such as those of the 
Rosicrucians, may now operate openly.
    Despite its overwhelming Muslim majority, the country is not an 
Islamic state. Over the past 50 years, many Islamic groups sporadically 
have sought to establish an Islamic state, but the country's mainstream 
Muslim community, including influential social organizations such as 
Muhammadiyah and NU, reject the idea. Proponents of an Islamic state 
argued unsuccessfully in 1945 and throughout the parliamentary 
democracy period of the 1950s for the inclusion of language (the 
``Jakarta Charter'') in the Constitution's preamble making it 
obligatory for Muslims to follow Shari'a. During the Suharto regime, 
the Government prohibited all advocacy of an Islamic state. With the 
loosening of restrictions on freedom of speech and religion that 
followed the fall of Suharto in 1998, proponents of the ``Jakarta 
Charter'' resumed advocacy efforts. This proved the case prior to the 
2002 Annual Session of the People's Consultative Assembly (MPR), a body 
that has the power to change the Constitution. The nationalist 
political parties, regional representatives elected by provincial 
legislatures, and appointed police, military, and functional 
representatives, who together held a majority of seats in the MPR, 
rejected proposals to amend the Constitution to include Shari'a, and 
the measure never came to a formal vote. The MPR approved changes to 
the Constitution that mandated that the Government increase ``faith and 
piety'' in education. This decision, seen as a compromise to satisfy 
Islamist parties, set the scene for a controversial education bill 
signed into law in July 2003.
    Shari'a generated debate and concern during the period covered by 
this report, and many of the issues raised touched on religious 
freedom. Aceh remained the only part of the country where the central 
Government specifically authorized Shari'a. Law 18/2001 granted Aceh 
special autonomy and included authority for Aceh to establish a system 
of Shari'a as an adjunct to, not a replacement for, national civil and 
criminal law. Before it could take effect, the law required the 
provincial legislature to approve local regulations (``qanun'') 
incorporating Shari'a precepts into the legal code. Law 18/2001 states 
that the Shari'a courts would be ``free from outside influence by any 
side.'' Article 25(3) states that the authority of the court will only 
apply to Muslims. Article 26(2) names the national Supreme Court as the 
court of appeal for Aceh's Shari'a courts.
    During 2002, the provincial legislature approved five qanun. Local 
regulation No. 10/2002 grants authority to Shari'a courts ``to examine, 
decide and resolve cases related to family, civil and criminal law.'' 
Local regulation No. 11/2002 requires the preservation of Aceh's 
Islamic culture, the observance of Islamic holidays, and the wearing of 
``Islamic dress'' by Muslims. Local Regulations 12/2002, 13/2002, and 
14/2002 prohibit Muslims from drinking alcoholic beverages, gambling, 
or being in ``close proximity'' with unmarried persons of the opposite 
sex. In March 2003, Presidential Decree 11/2003 formally established 
Shari'a courts in Aceh by renaming the existing religious courts and 
retaining their infrastructure, jurisdiction, and staff. The judges of 
these new Shari'a courts stated that they would focus on cases related 
to the ``performance of Islamic duties in daily life,'' the subject of 
the second local regulation approved by the legislature. Press reports 
indicated that since March 2003, Aceh's Shari'a courts handled 45 
cases, two-thirds of which dealt with divorce or other family-related 
matters.
    Religious leaders responsible for drafting and implementing the 
Shari'a regulations stated that they had no plans to apply criminal 
sanctions for violations of Shari'a. Islamic law in Aceh, they said, 
would not provide for strict enforcement of ``fiqih'' or ``hudud,'' but 
rather would codify traditional Acehnese Islamic practice and values 
such as discipline, honesty, and proper behavior. They claimed 
enforcement would not depend on the police but rather on public 
education and societal consensus.
    Because Muslims make up the overwhelming majority of Aceh's 
population, the public largely accepted Shari'a, which in most cases 
merely regularized common social practices. For example, a majority of 
women in Aceh already covered their heads in public. Provincial and 
district governments established Shari'a bureaus to handle public 
education about the new system, and local Islamic leaders, especially 
in North Aceh and Pidie, called for greater government promotion of 
Shari'a as a way to address mounting social ills. The imposition of 
martial law in Aceh in May 2003 had little impact on the implementation 
of Shari'a. The Martial Law Administration actively promoted Shari'a as 
a positive step toward social reconstruction and reconciliation. Some 
human rights and women's rights activists complained that 
implementation of Shari'a focused on superficial issues, such as proper 
Islamic dress, while ignoring deep-seated moral and social problems, 
such as corruption.
    Other efforts to educate the public about Shari'a included a high-
profile public education campaign in the weeks leading up to the 
fasting month of Ramadan (October 2003), in which police handed out 
Islamic head coverings to women and encouraged shopkeepers to close 
during midday prayers. The program lasted only a few weeks. There was 
no evidence that such rules applied to non-Muslims, or that police 
arrested or prosecuted anyone for Shari'a infractions. However, in 
early 2004, Banda Aceh's main Baiturrahman mosque established a 
``Mosque Brigade'' consisting of young men in uniform who patrolled the 
grounds before and after prayer times to enforce proper dress codes and 
discourage improper behavior.
    The Government requires official religions to comply with Ministry 
of Religious Affairs and other ministerial directives, such as the 
Regulation on Building Houses of Worship (Joint-Ministerial Decree No. 
1/1969), the Guidelines for the Propagation of Religion (Ministerial 
Decision No. 70/1978), Overseas Aid to Religious Institutions in 
Indonesia (Ministerial Decision No. 20/1978), and Proselytizing 
Guidelines (No. 77/1978).
    By the end of the period covered by this report, the Government had 
not released implementing regulations for the controversial National 
Education System Bill. If enforced the law would require schools to 
ensure that each student receives religious instruction by a teacher of 
the same faith as that of the student. Because few students of other 
faiths attend Islamic schools, those schools likely will not have to 
hire teachers of different faiths, institute religion classes to study 
other faiths, or create spaces for worship for adherents of other 
official recognized religions. Catholic and Protestant organizations, 
church groups, and schools viewed the law as state intervention into 
private religious affairs. Conversely, a substantial number of 
prominent Muslims had studied at Catholic schools in their youth and 
considered the lack of instruction in their own faith or a place to 
worship as a significant problem.
    Following the education bill debate, a draft version of the 
Department of Religion's religious harmony bill drew harsh criticism 
from members of all faiths. The draft bill would recognize only the 
five official religions and prohibit activities that deviate from the 
main teachings of the five religions. It would also prohibit attending 
a religious ceremony that does not reflect one's faith or celebrating a 
religious holy day not affiliated with one's faith. The draft bill 
specifies that interfaith marriages and interfaith adoptions, currently 
prohibited in practice because of administrative procedures, would now 
carry a criminal penalty of a maximum 3 years in prison. NU and 
Muhammadiyah joined with the Council of Churches in Indonesia (PGI) in 
condemning what they viewed as gross governmental interference in 
religious matters. Individual members of the Department of Religion 
continued to support the bill in public, but by the end of the period 
covered by this report, the Department had not finalized the bill or 
sent it to the legislature for consideration.
    Of the more than 200 political parties in the country, 24 passed 
the legal threshold for participation in 2004 legislative elections. Of 
these, seven have direct or partial affiliation with Islam, five of 
which are the United Development Party (PPP); the Star and Crescent 
Party (PBB); the Prosperous Justice Party (PKS); the Star of Reform 
Party (PBR); and the United Nahdlatul Community Party (PPNUI). Former 
leaders of the Muhammadiyah and the NU led nationalist parties, the 
National Mandate Party (PAN) and the National Awakening Party (PKB) 
respectively, which attempted to draw on grassroots support from their 
former Islamic social organizations. Of the 24 parties that 
participated in the 2004 legislative election, the Prosperous Peace 
Party (PDS) had an openly Christian orientation. No party representing 
a religion other than Islam or Christianity competed in the 2004 
legislative election. In this election, Islamic parties received about 
21 percent of the vote, secular parties associated with Islamic social 
organizations earned 18 percent, and the Christian PDS received less 
than 2 percent of the vote.
    The armed forces provide religious facilities and programs at all 
major housing complexes for servicemen and servicewomen who practice 
one of the five officially recognized religions. The Center for Mental 
Development oversees these facilities and programs. Each branch of the 
armed forces has an Agency for Mental Development chaired by a Chief of 
Spiritual Development. Christians often have their own prayer groups 
that meet on Fridays, coinciding with the Muslim prayer day. Some 
military officers perform this function as a voluntary additional duty, 
but civilian religious leaders conduct most religious services on 
military posts. Organized services and prayer meetings are available 
for members of each recognized religion. Although every military 
housing complex must provide a mosque, a Catholic church, a Protestant 
church, and worship centers or temples for Buddhists and Hindus, 
smaller compounds rarely offer facilities for all five religions.
    Religious groups and social organizations must obtain permits to 
hold religious concerts or other public events. Permits are usually 
granted in an unbiased manner unless a concern exists that the activity 
could anger members of another faith in the area.
    Religious speeches can take place if delivered to coreligionists 
and not intended to convert persons of other faiths. However, televised 
religious programming remains unrestricted, and viewers can watch 
religious programs offered by any of the recognized faiths. Islamic 
television preacher Abdullah Gymnastiar claims 80 million viewers. In 
addition to Muslim programs, ranging from religious instruction to talk 
shows on family issues, many Christian programs are offered, including 
ones featuring televangelists as well as programs by and for Buddhists 
and Hindus.
    Some Muslim, Christian, Hindu, and Buddhist holy days are national 
holidays. Muslim holy days celebrated include the Ascension of the 
Prophet, Idul Fitr, Idul Adha, the Muslim New Year, and the Prophet's 
Birthday. National Christian holy days are Christmas Day, Good Friday, 
and the Ascension of Christ. Three other national holidays are the 
Hindu holiday Nyepi, the Buddhist holiday Waisak, and Chinese New Year, 
celebrated by Confucians and other Chinese. On Bali all Hindu holy days 
are regional holidays, and public servants and others did not work on 
Saraswati Day, Galungan, and Kuningan.
    The Government has a monopoly on organizing the hajj pilgrimage to 
Mecca, and in February, following the latest hajj, the Department of 
Religious Affairs drew sharp criticism for mismanaging the registration 
of approximately 30,000 prospective pilgrims after they had paid the 
required fees. The Government unilaterally expanded the country's quota 
of 205,000 pilgrims, claiming it had informal approval from the Saudi 
Government, an assertion that proved incorrect. Members of the House of 
Representatives have sponsored a bill to set up an independent 
institution, thus ending the department's monopoly.
    A number of government officials and prominent religious and 
political leaders interacted during the period covered by this report 
with interfaith groups, including the Society for Interreligious Dialog 
(MADIA), the Indonesian Anti-Discrimination Movement (GANDI), the 
Indonesian Conference on Religion and Peace (ICRP), the Indonesian 
Committee on Religion and Peace (also ICRP), the Institute for 
Interfaith Dialog (Interfidei), and National People's Solidarity 
(Solidaritas Nusa Bangsa).

Restrictions on Religious Freedom
    During the period covered by this report, certain policies, laws, 
and official actions restricted religious freedom, and the police and 
military occasionally tolerated discrimination against and abuse of 
religious groups by private actors.
    The first tenet of the country's national doctrine, Pancasila, 
declares belief in one supreme God. Atheism is not recognized; however, 
there were no reports of the repression of atheists.
    The Government continued to restrict the construction and expansion 
of houses of worship; it also maintained a ban on the use of private 
homes for worship unless the community approved and a regional office 
of the Ministry of Religious Affairs provided a license. Some 
Protestants complained about the difficulty of obtaining community 
approval and alleged that in some areas, even when the Muslim community 
approves a new church, outside activists present a long list of 
signatures opposed to the project. In the North Sumatra community of 
Perbangunan, in Deli Serdang regency, a Lutheran group bought land in 
2003 for a new church, but Islamic militants from outside the area 
destroyed the partially built church. At the end of the period covered 
by this report, the congregation had not rebuilt the church. Many 
members of minority faiths complained that the Government made it 
harder for them than for Muslims to build a house of worship. Christian 
groups complained that the Government closed at least four Jakarta 
churches unfairly during the period covered by this report.
    Muslims routinely reported difficulties in establishing mosques in 
Muslim-minority areas of Papua, West Nusa Tenggara, North Sulawesi, and 
elsewhere. In March Muslims in the Pondok Kelapa XI housing complex in 
East Jakarta reportedly complained that members of the Huria Kristen 
Batak Protestant (HKBP) Church had established a kindergarten but used 
it as a worship place, having realized that local Muslim-majority 
residents would have objected to a church there.
    The Government also restricted religious freedom by forcing 
elementary and secondary school students to undergo religious 
instruction, sometimes that of a religion other than their own. Even 
before the July 2003 passage of the National Education System Bill (see 
Legal/Policy Framework), students had to choose religious instruction 
from five types of classes, representing only Islam, Catholicism, 
Protestantism, Buddhism and Hinduism.
    The civil registration system continued to restrict religious 
freedom of persons who did not belong to the five officially recognized 
faiths. Many animists, Baha'is, Confucians, and members of other 
minority faiths found it impossible to register their marriages or 
children's births because the Government did not recognize their 
religions. For example, in March a court in West Jakarta refused to 
register the marriage of Hadi and Yunike Fong, two Confucians who wed 
in a traditional Confucian ceremony. Hadi Fong subsequently reported 
the case to the National Human Rights Commission (Komnas-HAM); the 
matter had not been resolved by the end of the period covered by this 
report. Couples prevented from registering their marriage or the birth 
of their child in accordance with their faiths must either convert to 
one of the five recognized faiths or misrepresent themselves as 
belonging to one of the five. Those who choose not to register their 
marriages or births risk future difficulties. For example, many 
children without a birth certificate cannot enroll in school or may not 
qualify for scholarships. Individuals without birth certificates will 
not qualify for government jobs.
    The Government requires all adult citizens to carry a National 
Identity Card (KTP), which identifies among other things the holder's 
religion. Members of faiths not recognized by the Government generally 
cannot obtain KTPs unless they incorrectly identify themselves as a 
member of a recognized religion. During the period covered by this 
report, some Civil Registry officials rejected applications submitted 
by members of unrecognized faiths, while others accepted applications 
but issued KTPs that inaccurately reflected the applicants' religion. 
Some animists ended up receiving KTPs that list their religion as 
Islam. Some Confucians ended up with Buddhist KTPs. Even some 
Protestants and Catholics ended up receiving KTPs listing them as 
Muslims. It appears that Civil Registry staff used Islam as the 
``default'' category for many members of unrecognized faiths. Some 
citizens without a KTP had difficulty finding work. Several 
nongovernmental organizations (NGOs) and religious advocacy groups 
urged the Government to delete the religion category from KTPs, but to 
little effect.
    Men and women of different religions faced serious obstacles to 
marrying and officially registering their marriages. Such couples have 
great difficulty finding a religious official willing to perform an 
interfaith marriage ceremony, and a religious ceremony is required 
before a marriage can be registered. As a result, some persons 
converted--sometimes superficially--in order to marry. Others traveled 
overseas, where they wed and then registered the marriage at an 
Indonesian Embassy. In addition, despite being among the officially 
recognized faiths, Hindus stated that they frequently had to travel 
long distances to have their marriages registered, because in many 
rural areas the local government could not or would not perform the 
registration.
    Jehovah's Witnesses representatives said that although they enjoyed 
a high degree of religious freedom, other Christian communities in 
Kupang, West Timor, encouraged the local Religion Department office to 
deny local government recognition of the Jehovah's Witnesses community.
    Followers of Falun Dafa, a group also known as Falun Gong, claimed 
harassment by officials of a foreign government and alleged that police 
prohibited them from meditating in front of that foreign embassy.
    The Government continued to restrict the religious freedom of 
certain messianic Islamic groups. An official ban on the activities of 
the groups Jamaah Salamullah, Ahmadiyah, and Darul Arqam remained in 
effect, influenced by a 1980 fatwa by the Indonesian Council of Ulamas, 
or MUI. However, the Government did not take any action to enforce the 
ban and thus enabled the groups to stay in operation through the 
formation of companies that distribute ``halal'' goods.
    Occasionally, hard-line religious groups used pressure, 
intimidation, or violence against those whose message they found 
offensive. Despite continued criticism from Islamic hardliners, 
prominent Islamic intellectual Ulil Abshar-Abdalla maintained his 
public appeals for a less literal interpretation of Islamic doctrine. 
Ulil's Islam Liberal Network (JIL) confronted hardliners in public 
forums, including seminars. In 2002 a group of religious scholars, the 
Indonesian People's Ulama Forum, called one of Ulil's articles an 
insult to Islam. They stated that according to Islam, a person who 
insulted Islam should face death. Police took no action against Ulil, 
and the religious scholars later distanced themselves from their 
statement, saying they had not meant that Ulil should receive a death 
sentence.
    The Government bans proselytizing, arguing that such activity, 
especially in areas heavily dominated by members of another religion, 
could prove disruptive. A joint decree issued by the Ministries of 
Religion and Home Affairs in 1979 prohibits members of one religion 
from trying to convert members of other faiths.
    Foreign religious organizations must obtain permission from the 
Ministry of Religious Affairs to provide any type of assistance (in-
kind, personnel, and financial) to religious groups in the country. 
Although the Government generally did not enforce this requirement, 
some Christian groups stated that the Government applied it more 
frequently to minority groups than to mainstream Muslim groups.
    Foreign missionaries must obtain religious worker visas, which some 
described as difficult to obtain or extend. The administrative 
requirements for religious worker visas are more onerous than for other 
visa categories, requiring not only approval from each office of the 
Department of Religion from the local to the national level but also 
statistical information on the number of followers of the religion in 
the community and a statement confirming that the applicant will work 
no more than 2 years in the country before replacement by a local 
citizen. Foreign missionaries granted such visas worked relatively 
unimpeded, although restrictions existed in conflict areas. However, 
many missionaries with a primary focus on development work successfully 
registered for social visas with the Ministry of Health or the Ministry 
of Education.
    No restrictions exist on the publication of religious materials or 
the use of religious symbols. However, the Government bans the 
dissemination of these materials to persons of other faiths. On some 
occasions, publications with controversial religious themes provoked 
outrage, such as with a comic book that circulated in 2001 that alleged 
Muslims would ``tremble on Judgment Day.'' The Government did not ban 
any books because of their religious content during the period covered 
by this report.
    Government employees must swear allegiance to the nation and to the 
national ideology, Pancasila, which includes belief in one supreme God.
    The armed forces had no discernable restrictions on religious 
freedom during the period covered by this report. Ethno-religious 
representation in the general officer corps appears generally 
proportional to the religious affiliation of the population at large; 
Muslims dominate but Christians have representation in the general 
officer ranks. While some allege a ``glass ceiling'' for promotion to 
the most senior ranks for Christians and other minorities, a Christian 
was recently promoted to the position of Armed Forces Chief of Staff. 
Additionally, a Christian serves as Chief of Staff of the Navy, and a 
Christian has previously been overall Commander in Chief of the 
Indonesian Defense Forces. There are high-ranking Hindu officers in the 
armed forces.
    The law does not discriminate against any religious group in 
employment, education, housing, or health care; however, some 
Christians and members of other religious minority groups believe they 
often are excluded from prime civil service postings and graduate 
student slots at public universities.
    In Aceh Province, there was concern over the implementation of 
Shari'a, which had been authorized by the central Government. Some, 
including many Muslims, expressed concern that law enforcement 
institutions would use new powers to interfere in private matters, 
including forcing persons to wear ``Islamic dress.'' However, during 
the period covered by this report, there were no reported criminal 
sanctions for violations of Shari'a, either by Muslims or non-Muslims. 
Similarly, there were no reports of Shari'a being applied to Acehnese 
outside of the province. Deep-seated concern remained among mainstream 
Muslims, Christians, Buddhists, Hindus, and others that the 
implementation of Shari'a, even in one region, would undermine the 
country's tradition of religious tolerance and plurality.
    Unlike in the previous period, there was no formal effort by 
Islamic political parties to adopt Shari'a through an amendment to the 
Constitution. However, Islamist groups and parties continued to voice 
their aspiration that the country adopt Shari'a.
    In some municipalities across the country, local leaders applied 
stricter Islamic practices during the period covered by this report. 
For example, in the West Java regency of Cianjur, a local regulation 
required all government workers to wear Islamic clothing every Friday. 
Virtually all women complied with the regulation, and women's groups, 
including Women's Solidarity (Solidaritas Perempuan), said the women 
were afraid not to comply. Some residents alleged the authorities were 
meddling in private affairs. In some areas, Islamization campaigns that 
began in 2002 seemed to lose momentum. In the Madura regency of 
Pamekasan, the regent had set up a ``local Shari'a'' implementation 
committee and promulgated a degree calling for Muslim attire for civil 
servants and the cessation of public and work activities during the 
call to prayer. During the period covered by this report, the committee 
set less ambitious goals such as encouraging adherence to traffic 
regulations. Some residents of the South Sulawesi regencies of Maros, 
Sinjai, and Gowa, and of the West Java regencies of Indramayu and 
Garut, had to follow stricter Islamic practices, such as wearing Muslim 
clothing or setting aside time for workers to perform group prayers.
    As in previous years, during the Muslim fasting month of Ramadan, 
many local governments ordered either the closure or a reduction in 
operating hours of various types of entertainment establishments. The 
Jakarta decree ordered the month-long closure of non-hotel bars, 
discos, nightclubs, sauna spas, massage parlors, and venues for live 
music. However, billiard parlors, karaoke bars, hotel bars, and discos 
were permitted to operate for up to 4 hours per night. Some members of 
minority faiths, as well as some Muslims, felt that these orders 
infringed on their rights. Enforcement of the orders varied.
    North Sumatra did not experience major interreligious violence, but 
some grievances arose among members of different faiths. Some non-
Muslims took offense at loud and long prayer calls emanating from 
mosques and felt the calls invaded their privacy. Muslims complained of 
pork and dog meat being sold overtly by non-Muslims with signs stating 
``pork'' or ``dog'' rather than the discreet ``B1'' and ``B2'' used in 
the past. In Medan Muslims and Christians criticized Hindus for 
cremating their dead. The illegal gambling industry also caused 
frictions among religious communities in Medan. Supporters of an 
Islamist political party carried out a campaign against casinos, 
largely run by Christian and Indonesian Chinese Buddhist mafias. 
Detractors described the Islamist political party's motivation as a 
pretense for expressing anti-Christian and anti-Chinese sentiment 
rather than as a means to support enforcement of anti-gambling laws.
    There were reports that faith-based social organizations at times 
extracted financial contributions from non-Muslim merchants, 
particularly before major Islamic holidays. Most commonly, these 
actions relied on social pressure from Muslim-majority communities. 
Many of those targeted were ethnic Chinese, who generally practiced 
Buddhism, Christianity, or Confucianism.
    Divorce was a legal option available to members of all religions, 
but Muslims who wished to seek one generally had to turn to the Islam-
based family court system, while non-Muslims obtained a divorce through 
the national court system. Marriage law for Muslims is based on Shari'a 
and allows a man to have up to four wives, provided that he is able to 
provide equally for each of the wives. For a man to take a second, 
third, or fourth wife, court permission and the consent of the first 
wife are required. However, women reportedly find it difficult to 
refuse, and Islamic women's groups were divided over whether the system 
should be revised. In divorce cases, women often bear a heavier 
evidentiary burden than men, especially in the Islam-based family court 
system. The law requires courts to oblige the former husband to provide 
alimony or its equivalent, but there is no enforcement mechanism, and 
divorced women rarely receive such support.

Abuses of Religious Freedom
    Although the Government made significant efforts to reduce 
interreligious violence, such violence occurred during the period 
covered by this report. On some occasions, the Government tolerated the 
abuse of religious freedom by private groups or failed to punish 
perpetrators.
    Areas of Central Sulawesi and the Moluccas experienced periodic 
eruptions of interreligious and interethnic violence, although the 
fighting did not escalate to the prolonged, open warfare of the past. 
In Central Sulawesi and the Moluccas, and to a much lesser extent in 
Papua and Kalimantan, economic tensions between local or native persons 
(predominantly non-Muslim) and more recently arrived migrants 
(predominantly Muslim) contributed to incidents of interreligious and 
interethnic violence. These conflicts were generally not based on 
theological differences.
    In Central Sulawesi, violence between Christians and Muslims killed 
at least 46 persons during the period covered by this report, compared 
with at least 25 during the previous 12-month span. These incidents 
remained unsolved. A lack of evidence inhibited attempts to determine 
whether and how the incidents were rooted in sectarian violence and 
whether or not the incidents were related to each other. On October 10 
and 12, 2003, an unidentified group of gunmen attacked at least 5 
villages in the districts of Poso and Morowali, killing at least 11 
persons, injuring at least 13 others, and burning 38 buildings. On 
October 10, dozens of masked men, dressed entirely in black, raided the 
village of Beteleme, in Lembo subdistrict, where they killed three 
residents. On October 12, unknown assailants attacked four villages in 
Poso, killing eight persons. A joint military/police force searched the 
surrounding forest and killed six suspects, two of them identified as 
Rachmat Seba and Madong. Because most of the victims were Christians, 
and because four of the attacks coincided with the first anniversary of 
the Bali bombings, some speculated that the perpetrators were Islamic 
extremists. The Government was continuing its investigation at the end 
of the period covered by this report, and at least 13 suspects remained 
in custody.
    Other interreligious attacks also occurred during this period. On 
April 10, two unidentified gunmen stormed into a church in Poso during 
an Easter sermon and interrupted the services. On March 30, unknown 
assailants shot and killed Reverend Freddy Wuisan behind his church in 
the Poso Pesisir subdistrict of Membuke. On March 29, two unidentified 
gunmen riding motorcycles shot and critically injured Julia Rossi 
Pilongo (a Christian), dean of the law faculty at Sintuwo Maroso 
University (UNSIMAR). On March 27, an unidentified gunman shot and 
killed John Tanalida as he was returning from Sayo village in the Kawua 
sub-district of Poso regency. Also on March 27, a bomb was found in 
Maleali village in Sausu district of Parigi Moutong regency. On 
December 29-30, 2003, four persons were killed and five injured in Poso 
Pesisir and Ulubongka sub-district of Poso. In November 2003, there was 
a bombing in Poso on the second day of Idul Fitr, an Islamic holiday.
    The Government responded to the violence in Central Sulawesi by 
appealing for calm and mobilizing police reinforcements. However, 
police tactics generated heated criticism, particularly from the Muslim 
community, and sparked at least one riot. In November 2003, Hamid 
Sudin, a suspect in the previous month's violence, was fatally shot by 
police officers attempting to arrest him. According to the police, 
Hamid resisted arrest, leaving them no choice but to open fire. 
However, thousands of Muslim demonstrators who subsequently besieged a 
Poso police station believed that Hamid had been killed without 
warning. The demonstrators grew increasingly angry and by the day's 
end, three Christian residents of Poso--apparently innocent passers-
by--had been killed. One victim was identified as Oranye Tajoja, the 
treasurer of one of Poso's biggest churches. Meanwhile, the government-
brokered peace agreement known as the Malino Declaration remained in 
effect, but observers pointed to worrying signs, including the 
appearance of leaflets circulating in Poso calling for a ``jihad.''
    In the provinces of Maluku and North Maluku, at least 47 persons 
were killed in violence between Christians and Muslims during the 
period covered by this report, up from at least 30 during the previous 
12-month period. The violence shattered a period of relative calm in 
the Moluccas; until then, the government-brokered ``Malino II'' peace 
agreement was holding, and no major interreligious attacks had 
occurred. In September 2003, the Government lifted the civil emergency 
status in the Moluccas, and investment in the province's largest city, 
Ambon, started to grow. However, on April 25 interreligious violence 
broke out after more than 100 members and supporters of the mostly 
Christian Maluku Sovereignty Front (FKM) gathered in Ambon to celebrate 
the anniversary of the separatist movement. Arsonists burned the 
offices of the U.N., along with hundreds of houses, the Nasaret 
Protestant Church, a Muslim school, and parts of the Christian 
University of Maluku. Sporadic fighting continued for approximately a 
week. Accurate statistics were not available, but most sources reported 
that the conflict left at least 40 persons dead, more than 300 injured, 
and several hundred buildings destroyed. Government officials claimed 
the violence displaced more than 10,000 persons, but the Indonesian Red 
Cross/Crescent cited a figure of 4,000. Snipers killed or injured 
several of the victims. The investigation into the identity of the 
instigators of the violence continued at the end of the period covered 
by this report.
    The Government responded to the fighting by removing the police 
commander in the Moluccas and dispatching more than 1,000 police and 
military reinforcements to the region. The acting Coordinating Minister 
for Political and Security Affairs, Hari Sabarno, reportedly warned 
Islamic extremists against sending combatants to the Moluccas, a call 
echoed by the governor of the Moluccas and also by the commander of the 
country's armed forces, General Endriartono Sutanto. News organizations 
reported that the Laskar Jihad militia planned to send thousands of 
Islamic fighters to the conflict zone, but such claims could not be 
confirmed. However, leaders of a number of extremist groups, including 
the FPI, Betawi Brotherhood Forum (FBR), the Indonesian Mujahedeen 
Council, and the Mer-C group, reportedly met in Jakarta and proposed 
sending fighters to defend Muslim neighborhoods in Ambon. On April 29, 
the military rejected accusations from Rev. Leo Hitijahubessy, who 
reported to police that he had seen soldiers burning the Nasaret 
church. The accuracy of the snipers and the weapons they used fueled 
suspicions that members of the security forces might have been 
involved. On April 30, military spokesman Maj. Gen. Sjafrie Syamsoeddin 
said that snipers may have used rifles stolen from a police armory in 
2000.
    Violence in and around Ambon continued throughout the month of May. 
On May 5, unidentified gunmen killed two persons on nearby Buru Island. 
On May 19, snipers fired from a speedboat and injured a fisherman off 
the coast of Ambon. On May 24, a bomb exploded in a Christian area of 
Ambon, killing one person and injuring six others. A second bomb 
exploded later on the same day, causing no injuries. Ambon police also 
found and defused a third bomb the same day. On May 25, a homemade bomb 
exploded in a Christian market area in Ambon, killing 1 person and 
injuring approximately 13 others. Ambon police successfully defused two 
other bombs later the same day.
    Attacks on houses of worship were reported during the period 
covered by this report. According to the Indonesian Christian 
Communication Forum (FKKI), at least 13 churches were attacked: 6 in 
Jakarta, 3 in West Java, and 1 each in the Moluccas, Central Java, East 
Java, and Central Sulawesi. In September 2003, local residents of the 
West Java community of Cilaku, in Bogor regency, burned a branch of the 
Isa Almasih Church (GIA) because they opposed the church's presence. 
Similar sentiment apparently fueled a January 9 incident at a naval 
housing complex in the West Java community of Margahayu, Bekasi 
regency, where local residents destroyed a branch of the Western 
Indonesian Protestant Church (GPIB). On April 11, in the West Java 
community of Pondok Maharta, Tangerang regency, local residents 
demanded the closure of a branch of the Indonesian Pentecostal Church 
(GPDI). That case had not been resolved by the end of the period 
covered by this report. Christians also complained about an April 6 
incident at a house in the Jakarta community of Pasar Manggis. Members 
of the FPI and local residents attacked the house, which was sometimes 
used for HKBP Church activities. It reportedly took police 4 hours to 
put an end to the attack. On June 7, local mobs simultaneously 
vandalized five churches in the outskirts of Jakarta and injured one 
priest. The attackers reportedly were angry because the churches were 
located in buildings designated as shops and had been established 
without the permission of the Government. on June 9 unidentified men 
threw Molotov cocktails at a Catholic church in Yogyakarta, Central 
Java, which started a small fire but caused no injuries.
    One mosque attack was reported during this period: the An-Nur 
mosque in the district of Talake in Ambon. According to Yusuf Elly, a 
Muslim leader and chairman of the Jazirul Muluk foundation, dozens of 
Christians burned the mosque on April 26 after attacking with homemade 
weapons a number of local Muslims. No other attacks on mosques were 
reported during this period by Jakarta's Mosque Council or the Al-Fatah 
Mosque Foundation in Maluku Province. However, in July 2003 in the 
Balinese neighborhood of Dalung-Ubung, local Hindu-majority residents 
forcibly closed a mushollah (prayer room), having objected to its 
presence and claiming the Government had not approved it. It was 
reported that the Muslim congregation had earlier failed to obtain 
permission to establish a small mosque there. The closure raised 
tensions, but the Government and the MUI immediately called on Muslims 
and non-Muslims alike to refrain from overreacting to the incident.
    Extremists purporting to uphold public morality sometimes attacked 
cafes and nightclubs that they considered venues for prostitution or 
that had not made payments to extremist groups. In September 2003, 
members of the militant FBR raided a number of Jakarta nightclubs and 
told their owners that the establishments were obscene and must be 
closed within one week. The members threatened to burn the nightclubs 
down if the owners failed to comply. On January 30, in an incident not 
linked to FBR, unidentified individuals burned down 12 small cafes 
reputed to be prostitution venues in Jakarta's Kemang district. In 
December 2003, the Islam Defenders Front (FPI), which had carried out 
many such attacks, reportedly announced it was setting up an 
``immorality watch'' body to bring to justice those ``in violation of 
God's law.'' FPI leader Habib Rizieq was freed from jail in November 
2003 after serving a 7-month sentence for organizing nightclub attacks 
in Jakarta. Despite Rizieq's conviction, the Government frequently 
failed to take action against criminals with extremist views. 
Similarly, it frequently failed to protect shopkeepers, many of them 
Chinese Indonesians, who experienced extortion by extremists ostensibly 
soliciting funds for the celebration of religious holidays.
    The Government took some steps to hold accountable members of the 
security forces implicated in crimes against humanity in the Moluccas 
and Central Sulawesi in previous years. Prosecutors in Ambon announced 
on February 21 the indictment of seven policemen for the killing of two 
civilians, one identified as Syaiful Ibrahim, prior to 2003. In Central 
Sulawesi, the Palu district court in March convicted at least five 
Islamic militants, including Nizam Khaleb and Fauzan Arif, for hiding 
caches of explosives and weapons and harboring a terrorist (see Abuses 
by Terrorist Organizations).
    Some Christians criticized the arrest of Rev. Rinaldy Damanik, a 
leader of the Christian community in Central Sulawesi. Convicted of 
weapons possession in June 2003, Damanik appealed the decision, but a 
Central Sulawesi court rejected his appeal in August 2003. Some of 
Damanik's supporters insisted that he had been framed, or that he was 
persecuted for speaking out for the Christian community.
    Some Christians also criticized the detention of Alex Manuputty, a 
Christian separatist leader sentenced in January 2003 to 3 years in 
prison for subversion. Manuputty, chairman of the FKM, was released 
from jail pending an appeal in November 2003, and he subsequently 
departed the country. In December the Supreme Court rejected his 
appeal. At the end of the period covered by this report, he had not 
returned to the country to serve his jail sentence. On May 1, 
Manuputty's wife and daughter were arrested, reportedly for involvement 
in the violence that broke out between largely Christian separatist 
supporters and the Muslim community in Ambon. At the end of period 
covered by this report, the two remained under police custody in 
Jakarta.
    Some Muslims criticized the arrest and prosecution of Abu Bakar 
Ba'asyir, the head of Jemaah Islamiyah (JI) terrorist group, who was 
convicted of immigration violations in September 2003. Police 
rearrested Ba'asyir in April following the completion of his jail 
sentence. At the end of the period covered by this report, he remained 
in custody pending further charges (see Abuses by Terrorist 
Organizations).
    Other conflicts involving members of different religions occurred 
in various parts of the country, including disputes in Kalimantan 
between ethnic Madurese, who are predominantly Muslim, and indigenous 
Dayaks, who are predominantly Christian. However, these disputes 
stemmed primarily from ethnic and economic factors.
    In March 2003, the Indonesian Muslim Solidarity Movement called on 
Jakarta police to investigate those responsible for producing and 
distributing Christian video compact disks that alleged that KH 
Zainuddin MZ, a well-known Islamic preacher, was in fact a Christian 
who had been baptized and whose child attended Sunday school. Zainuddin 
himself rejected the allegations and filed a defamation lawsuit against 
Protestant minister Muhammad Filemon. Police opened an investigation 
that was still underway at the end of the period covered by this 
report.
    There were no religious prisoners or detainees.
Forced Religious Conversion
    There were no reports of forced religious conversions of minor U.S. 
citizens who had been abducted or illegally removed from the United 
States, or of the refusal to allow such citizens to be returned to the 
United States.
    There were unproven reports during the period covered by this 
report that on the island of Seram in the Moluccas, near the city of 
Misohi, some former Christians who had at the height of the 
interreligious conflict been forced to convert to Islam were prevented 
from moving to another village.
    Unforced conversions between faiths occur, as allowed by law, but 
they remain a source of controversy. Comprehensive statistics for the 
period covered by this report were not available. Some persons 
converted to marry a person of another faith; others converted in 
response to religious outreach or social activities organized by 
religious groups. Some Muslims accused Christian missionaries of using 
food and micro-credit programs to lure poor Muslims to the faith. Some 
of those who converted felt compelled not to publicize the event for 
family and social reasons. Widely read Islamic magazine Sabili warned 
readers in its July 31, 2003, edition that the nation's university 
campuses were becoming a hunting ground for Christians bent on 
converting Muslims.

Abuses by Terrorist Organizations
    Terrorists active in the region carried out one major attack in the 
country during the period covered by this report. Although it was not 
targeted at any specific religion, the August 2003 attack on Jakarta's 
Marriott Hotel, which killed 12 persons and injured more than 100, was 
the work of JI, a group committed to creating an Islamic super-state in 
southeast Asia.
    The Government subsequently identified, arrested, and convicted at 
least 15 persons responsible for that attack. These convictions were 
among at least 79 handed down during the period covered by this report, 
not only to members of JI but also of other groups of terrorists and 
religious extremists, including Laskar Jundullah. Among those convicted 
during this period were Amrozi bin Nurhasyim, Ali Ghufron bin 
Nurhasyim, and Abdul Aziz (Imam Samudra), all sentenced to death for 
their roles in planning and executing the October 2002 nightclub 
bombings in Bali, which killed at least 202 persons.
    In October 2003,a Jakarta Court convicted Islamic terrorist Abdul 
Jabar of transporting and detonating a bomb that exploded in 2000 at 
the Jakarta residence of the Philippine Ambassador. Jabar, who was also 
found guilty of involvement in two church bombings on Christmas Eve 
2000, received a 20-year sentence. The Government also prosecuted 
others implicated in the Christmas Eve bombings, which involved 
churches across the archipelago and left 19 persons dead. For example, 
on February 19, Nur Misuari was convicted in connection with the 
bombing of Jakarta's Santa Ana church.
    At least 18 persons linked to Islamic extremist or terrorist groups 
were convicted during this period for a December 2002 restaurant 
bombing in Makassar, South Sulawesi, which killed three persons and 
injured 15 others. One of the convicted persons, Wirahudi, received a 
19-year sentence.
    In September 2003, JI leader Abu Bakar Ba'asyir was found guilty by 
a Jakarta court of participating in seditious acts and immigration 
violations and sentenced to 4 years in prison. An appellate court 
overturned the sedition conviction in December 2003 and reduced the 
sentence to 3 years. In March 2003, the Supreme Court overturned the 
appellate court decision, found Ba'asyir guilty of entering and leaving 
the country illegally and of document fraud, and further reduced his 
sentence to 18 months. On April 30, police re-arrested Ba'asyir when 
his prison sentence expired and were investigating him on charges of 
terrorism at the end of the period covered by this report.
    On May 26, Ferry Silalahi, a Palu prosecutor, was shot and killed 
in his car by unknown gunmen. Ferry handled various corruption and 
terrorist cases, including a recent case against an alleged JI member. 
At the end of the period covered by this report, police were 
investigating to determine if there was a connection between the murder 
of Ferry and the terrorist case he prosecuted.
    Renewed sectarian violence in Ambon in April and May prompted 
public threats by Laskar Jihad leader Jafar Umar Thalib to send LJ 
fighters to Ambon to protect Muslims there. However, there were no 
confirmed reports of fighters traveling to Ambon or of the group 
reconstituting itself.

Improvements and Positive Developments in Respect for Religious Freedom
    On May 17 President Magawati Soekarnoputri stated that religious 
teaching should not generate militant and fanatic persons who tend to 
antagonize and make enemies of other religious groups.
    In May the Indonesian Human Rights Commission and the Indonesian 
Conference on Religion and Peace sponsored a discussion on 
``Restructuring the Relations between State and Religion.'' The 
participants raised the issues of broadening the number of government-
recognized religions and limiting the Government's influence on 
regulating religious practices.
    Although the Government at times failed to hold accountable 
individuals who had fostered or carried out religious violence, it took 
action against terror suspects involved in religiously motivated 
attacks. The Government tried and convicted at least 79 terror suspects 
and accomplices during the period covered by this report and sentenced 
3 Bali bombers to death. Police arrested at least 15 suspects in the 
August 5 bombing of Jakarta's Marriott Hotel, which killed 12 persons. 
More than 27 trials of terror suspects were underway at the end of the 
period covered by this report. No new related laws or regulations were 
introduced during the period covered by this report, although efforts 
to revise the Counter-Terrorism Law continued.
    NGOs in the country made some progress in improving respect for 
religious freedom, particularly in the conflict zones of Central 
Sulawesi and the Moluccas. NGOs called for religious leaders to promote 
mutual respect and cooperation. Although spasms of interethnic violence 
gripped both regions during the period covered by this report, many 
residents of both the Christian and Muslim communities found common 
ground.
    On February 25 in Central Sulawesi, at least 100 Muslim residents 
of Poso regency, grouped under the Association of Poso Muslim Families 
(FKKMP), visited Christian communities in the Tentena, North Pamona 
subdistrict, in an effort to promote peace and interreligious harmony. 
On March 11, a similar visit was held, welcomed by local Christians 
with a traditional ceremony.
    In September 2003 in the Moluccas capital of Ambon, thousands of 
Muslim and Christian Ambonese gathered to celebrate the 48th 
anniversary of the city's founding. In North Sumatra, where 
interreligious relations remained generally harmonious in spite of the 
2000 Medan church bombing and 1998 ethnic rioting, the Forum for Open 
Communication among Religions (FKPA) brought together local religious 
leaders for weekly meetings. FKPA, which like the Forum for Communal 
Harmony (FORKALA) was created by Governor Teungku Rizal Nurdin, also 
organized interreligious patrols to guard mosques and churches at times 
of potential turbulence. On May 3, after a new outbreak of violence, 
National Police Chief Da'i Bachtiar, along with Muslim preacher 
Abdullah Gymnastiar and Indonesian Communion of Churches chairman 
Nathan Setiabudi, traveled to Ambon to meet with community leaders.
    Following the Bali bombings of 2002, Muslim leaders increasingly 
spoke out against radicals within the Islamic community. After the 
bombing of Jakarta's JW Marriott Hotel in August 2003, NU and 
Muhammadiyah issued a joint statement condemning the attack.

                    Section III: Societal Attitudes

    For many years there has been growing Islamic awareness among the 
country's Muslims and increasing displays of public piety. The number 
of businesses associated with Islam, religious schools (pesantrens and 
madrassas), and community prayer rooms (mushollahs) all grew. Muslim-
only housing estates attracted more attention. Bookshops did a brisk 
trade in fiction with Islamic themes, and Koranic verses were 
distributed via cellular phone text messages. At public meetings where 
the topic for discussion was not related to religion, Muslim speakers 
increasingly addressed mixed-religion crowds with a traditional Muslim 
greeting--a greeting seldom heard at such events in years past and a 
practice resented by some non-Muslims.
    The use of Islamic headscarves, or ``jilbab,'' grew more popular, 
particularly among younger women. Motivations were myriad--some wore 
jilbab as an act of spiritual submission, while others sought a sense 
of emancipation or security in a society in which law and order were 
often weak. Still others did so as part of a global identification with 
Islam or out of a desire to physically demonstrate their piety. Islamic 
banking gained popularity during the period covered by this report but 
still accounted for only a tiny percentage of depositors. A major 
bank's Shari'a branch in the Sumatran city of Medan saw its total 
deposits at the branch quadruple in 2003. In December the MUI issued a 
fatwa declaring interest on money forbidden under Islamic law. Under 
this fatwa, the country's Muslims would be prohibited from using 
conventional banks once Shari'a banks were operating in their 
neighborhoods. The effect of the fatwa as not clear, having no impact 
in populous East Java, for example. Muhammadiyah and NU immediately 
disputed the MUI's statement, saying the fatwa should be viewed as no 
more than an advisory opinion. Following these strong and well-
publicized dissents, MUI leaders modified the fatwa, as they had after 
issuing a similar decree 3 years earlier.
    In general Islam in the country remained overwhelmingly tolerant, 
with a pluralistic outlook. In May 2003, a comprehensive survey asked 
Muslims whether they felt that Islam should tolerate diverse 
interpretations of its teachings. A majority (54 percent) agreed, while 
44 percent said there is only one true interpretation of Islam.
    With the removal of Suharto-era restrictions on religious 
organizations and expression, there have been some public calls by a 
minority of Muslims for the creation of an Islamic state. Ten percent 
or fewer of the country's Muslims advocate creating an Islamic state or 
including the Jakarta Charter in the Constitution. The vast majority of 
these individuals pursue their goal through peaceful means, but a 
small, vocal minority condones coercive measures and has resorted to 
violence. Extremist groups advocating coercion and resorting to 
violence include: Laskar Jihad (now officially disbanded), the Islam 
Defenders Front (FPI), the Hizbullah Front, the Laskar Mujahidin, the 
Laskar Jundullah, the Islamic Youth Movement (GPI), and the Surakarta 
Islamic Youth Forum (FPIS). Many of the country's religious minorities 
expressed growing concern over what they perceived to be increasing 
demands by certain Muslim groups to impose Shari'a law in the country.
    In Papua Muslims constitute a religious minority except in the 
districts of Sorong and Fakfak, where they account for roughly half the 
population. Most ethnic Papuans practice Christianity, animism, or 
both. In recent years, migration has changed Papua's ethnic and 
religious composition. The arrival of Muslim migrants occasionally led 
to tensions between indigenous Papuans and new arrivals. However, these 
tensions had less to do with religion than with economics. During the 
period covered by this report, interreligious relations were generally 
good in Papua.
    Economic tensions between local or native peoples (predominantly 
non-Muslim) and more-recently arrived migrants (predominantly Muslim) 
were a significant factor in incidents of interreligious and 
interethnic violence in the Moluccas, Central Sulawesi, Papua, and 
Kalimantan.
    Many Muslims and Christians in the Moluccas and Central Sulawesi 
worked together to repair mosques and churches damaged in the past. In 
Bali, where some feared that the 2002 bombings would strain relations 
between the island's Hindu majority and Muslim minority, no such 
confrontations have been reported. On the first anniversary of that 
attack, Muslim, Hindu and Christian leaders participated in a memorial 
service.
    Interfaith organizations remained active during the period covered 
by this report and attracted media coverage. Among them were the 
Society for Interreligious Dialog (MADIA), the Indonesia Anti-
Discrimination Movement (GANDI), the Interfidei, the Indonesian 
Conference on Religion and Peace (ICRP), and the Indonesian Committee 
on Religion and Peace (also called ICRP), the Indonesian Peace Forum 
(INFID), and the Institute of Gender and Religious Studies. Many of 
these groups worked together under the umbrella organization True 
Brotherhood Network (JPS) to seek the repeal of regulations they 
considered discriminatory and held seminars and discussions on problems 
related to respect for human rights.
    Other private organizations also promoted respect for religious 
freedom. The Islam Liberal Network (JIL), an alliance of Muslim 
intellectuals who aim to stimulate debate on Islamic topics, confronted 
what they perceived as the growing influence of fundamentalism by 
participating in dialogue via Internet, radio, newspaper, and 
television, and paid visits to institutes of higher learning.
    The country's varied, freewheeling, and mostly free media 
influenced societal attitudes. There were no radical broadcasters on 
television. Al Jazeera was shown from 12 p.m. to 4 a.m. on one network 
during the invasion of Iraq, but the station later dropped the contract 
because of lack of viewer interest. (Al-Jazeera and five other 
international stations were available on cable in Jakarta, which has 
very limited viewership.) Among mainstream publications, most provided 
relatively accurate and objective coverage, though some sensationalist 
or Islamist publications printed prejudicial or inaccurate stories. The 
nation's largest-circulation news magazine was Sabili, a radical 
Islamic publication. Disinformation campaigns, frequently through e-
mail and cellular phone text messages, occurred on a number of 
occasions during the period covered by this report. Some believed that 
radical Islamic groups orchestrated these activities in an attempt to 
portray the United States as carrying out a secret campaign to 
undermine Islam and replace it with a Christian or Jewish system.

                   Section IV: U.S. Government Policy

    President George W. Bush visited Bali in October 2003 and met with 
prominent leaders from the Muslim, Christian, and Hindu communities. 
The U.S. Embassy in Jakarta, the Consulate General in Surabaya, and 
visiting State Department officials regularly engaged government 
officials on religious freedom issues and also encouraged officials 
from other embassies to discuss the subject with the Government. 
Embassy staff at all levels met frequently with religious leaders and 
human rights campaigners to promote respect for religious freedom. 
Embassy staff met regularly with NU and Muhammadiyah officials to 
clarify U.S. policy and discuss religious tolerance and other issues.
    The Embassy continued to expand its outreach to the Muslim 
community and to emphasize the importance of religious freedom in a 
democratic society. The Embassy arranged four speaking tours throughout 
the country for U.S. scholars to address religious tolerance and human 
rights issues. The Consortium of Pesantrens for Voter Education 
received a grant to inform pesantren students about the relation of 
religious freedom to democracy. The Indonesian Community for Pesantren 
and Community Development received funds to produce a radio talk show 
series on the subject of ``Islam, Democracy and Pluralism.''
    The Embassy regularly distributed information on religious freedom 
and religious tolerance in the U.S. through radio, newspaper, and 
television. The Embassy placed 98 programs on 13 television stations, 
ranging from 1-hour documentaries to 2-minute news features, on topics 
such as Islam in America and President Bush's Iftaar dinner. Books and 
pamphlets distributed to the public included 40,000 copies of ``Muslim 
Life in America'' and 400,000 copies of ``Democracy Papers.'' At the 
launch of the translated version of a 5-volume series of books, the 
American Outline Series, with 7 different seminars on ``Pluralism in 
the U.S. and Indonesia,'' 15,000 copies were distributed to religiously 
affiliated organizations.
    The Embassy sponsored over 100 religious scholars, religious 
leaders, human rights activists, students, and journalists to travel to 
the U.S. and participate in programs related to religious freedom. 
Topics included Religious Freedom and Tolerance, Interreligious 
Dialogue, Conflict Management and Tolerance Promotion, and Educational 
Development.
    The Embassy and the American-Indonesian Exchange Foundation 
continued to support the country's first graduate-level comparative 
religion program at Gadjah Mada University in Yogyakarta. Ten of the 
country's institutions of higher education, five of which are Islamic 
universities, have established ``American Corners''--small program and 
information centers that provide computers with Internet access and 
reference materials about American life, including religious topics.
    The U.S. Government funded activities conducted by Islamic and non-
Muslim civil society organizations that promoted religious tolerance, 
democracy, and gender equality. For example, partner organizations 
continued to work with Baku Bae Maluku, a local NGO, to evaluate 
efforts of Muslim and Christian lawyers in the Moluccas to resolve 
communal conflicts and with Desantara, another local NGO, to ensure the 
protection of religious minorities in Cigugur, West Java, and to 
prevent religious conflict there.
                               __________

                                 JAPAN

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
were a few restrictions.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 145,884 square miles, and its 
population is an estimated 127 million. Regular participation in formal 
religious activities by the public is low, and accurately determining 
the proportions of adherents to specific religions is difficult. 
According to statistics published by the Agency for Cultural Affairs in 
December 2002, approximately 49.9 percent of citizens adhered to 
Shintoism, 44.2 percent to Buddhism, 5.0 percent to ``other'' 
religions, and 0.9 percent to Christianity. However, Shintoism and 
Buddhism are not mutually exclusive religions, and the figures do not 
represent the ratio of actual practitioners; most members claim to 
observe both. ``Other'' faiths include both local chapters of 
international religions, such as the Unification Church of Japan and 
the Church of Scientology, as well as faiths founded in the country, 
such as Tenrikyo, Seichounoie, Sekai Kyusei Kyo, Perfect Liberty, and 
Risho Koseikai. A small segment of the population, predominantly 
foreign-born residents, attend Orthodox, Jewish, and Islamic services.
    There are 28 Buddhist schools recognized by the Government under 
the 1951 Religious Corporation Law. The major Buddhist schools are 
Tendai, Shingon, Joudo, Zen, Nichiren, and Nara. In addition to 
traditional Buddhist orders, there are a number of Buddhist lay 
organizations, including the Soka Gakkai, which has more than 8 million 
members. The three main schools of Shintoism are Jinja, Kyoha, and 
Shinkyoha. Among Christians, Catholic and Protestant denominations have 
modest followings.
    According to an April 2001 Justice Ministry report, the Aum 
Shinrikyo group, which lost its religious status following its 1995 
sarin gas attack on the Tokyo subway system, was renamed Aleph and had 
an estimated 1,650 followers, a decrease from 10,000 in 1995. However, 
in October 2002, Aum Shinrikyo/Aleph claimed to have only 1,208 
members.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
are a few restrictions.
    In response to Aum Shinrikyo terrorist attacks in 1995, a 1996 
amendment to the Religious Corporation Law gives the authorities 
increased oversight of religious groups and requires greater disclosure 
of financial assets by religious corporations. The Diet enacted two 
additional laws in 1999 aimed at regulating the activities of Aum 
Shinrikyo/Aleph.
    Some Buddhist and Shinto temples and shrines receive public support 
as national historic or cultural sites. In 1997, the Supreme Court 
ruled that a prefectural government may not contribute public funds to 
only one religious organization if the donations will support, 
encourage, and promote a specific religious group; however, no cases 
questioning the use of public funds in connection with a religious 
organization have been brought since 1998.
    The Government does not require that religious groups be registered 
or licensed; however, to receive official recognition as a religious 
organization, which brings tax benefits and other advantages, a group 
must register as a ``religious corporation.'' In practice, almost all 
religious groups register. The Cultural Affairs Agency listed 182,634 
registered religious groups as of December 2002.
    There are no known restrictions on proselytizing.

Restrictions on Religious Freedom
    The Aum Shinrikyo/Aleph group remained subject to the January 2003 
decision by the Public Security Examination Commission that concluded 
the group still posed a danger to society and declared the group should 
continue under government surveillance for 3 more years.
    Members of the Unification Church and Jehovah's Witnesses continued 
to allege that police do not act in response to allegations of forced 
deprogramming of church members. They claim that police do not enforce 
the laws against kidnapping when the victim is held by family members 
and that Unification Church members are subjected to prolonged 
detention by family members and deprogrammers, whom the police do not 
charge. By its own calculation, the Unification Church claims that 
kidnapping and deprogramming has declined significantly in recent 
years. It remains concerned, however, by the tendency of officials to 
judge kidnapping and deprogramming by victim's family members and 
deprogrammers as a family matter.
    In August 2002, the courts declared ``deprogramming'' illegal in a 
case involving members of Jehovah's Witnesses. However, in 2003 the 
Supreme Court rejected the Unification Church's appeal in a case 
involving charges against the victim's family and the kidnappers for 
kidnapping and ``deprogramming.'' In the Unification Church's case, the 
court determined that the causes of the appeal were not matters 
involving a violation of the Constitution. In January, the Yokohama 
district court ruled in favor of the defendant in a 1997 case in which 
two victims allege they were kidnapped and held in several apartments 
for nearly 5 months. The court cited a lack of evidence and peaceful 
conditions in captivity as reasons for the judgment. Also in January, 
however, the Osaka district court ruled in favor of a victim who 
claimed to have been abducted by her family in 2001 with the help of 
deprogrammers and held against her will for 2 months. Her parents and 
one deprogrammer were ordered to pay $2,000 (200,000 yen).
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights, 
including the promotion of religious freedom internationally. The U.S. 
Embassy maintains periodic contact with representatives of religious 
organizations.
                               __________

                                KIRIBATI

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country, an island state of approximately 265 square miles, has 
a population of approximately 90,000. Missionaries introduced 
Christianity into the area in the mid-19th century. According to 2002 
government statistics, major religious groups include: the Roman 
Catholic Church (55 percent); the Kiribati Protestant Church (KPC), 
formerly the Congregational Church (37 percent); the Seventh-day 
Adventists (2 percent); the Baha'i Faith (2 percent); and the Church of 
Jesus Christ of Latter-day Saints (Mormons), (3 percent). Persons with 
no religious preference account for about 5 percent of the population. 
Members of the Catholic faith are concentrated in the northern islands 
of the Gilbert islands group, while Protestants are the majority in the 
southern islands of the Gilbert group.
    The Mormons, the Council of World Missions, and the Seventh-day 
Adventists have missionaries in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors.
    There is no state or politically dominant religion. The Government 
does not favor a particular religion, nor are there separate categories 
for different religions.
    Christmas, Easter, and National Gospel Day are official holidays.
    There are no criteria for registering religious groups, nor are 
there ramifications for not registering.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted as specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Christianity, the religion of more than 90 percent of the 
population, is a dominant social and cultural force, but there are 
amicable relations among the country's religions.
    Nonbelievers, who constitute a very small percentage of the 
residents, do not suffer discrimination. Most governmental and social 
functions begin and end with an interdenominational Christian prayer 
delivered by an ordained minister, cleric, or church official.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                 DEMOCRATIC PEOPLE'S REPUBLIC OF KOREA

    The Constitution provides for ``freedom of religious belief''; 
however, in practice the Government severely restricts religious 
freedom, including organized religious activity, except that which is 
supervised tightly by officially recognized groups linked to the 
Government. Genuine religious freedom does not exist.
    There was no change in the extremely poor level of respect for 
religious freedom during the period covered by this report. The regime 
has severely repressed unauthorized religious groups in recent years; 
there are unconfirmed reports of the killing of members of underground 
Christian churches. In addition religious persons who proselytize or 
who have ties to overseas evangelical groups operating in the People's 
Republic of China (PRC) appear subject to arrest and harsh penalties, 
according to several unconfirmed reports. In the late 1980s, there was 
some easing of religious discrimination policies, and government-
sponsored religious groups that were established at that time continued 
to operate. The Government allowed foreigners to attend government-
sponsored religious services.
    No information was available on societal attitudes toward religious 
freedom.
    The U.S. Government does not have diplomatic relations with the 
Democratic People's Republic of Korea (DPRK). Since 2001, the Secretary 
of State has designated the DPRK as a ``Country of Particular Concern'' 
under the International Religious Freedom Act for particularly severe 
violations of religious freedom. The U.S. Government raised its 
concerns about the deplorable state of human rights in the country at 
the Six-Party Talks and other meetings with DPRK officials.
    The Government does not allow representatives of foreign 
governments, journalists, or other visitors the freedom of movement 
that would enable them to assess fully human rights conditions in the 
country. This report is based on information obtained over more than a 
decade, updated where possible by information drawn from recent 
interviews, reports, defector accounts, and other documentation. While 
limited in detail, this information is indicative of the religious 
freedom situation during the period covered by this report.

                    Section I. Religious Demography

    The country has a total area of approximately 47,000 square miles, 
and its population is estimated at 22.4 million. The number of 
religious believers is unknown but has been estimated by the Government 
at 10,000 Protestants, 10,000 Buddhists, and 4,000 Catholics. Estimates 
by South Korean church-related groups are considerably higher. In 
addition the Chondogyo Young Friends Party, a government-approved group 
based on a traditional religious movement, has approximately 40,000 
practitioners. There has been a limited revival of Buddhism with the 
translation and publication of Buddhist scriptures that had been carved 
on 80,000 wooden blocks and kept at the Haeinsa temple in the Republic 
of Korea. It is not known whether any Catholic priests, whose role is 
vital for the practice of the Catholic faith, remain in the country. 
According to a South Korean press report, in 2002 the chairman of the 
Association of North Korean Catholics stated that the Catholic 
community in the North had no priests but held weekly prayer services 
at the Changchung Catholic church in Pyongyang.
    Two Protestant churches under lay leadership--the Pongsu and 
Chilgok churches--and the Changchung Roman Catholic church have been 
open since 1988 in Pyongyang. However, these churches are tightly 
controlled by the State. One of the Protestant churches is dedicated to 
the memory of former North Korean leader Kim Il Sung's mother, Kang Pan 
Sok, who was a Presbyterian deaconess. Several foreigners residing in 
Pyongyang attend Korean-language services at these churches on a 
regular basis. Some foreigners who have visited the country over the 
years stated that church activity appears staged, noting that sermons 
contain both religious and political content supportive of the regime. 
Foreign legislators attending services in Pyongyang during the period 
covered by this report noted that the congregations all arrived at and 
departed the services as a group on tour buses. The Government claims 
that there are more than 500 authorized ``house churches.'' Although 
some visitors accept this estimate, the regime has not allowed 
outsiders the access necessary to confirm such claims. Likewise, 
outsiders have limited ability to ascertain the level of government 
control over these groups, but it is generally assumed they are 
monitored closely.
    Hundreds of religious figures have visited the country in recent 
years, including papal representatives, the Reverend Billy Graham, and 
religious delegations from the Republic of Korea, the United States, 
and other countries. Vatican representatives, including Archbishop 
Celestino Migliore, Vatican Undersecretary for Relations with States, 
visited the country in 2000 and 2002. On each occasion, the delegation 
reported meeting with the Catholic community in Pyongyang and with 
officials of the Association of North Korean Catholics. During the 2002 
visit, the delegation celebrated the Feast of the Ascension with the 
local and international Catholic community at the Changchung church in 
Pyongyang. In 2001 a delegation from the Seoul Archdiocese of the 
Catholic Church visited the country and met with officials of the 
Association of North Korean Catholics.
    Foreign religious activity frequently is connected with 
humanitarian relief, and overseas religious relief organizations have 
been active in responding to the country's food crisis. An overseas 
Buddhist group has been operating a factory in the Najin-Sonbong Free 
Trade Zone since 1998 to produce food for preschool children. A noodle 
factory established by contributions from Catholics of the Seoul 
Archdiocese opened in 2001. The Unification Church, which has business 
ventures in the country, is constructing an interfaith religious 
facility in Pyongyang and has announced plans to build a welfare 
center.
    There are an estimated 300 Buddhist temples. Most of the temples 
are regarded as cultural relics, but religious activity is permitted in 
some of them. In 2002 Kim Jong Il visited the Ryangchon Buddhist temple 
in South Hamgyong Province. His comments during the visit centered on 
preserving the country's cultural relics.
    In September 2003, construction reportedly was completed of the 
Pyongyang Theological Academy, a graduate institution that trains 
pastors and evangelists. In addition there were reports that the 
Russian Orthodox Church was building a church in Pyongyang.
    There are unconfirmed reports of underground Christian churches. 
Some older citizens who were religious believers before 1953 reportedly 
have maintained their faith in secret over the years.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for ``freedom of religious belief''; 
however, in practice the Government severely restricts religious 
freedom, including discouraging organized religious activity except 
that controlled by officially recognized groups. Genuine religious 
freedom does not exist. The Constitution also stipulates that religion 
``should not be used for purposes of dragging in foreign powers or 
endangering public security.''
    ``Juche,'' or self-reliance, the Government's state ideology, and 
the personality cult of ``Dear Leader'' Kim Jong-Il have become a kind 
of civil religion used by the Government as a ``spiritual'' 
underpinning for its rule. Refusal on religious or other grounds to 
accept the leader as the supreme authority exemplifying the State and 
society's needs is regarded as opposition to the national interest and 
may result in severe punishment.
    During and immediately after the Korean War of 1950-53, the 
Government identified large numbers of religiously active persons as 
``counterrevolutionaries,'' and many of them were killed or imprisoned 
in concentration camps. The peak of this oppression was in the early 
1970s, when a constitutional revision added a clause regarding 
``freedom of antireligious activity.'' The Government began to moderate 
its religious discrimination policies in the late 1980s, when it 
launched a campaign highlighting Kim Il Sung's ``benevolent politics.'' 
As part of this campaign, the regime allowed the formation of several 
government-sponsored religious organizations. These organizations serve 
as interlocutors with foreign church groups and international aid 
organizations. Foreigners who have met with representatives of these 
organizations believe that some members are genuinely religious but 
note that others appear to know little about religious dogma or 
teaching. These organizations continue to operate, and visits by 
foreign religious figures have increased. However, the Government 
appears to have continued to persecute unauthorized religious groups in 
recent years. In particular, religious persons who proselytize or who 
have ties to overseas evangelical groups operating across the border 
with China appear to have been arrested and subjected to harsh 
punishment, according to several unconfirmed reports. A constitutional 
change in 1992 deleted the clause regarding freedom of antireligious 
propaganda, authorized religious gatherings, and provided for ``the 
right to build buildings for religious use.''
    Efforts at national reconciliation have increased North-South 
contacts. Civic groups and religious organizations in the Republic of 
Korea have been active in efforts to promote inter-Korean 
reconciliation. Discussions between these groups and their northern 
counterparts generally have been limited to promoting social and 
cultural exchanges. The effect of these contacts on religious freedom 
in the country is unclear.
    Several schools for religious education exist in the country. There 
are 3-year colleges for training Protestant and Buddhist clergy. A 
religious studies program also was established at Kim Il Sung 
University in 1989; its graduates usually work in the foreign trade 
sector. A Protestant seminary was reopened in 2000 with assistance from 
foreign missionary groups. Critics, including at least one foreign 
sponsor, charged that the Government opened the seminary only to 
facilitate reception of assistance funds from foreign faith-based 
nongovernmental organizations (NGOs). The Federation of Chosun 
Christianity, a religious group believed to be controlled by the 
Government, contributed to the curriculum used by the seminary.

Restrictions on Religious Freedom
    According to a 2002 ``White Paper on Human Rights in North Korea,'' 
issued by the Korea Institute for National Unification, ``there are no 
genuine religious practitioners in the country.'' However, the report 
notes, ``some people are officially recognized as practicing religion, 
but in fact they are there to facilitate foreign aid or for purposes of 
international propaganda.''
    Persons engaging in religious proselytizing may be arrested and 
subjected to harsh punishment, including imprisonment, prolonged 
detention without charge, torture, or execution. The Government appears 
concerned that faith-based South Korean relief and refugee assistance 
efforts along the northeast border of the PRC may become entwined with 
political goals, including overthrow of the regime. The official Korean 
Workers Party newspaper has criticized ``imperialists and 
reactionaries'' for trying to use ideological and cultural 
infiltration, including religion, to destroy socialism from within.
    Little is known about the day-to-day life of religious persons in 
the country. Members of government-controlled religious groups do not 
appear to suffer discrimination. In fact some reports claim, and 
circumstantial evidence suggests, that many, if not most, have been 
mobilized by the regime. There are unconfirmed reports that the 
nonreligious children of religious believers may be employed at 
midlevels of the Government. In the past, such individuals suffered 
broad discrimination with sometimes severe penalties or even 
imprisonment. Members of underground churches connected to border 
missionary activity are regarded as subversive elements.
    In 2001 the U.N. Human Rights Committee noted ``with regret'' that 
the Government was unable to provide up-to-date information about 
religious freedom in the country. The committee also noted its concern 
regarding the authorities' practice with respect to religious freedom, 
``in the light of information available to the committee that religious 
practice is repressed or strongly discouraged'' in the country. The 
committee requested that the Government provide up-to-date information 
regarding the number of citizens belonging to religious communities and 
the number of places of worship, as well as ``practical measures taken 
by the authorities to guarantee freedom of exercise of religious 
practice'' by the religious communities in the country.

Abuses of Religious Freedom
    The Government deals harshly with all opponents, including those 
engaging in religious practices deemed unacceptable to the regime. 
Religious and human rights groups outside of the country have provided 
numerous, usually unconfirmed, reports that members of underground 
churches have been beaten, arrested, tortured, or killed because of 
their religious beliefs. Defectors interviewed by a former humanitarian 
aid worker claimed that Christians were imprisoned and tortured for 
reading the Bible and talking about God, and that some Christians were 
subjected to biological warfare experiments. The Government effectively 
bars outside observers from confirming these reports. However, the 
collective weight of anecdotal evidence over the years of harsh 
treatment of unauthorized religious activity lends credence to such 
reports.
    In 2002, witnesses testified before the U.S. Congress on the 
treatment of persons held in prison camps through the early 1990s. The 
witnesses stated that prisoners held on the basis of their religious 
beliefs generally were treated worse than other inmates. One witness, a 
former prison guard, testified that because the authorities taught 
``all religions are opium,'' those believing in God were regarded as 
insane. He recounted an instance in which a woman was kicked repeatedly 
and left with her injuries unattended for days because a guard 
overheard her praying for a child who was being beaten. Another 
individual testified that in 1990, while serving a sentence in a prison 
that had a cast-iron factory, she witnessed the killing of several 
elderly Christians by security officers who poured molten iron on them 
after they refused to renounce their religion and accept the state 
ideology of juche.
    The regime has increased repression of unauthorized religious 
groups in recent years, especially persons who proselytize or who have 
ties to overseas evangelical groups operating across the border with 
China. There were unconfirmed reports that persons who proselytize or 
were repatriated and found to have contacted Christian missionaries 
outside the country were punished severely, tortured, or executed. News 
reports indicated that the Government had taken steps to tighten 
control and increase punishments at the Chinese border, and had also 
increased the award for information on any person doing missionary 
work. One South Korean missionary asserted that the Government was 
conducting ``education sessions'' to identify Christian leaders so that 
they could be apprehended.
    There is no reliable information on the number of religious 
detainees or prisoners, but there are unconfirmed reports that many 
people are detained for their religious beliefs and activities. Prison 
conditions are harsh; starvation and forced labor are common. Visitors 
to the country have observed prisoners being marched in leg irons, 
metal collars, or shackles. Sanitation is poor, and prisoners reported 
having no change of clothing during months of detention.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    There was no information available on societal attitudes toward 
religious freedom. The regime does not allow representatives of foreign 
governments, journalists, or other visitors the freedom of movement 
that would enable them to assess fully religious freedom in the 
country.

                   Section IV. U.S. Government Policy

    The United States does not have diplomatic relations with the DPRK 
and has no official presence there. Since 2001 the Secretary of State 
has designated the DPRK as a ``Country of Particular Concern'' under 
the International Religious Freedom Act for particularly severe 
violations of religious freedom.
    The U.S. Government regularly raises religious freedom concerns 
about the country in multilateral forums and bilaterally with other 
governments. U.S. officials urge other countries to condition their 
bilateral relations with the country on concrete, verifiable, and 
sustained improvements. During Six-Party Talks held in Beijing in 
August 2003 and February, the U.S. Assistant Secretary of State for 
East Asian and Pacific Affairs highlighted U.S. concerns about the 
deplorable human rights record of the DPRK regime. The U.S. Assistant 
Secretary of State for Democracy, Human Rights and Labor testified 
before the Congressional Human Rights Caucus, and both he and the U.S. 
Ambassador at Large for International Religious Freedom raised 
awareness of the deplorable human rights conditions in the country 
through speeches before U.S. audiences.
    The U.S. Government worked to achieve passage of a resolution on 
the human rights situation in the country, as well as the DPRK's 
deplorable record on religious freedom, during the 60th session of the 
U.N. Commission on Human Rights. The resolution condemned the 
Government for its human rights abuses, including the use of torture 
and forced labor, as well as restrictions on the rights to freedom of 
expression and assembly. The resolution called on the Government to 
fulfill its obligations under human rights instruments to which it is a 
party, invite U.N. special representatives to visit the country, and 
ensure that humanitarian organizations have free access to the country. 
The resolution also called for the appointment of a U.N. Special 
Rapporteur for the country.
    The U.S. Government provided the National Endowment for Democracy 
with $250,000 in 2002-03 for subgrants to two South Korean NGOs to 
support monitoring and reporting on human rights conditions in the 
country. Radio Free Asia also provides regular Korean-language 
broadcasting. U.S. Government policy allows U.S. citizens to travel to 
the country, and a number of churches and religious groups have 
organized efforts to alleviate suffering caused by shortages of food 
and medicine.
                               __________

                           REPUBLIC OF KOREA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 38,023 square miles, and its 
population is approximately 48 million. According to the 1995 
government survey (when the population was 44,600,000), the country's 
major religions and the number of adherents of each at that time were: 
Buddhism, 10,321,012; Protestantism, 8,760,336; Roman Catholicism, 
2,950,730; Confucianism, 210,927; Won Buddhism, 86,923; and other 
religions, 267,996. There were 21,593,000 citizens who did not practice 
any religion. While the population has increased since 1995, the 
percentage of adherents of each faith has remained approximately the 
same in recent years. The next survey will be conducted in 2005.
    No official figures are available for the number of adherents of 
other religions, which include the Elijah Evangelical Church, the Jesus 
Morning Star Church, the All People's Holiness Church, Muslims, the 
Unification Church, the Church of Jesus Christ of Latter-day Saints 
(Mormons), and Jehovah's Witnesses.
    Buddhism has approximately 105 orders. The Catholic Church has 18 
dioceses, including 1 based in Seoul. There are 170 Protestant 
denominations, including the Methodist, Lutheran, Baptist, 
Presbyterian, and Anglican churches, and the Korean Gospel Church 
Assembly.
    Among those practicing a faith, 41.7 percent reported that they 
attended religious services or rituals at a temple or church at least 
once per week. Six percent responded that they attended religious 
services 2 to 3 times per month; 9.4 percent attended once per month; 
6.8 percent attended once every 2 to 3 months; 26.9 percent attended 
once per year; and 9.2 percent did not attend services. Among 
practicing Buddhists, 1.2 percent responded that they attended 
religious services. A total of 71.5 percent of Protestants and 60.4 
percent of Catholics responded that they attended religious services.
    There are approximately 180 Protestant and 6 Catholic missionary 
groups operating in the country. The Protestant groups include: 
Christians in Action, Korea; the Church of the Nazarene, Korea Mission; 
the Overseas Mission Fellowship; World Opportunities International, 
Korea Branch; World Vision; Global Mission Partnership; and Serving In-
Land Mission. Among the Catholic missionary groups are the Missionaries 
of Guadeloupe, the Prado Sisters, and the Little Brothers of Jesus.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion, and the Government does not subsidize 
or favor a particular religion.
    There are no government-established requirements for religious 
recognition. To protect cultural properties such as Buddhist temples, 
in 1987 the Government instituted the Traditional Temples Preservation 
Law. In accordance with this law, Buddhist temples receive some 
subsidies from the Government for their preservation and upkeep.
    In accordance with the 1999 change in the Immigration Control Law, 
foreign missionary groups no longer are required to register with the 
Government.
    The Government does not require or permit religious instruction in 
public schools. Private schools are free to hold religious activities.
    The Religious Affairs Bureau of the Ministry of Culture and Tourism 
takes the lead in organizing groups such as the Korea Religious Council 
and the Council for Peaceful Religions to promote interfaith dialogue 
and understanding. The bureau also is responsible for planning regular 
events such as the Religion and Art Festival, the Seminar for Religious 
Leaders, and the Symposium for Religious Newspapers and Journalists.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Government currently provides no exemption or alternative 
civilian service for those who have a religious objection to duty in 
the armed forces. However, the issue of conscientious objectors is 
being debated by the public and in the courts. On May 21, the Seoul 
District Court, in an unprecedented decision, acquitted three 
conscientious objectors of criminal charges. Separately, the 
Constitutional Court is deliberating over a petition submitted in 2002 
that seeks a ruling on whether the country's conscription law violates 
the Constitution's guarantee of freedom of religion. According to the 
Justice Ministry, at the end of the period covered by this report, 387 
persons, most of whom are Jehovah's Witnesses, were imprisoned (serving 
sentences or awaiting trial in prison) for refusing to serve their 
military duty. They are allowed to conduct their own religious services 
in prison.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Religious leaders regularly meet both 
privately and under government auspices to promote mutual understanding 
and tolerance. These meetings are given wide and favorable coverage by 
the media.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officials also meet regularly with members of various religious 
communities to discuss issues related to human rights.
                               __________

                                  LAOS

    The Constitution provides for freedom of religion; however, the 
Government restricts this right in practice. Some government officials 
committed abuses of citizens' religious freedom.
    In most parts of the country, officials respected the rights of 
members of all faiths to worship, but within constraints imposed by the 
Government. Authorities in some areas, however, continued to display 
intolerance for minority religious practice, particularly Christian. 
The Lao Front for National Construction (LFNC), the popular front 
organization for the Lao People's Revolutionary Party (LPRP), is 
responsible for oversight of religious practice. The 2002 LFNC-drafted 
decree on religious practice (Decree 92) is the principle legal 
instrument establishing rules for religious practice. Although this 
decree was in part responsible for an improved climate of religious 
tolerance, authorities used its many conditionalities to restrict some 
aspects of religious practice. Most fundamentally, Decree 92 
institutionalizes the Government's role as the final arbiter of 
permissible religious activities. During the period covered by this 
report, there were reports of local officials pressuring minority 
Christians to renounce their faith on threat of arrest or forceful 
eviction from their villages. There were also several instances of 
persons detained or arrested for their religious faith. The most 
prominent of these cases occurred in Savannakhet and Attapeu provinces. 
At the end of the period covered by this report, there were two known 
religious prisoners, both members of the Lao Evangelical Church (LEC), 
the country's domestic Protestant Christian church. During the period, 
authorities closed one church in Savannakhet Province.
    There were generally amicable relations among the various religious 
groups, although differences in religious beliefs among villagers have 
led to tensions. Conflicts between ethnic groups have sometimes 
exacerbated religious tensions. The efforts of some Protestant 
congregations to separate from the LEC have caused strains within the 
Protestant community.
    U.S. Embassy officials and visiting U.S. Government representatives 
discussed the need for greater religious freedom at all levels of the 
Government and the LPRP. The Embassy sought to encourage greater 
religious tolerance through dialogue, for example by organizing a 
seminar on religious freedom to promote religious tolerance with senior 
provincial and central government officials. The Embassy maintained 
frequent contact with religious leaders.

                    Section I. Religious Demography

    The country has a total area of approximately 85,000 square miles, 
and its estimated population is approximately 5.9 million. Almost all 
ethnic or ``lowland'' Lao are followers of Theravada Buddhism; however, 
lowland Lao probably constitute no more than 40 percent of the 
country's population. Most non-Lao, who are members of at least 47 
distinct ethnic groups, are practitioners of animism, with beliefs that 
vary greatly between groups. Animists are also found among Lao Theung 
(mid-slope dwelling) and Lao Soung (highland) minority tribes. Among 
lowland Lao, many pre-Buddhist animistic religious beliefs have been 
incorporated into Theravada Buddhist practice. Catholics and 
Protestants constitute approximately 2 percent of the population. Other 
minority religions include the Baha'i Faith, Islam, Mahayana Buddhism, 
and Confucianism. A very small number of citizens follow no religion.
    Theravada Buddhism is by far the most prominent organized religion 
in the country, with nearly 5,000 temples serving as the focus of 
religious practice and faith as well as the center of community life in 
rural areas. In most lowland Lao villages, religious tradition remains 
strong. Most Buddhist men spend some part of their life as a monk in a 
temple, even if only for a few days. There are approximately 22,000 
monks in the country, nearly 9,000 of whom have attained the rank of 
``senior monk,'' indicating years of study in a temple. In addition 
there are approximately 450 nuns, generally older women who are 
widowed, resident in temples throughout the country. The Buddhist 
Church is under the direction of a Supreme Patriarch who resides in 
Vientiane and supervises the activities of the Church's central office, 
the Ho Thammasapha.
    Although officially incorporated into the dominant Mahanikai school 
of Buddhist practice after 1975, the Thammayudh sect of Buddhism still 
maintains a following in the country. Abbots and monks of several 
temples, particularly in Vientiane, reportedly are followers of the 
Thammayudh school, which places greater emphasis on meditation and 
discipline.
    In Vientiane there are four Mahayana Buddhist pagodas, two serving 
the Lao-Vietnamese community and two serving the Lao-Chinese community. 
Buddhist monks from Vietnam, China, and India have visited these 
pagodas freely to conduct services and minister to worshippers. There 
are at least four large Mahayana Buddhist pagodas in other urban 
centers and smaller Mahayana pagodas in villages near the borders of 
Vietnam and China. Buddhist nuns reportedly serve some of these 
pagodas.
    The Roman Catholic Church has 30,000 to 40,000 adherents, many of 
whom are ethnic Vietnamese, concentrated in major urban centers along 
the Mekong River in the central and southern regions of the country. 
The Catholic Church has an established presence in five of the most 
populous central and southern provinces, where Catholics are able to 
worship openly. However, the Catholic Church's activities are 
circumscribed in the north, and a once-thriving Catholic community in 
Luang Prabang Province is moribund. There are three bishops, located in 
Vientiane, Thakhek, and Pakse, who were able to visit Rome to confer 
with church officials. A fourth bishop, assigned to the northern part 
of the country, has been unable to take up his post in Luang Prabang. 
The Church's property there was seized after 1975 and there is no 
longer a parsonage in that city; the bishop remains in residence in 
Vientiane. An informal Catholic training center in Thakhek is preparing 
a small number of priests to serve the Catholic community. Several 
foreign nuns have served temporarily in the Vientiane diocese.
    Approximately 300 Protestant congregations conducted services 
throughout the country for a community that has grown rapidly in the 
past decade. Church officials estimate Protestants number approximately 
60,000, but actual numbers may be significantly higher. The LFNC 
recognizes two Protestant groups: the LEC, which is the umbrella 
Protestant church, and the Seventh-day Adventist Church. The LFNC 
requires all Protestant groups except Adventists to operate under the 
LEC's overall direction. Many Protestants are members of ethnic Mon-
Khmer groups, especially the Khmu in the north and the Brou in the 
central provinces. Protestants also have expanded rapidly in the Hmong 
and Yao communities. In urban areas, the LEC has attracted many lowland 
Lao followers. Most LEC members are concentrated in the Vientiane 
municipality, in the provinces of Vientiane, Sayaboury, Luang Prabang, 
Xieng Khouang, Bolikhamsai, Savannakhet, Champassak, Attapeu, and in 
the Saisomboun Special Zone, but smaller congregations are found 
throughout the country.
    The Seventh-day Adventist congregation numbers fewer than 1,000 
followers in Vientiane and Bokeo provinces.
    All approved Christian religious faiths own properties in Vientiane 
city. In addition the LEC maintains properties in Savannakhet and 
Pakse. Two informal churches, one English-speaking and one Korean-
speaking, serve Vientiane's foreign Protestant community.
    Within the LEC, some congregations have sought greater independence 
and have forged their own connections with Protestant groups abroad. As 
the LEC has grown, an increased diversity of views has emerged among 
adherents and pastors, and one or two groups quietly have sought to 
register with the LFNC as separate denominations. Other denominations 
active in the country are Methodists and Jehovah's Witnesses, both of 
which have sought official government approval for their activities. 
Although in theory the Prime Minister's Decree on Religious Practice 
provides a mechanism for new religious denominations to register, the 
Government's desire to consolidate religious practice for control 
purposes has effectively blocked registration of new denominations. New 
guidelines issued by the LFNC in early 2004 required all other 
Protestant denominations wishing to establish congregations in the 
country to do so under the aegis of the LEC. In theory denominations 
not registered with the LFNC are not allowed to practice their faith, 
and denominations that have sought registration have expressed concerns 
about being forced to cease activities, but authorities have made no 
attempt to interfere in the activities of these ``independent'' 
churches.
    There are approximately 400 adherents of Islam in the country, the 
vast majority of whom are foreign permanent residents of Middle Eastern 
and Cambodian (Cham) origin. There are two active mosques in Vientiane 
that minister to the Sunni and Shafie branches of Islam.
    The Baha'i Faith has more than 1,200 adherents and 4 centers: 2 in 
Vientiane municipality, 1 in Vientiane Province, and 1 in Savannakhet. 
A small number of Baha'is also live in Khammouane Province. Small 
groups of followers of Confucianism and Taoism practice their beliefs 
in the larger cities.
    Although the Government prohibits foreigners from proselytizing, 
some resident foreigners associated with private businesses or 
nongovernmental organizations (NGOs) quietly engage in missionary 
activity.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, local 
level authorities in particular sometimes violated this right. Article 
30 of the Constitution provides for freedom of religion; however, 
Article 9 discourages all acts that create divisions among religions 
and persons, which the LPRP and the Government interpret restrictively 
and consequently inhibit religious practice by all persons, especially 
those belonging to minority religions. Although official pronouncements 
accept the existence of different religions, they emphasize the 
potential to divide, distract, or destabilize. Moreover, many local 
officials, as well as some senior officials in the Government and the 
LPRP, appear to interpret Article 9 as justification to prohibit 
proselytizing and to discourage religious conversions, especially to 
Christianity.
    The absence of rule of law has created an atmosphere in which 
authorities may act with impunity against persons regarded as threats 
to social order. Persons arrested for their religious activities have 
been charged with exaggerated security or other criminal offenses. 
Persons detained may be held for lengthy periods without trial. Court 
judges, not juries, decide guilt or innocence in court cases, and an 
accused person's defense rights are limited. A person arrested or 
convicted for religious offenses has little protection under the law. 
All religious groups, including Buddhists, practice their faith in an 
atmosphere in which application of the law is arbitrary. Certain 
actions interpreted by officials as threatening may bring harsh 
punishment. Religious practice is ``free'' only if practitioners stay 
within tacitly understood guidelines of what is acceptable to the 
Government and the LPRP.
    In 2002, the Prime Minister's Office issued Prime Minister's Decree 
92 on the Administration and Protection of Religious Practice in an 
attempt to establish clear rules on the rights and obligations of 
religious faiths. In 20 articles, Decree 92 establishes guidelines for 
religious activities in a broad range of areas. While the decree 
provides that the Government ``respects and protects legitimate 
activities of believers,'' it also seeks to ensure that religious 
practice ``conforms to the laws and regulations.'' Decree 92 reserves 
for the LFNC the ``right and duty to manage and promote'' religious 
practice, requiring that nearly all aspects of religious practice 
receive the approval of the LFNC office having responsibility for the 
village or district where the activity occurs.
    Although the rules legitimize many activities that were previously 
regarded as illegal, such as proselytizing, printing religious 
material, owning and building houses of worship, and maintaining 
contact with overseas religious groups, the qualification that all such 
activities must receive LFNC approval effectively allows the Government 
to impose restrictions on religious practice.
    Both the Constitution and Decree 92 assert that religious practice 
should serve national interests by promoting development and education 
and instructing believers to be good citizens. The Government presumes 
both a right and a duty to oversee religious practice at all levels to 
ensure such practice fills this role in society. In effect this has led 
the Government to intervene frequently in the activities of minority 
religious groups, particularly Christians, whose practices the 
authorities felt did not promote national interests or whose activities 
authorities saw as demonstrating disloyalty to the Government or to the 
Communist Party.
    Although the State is secular in both name and practice, members of 
the LPRP and governmental institutions monitor Theravada Buddhism, 
which is practiced by the majority of the ethnic Lao population. The 
Government's observation, control of the clergy, training support, and 
oversight of temples and other facilities give Theravada Buddhism the 
status of an unofficial national religion. Many persons regard Buddhism 
as both an integral part of the national culture and as a way of life. 
The increasing incorporation of Buddhist ritual and ceremony in State 
functions reflects the elevated status of Buddhism in Lao society.
    In some areas where animism predominates among ethnic minority 
groups, local authorities have actively encouraged those groups to 
adopt Buddhism and abandon their ``backward'' beliefs in magic and 
spirits. The Government discourages animist practices that it regards 
as outdated, unhealthy, or illegal, such as the practice in some tribes 
of killing infants born with defects or of keeping the bodies of 
deceased relatives in homes. Aspects of nontraditional religious 
beliefs have penetrated Protestant congregations in some areas. In 
Xieng Khouang Province, at least one Hmong Christian congregation 
adopted apocalyptic practices in its worship service. According to 
provincial authorities, these beliefs led a senior church member to 
kill his wife late in 2003, anticipating her resurrection. Some sources 
have reported the spread of the Chinese-origin ``Eastern Lightning'' 
group in some areas in the north.
    Although the Government does not maintain diplomatic relations with 
the Holy See, the Papal Nuncio visits from Thailand and coordinates 
with the Government on assistance programs, especially for lepers and 
persons with disabilities.
    All persons in the Islamic community appear able to practice their 
faith openly, freely attending the two active mosques. Daily prayers 
and the weekly Jumaat prayer on Fridays proceed unobstructed, and all 
Islamic celebrations are allowed. Muslims are permitted to go on the 
hajj. Groups that conduct Tabligh teachings for the faithful come from 
Thailand once or twice per year. During the period covered by this 
report, the Government more closely scrutinized the activities of the 
small Muslim population but did not interfere with the community's 
religious activities.
    The small Seventh-day Adventist Church, confined to a handful of 
congregations in Vientiane and in Bokeo Province, has reported no 
government interference in its activities in recent years, and its 
members appear to be free to practice their faith. The Baha'i spiritual 
assemblies in Vientiane and Savannakhet cities have practiced freely, 
but smaller communities in Khammouane and Savannakhet provinces have 
faced restrictions from local authorities. Baha'i local spiritual 
assemblies and the national spiritual assembly routinely hold Baha'i 
19-day feasts and celebrate all holy days. The national spiritual 
assembly in Vientiane meets regularly and is free to send a delegation 
to the Universal House of Justice in Mount Carmel, which is in Haifa, 
Israel.
    There is no religious instruction in public schools, nor are there 
any parochial or religiously affiliated schools operating in the 
country. In practice many boys spend some time in Buddhist temples, 
where they receive instruction in religion as well as in academics. 
Temples traditionally have filled the role of schools and continue to 
play this role in smaller communities where formal education is limited 
or unavailable. Christian denominations, particularly the LEC, Seventh-
day Adventists, and the Catholic Church, operate Sunday schools for 
children and young persons. Baha'i spiritual assemblies conduct 
religious training for children as well as for adult members.
    The Government observes two religious holidays, Boun That Luang and 
the end of Buddhist Lent. The Government recognizes the popularity and 
cultural significance of Buddhist festivals, and most senior officials 
openly attend them. The Government generally permits major religious 
festivals of all established congregations without hindrance, although 
on occasion local officials have obstructed Christian congregations' 
observance of religious holidays such as Christmas.
    The Government requires and routinely grants permission for formal 
links with coreligionists in other countries. In practice the line 
between formal and informal links is blurred, and relations generally 
are established without much difficulty.

Restrictions on Religious Freedom
    The Government's tolerance of religion varied by region and by 
religion, with Protestants continuing to be the target of most 
restrictions. Although not subjected to harassment, the Buddhist 
hierarchy is observed closely by the Government. The Buddhist Supreme 
Patriarch, or Sangkarat, maintains close links to the Party. As a 
result of the Government's decentralization policy that diffuses power 
to provinces and districts, it is difficult for central authorities to 
control or mitigate the harsh measures taken by some local or 
provincial authorities against members of minority religious 
denominations. However, the LFNC at times used its offices to mitigate 
the arbitrary behavior of local officials in some areas where 
harassment of Christian religious minorities had been most severe. 
Since 2003, the LFNC's Religious Affairs Department has generally 
avoided becoming involved in local religious controversies, encouraging 
local or provincial governments to resolve conflicts on their own and 
in accordance with Decree 92.
    In general the larger urban areas such as Vientiane, Thakhek, 
Pakse, and Savannakhet cities experienced little or no overt religious 
abuse, and local church congregations reported an improved atmosphere 
of religious tolerance. The large Protestant and Catholic communities 
of several provinces, including Xieng Khouang, Khammouane, and 
Champassak, reported no difficulties with authorities. Relations 
between officials and Christians in these areas were generally 
amicable. Even in these areas, however, religious practice reportedly 
was restrained by official rules and policies that allowed properly 
registered religious groups to practice their faith only under 
circumscribed conditions.
    Between 1999 and 2001, local authorities closed approximately 20 of 
Vientiane Province's 60 LEC churches, primarily in Hin Hoep, Feuang, 
and Vang Vieng districts, and approximately 65 LEC churches in 
Savannakhet and Luang Prabang provinces. With a more relaxed policy of 
religious tolerance beginning in 2002, many of these churches were 
allowed to reopen, particularly in Vientiane and Luang Prabang 
provinces. However, officials in several districts of Savannakhet 
Province did not allow local congregations to reopen closed churches, 
and 5 or 6 of Savannakhet's approximately 40 churches remained closed 
at the end of the period covered by this report. Moreover, in 2003 
officials closed one longstanding LEC church in Khamsan village in 
Savannakhet--local LEC Christians and formerly-Christian Buddhists both 
claimed ownership of the property--and turned down requests by the 
small LEC congregation there to reopen the church.
    In January, officials in Kengkok, Savannakhet Province, returned to 
the LEC congregation a church that had been seized by village officials 
in 1999 for use as a kindergarten. The church reopened and at the end 
of the period covered by this report was freely conducting religious 
services. To replace the village kindergarten, the U.S.-based NGO 
Institute for Global Engagement mobilized funds to construct a new 
facility.
    As many as 200 of the LEC's nearly 300 congregations do not have 
permanent church edifices and conduct worship services in members' 
homes. Since the promulgation of Decree 92, officials from the LFNC's 
Religious Affairs Department have taken the view that home churches 
should be replaced with designated church structures whenever possible. 
At the same time, village and district-level LFNC offices have not 
always been forthcoming in authorizing the construction of new 
churches, and home churches remain the only viable place of worship for 
most LEC congregations. The LEC encountered difficulties registering 
new congregations and receiving permission to establish new places of 
worship or repair existing facilities, including facilities in 
Vientiane. The Baha'i congregation in Savannakhet's Dong Bang village 
also was denied permission to construct a spiritual assembly building.
    In addition authorities required new denominations to join other 
religious groups with similar historical antecedents despite clear 
differences between the groups' beliefs. Since March the LFNC has 
required all Protestant groups to become a part of the LEC and has not 
allowed other Protestant churches to operate openly other than the 
Seventh-day Adventist Church. Nonetheless, there are some practicing 
Protestant congregations that are not associated with the LEC, and many 
of them openly conducted services with the knowledge of local 
authorities.
    The authorities remained suspicious of patrons of religious 
communities other than Buddhism, especially Christian groups, in part 
because these faiths do not share the high degree of direction and 
incorporation into the government structure that Theravada Buddhism 
does. Some authorities criticized Christianity as a Western or 
imperialist ``import'' into the country. In the past decade, the LEC 
has suffered the brunt of local-level efforts to close churches, arrest 
church leaders, and force members to renounce their faith. The LEC's 
rapid growth over the last decade, its contact with religious groups 
abroad, active proselytizing on the part of some of its members, and 
its independence of government control all have contributed to the 
Government's and the LPRP's suspicion of the Church's activities. Some 
authorities also have interpreted Christian teachings of obedience to 
God as signifying disloyalty to the Government and Party. The 
membership of the LEC comprises mostly members of ethnic Mon-Khmer 
tribes and the Hmong, two groups that historically have resisted 
central government control, which has contributed to the Government's 
and the LPRP's distrust of the LEC.
    Local officials restricted the celebration of major Christian 
holidays by a small number of congregations. In Attapeu Province, 
officials arrested 11 Christians gathering for Christmas prayer 
services in Done Phai and Khang villages, reportedly because the groups 
had gathered in violation of a district prohibition of their worship 
services during the Christmas period. Other than these cases, during 
the period covered by this report there were no reports of official 
interference with or denial of permission to hold religious 
celebrations, nor were there any reports of security forces stopping 
vehicles during Sunday worship hours to prevent villagers from 
traveling to attend worship services.
    The Catholic Church has experienced little overt harassment in 
recent years, but longstanding restrictions on its operations in the 
north have shut down the once-thriving Catholic community in Luang 
Prabang and have left only a handful of small congregations in 
Sayaboury, Bokeo, and Luang Namtha. Because the Catholic Church's 
property in Luang Prabang was seized after the creation of the Lao 
People's Democratic Republic in 1975, the Church owns no parsonage in 
that city and the Bishop of Luang Prabang has remained in Vientiane. 
Authorities continued to restrict the bishop's travel to his diocese. 
There were no ordained Catholic priests operating in the north. Several 
church properties, including a school in Vientiane, were seized by the 
Government after 1975 and have not been returned, nor has the 
Government provided restitution. In the central and southern parts of 
the country, Catholic congregations were able to practice their 
religion freely.
    The Government prohibits foreigners from proselytizing, although it 
permits foreign NGOs with religious affiliations to work in the 
country. Foreigners caught distributing religious material may be 
arrested or deported. In June four foreign tourists distributing video 
compact discs (VCDs) with Christian religious content were expelled 
from the country; officials stated that they were expelled for 
conducting business activities in violation of their tourist visa 
status. Decree 92 specifically authorizes proselytizing by Lao 
citizens, providing the LFNC approves the activity. In spite of this 
provision, many authorities continued to interpret proselytizing as an 
illegal activity and sometimes seized religious tracts and teaching 
material from Lao Christians entering the country from abroad. 
Nevertheless, many religious followers proselytized, resulting in 
conversions.
    Although Decree 92 authorizes the printing of non-Buddhist 
religious texts and allows religious material to be imported from 
abroad, it also requires permission for such activities from the LFNC. 
In practice the LFNC has not authorized Christian denominations to 
print their own religious material, including Bibles. Some religious 
material is brought into the country by believers; however, these 
persons face possible arrest. Because of these restrictions, some 
approved Christian congregations have complained of difficulties in 
obtaining Bibles and religious material.
    The Government generally does not interfere with citizens wishing 
to travel abroad for short-term religious training; however, it 
requires that such travelers notify authorities of the purpose of their 
travel and obtain permission in advance. In practice many persons of 
all faiths travel abroad informally for religious training without 
obtaining advance permission or without informing authorities of the 
purpose of their travel. The Ministry of Foreign Affairs usually grants 
exit visas, but on occasion it refuses travel permission to persons 
going abroad for what it regards as suspect activities. There is no 
evidence that the Government has investigated travelers upon their 
return to the country from abroad.
    Until recently, government-issued identity cards reported the 
religious affiliation of all adult citizens. Newly issued cards do not 
specify religion, nor is religious denomination specified in family 
``household registers'' or in passports, two other important forms of 
identification. On occasion authorities have withheld new ID cards or 
household registers from Christians because of their religious beliefs. 
Incidents of officials threatening to withhold official documentation 
unless Christians renounced their faith occurred in scattered villages 
in Houaphanh, Luang Prabang, Luang Namtha, and Savannakhet provinces.

Abuses of Religious Freedom
    Authorities continued to arrest persons for their religious 
activities. Most detentions that occurred during the period covered by 
this report were short, varying from a few days to a few weeks. The 
greatest number of detainees at one time, including those sentenced and 
also those arrested and detained without sentence, was approximately 
25. Twenty-one of these were ethnic Brou Christians under loose 
detention in Savannakhet Province. Nine of the detainees were released 
in July 2003; 12 others were held until October, just before the visit 
to the country of the U.S. Ambassador at Large for Religious Freedom. 
At the end of the period covered by this report, there were two 
religious prisoners, both in Oudomsai Province. Conditions in prisons 
were harsh; like other prisoners, religious detainees suffered from 
inadequate food rations, lack of medical care, and cramped quarters.
    There were several reports that authorities arrested or detained 
persons, often without charge, because they either held or attended 
unauthorized religious services. Beginning in October 2003, on several 
occasions police in Khamsan, Savannakhet Province, detained small 
numbers of worshippers at the LEC church, holding them for several days 
at a time and forcing them to pay fines. In December 2003, Khamsan 
authorities detained nine LEC members attending a Sunday worship 
service. LEC members claimed the police detained the group for holding 
``unauthorized'' worship services. The nine were released several days 
later. In the same month, police in Attapeu Province detained 11 LEC 
members in Khang, Donephai, and Somsuk villages of Sanamsai district, 
ostensibly for possessing ``poisons.'' Provincial officials later 
reported that the 11 were found to have chemical pesticides that 
aroused the suspicion of authorities. The arrested Christians, however, 
reported that police told them they were being detained for 
``disturbing the peace'' by holding unauthorized worship services, a 
story supported by documentation the authorities issued to the 
Christians. The detainees were released several days later, but one was 
subsequently rearrested in March and released from detention 2 weeks 
afterwards. In April and May, authorities in Phin district of 
Savannakhet Province arrested 12 ethnic Brou LEC Christians for 
religious activities. On May 28, they were released from detention.
    In August 2003, an LEC member in Attapeu Province was murdered near 
his home and his body buried in a shallow grave. Although no arrests 
were made in connection with the case, some witnesses claimed to have 
seen police taking Somphong away just prior to his murder.
    In 1999 two members, Nyoht and Thongchanh, of the Lao Evangelical 
Church in Oudomxai Province were arrested and charged with treason and 
sedition, although their arrests appear to have been for proselytizing. 
Nyoht was sentenced to 12 years in prison and Thongchanh to 15 years. 
The men remained in detention at the end of the period covered by this 
report.
    Late in 2003, authorities in Phongsaly Province released long-term 
religious prisoner Phiasong, who had been held for several years 
without trial for his religious activities.
    In most provinces, the preponderance of arrests has been of 
religious leaders and the most active and visible proselytizers rather 
than practitioners in general. Despite the end of a formal renunciation 
campaign, local officials also continued to threaten congregations and 
believers with arrest. Although officials generally took no action, 
such threats had a chilling effect on religious practice.

Forced Religious Conversion
    Efforts by local officials to force Christians and (in at least one 
example) Baha'i members to renounce their faith continued in some 
areas, but not to the same degree as in the past. In some cases, 
officials threatened religious minorities with arrest or expulsion from 
their villages if they did not comply, but these threats were rarely 
acted on. Officials in Attapeu Province's Sanamsai district used 
threats of arrest, expulsion, and death to coerce LEC members in the 
district to give up their faith. At least one member of the LEC 
community was expelled from the province. In several cases, authorities 
seized the livestock of Christians who refused to renounce their faith. 
Following growing international attention, pressure on Christians in 
this province diminished markedly. Christians in the ethnic Hmong 
village of Nam Kata in Bolikhamsai Province relocated to another part 
of the province as a result of pressure from local officials and non-
Christian villagers who saw their Christian faith as a threat to 
traditional animist beliefs. In early 2004, officials in Ban Nam Thuam 
village of Luang Prabang Province threatened arrest and confiscation of 
ID cards to force LEC members in that village to give up Christianity 
but did not act on these threats. Christian communities in Houaphanh 
and Luang Namtha provinces and in the Saisomboun Special Zone on 
occasion also were threatened by officials with various forms of 
punishment if they did not give up Christianity, but these threats were 
not carried out. In May and June, more than a dozen LEC Christian 
families in Savannakhet Province's Dong Nongkhun and Yang Soung 
villages were threatened with ``problems'' with household registration 
and possible expulsion if they did not give up their religion.
    During the period covered by this report, there were no reports of 
forced renunciations involving profane rituals such as drinking animal 
blood, which had allegedly taken place in some areas between 1999 and 
2001.
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    The Government's record of respect for religious freedom, 
particularly toward its Christian minorities, was for the most part 
marked by improvements from past years, but with continued intolerance 
in some areas.
    In its official pronouncements, the Government advocated 
conciliation and equality between religious faiths, and in practice it 
displayed greater tolerance for the LEC. The LFNC was the lead 
government organ for promoting greater tolerance of the LEC's 
activities, but after the publication of Decree 92 in 2002, the LFNC 
exhorted local officials to resolve conflicts between followers of 
different religions in accordance with the decree rather than seek LFNC 
intervention. The LFNC continued to instruct local officials on 
religious tolerance. Officials from the LFNC made frequent trips to 
provinces where Christians' rights had been violated to instruct local 
officials on the need for greater tolerance of Christian congregation 
activities. The LFNC cooperated with the U.S. Embassy in organizing a 
first-ever seminar on religious freedom issues in February, aimed at 
senior district and provincial officials as well as officials from the 
central Government in Vientiane. Officials from the LFNC and from the 
U.S.-based Institute for Global Engagement conducted the seminar 
sessions. The LEC also contributed to the improved climate through an 
aggressive program of public service, providing developmental 
assistance and organizing social welfare projects in several areas that 
had previously experienced religious intolerance.

                    Section III. Societal Attitudes

    The various religious communities coexist amicably; society places 
importance on harmonious relations, and the dominant Buddhist faith 
generally is tolerant of other religious practices. There is no 
ecumenical movement, but the LEC and LFNC have taken the lead in trying 
to organize an ecumenical body aimed at improving understanding and 
cooperation between faiths. Lao cultural mores generally instill 
respect for longstanding, well-known differences in belief. However, 
interreligious tensions arose on rare occasions within some minority 
ethnic groups, particularly in response to proselytizing or 
disagreements over rights to village resources. Efforts of some 
congregations to establish churches independent of the LEC or 
associated with denominations abroad have led to some tensions within 
the Protestant community. Frictions also have arisen over the refusal 
of some members of minority religious groups to participate in Buddhist 
or animist religious ceremonies.

                   Section IV. U.S. Government Policy

    The U.S. Ambassador addressed the issue of religious freedom with 
government leaders at the most senior levels. The Ambassador wrote 
directly to provincial governors and senior central government 
officials seeking their intervention in numerous cases of infringements 
on religious freedom, which in most instances led to immediate 
corrective action. The Ambassador also routinely raised the issue with 
provincial officials during his frequent visits to regions outside the 
capital. The Ambassador visited several areas that experienced 
religious intolerance, including Bolikhamsai, Luang Prabang, Vientiane, 
and Xieng Khouang provinces, and spoke to provincial governors about 
the state of religious freedom in those areas. The Deputy Chief of 
Mission traveled to Attapeu, Champassak, and Savannakhet provinces to 
discuss religious freedom issues with provincial officials and assess 
the situation in those areas. Other Embassy officers discussed 
religious freedom with a range of central and provincial officials.
    The Embassy maintained an ongoing dialogue with the Department of 
Religious Affairs in the LFNC. As part of this dialogue, the Embassy 
informed the LFNC of specific cases of arrest or harassment. The LFNC 
in turn used this information to intercede with local officials. 
Embassy representatives met with all of the major religious leaders in 
the country during the period covered by this report. Embassy officials 
actively encouraged religious freedom despite an environment restricted 
by government-owned and -controlled media.
    During the period covered by this report, the U.S. Ambassador at 
Large for Religious Freedom met with senior Lao officials on religious 
freedom in the capital and visited areas of Vientiane Province where 
instances of intolerance toward Christian minorities had occurred. The 
Embassy supported and encouraged the visit of the president of the 
Institute for Global Engagement (IGE), an NGO devoted to promoting 
religious freedom. During a weeklong visit in February, the IGE 
president traveled to LEC communities in Attapeu, Champassak, and 
Savannakhet provinces and donated funds for the construction of a 
kindergarten in Savannakhet. The Embassy actively encourages such high-
level visits as the most effective tool available for eliciting greater 
respect for religious freedom from the Government.
                               __________

                                MALAYSIA

    The Constitution provides for freedom of religion; however, the 
Government placed some restrictions on this right. Sunni Islam is the 
official religion, and the practice of non-Sunni Islamic beliefs is 
significantly restricted. Non-Muslims are free to practice their 
religious beliefs with few restrictions.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    The generally amicable relationship among believers in various 
religions in society contributed to religious freedom.
    The U.S. Government maintained an active dialogue with leaders and 
representatives of various religious groups. The U.S. Embassy sponsored 
several major events to discuss religious freedom. In 2003, Embassy 
officials protested anti-Semitic language used by then-Prime Minister 
Mahathir during his address to the Organization of Islamic Conference 
(OIC) in Kuala Lumpur.

                    Section I. Religious Demography

    The country has a total area of approximately 127,000 square miles 
and a population of approximately 25 million. According to 2000 census 
figures, approximately 60.4 percent of the population were Muslim; 19.2 
percent practiced Buddhism; 9.1 percent Christianity; 6.3 percent 
Hinduism; and 2.6 percent Confucianism, Taoism, and other traditional 
Chinese religions. The remainder was accounted for by other faiths, 
including animism, Sikhism, and Baha'i.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, it 
recognizes Islam as the country's official religion and the practice of 
Islamic beliefs other than Sunni Islam is significantly restricted. The 
Government provides financial support to an Islamic religious 
establishment and also provides more-limited funds to non-Islamic 
communities. State governments impose Islamic religious law on Muslims 
in some matters but generally do not interfere with the religious 
practices of the non-Muslim community. Prime Minister Abdullah is a 
proponent of moderate, progressive ``Hadhari'' Islam. Some observers 
believe support for this policy among Malaysians contributed to his 
March election victory over the opposition Islamic Party of Malaysia 
(PAS), which advocates a stricter Islamic agenda.
    Religious organizations must register with the Registrar of 
Societies or with one of the constituent bodies of the Malaysian 
Consultative Council of Buddhism, Christianity, Hinduism, and Sikhism 
(MCCBCHS) to qualify for government grants and other benefits.
    For Muslim children, religious education according to a government-
approved curriculum is compulsory in public schools. Private schools 
are free to offer a non-Islamic religious curriculum as an option for 
non-Muslims. Non-Muslim students are required to take non-religious 
morals and ethics education. There are no restrictions on home 
instruction. In 2002, the Government suspended an annual grant to 260 
privately run Muslim religious schools on grounds that the students 
were being instructed to oppose the Government.
    Several religious holidays are recognized as official holidays, 
including Hari Raya Puasa (Muslim), Hari Raya Qurban (Muslim), the 
Prophet's birthday (Muslim), Wesak Day (Buddhist), Deepavali (Hindu), 
Christmas (Christian), and, in East Malaysia, Good Friday (Christian).
    In 2002 and 2003, the National Human Rights Commission (Suhakam) 
initiated interfaith dialogues aimed at promoting better understanding 
and respect among the country's religious groups. Participants included 
representatives from the Malaysian Islamic Development Department, the 
Malaysian Ulama Association, and the MCCBCHS.

Restrictions on Religious Freedom
    In practice Muslims are not permitted to convert to another 
religion. In several recent rulings, secular courts have ceded 
jurisdiction to the Islamic courts in matters involving conversion to 
or from Islam. In 2001, a High Court judge rejected the application of 
a woman who converted to Christianity and requested that the term 
``Islam'' be removed from her identity card. The judge held that the 
Islamic court had jurisdiction in the application. In 2000, an Islamic 
court sentenced four persons to 3-year prison terms for not recanting 
their alleged heretical beliefs and ``return[ing] to the true teachings 
of Islam.'' The court rejected their argument that they were not 
subject to Islamic (Shari'a) law because they had ceased to be Muslims. 
Dismissing their appeal, the Court of Appeal ruled in 2002 that only 
the Islamic court is qualified to determine whether a Muslim has become 
an apostate. The case is pending a final decision in the Federal Court.
    In a 2004 ruling, the Kuala Lumpur High Court held that only the 
Islamic Court had jurisdiction over a suit by a non-Muslim mother to 
nullify the conversion of her two children to Islam without her 
agreement. The father converted to Islam after he became estranged from 
his wife and allegedly converted his two infant children to gain 
custody over them. The MCCBCHS said the ruling ``tramples over the 
rights of non-Muslim parents.'' The mother filed an appeal, which was 
pending at the end of the period covered by this report.
    The Government opposes what it considers ``deviant'' 
interpretations of Islam, maintaining that the ``deviant'' groups' 
extreme views endanger national security. In the past, the Government 
imposed restrictions on certain Islamic groups, primarily the small 
number of Shi'a residents. The Government continues to monitor the 
activities of the Shi'a minority.
    Control of mosques is exercised at the state level rather than by 
the federal Government; state religious authorities appoint imams to 
mosques and provide guidance on the content of sermons. While practices 
vary from state to state, both the Government and the opposition 
Islamic party have attempted to use mosques in the states they control 
to deliver politically oriented messages. In recent years, several 
states controlled by the ruling coalition government announced measures 
including banning opposition-affiliated imams from speaking at mosques, 
more vigorously enforcing existing restrictions on the content of 
sermons, replacing mosque leaders and governing committees thought to 
be sympathetic to the opposition, and threatening to close down 
unauthorized mosques with ties to the opposition. Similarly, in states 
controlled by the opposition Islamic party some government-affiliated 
imams have been banned from speaking. These decisions vary from state 
to state.
    In 2002, the Government began enforcing a requirement that all 
Muslim civil servants attend religious classes taught by government-
approved teachers.
    Proselytizing of Muslims by members of other religions is strictly 
prohibited, although proselytizing of non-Muslims faces no obstacles. 
The Government discourages but does not ban the distribution in the 
peninsular portion of the country of Malay-language translations of the 
Bible, Christian tapes, and other printed materials. The distribution 
of Malay-language Christian materials faces few restrictions in East 
Malaysia. In 2003, the Government briefly banned a Bible, translated 
into the language of the indigenous Iban in Sarawak, on the grounds 
that the Bible's use of the Islamic phrase ``Allah Taala'' (Almighty 
God) could create confusion among Muslims. However, the acting prime 
minister quickly lifted the ban following the addition of a cross to 
the cover of the Iban Bible.
    In recent years, visas for foreign clergy have not been restricted. 
While representatives of non-Muslim groups do not sit on the 
immigration committee that approves visa requests, the MCCBCHS is asked 
for its recommendation. In 2003, the Government decided to allow 
automatic renewal of professional visit passes to foreign clergy.
    The Government prohibits publications that it alleges might incite 
racial or religious disharmony, but generally it respects non-Muslims' 
right of worship.
    State governments have authority over the building of non-Muslim 
places of worship and the allocation of land for non-Muslim cemeteries. 
Approvals for building permits sometimes are granted very slowly. After 
years of complaints by non-Islamic religious organizations about the 
requirement that the Islamic Council in each state approve construction 
of non-Islamic religious institutions, the Minister of Housing and 
Local Government announced in 2003 that such approval no longer would 
be required. Despite this ruling, some religious groups have complained 
that state policies and local decisions have continued to restrict the 
construction of non-Muslim places of worship. Unregistered houses of 
worship may be demolished.
    In family and religious matters, all Muslims are subject to Shari'a 
law. According to some women's rights activists, women are subject to 
discriminatory interpretations of Shari'a law and inconsistent 
application of the law from state to state.
    State governments in Kelantan and Terengganu have made efforts to 
restrict Muslim women's dress. In Kelantan, 120 Muslim women were fined 
in 2002 for not adhering to the dress code. In 2000, the Terengganu 
state government introduced a dress code for government employees 
designed to ``protect the image of Muslim women and to promote Islam as 
a way of life.'' State governments in Kelantan and Terengganu 
specifically focused on the dress code for Muslim women while 
encouraging non-Muslim women to dress ``modestly.'' Since the defeat of 
the opposition Islamic party in Terengganu and their near defeat in 
Kelantan during the national elections in March, these two state 
governments appear to have backed away from enforcing dress codes for 
any women, Muslim or otherwise.
    In the March general elections, PAS was defeated in Terengganu and 
lost control of the state government. In Kelantan, PAS also lost ground 
but remained in control of the state legislature by a narrow margin. 
Many observers interpreted the result as a rejection by voters of the 
strict form of Islam promoted by the Islamic party.

Abuses of Religious Freedom
    The Government continues to monitor the activities of the Shi'a 
minority, and the Government can detain members of what it considers 
Islamic ``deviant sects,'' namely, groups that do not follow the 
official Sunni teachings, without trial under the Internal Security Act 
(ISA). According to the Government, no individuals were detained under 
the ISA for religious reasons as of the end of the period covered by 
this report.
    The Government is concerned that ``deviationist'' teachings could 
cause divisions among Muslims. Members of such groups can be arrested 
and detained, with the consent of the Islamic court, to be 
``rehabilitated'' and returned to the ``true path of Islam.'' The 
Selangor Religious Department detained 66 members of a ``deviationist'' 
group in 2003 and arrested 96 followers of another ``deviationist'' 
sect in April. In 2002, the Government revealed that the Malaysian 
Islamic Development Department ``rehabilitated'' hundreds of followers 
from 125 ``deviationist'' groups after they underwent ``counseling'' at 
a faith rehabilitation center in the state of Negeri Sembilan.
Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    Non-Muslim ecumenical and interfaith organizations in the country 
include the MCCBCHS, the Malaysian Council of Churches, and the 
Christian Federation of Malaysia. Muslim organizations generally do not 
participate in ecumenical bodies. In 2003, Muslim NGOs boycotted a 
workshop entitled ``Toward the Creation of an Inter-religious Council'' 
on grounds that it might lead to an endorsement of apostasy, paving the 
way for other religions to spread their teachings among Muslims.
    In October 2003, then-Prime Minister Mahathir used anti-Semitic 
language during his address to the OIC in Kuala Lumpur. Mahathir's 
remarks about Jews at the OIC meeting drew international condemnation. 
Prime Minister Abdullah Badawi, who succeeded Mahathir 2 weeks after 
the OIC speech, subsequently emphasized religious tolerance toward all 
faiths.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. In 
2003, the U.S. Embassy protested anti-Semitic language used by then-
Prime Minister Mahathir during his address to the OIC in Kuala Lumpur.
    Embassy representatives maintained an active dialogue with leaders 
and representatives of various religious groups. The Embassy also 
sponsored several major events to discuss these issues. One such 
seminar on ``Islam and Human Rights'' underscored the connection of key 
human rights with Islamic values. Focusing on the role of religions and 
the shared challenges faced in multireligious societies, the Embassy 
sponsored a conference on religious diversity in the United States and 
Asia. The U.S. Government also funded a seminar featuring an Islamic 
perspective on the challenges to women in the 21st century, in which 
both conservative and liberal Muslims presented papers on the impact of 
Shari'a law on justice for women. This seminar attracted over 200 
participants.
                               __________

                            MARSHALL ISLANDS

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country's total area is approximately 67 square miles, and the 
estimated population in 2002 was 56,630. Major religious groups include 
the United Church of Christ (formerly Congregational), with 54.8 
percent of the population; the Assembly of God, with 25.8 percent; and 
the Roman Catholic Church, with 8.4 percent. Also represented are Bukot 
Nan Jesus (also known as Assembly of God Part Two), with 2.8 percent; 
the Church of Jesus Christ of Latter-day Saints (Mormons), with 2.1 
percent; the Seventh-day Adventist Church with 0.9 percent; Full 
Gospel, with 0.7 percent; and the Baha'i Faith, with 0.6 percent. 
Persons without any religious affiliation account for 1.5 percent of 
the population, and another 1.4 percent belong to religions or 
religious groups not named in the 1999 census, but which local 
religious leaders believe to consist of Muslims, the Salvation Army, 
and members of Jehovah's Witnesses.
    There are foreign missionaries from the Mormons, Roman Catholic 
Church, Seventh-day Adventist Church, the Baptist Church, and other 
groups. Only Mormons and members of Jehovah's Witnesses proselytize 
through door-to-door home visits.
    Religious schools are operated by the Roman Catholic Church, United 
Church of Christ, Assembly of God, Seventh-day Adventist Church, and 
Baptist Church.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    There are three Christian-based religious holidays: Good Friday, 
Gospel Day, and Christmas. These holidays do not negatively affect any 
religious groups.
    There are no criteria for registering religious groups, nor are 
there ramifications for not registering. Missionary groups are allowed 
to operate freely.
    There is no religious education in public schools, and there are no 
opening or closing prayers during the school day. However, most 
extracurricular school events begin and end with a nondenominational 
Christian prayer.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Christianity is a dominant social and 
cultural force. Nonbelievers, who constitute a very small percentage of 
the residents, do not suffer discrimination. Governmental and social 
functions typically begin and end with an interdenominational Christian 
prayer delivered by an ordained minister, cleric, or church official.
    Under President Amata Kabua during the early 1990s, the Government 
mandated the establishment of a National Council of Churches, which 
representatives of all faiths were invited to join. This group still 
exists in name, but largely has been inactive.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                     FEDERATED STATES OF MICRONESIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country's total area is approximately 260 square miles, and its 
population is approximately 107,000, according to the 2000 census. 
Several Protestant denominations, as well as the Roman Catholic Church, 
are present in the four states of the country. The most prevalent 
Protestant denomination is the United Church of Christ. On the island 
of Kosrae, 99 percent of the population are members of the United 
Church of Christ; on Pohnpei, the population is evenly divided between 
Protestants and Catholics; on Chuuk and Yap, approximately 60 percent 
are Catholic and 40 percent are Protestant. Baptists, Seventh-day 
Adventists, Jehovah's Witnesses, Salvation Army, Assembly of God, 
members of the Church of Jesus Christ of Latter-day Saints (Mormons), 
and adherents of the Baha'i Faith also are represented. There is a 
small group of Buddhists on Pohnpei.
    Most immigrants are Filipino Catholics who join local Catholic 
churches.
    On the island of Pohnpei, clan divisions mark religious boundaries 
in some measure. More Protestants live on the Western side of the 
island, while more Catholics live on the Eastern side.
    Missionaries of many faiths work within the country, including 
Seventh-day Adventists and Mormons.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Bill of Rights 
forbids establishment of a state religion and governmental restrictions 
on freedom of religion. There is no state religion.
    Foreign missionary groups operate without hindrance in all four 
states.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relations among religions in society 
contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its policy to promote human rights. 
Representatives of the Embassy regularly meet with the leaders of 
religious communities in the country.
                               __________

                                MONGOLIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, the law 
limits proselytizing, and some groups that seek to register face 
bureaucratic harassment.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 604,250 square miles, 
and its population is approximately 2.75 million. Buddhism and the 
country's traditions are tied closely, and it appears likely that 
almost all ethnic Mongolians (93 percent of the population) practice 
some form of Buddhism. Lamaist Buddhism of the Tibetan variety is the 
traditional and dominant religion.
    Since the end of Socialist controls on religion and the country's 
traditions in 1990, active interest in Buddhism and its practice have 
grown. The Buddhist community is not homogeneous, and there are several 
competing schools, including a small group that believes that the 
sutras (books containing religious teachings) should be in the 
Mongolian language and that all members of the religious clergy should 
be citizens.
    Kazakhs, most of whom are Muslim, are the largest of the ethnic 
minorities, constituting approximately 4 percent of the population 
nationwide and 85 percent of the population of the western province, 
Bayan-Olgiy. The Kazahks' status as the majority ethnic group in Bayan-
Olgiy was established in the former Socialist period and continues in 
much the same circumstances. Kazakhs operate Islamic schools for their 
children. They sometimes receive financial assistance from religious 
organizations in Kazakhstan and Turkey.
    There is a small number of Christians in the country, including 
Roman Catholics, Russian Orthodox, and members of some Protestant 
denominations. There are no nationwide statistics on the number of 
Christians in the country. The number of citizens who practice 
Christianity in the capital, Ulaanbaatar, is approximately 24,000, or 
0.3 percent of the registered population of the city.
    Some citizens practice shamanism, but there are no reliable 
statistics on their numbers.
    Foreign missionary groups include Roman Catholics, Lutherans, 
Presbyterians, various evangelical Protestant groups, the Church of 
Jesus Christ of Latter-day Saints (Mormons), Jehovah's Witnesses, 
Seventh-day Adventists, and adherents of the Baha'i Faith.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, the law 
limits proselytizing, and some groups that seek to register face 
bureaucratic harassment. The Constitution explicitly recognizes the 
separation of church and state. A law regulating the relationship 
between church and state was passed in 1993 and amended in 1995.
    Although there is no state religion, traditionalists believe that 
Buddhism is the ``natural religion'' of the country. The Government has 
contributed to the restoration of several Buddhist sites that are 
important religious, historical, and cultural centers. The Government 
otherwise does not subsidize the Buddhist religion.
    Religious groups must register with the Ministry of Justice and 
Home Affairs. Groups must provide the following documentation when 
registering: a letter from the city council or other local authority 
granting approval to conduct religious services, a letter to the 
Ministry requesting that the group be registered, a brief description 
of the organization, the charter of the organization, documentation of 
the founding of the local group, list of leaders or officers, brief 
biographic information on the person conducting religious services, and 
number of worshippers. While the Ministry is responsible for 
registrations, local assemblies have the authority to approve 
applications at the local level.
    Under the law, the Government may supervise and limit the number of 
places of worship and clergy for organized religions; however, there 
were no reports of this during the period covered by this report. The 
registration process is decentralized with several layers of 
bureaucracy, in which officials sometimes demand payments in exchange 
for authorization. Registration in the capital may not be sufficient if 
a group intends to work in the countryside where local registration 
also is necessary. Some groups encountered harassment during the 
registration process, including demands by midlevel city officials for 
financial contributions in return for securing legal status. When 
registration was completed, the same authorities threatened some 
religious groups with withdrawal of approval. In general, it appears 
that difficulties in registering primarily are the consequence of 
bureaucratic action by local officials and attempts to extort financial 
assistance for projects not funded by the city. There are 279 
registered places of worship in the country, including 172 Buddhist, 95 
Christian, 5 Baha'i, 4 Muslim, and other organizations. Ten new 
Christian churches were registered in Ulaanbaatar in the first half of 
2004. Some of these organizations had been active and pursuing 
registration since 1994. Contacts with coreligionists outside the 
country are allowed.
    The Ulaanbaatar City Council requires similar documentation (except 
for the first item) prior to granting approval to conduct religious 
services.
    Religious instruction is not permitted in public schools. There is 
a school to train Buddhist lamas in Ulaanbaatar.
Restrictions on Religious Freedom
    While the law does not prohibit proselytizing, it limits such 
activity by forbidding the use of incentives, pressure, or deceptive 
methods to introduce religion. With the opening of the country 
following the 1990 democratic changes, religious groups began to arrive 
to provide humanitarian assistance and open new churches, which 
resulted in some friction between missionary groups and some citizens. 
Proselytizing by registered religious groups is allowed, although a 
Ministry of Education directive bans mixing foreign language or other 
training with religious teaching or instruction. The Government 
enforced this law, particularly in the capital area. Religious groups 
that violate the law may not receive an extension of their 
registration. If individuals violate the law, the Government may ask 
their employers to terminate their employment.
    Some Christian missionary groups were still in the process of 
registering with the Ministry of Justice and Home Affairs during the 
period covered by this report. The process is protracted for some 
groups, but others are registered quickly.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Citizens generally are tolerant of 
the beliefs of others, and there were no reports of religiously 
motivated violence; however, there has been some friction between 
Christian missionary groups and citizens, because in the past 
humanitarian assistance was accompanied by proselytizing activity. Some 
conservatives have criticized foreign influences on youth and children, 
including foreign religions and the use of incentives to attract 
believers.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officials have discussed with authorities specific registration 
difficulties encountered by Christian groups. These discussions focused 
attention on U.S. concern for religious freedom and opposition to 
corruption; the discussions resulted in a clarification of the 
requirements for registration. Embassy officials also continued to 
discuss registration requirements with faith-based NGOs as well as with 
government officials at the national and local level.
    The U.S. Embassy maintains regular contact with Buddhist leaders, 
as well as with leaders and clergy of Muslim, Protestant, Catholic, and 
Mormon religious groups. In addition, the Embassy has met with 
representatives of U.S.-based religious and humanitarian organizations. 
The Embassy also maintains contact with the staff of the local office 
of the U.N. High Commissioner for Human Rights and the U.N. Development 
Program to discuss religious freedom and other human rights.
    During the period covered by this report, Embassy officers 
continued to discuss registration requirements with NGOs as well as 
officials at the local and national level.
                               __________

                                 NAURU

    The Constitution provides for freedom of religion; however, the 
Government restricts this right in some circumstances.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. The Government placed some 
restrictions on the practice of religion by the Church of Jesus Christ 
of Latter-day Saints (Mormons) and members of Jehovah's Witnesses, most 
of whom are foreign workers employed by the government-owned Nauru 
Phosphate Corporation (NPC).
    There were no indications of general societal discrimination 
against particular religious denominations; however, economic problems 
resulting from declining income in the country's important phosphate 
mining industry have led to some social strains, and there has been 
resistance by some elements of the Nauru Protestant Church (the 
country's dominant religion) to religions perceived as foreign, in 
particular to the Mormons and Jehovah's Witnesses.
    The U.S. Government discusses religious freedom issues, including 
restrictions on religious freedom, with the Government as part of its 
overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 8 square miles, and 
its population is approximately 10,000. Christianity is the primary 
religion. Approximately two-thirds of Christians are Protestants, and 
the remaining one-third are Roman Catholics. The population as a whole 
is 58 percent Nauruan, 26 percent other Pacific Islanders, 8 percent 
European, and 8 percent Chinese. Some of the latter group may be 
Buddhist or Taoist.
    Foreign missionaries introduced Christianity in the late 19th and 
early 20th centuries. There are a few active Christian missionary 
organizations, including representatives of the Anglican, Methodist, 
and Catholic faiths.
    Many foreign workers in the country's phosphate industry practice 
faiths different from those of native-born citizens. Both the Mormons 
and Jehovah's Witnesses have won converts among such workers, some of 
whom hold religious services in their NPC-owned housing. Practitioners 
of ``foreign'' religions thus are concentrated in the area used by the 
NPC for workers' housing, known as Location.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, the 
Government restricts this right in some circumstances. Under the 
Constitution, the rights to freedom of conscience, expression, 
assembly, and association may be contravened by any law that ``makes 
provision which is reasonably required--in the interests of defense, 
public safety, public order, public morality or public health.'' The 
Government has cited this provision as a basis for preventing foreign 
churches from proselytizing native-born citizens.
    There is no state religion; however, Nauru Protestant Church 
officials hold influential positions in both the Government and the 
NPC.
    Officials of Jehovah's Witnesses and the Mormons have been informed 
that, under the provisions of the Birth, Death, and Marriage Ordinance, 
their churches must register with the Government to operate in an 
official capacity (that is, to build churches, hold religious services 
in the multinational facility owned by the NPC, and otherwise freely 
practice their religion). The legal counsel for the Mormons asserted 
that, while the ordinance in question permits the Government to 
recognize a religious denomination, it only requires such recognition 
if a denomination's ministers wish to solemnize marriages. The Church 
reported that it submitted a registration request in 1999; however, the 
Government did not respond either to the original request or to follow-
up inquiries. As of the end of the period covered by this report, 
officials of Jehovah's Witnesses had not submitted a request for 
registration.
    Christmas and Easter are official holidays.

Restrictions on Religious Freedom
    The Government has prevented officials of both Jehovah's Witnesses 
and the Mormons from visiting the country in their official capacity 
and on occasion has prevented them from visiting the country at all. 
While in the country, these officials have been prevented from openly 
practicing their religion and have been discouraged from meeting with 
native-born citizens. As a justification for such restrictions, the 
Government has cited concern that outside churches might break up 
families through their proselytizing activity.
    On two occasions, the Government detained visiting Mormon officials 
and confiscated their passports and airline tickets. On the first 
occasion, in January 2001, an immigration officer informed the church 
officials as they were attempting to leave the country that they were 
in violation of the requirement that a citizen sponsor their visit, and 
that their passports were being taken for photocopying. However, on the 
second occasion, in May 2002, no such explanation was given; in that 
instance, church officials had obtained the required sponsorship and 
visas. Intervention of a senior immigration official was required in 
both instances before the passports were returned and the officials 
were allowed to leave the country. In May 2003, visiting Mormon 
officials were allowed to enter and exit the country, in an unofficial 
capacity, without incident.
    There is a multidenominational religious facility for foreign 
phosphate workers in the area known as Location; however, Mormons and 
members of Jehovah's Witnesses are not permitted to use this facility 
for religious services or meetings. Members of both of these religious 
groups, who are drawn largely from the Filipino, Tuvaluan, and I-
Kiribati communities, also have been threatened with revocation of 
their work visas if they hold religious services in their NPC-owned 
living quarters.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    No evidence exists of general societal discrimination against 
specific religious denominations; however, economic problems resulting 
from sharply declining income from the country's phosphate mining 
industry have led to some social strains, and there has been resistance 
by some elements of the Nauru Protestant Church to religions perceived 
as foreign, in particular to the Mormons and members of Jehovah's 
Witnesses.

                   Section IV. U.S. Government Policy

    Although the U.S. Government does not maintain a resident embassy 
in the country, the U.S. Ambassador to Fiji also is accredited to the 
Government of Nauru. Representatives of the U.S. Embassy in Suva, Fiji, 
have discussed religious freedom issues, including restrictions on 
religious freedom, with representatives of the Government of Nauru in 
Suva.
    The Embassy actively supports efforts to improve and expand 
governmental and societal awareness of and protection for human rights, 
including the right to freedom of religion.
                               __________

                              NEW ZEALAND

    The law provides for freedom of religion, and the Government 
generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country is an island nation with a total area of approximately 
99,000 square miles, and its population is approximately 4.0 million. 
The religious composition of the country is predominantly Christian, 
but diversity continues to increase. According to 2001 census, 
approximately 55 percent of citizens identified themselves as Christian 
or as affiliated members of individual Christian denominations. Three 
major Christian denominations--the Anglican, Presbyterian, and 
Methodist churches--continued to decline in membership between 1996 and 
2001, while the Roman Catholic Church showed a slight increase. 
Anglicans remain the largest Christian denomination, with 15 percent of 
the population in 2001. The Maori Christian churches, including Ratana 
and Ringatu, grew significantly; Ratana grew by 34 percent and Ringatu 
grew by 84 percent between 1996 and 2001. After experiencing growth of 
55 percent between 1991 and 1996, the number of Pentecostals declined 
by approximately 19 percent between 1996 and 2001, to less than 1 
percent of the population. During the same period, non-Christian 
religions continued to show strong growth rates, driven primarily by 
immigration. From a low base, the number of Sikhs increased by 538 
percent to 5,199, and the Rastafarians increased by 122 percent to 
1,296. Other non-Christian groups increased as well: Taoists by 97 
percent, Muslims by 73 percent, Hindus by 53 percent, and Buddhists by 
47 percent. Hindus and Buddhists each account for approximately 1 
percent of the population; other non-Christian religions each account 
for less than 1 percent. More than 38 percent of the population claimed 
no religious affiliation (26.76 percent), objected to answering 
questions about religious affiliation (6.23 percent), or declined to 
state a religious affiliation (5.51 percent).
    According to 2001 census data, the following were the numbers and 
percentages of the population's religious affiliation: No religion, 
1,028,052 (26.76 percent); Anglican, 584,793 (15.22 percent); Roman 
Catholic, 486,015 (12.65 percent); Presbyterian, 417,453 (10.87 
percent); objected to answering the question, 239,241 (6.23 percent); 
did not state affiliation, 211,638 (5.51 percent); Christian (no more 
specific identification), 192,165 (5 percent); Methodist, 117,415 (3.06 
percent); Baptist, 50,598 (1.32 percent); Ratana (a Maori/Christian 
group with services in the Maori language), 48,975 (1.27 percent); 
Buddhist, 41,535 (1.08 percent); Church of Jesus Christ of Latter-day 
Saints (Mormons), 39,915 (1.04 percent); and Hindu, 38,769 (1.01 
percent). In addition there were more than 90 religious groups 
represented that each constituted less than 1 percent of the 
population. The indigenous Maori (approximately 15 percent of the 
population) tend to be followers of Presbyterianism, Mormonism, or 
Maori Christian faiths such as Ratana and Ringatu. Maori Christian 
faiths syncretize Christian tenets with precolonial Maori beliefs.
    The Auckland statistical area, which accounts for roughly 30 
percent of the country's total population, exhibits the greatest 
religious diversity. Further south on the North Island, and on the 
South Island, the percentage of citizens who identified themselves with 
Christian faiths increased while those affiliated with non-Christian 
religions decreased.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The law provides for freedom of religion, and the Government 
generally respects this right in practice. The Government at all levels 
strives to protect this right in full and does not tolerate its abuse, 
either by governmental or private actors.
    The Education Act of 1964 specifies in its ``secular clause'' that 
teaching within public primary schools ``shall be entirely of a secular 
character''; however, it also permits religious instruction and 
observances in state primary schools within certain parameters. If the 
school committee in consultation with the principal or head teacher so 
determines, any class may be closed at any time of the school day 
within specified limits for the purposes of religious instruction given 
by voluntary instructors. However, attendance at religious instruction 
or observances is not compulsory. According to the Legal Division of 
the Ministry of Education, public secondary schools also may permit 
religious instruction at the discretion of their individual school 
boards. The Ministry of Education does not keep centralized data on how 
many individual primary or secondary schools permit religious 
instruction or observances; however, a curriculum division spokesperson 
maintains that in practice religious instruction, if it occurs at a 
particular school, usually is scheduled after normal school hours.
    Under the Private Schools Conditional Integration Act of 1975, the 
Government, in response to a burgeoning general primary school role and 
financial difficulties experienced by a large group of Catholic 
parochial schools, permitted the incorporation of private schools into 
the public school system. Designated as ``integrated schools,'' they 
were deemed to be of a ``unique character'' and were permitted to 
receive public funding provided that they allowed space for 
nonpreference students (students who do not fit within the ``unique 
character'' of the school; for example, non-Catholic students who 
attend a Catholic school). A total of 303 of the 2,784 primary schools 
are integrated schools with this designation. More than 250 of these 
303 schools are Catholic; there are a handful of non-Christian or 
nonreligious schools, such as Islamic, Hare Krishna, or Rudolph Steiner 
(a school of spiritual philosophy). Students cannot be required to 
attend an integrated school; admission to integrated schools is based 
on the student's request.
    Christmas Day, Good Friday, and Easter are official holidays.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, some businesses are fined if they 
attempt to operate on the official holidays of Christmas Day, Good 
Friday, and Easter Sunday. The small but growing non-Christian 
communities have called for the Government to take into account the 
country's increasingly diverse religious makeup and offer greater 
holiday flexibility. In response the Government acted to remove some 
constraints on trade associated with the Christian faith. In 2001 the 
Government enacted new legislation that permits several types of 
businesses to remain open on Good Friday and Easter Sunday. Many other 
businesses still are fined if they attempt to operate on these 
Christian holidays. Parliament's Commerce Committee reviewed 
legislation that would have allowed either Easter Sunday trading for 
all retailers or local authorities to use by-laws to permit shops to 
open on Easter Sunday, but the legislation was defeated in April.
    In August 2003, the Human Rights Review Tribunal settled a case 
where a member of the Seventh-day Adventist Church was made to work on 
his Sabbath over a period of 20 years. The employer paid a fine and 
must in the future accommodate the individual's religious beliefs by 
not requiring him to work on Saturday.
    The Government does not require licenses or registration to 
recognize a religious group. However, if a religious group wishes to 
collect money for the promotion of religion or other charitable causes, 
and wishes to be recognized by the Inland Revenue Department (IRD), 
then it must register with the IRD as a charitable trust to obtain tax 
benefits. There is no fee for this registry.
    The Country has two registered Christian political parties. There 
are no other religiously affiliated parties, although the law does not 
prevent the registration of parties based on other religions.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Incidents of religiously motivated 
violence are extremely rare. Due to the infrequency of their occurrence 
and difficulties in clearly establishing such motivations, police do 
not maintain data on crimes that may have been motivated by religion.
    In April the Afghan and Somali Muslim communities hosted a 
conference to explain Islam and separate the religion from its 
stereotype of conflict and terrorism. The conference also sought to 
educate government workers about the cultural and religious issues 
facing Muslim immigrants.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The U.S. Mission regularly includes representatives from a wide 
range of religious faiths at its sponsored events. The U.S. Embassy 
also maintains contacts with representatives of the country's various 
religious communities.
                               __________

                                 PALAU

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    An archipelago of more than 300 islands in the Western Pacific 
Ocean, the country has a total land area of 188 square miles and its 
population is approximately 20,000 persons; 70 percent live in the 
temporary capital, Koror. There are 19 Christian denominations. Roman 
Catholicism is the dominant religion, and approximately 65 percent of 
the population are members. Other religions with a sizable membership 
include the Evangelical Church (approximately 2,000 members), the 
Seventh-day Adventists (approximately 1,000 members), the Church of 
Jesus Christ of Latter-day Saints (Mormons) (approximately 300 
members), and Jehovah's Witnesses (approximately 70 members). 
Modekngei, which embraces both animist and Christian beliefs and is 
unique to the country, has about 800 adherents. There also is a small 
group of Bangladeshi Muslims in the country and a primarily Catholic 
Filipino labor force (approximately 3,700 persons). A large percentage 
of citizens do not practice their faith actively.
    Since the arrival of Jesuit priests in the early 19th century, 
foreign missionaries have been active in the country. Some missionaries 
have been in the country for years and speak the language fluently. A 
number of groups have missionaries in the country on proselytizing or 
teaching assignments, including the Baha'i Faith, the Roman Catholic 
Church, the Chinese Agriculture Mission, the Mormons, the Evangelical 
Church, the High Adventure Ministries, the Iglesia ni Cristo, Jehovah's 
Witnesses, the Korean Church, the Korea Presbyterian Church, the 
Pacific Missionary Aviation, the Palau Assembly of God, and the 
Seventh-day Adventists. The Seventh-day Adventist and the Evangelical 
churches have missionaries teaching in their respective elementary and 
high schools.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Government does not promote or restrain religious activities; 
however, the Government regulates the establishment of religious 
organizations by requiring them to obtain charters as nonprofit 
organizations from the Office of the Attorney General. This 
registration process is not protracted, and the Government did not deny 
registration to any group during the period covered by this report. As 
nonprofit organizations, churches and missions are tax-exempt.
    Foreign missionaries are required to obtain a missionary permit at 
the office of immigration; however, there were no reports that the 
Government denied these permits to any group during the period covered 
by this report.
    The Government does not permit religious instruction in public 
schools. There is government financial support for religious schools; 
representatives of any religion may request financial support from the 
Government to establish a school. The Government also provides small-
scale financial assistance to cultural organizations.
    The Government recognizes Christmas as a national holiday. There is 
active participation by the majority of the country's religious groups 
in Easter and Christmas services. Even though the Government does not 
sponsor religious groups or promote religious activities, activities 
such as national and state events or public and private graduations 
always are conducted with a prayer to open and close the ceremonies.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. However, there is a ban on work permits for 
citizens of Bangladesh, India, and Sri Lanka. The ban stemmed from a 
1998 decision by the Division of Labor to deny work permits to 
Bangladesh citizens following complaints from employers that workers' 
religious practices interfered with activities in the workplace and in 
living arrangements of employing families. A similar ban went into 
effect in 2001 for citizens of India and Sri Lanka. Workers from these 
countries present in the country at the time of the decision were not 
expelled, and there are no impediments to their practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The various religious organizations 
maintain cordial relations with each other.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Embassy officials also maintain regular contacts with the various 
religious communities in the country.
                               __________

                            PAPUA NEW GUINEA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country is an island nation with a total area of 280,773 square 
miles, and its population is approximately 5.4 million. According to 
the 2000 census, the churches with the largest number of members are 
the Roman Catholic Church, the Evangelical Lutheran Church, the United 
Church, and the Seventh-day Adventist Church. At that time, 96 percent 
of citizens identified themselves as members of a Christian church. 
Minority religions include the Baha'i Faith and Islam; there reportedly 
are approximately 40,000 Baha'is according to Baha'i leadership and 
1,000 to 2,000 Muslims in the country. Many citizens combine their 
Christian faith with some pre-Christian traditional indigenous 
practices.
    The traditional Christian churches proselytized on the island of 
New Guinea in the 19th century. Colonial governments initially assigned 
different missions to different geographic areas. Since territory in 
the country is aligned strongly with language group and ethnicity, this 
colonial policy led to the identification of certain churches with 
certain ethnic groups. However, churches of all denominations now are 
found in all parts of the country. The Muslim community has a mosque in 
the capital of Port Moresby.
    Nontraditional Christian churches and non-Christian religious 
groups are active throughout the country. According to the Papua New 
Guinea Council of Churches, both Muslim and Confucian missionaries have 
become active, and foreign missionary activity in general is high. The 
Pentecostal Church in particular has found converts within the 
congregations of the more established churches, and nearly every 
conceivable movement and faith that proselytizes has representatives in 
the country. The Summer Institute of Linguistics is an important 
missionary institution; it translates the New Testament into native 
languages.
    The Roman Catholic Church is the only traditional church that still 
relies to a large extent on foreign clergy.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors.
    The Constitution's provisions for freedom of conscience, thought, 
and religion consistently have been interpreted to mean that any 
religion may be practiced or propagated as long as it does not 
interfere with the freedom of others. The predominance of Christianity 
is recognized in the preamble of the Constitution, which refers to 
``our noble traditions and the Christian principles that are ours.'' 
During the period covered by this report, government officials, 
including the Governor-General and the Prime Minister, attended rallies 
held by visiting Christian evangelists.
    In general the Government does not subsidize the practice of 
religion. The Department of Family and Church Affairs has a nominal 
policymaking role that largely has been confined to reiterating the 
Government's respect for church autonomy.
    Churches built and continue to run most of the country's schools 
and many of its health services, and the Government provides support 
for those institutions. At independence the Government recognized that 
it had neither the funds nor the personnel with which to take over 
these institutions and agreed to subsidize their operations on a per 
pupil or per patient basis. The Government also pays the salaries of 
national teachers and health staff. Although the education and health 
infrastructures continue to rely heavily on church-run institutions, 
some schools and clinics have closed periodically because they did not 
receive the promised government support. These problems are due in part 
to endemic financial management problems in the Government.
    Immigrants and noncitizens are free to practice their religion, and 
foreign missionary groups are permitted to proselytize and engage in 
other missionary activities.
    Religious holidays include Good Friday, Easter Monday, and 
Christmas Day.
    It is the policy of the Department of Education to set aside 1 hour 
per week for religious instruction in the public schools. Church 
representatives teach the lessons, and the students attend the class 
that is operated by the church of their parents' choice. Children whose 
parents do not wish them to attend the classes are excused.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period of the report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    As new missionary movements proliferate, representatives of some 
established churches and some individuals have questioned publicly 
whether such activity is desirable. Some persons have proposed 
legislation to limit such activity. However, the courts and government 
practice have upheld the constitutional right to freedom of speech, 
thought, and belief, and no legislation to curb those rights has been 
adopted.
    One religious authority stated that there occasionally is isolated, 
localized opposition to certain religious groups not traditional to a 
given area. For example, Muslims are subject to sporadic minor attacks 
such as small fires at or in the only mosque in the country. However, 
such tension passes quickly and without violence.
    The Council of Churches makes the only known effort at interfaith 
dialogue. The Council members consist of the Anglican, Gutnius and 
Union Baptist, Catholic, Lutheran, and United churches, and the 
Salvation Army. In addition 15 parareligious organizations, including 
the Young Women's Christian Association, participate in its activities; 
however, the self-financing Council has only Christian affiliates. The 
ecumenical work of the Council of Churches is confined primarily to 
cooperation among churches on social welfare projects.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Ambassador continued discussions with the Council of Churches and 
individual church leaders throughout the period covered by this report. 
The Ambassador and Embassy officials met with religious leaders to 
discuss their role in social issues and continue to meet regularly with 
U.S. citizen missionaries of all denominations.
                               __________

                              PHILIPPINES

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. 
Adherents of all faiths are free to exercise their religious beliefs in 
all parts of the country without government interference or 
restriction. However, socioeconomic disparity between the Christian 
majority and the Muslim minority has contributed to persistent conflict 
in certain provinces. The principal remaining armed insurgent Muslim 
group, the Moro Islamic Liberation Front (MILF), continues to seek 
greater autonomy or an independent Islamic state. The Government and 
the MILF currently maintain a yearlong cease-fire with both sides 
planning to continue their peace dialogue brokered by neighboring 
Malaysia. An eventual peace settlement will likely include special 
recognition of Islamic (madrassa) education and Shari'a law, among 
other pro-Muslim provisions.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there is some ethnic, 
religious, and cultural discrimination against Muslims by Christians. 
This has led some Muslims to seek a degree of political autonomy for 
Muslims in the southwestern part of the country. The once-largest 
Muslim insurgent group, the Moro National Liberation Front (MNLF), 
signed a peace accord with the Government in 1996, resulting in a 
strengthened Autonomous Region in Muslim Mindanao (ARMM).
    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Embassy is actively engaged in the peace process between the Government 
and MILF and plans to monitor future peace talks.

                    Section I. Religious Demography

    The country has a total area of approximately 115,831 square miles, 
and its population is approximately 84 million. Over 81 percent of 
citizens claim membership in the Roman Catholic Church, according to 
the official 2000 census data on religious preference. Other Christian 
denominations together comprise approximately 8.9 million, or 11.6 
percent of the population. Muslims total 5 percent of the population 
and Buddhists 0.08 percent. Indigenous and other religious traditions 
comprise 1.7 percent of the population of those surveyed. Atheists and 
persons who did not designate a religious preference account for 0.5 
percent of the population.
    Some Muslim scholars argue that census takers in 2000 significantly 
undercounted the number of Muslims because of security concerns in 
Muslim-majority areas of western Mindanao, preventing them from an 
accurate count. The 2000 census placed the number of Muslims at 3.9 
million, or approximately 5 percent of the population, but some Muslim 
groups claim that Muslims comprise anywhere from 8 to 12 percent of the 
population. Muslims reside principally in Mindanao and nearby islands 
and are the largest single minority religious group.
    Among the numerous Protestant and other Christian denominations are 
Seventh-day Adventists, United Church of Christ, United Methodist, 
Assemblies of God, the Church of Jesus Christ of Latter-day Saints 
(Mormons), and Philippine (Southern) Baptist denominations. In addition 
there are three churches established by local religious leaders: The 
Philippine Independent Church or ``Aglipayan''; the Iglesia ni Cristo 
(Church of Christ); and the Ang Dating Daan (an offshoot of Iglesia ni 
Cristo). A majority of the country's indigenous peoples, estimated 
between 12 and 16 million, reportedly are Christian. However, many 
indigenous groups mix elements of their native religions with Christian 
beliefs and practices.
    Most Muslims belong to the Sunni branch of Islam. A very small 
number of Shi'a believers live in the provinces of Lanao del Sur and 
Zamboanga del Sur in Mindanao. Approximately 20.4 percent of the 
population of Mindanao is Muslim, according to the 2000 census. Members 
of the Muslim community are concentrated in five provinces of western 
Mindanao, the only provinces in which they represent the majority: 
Maguindanao, Lanao del Sur, Basilan, Sulu, and Tawi-Tawi. Large Muslim 
communities are also located in the Mindanao provinces of Zamboanga del 
Sur, Zamboanga Sibugay, Zamboanga del Norte, Sultan Kudarat, Lanao del 
Norte, and North Cotabato. Sizable Muslim neighborhoods also can be 
found in metropolitan Manila on the northern island of Luzon and on the 
western island of Palawan.
    There is no available data on ``nominal'' members of religious 
organizations. Estimates of nominal members of the largest group, Roman 
Catholics, range from 60 to 65 percent of the total population. These 
estimates are based on regular church attendance. El Shaddai, a local 
charismatic lay movement affiliated with the Roman Catholic Church, has 
grown rapidly in the last decade and has a reported 8 million members 
worldwide. El Shaddai's headquarters in Manila claims a domestic 
membership of 6 million, or 7.5 percent of the population, although 
this number cannot accurately be corroborated.
    Christian missionaries work actively throughout the country, 
including most parts of western Mindanao, often within Muslim 
communities.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. Although 
Christianity, particularly Roman Catholicism, is the dominant religion, 
there is no state religion, and the Constitution provides for the 
separation of church and state. The Government does not restrict 
adherents of other religions from practicing their faith.
    The law requires organized religions to register with the 
Securities and Exchange Commission (SEC) and with the Bureau of 
Internal Revenue (BIR) to establish their tax-exempt status. For SEC 
registration, religious groups must submit their articles of faith and 
existing bylaws. The law does not specify penalties for failure to 
register with the SEC. To be registered as a nonstock, nonprofit 
organization, they must meet the basic requirements for corporate 
registration and must request tax exemption from the BIR law division. 
Older religious corporations are required to submit a 5-year financial 
statement, while new groups are given a 3-year provisional tax 
exemption. Established nonstock, nonprofit organizations may be fined 
for late filing of registration with the BIR and nonsubmission of 
registration datasheets and financial statements. There were no reports 
of discrimination in the registration system during the period covered 
by this report.
    The Government provides no direct subsidies to institutions for 
religious purposes, including the extensive school systems maintained 
by religious orders and church groups. The Office on Muslim Affairs 
(OMA), an agency under the Office of the President, generally limits 
its activities to fostering Islamic religious practices, although it 
also has the authority to coordinate economic growth and livelihood 
projects in predominantly Muslim areas. The OMA's Bureau of Pilgrimage 
and Endowment administers the annual Muslim Pilgrimage to Mecca, Saudi 
Arabia, supervises endowment (Awqaf) properties and institutions, and 
conducts activities for the establishment and maintenance of Islamic 
centers and Awqaf projects. The bureau helps coordinate the travel of 
religious pilgrims by coordinating bus service to and from airports, 
hotel reservations, and guides. The Presidential Assistant for Muslim 
Affairs helps coordinate relations with countries that have large 
Islamic populations and that have contributed to Mindanao's economic 
development and to the peace process. In February approximately 3,000 
of the country's Muslims participated in the annual pilgrimage to 
Mecca.
    The ARMM, established in 1990, responded to Muslim demands for 
local autonomy in areas where Muslims represent a majority or a 
substantial minority. In 1996, the Government signed a final peace 
agreement with the MNLF, concluding an often violent struggle that 
lasted more than 20 years. The Government is working with MNLF leaders 
on a variety of development programs to reintegrate former MNLF 
fighters through providing them with jobs and business opportunities. 
The integration of ex-MNLF fighters into the armed forces and police 
has helped reduce suspicion between Christians and Muslims.
    In response to the 1996 peace agreement between the Government and 
the MNLF, the U.N. enacted the Multi-Donor Program (UNMDP). By the end 
of the period covered by this report, this program had not officially 
commenced since it was in a 3-month succession phase. Discussions are 
ongoing in preparation for the next phase of the project.
    In March, peace advocates, military troops, and government 
officials declared Jolo municipality in Sulu province a zone of peace 
under the UNMDP. Under this declaration, police and military personnel 
are not allowed to carry firearms within the municipality. Both the 
MNLF and the MILF agreed to work in previously rebel-controlled areas 
to help enforce the project, but local observers note mixed results in 
Jolo. Apart from Jolo, other towns in North Cotabato, Maguindanao, and 
Zamboanga del Norte provinces have been declared peace zones in the 
past. The peace zones in North Cotabato and Maguindanao have been 
somewhat successful due to community involvement and a mutual cessation 
of hostilities between the military and the rebels.
    The Government permits religious instruction in public schools with 
the written consent of parents, provided there is no cost to the 
Government. Based on a traditional policy of promoting moral education, 
local public schools make available to church groups the opportunity to 
teach moral values during school hours. Attendance is not mandatory, 
and various churches rotate in sharing classroom space. The Government 
also allows interested groups to distribute free Bibles in public 
schools.
    According to the law, public schools must ensure that the religious 
rights of students are protected. Muslim students are allowed to wear 
their head coverings (hijab), and Muslim girls are not required to wear 
shorts during physical education classes. In 2001, the Philippine 
Military Academy (PMA) announced plans to erect a mosque on campus to 
provide Muslim cadets a place to worship and to enhance cultural 
awareness of Islam for all cadets; however, this project had not yet 
been completed by the end of the period covered by this report.
    In many parts of Mindanao, Muslim students routinely attend 
Catholic schools from elementary to university level; however, these 
students are not required to receive Catholic religious instruction.
    Approximately 14 percent of the school population in Mindanao 
attends Islamic schools. Estimates of the number of madrassas (Islamic 
schools) across the country vary widely; government officials estimate 
the number at over 2,000. Of these, more than half are located in the 
ARMM. To date 1,140 madrassas seeking financial assistance from local 
and foreign donors are registered with the Office on Muslim Affairs, 
while only 35 are registered with the Department of Education (DepEd). 
Most madrassas do not meet the DepEd's accreditation standards for 
curricula and adequate facilities. On February 18, President Gloria 
Macapagal-Arroyo issued Executive Order No. 283 that provides for the 
creation of the Madrassa Development Coordinating Committee (MDCC) 
tasked to manage financial assistance to the madrassa system from local 
and international sources.
    During the 2002-03 school year, the Government announced a program 
to integrate madrassas into the country's national education system. 
The five-point program includes information and communications 
technology, madrassa education, peace education, Mindanao culture and 
history, and teacher training. It initially involved madrassas in the 
ARMM, with the intention of eventually expanding to all Mindanao 
provinces.
    To propagate the moderate teachings of Islam as opposed to the 
extremist positions of radical Muslim groups, a 2-day International 
Ulama (Islamic religious leader) Forum was held in Manila in May. The 
conference aimed to create a Center for Moderate Muslims to showcase 
Islam as a religion of peace, harmony, tolerance, and understanding. 
Activities of the Center would include discussions on the fundamentals 
of Islamic faith, producing educational materials, and public awareness 
campaigns. Approximately 10 top-ranking ulama officials in Mindanao, 50 
ulama leaders from Luzon, 10 Muslim women religious leaders, and 30 
foreign ulamas from Indonesia, Malaysia, Brunei, Singapore, Cambodia, 
and Japan participated in the forum.
    The Government's National Ecumenical Consultative Committee 
(NECCOM) fosters interfaith dialogue among the major religious groups, 
including the Roman Catholic Church, Islam, Iglesia ni Cristo, the 
Philippine Independent Church (Aglipayan), and Protestant 
denominations. The Protestant churches represented in the NECCOM are 
the National Council of Churches of the Philippines and the Council of 
Evangelical Churches of the Philippines. Members of the NECCOM meet 
periodically with the President to discuss social and political issues.
    Officially recognized religious holidays include Maundy Thursday, 
Good Friday, Easter, All Saints Day, and Christmas Day.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. The Government does not ban or discourage 
specific religions or religious factions. Muslims, who are concentrated 
in many of the most impoverished provinces in the country, complain 
that the Government has not made sufficient efforts to promote economic 
development. Some Muslim religious leaders assert further that Muslims 
suffer from economic discrimination by the Government, which is 
reflected in the Government's failure to provide funding to stimulate 
Mindanao's economic development.
    Despite such programs, intermittent government efforts to integrate 
Muslims better into the political and economic mainstream have achieved 
limited success. Many Muslims claim that they continue to be 
underrepresented in senior civilian and military positions, and cite 
the lack of proportional Muslim representation in national government 
institutions. After the May 10 national elections, Muslims held 10 
seats in the 235 member House of Representatives.
    The Code of Muslim Personal Laws recognizes the Shari'a (Islamic 
law) civil law system as part of national law; however, it does not 
apply in criminal matters, and it applies only to Muslims. Some Muslim 
community leaders (ulamas) argue that the Government should allow 
Islamic courts to extend their jurisdiction to criminal law cases, and 
some support the MILF's goal of forming an autonomous region governed 
in accordance with Islamic law. As of May 31, there were 32 incumbent 
judges and 19 vacancies in the Shari'a Circuit Court, and no incumbent 
judges and 5 vacancies for the Shari'a District Court. As in other 
parts of the judicial system, the Shari'a courts suffer from a large 
number of unfilled positions.
    In March, Muslim leaders within the Government and the private 
sector objected to the proposal of the Philippine National Police (PNP) 
to adopt an identification system exclusively for Filipino Muslims, 
which they regarded as discriminatory. PNP responded that a Muslim 
group voluntarily proposed the adoption of an identification system for 
all Muslim residents in Metro Manila as a means to identify suspected 
terrorists and criminals who are seeking refuge in Muslim communities. 
A Muslim community leader noted that there is no similar scheme for 
Christians. The plan had not been implemented as of the end of the 
period covered by this report.

Abuses of Religious Freedom
    The terrorist Abu Sayyaf Group (ASG) claims to seek the immediate 
establishment of an independent Islamic state in the southwestern 
region. The ASG is primarily a loose collection of criminal-terrorist 
and kidnap-for-ransom gangs, and mainstream Muslim leaders reject its 
religious affiliation and strongly criticize its actions as ``un-
Islamic.'' Most Muslims do not favor the establishment of a separate 
state, and the overwhelming majority rejects terrorism as a means of 
achieving a satisfactory level of autonomy. According to the military, 
the ASG has 300 to 400 members, which is lower than in previous years.
    In June, security forces found and defused a bomb outside a 
Catholic church in Manila. Authorities arrested three suspects and 
believe the crime was driven by opposition to the presidential 
inauguration, not by religious or discriminatory motives. Two similar 
bombs were found a day earlier at political and military locations.
    In April, following a series of illegal raids of Muslim communities 
and arrests reportedly without warrants, some 4,000 Muslims held a 
prayer vigil and protest march in Metro Manila and accused the 
Government of targeting Muslim communities in its hunt for terrorists. 
The Ulama League of the Philippines, an organization of Muslim 
religious groups, denounced the military's report tagging an Arabic 
teacher and two city hall workers as suspected ASG members and called 
for the establishment of sufficient evidence before linking Muslims 
with terror groups. In a meeting with Manila Muslim leaders, President 
Arroyo clarified that the campaign against terrorism was carried out 
without ethnic or religious bias.
    In April, in line with the Government's antiterrorism campaign, the 
President ordered the creation of a special Muslim police unit tasked 
to handle cases involving the arrest and investigation of Muslims. Some 
Muslims disagreed with the creation of the police group and branded it 
as a ploy to pit Muslims against Muslims, but the Government claimed it 
would ensure that the rights of Muslims are protected.
    According to March press reports, a military official claimed that 
Christians who had converted to Islam were the vanguard of terrorist 
activities in Metro Manila, Mindanao, and other parts of the country 
and had links with the ASG and Jemaah Islamiyah, an Indonesia-based 
terrorist group.
    In March, the five-member Commission tasked by the President to 
investigate the March 2003 Davao Airport bombing and the April 2003 
Wharf bombing cleared the antikidnapping chief and a military officer 
who some suspected of being involved in the incident. The Commission 
also dismissed allegations against the MILF in the bombings.
    In March 2003, a group of Muslim villagers complained of 
government-sponsored religious abuse when AFP soldiers flagged down 
their bus, demanded to know whether Muslims were aboard, and allegedly 
accused some passengers of being members of the MILF.
    President Arroyo briefly declared a ``state of lawlessness'' in 
Basilan in 2001 and gave the military power to detain suspected ASG 
members and supporters for 36 hours without an arrest warrant. In early 
2002, the military detained 73 Muslim individuals under this authority. 
As of the end of the period covered by this report, all 73 remained in 
detention with their cases pending. Several human rights groups 
maintain that the detainees are innocent civilians who have been 
targeted because they are Muslim.
    There were no reports of religious detainees or prisoners.

Forced Religious Conversions
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report; 
however, the Abu Sayyaf Group has employed jihadist rhetoric in its 
public statements and claimed responsibility for the Superferry 14 
explosion in February.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there is some ethnic, 
religious, and cultural discrimination against Muslims by Christians. 
Religious affiliation customarily is a function of a person's family, 
ethnic group, or tribal membership. Historically, Muslims have been 
alienated socially from the dominant Christian majority, and some 
ethnic and cultural discrimination against Muslims has been recorded.
    Christian and Muslim communities live in close proximity throughout 
the central and western Mindanao region, and their relationship is 
harmonious in some areas. However, efforts by the dominant Christian 
population to resettle in traditionally Muslim areas over the past 60 
years have fostered resentment among many Muslim residents. Many 
Muslims view Christian proselytizing as an extension of a historical 
effort by the Christian majority to deprive Muslims of their homeland 
and cultural identity, as well as of their religion. Christian 
missionaries work in most parts of western Mindanao, often within 
Muslim communities. Predominantly Muslim provinces in Mindanao continue 
to lag behind the rest of the island in almost all aspects of 
socioeconomic development.
    The national culture, with its emphasis on familial, tribal, and 
regional loyalties, often creates informal barriers whereby access to 
jobs or resources is provided first to those of one's own family or 
group. Some employers have a biased expectation that Muslims have lower 
educational levels. Muslims report that they have difficulty renting 
rooms in boarding houses or being hired for retail work if they use 
their real name or wear distinctive Muslim dress. Therefore, some 
Muslims use a Christian pseudonym and do not wear distinctive dress 
when applying for housing or jobs.
    Reports from the Mindanao region highlighted incidents of 
discrimination against Muslim refugees by Christian evacuees and 
officials. Muslims were sometimes automatically associated with the 
MILF separatist movement apparently because of their religion.
    Sectarian violence is rare in Mindanao even though the cleavage 
between Christians and Muslims is exacerbated by the fact that the 
country is predominately Christian. Christians and Muslims remain 
suspicious of one another, although relations are not overtly hostile. 
In general, societal attitudes toward religion are open and relaxed, 
mirroring the national culture.
    Religious dialogue and cooperation among the various religious 
communities generally remain amicable. Many religious leaders are 
involved in ecumenical activities and also in interdenominational 
efforts to alleviate poverty. The Interfaith Group, which is registered 
as a NGO, includes Roman Catholic, Islamic, and Protestant church 
representatives joined together in an effort to support the Mindanao 
peace process through work in the communities of former combatants.
    The Bishops-Ulama Conference meets monthly to deepen mutual 
understanding between Roman Catholic and Muslim leaders and also 
actively supports the Mindanao peace process. The Archbishop of Davao, 
the President of the Ulama League of the Philippines, and the head of 
the National Council of Churches all strongly support this effort. The 
conference seeks to foster exchanges at the local level between parish 
priests and local Islamic teachers and community leaders. Paralleling 
the dialogue fostered by religious leaders, the Silsila Foundation in 
Zamboanga City hosts a regional exchange to reduce bias and promote 
cooperation among Muslim and Christian academics and local leaders. 
Other active local organizations include the Mindanao State University 
Peace Institute, the Ranao-Muslim Christian Movement for Dialogue, the 
Peace Advocates of Zamboanga, the Ateneo Peace Institute, and the Peace 
Education Center of the Notre Dame University.
    Amicable ties among religious groups are reflected in many 
nonofficial organizations. The leadership of human rights groups, trade 
union confederations, and industry associations typically represent 
many religious persuasions.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officers in Manila meet with representatives of all major 
faiths to discuss their concerns on a variety of issues. In addition 
the U.S. Government actively supports the Government's peace process 
with Muslim insurgents in Mindanao, which has the potential to 
contribute to peace and a better climate for interfaith cooperation.
    The Embassy also maintains active outreach with NGOs. The Embassy 
hosted meetings of political and opinion leaders from the Muslim 
community to discuss the past, present, and future U.S. role in 
Mindanao. The Embassy continues to engage host country communities 
outside Manila. In November 2003, the Ambassador hosted an Iftar dinner 
at his residence during Ramadan. In December 2003, Embassy officials 
traveled to Mindanao to host a dinner for Muslim Ulamas (scholars) and 
hear their concerns about peace and religious freedom.
    The U.S. Agency for International Development (USAID) helps 
consolidate peace efforts in Mindanao and expand economic opportunities 
for residents of the island. During the period covered by this report, 
it budgeted $40 million in grant assistance (approximately 58 percent 
of its total budget), targeting the poorest regions of Muslim Mindanao. 
USAID operates the Growth with Equity in Mindanao (GEM) program, and as 
well as the Livelihood Enhancement and Peace Program. GEM aims to 
foster peace in Mindanao, accelerate economic growth, specifically in 
conflict-affected areas, and support conflict resolution mechanisms. 
The Livelihood Enhancement and Peace Program assists in re-integrating 
25,000 former Muslim combatants into the agricultural sector.
    During the period covered by this report, the Embassy sent Muslim 
and Catholic leaders to the United States on International Visitor 
Program Grants. The 2003 International Visitor Program, in addition to 
promoting interfaith dialogues, examines how religious organizations 
and faiths work in the United States with each other. The Philippine 
International Visitor Alumni Association established its own working 
group focusing on peace and Muslim-Christian relations.
    The Embassy provided small-grant assistance to various interfaith 
dialogue initiatives and promoted similar themes in its speakers 
program. Programs to foster interfaith dialogue included a citizen 
exchange program for Christian and Muslim high school students in 
Mindanao (ACCESS), which allowed 40 high school students to travel to 
Chicago to learn methods for dispute resolution and ways to foster 
interethnic cooperation. Also, the Partnerships for Learning Youth 
Exchange and Study (P4L YES) Program brought 40 Muslim students to the 
United States for a year of academic study. There they could learn 
about U.S. society and develop leadership skills, as well as educate 
Americans on their culture and establish a common bond between Muslim 
communities. In addition an NGO received a U.S. Embassy small grant to 
hold discussions on Islamic culture in the country and its relationship 
with democracy. In September 2003, two representatives from the Center 
for the Study of Islam and Democracy in Washington, D.C., traveled to 
Marawi City, Mindanao to discuss how Muslims in the United States 
support democracy and democratic principals, such as freedom of 
religion.
                               __________

                                 SAMOA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country comprises two major islands that have a total area of 
approximately 1,000 square miles. According to government statistics, 
the population was approximately 199,000 as of December 2003. Most live 
on the island of Upolu, where the capital, Apia, is located. Nearly 100 
percent of the population is Christian. The 2001 population and housing 
census revealed the following religious distribution of the population: 
Congregational Christian Church, 35 percent; Catholic, 20 percent; 
Methodist, 15 percent; the Church of Jesus Christ of Latter-day Saints 
(Mormons), 13 percent; and Assembly of God, 7 percent. These statistics 
reflect recent rapid growth in the number and size of Church of Jesus 
Christ of Latter-day Saints and Assembly of God congregations and a 
relative decline in the membership of the historically larger 
denominations. In addition, there are small congregations of other 
Christian denominations, as well as members of the Baha'i Faith--the 
country hosts one of only seven Baha'i Houses of Worship in the world--
and a few adherents to Islam. There are no reports of avowed atheists. 
This distribution of church members is reflected throughout the 
population, but individual villages, particularly small ones, may have 
only one or two of the major churches represented.
    Foreign nationals and immigrants practice the same religions as 
native-born (Western) Samoans. There are no sizable foreign national or 
immigrant groups, with the exception of U.S. nationals from American 
Samoa.
    The major denominations that are present in the country all have 
missionaries, as does the Baha'i Faith.
    There is little or no correlation between religious differences and 
ethnic or political differences. Religious groups include citizens of 
various social and economic strata.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Constitution 
provides for the right to practice the religion of one's choice, and 
the Government observes and enforces these provisions. Legal 
protections cover discrimination or persecution by private as well as 
government actors, and laws are applied and enforced in a 
nondiscriminatory manner. Judicial remedies are accessible and 
effective.
    The preamble to the Constitution acknowledges ``an independent 
State based on Christian principles and Samoan custom and traditions.'' 
Nevertheless, although Christianity is favored constitutionally, there 
is no official or state denomination.
    There are no requirements for the recognition of a religious group 
or for licenses or registration. Missionaries operate freely, either as 
part of one of the established churches, or by conducting independent 
revival meetings.
    The Constitution provides freedom from unwanted religious 
indoctrination in schools but gives each denomination or religion the 
right to establish its own schools; these provisions are adhered to in 
practice. There are both religious and public schools; the public 
schools do not have religious instruction as part of their curriculum. 
Pastoral schools in most villages provide religious instruction 
following school hours.
    Good Friday, Easter Monday, the day after White Sunday, and 
Christmas are national public holidays.
    The Government takes steps to promote interfaith understanding by 
rotating ministers from various denominations who assist at government 
functions. Most government functions include a prayer at the opening.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    Although the Constitution grants each person the right to change 
religion or belief and to worship or teach religion alone or with 
others, in practice the matai (village chiefs) often choose the 
religious denomination of the aiga (extended family). In previous 
years, despite constitutional protections, village councils--in the 
name of maintaining social harmony within the village--sometimes 
banished or punished families that did not adhere to the prevailing 
religious belief in the village. However, civil courts take precedence 
over village councils, and courts have ordered families readmitted to 
the village. The 1990 Village Fono Act gives legal recognition to the 
decisions of the fono (village councils) and provides for limited 
recourse of appeal to the Lands and Titles Courts and to the Supreme 
Court. In 2000, the Supreme Court ruled that the Village Fono Act could 
not be used to infringe upon villagers' freedom of religion, speech, 
assembly, or association. During the period covered by this report, 
there were no reports that villages banished persons due to their 
practicing religion differently from that practiced by the village 
majority.
    In February, the Lands and Titles Court ordered the village council 
of Salamumu to readmit 3 families, comprising about 80 persons, who 
were banned from the village in 1998 for organizing Bible study classes 
with the intention of establishing a new church there. The families 
returned to Salamumu in February and have been living in the village 
since then without incident. The Court's order was the latest in a 
series of judicial decisions in recent years that affirmed that all 
laws, whether statutory or customary, are subject to the individual 
rights provided for in the constitution.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    There is strong societal pressure at the village and local level to 
attend church, participate in church services and activities, and 
support church leaders and projects financially. In some denominations, 
such financial contributions often total more than 30 percent of family 
income. A high percentage of the population attends church weekly.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy also maintains contacts with representatives of the 
country's various religious communities.
                               __________

                               SINGAPORE

    The Constitution provides for freedom of religion; however, the 
Government restricts this right in some circumstances.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. The Government has banned 
Jehovah's Witnesses and the Unification Church. The Government does not 
tolerate speech or actions that could adversely affect racial or 
religious harmony.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 254 square miles, and its total 
population is approximately 4 million, of whom 3.3 million are citizens 
or permanent residents. According to a 2000 government survey, 85 
percent of citizens and permanent residents profess some religious 
faith or belief. Of this group, 51 percent practice Buddhism, Taoism, 
ancestor worship, or other faiths traditionally associated with the 
ethnic Chinese population. Approximately 15 percent of the population 
is Muslim, approximately 15 percent is Christian, and approximately 4 
percent is Hindu. The remainder are adherents of other religions, 
agnostics, or atheists. Among Christians, the majority of whom are 
ethnic Chinese, Protestants outnumber Roman Catholics by slightly more 
than two to one. There are also small Sikh, Jewish, Zoroastrian, and 
Jain communities.
    Approximately 77 percent of the population is ethnic Chinese, 
approximately 14 percent is ethnic Malay, and approximately 8 percent 
is ethnic Indian. Nearly all ethnic Malays are Muslim and most ethnic 
Indians are Hindu. The ethnic Chinese population is divided among 
Buddhism, Taoism, and Christianity, or is agnostic or atheist.
    Foreign missionaries are active in the country and include 
Catholics, Mormons, and Baptists.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, the 
Government restricts this right in some circumstances. The Constitution 
provides that every citizen or person in the country has a 
constitutional right to profess, practice, or propagate his or her 
religious belief so long as such activities do not breach any other 
laws relating to public order, public health, or morality. There is no 
state religion.
    All religious groups are subject to government scrutiny and must be 
registered legally under the Societies Act. The Government deregistered 
the Singapore Congregation of Jehovah's Witnesses in 1972 and the 
Unification Church in 1982, making them unlawful societies.
    The Government plays an active but limited role in religious 
affairs. For example, the Government seeks to ensure that citizens, 
most of whom live in publicly subsidized housing, have ready access to 
religious organizations traditionally associated with their ethnic 
groups by helping such institutions find space in these housing 
complexes. The Government maintains a semi-official relationship with 
the Muslim community through the Islamic Religious Council (MUIS) set 
up under the Administration of Muslim Law Act. The MUIS advises the 
Government on concerns of the Muslim community, has some regulatory 
functions over Muslim religious matters, and oversees a mosque building 
fund financed by voluntary payroll deductions.
    The Constitution acknowledges ethnic Malays as ``the indigenous 
people of Singapore'' and charges the Government to support and promote 
their political, educational, religious, economic, social, cultural, 
and language interests.
    The Presidential Council on Minority Rights examines all pending 
bills to ensure that they do not disadvantage a particular group. It 
also reports to the Government on matters affecting any racial or 
religious community and investigates complaints.
    The Government does not permit religious instruction in public 
schools.
    There is one official holiday for each major religion in the 
country: Hari Raya Haji for Muslims, Christmas for Christians, 
Deepavali for Hindus, and Vesak Day for Buddhists.
    The Government does not promote interfaith understanding directly; 
however, it sponsors activities to promote interethnic harmony, and 
because the primary ethnic minorities each are predominantly of one 
faith, government programs to promote ethnic harmony have implications 
for interfaith relations. For example, the Inter-Racial Confidence 
Circles were created in 2002 to foster greater interaction and 
understanding among the different ethnic and religious groups.

Restrictions on Religious Freedom
    The Government restricts certain religions by application of the 
Societies Act. In 1982, the Minister for Home Affairs dissolved the 
Holy Spirit Association for the Unification of World Christianity, also 
known as the Unification Church. In 1972, the Government deregistered 
and banned the Singapore Congregation of Jehovah's Witnesses on the 
grounds that its existence was prejudicial to public welfare and order 
because its members refuse to perform military service (obligatory for 
all male citizens), salute the flag, or swear oaths of allegiance to 
the State. At the time, there were approximately 200 Jehovah's 
Witnesses in the country; now there are approximately 2,000. Although 
the Court of Appeals in 1996 upheld the rights of members of Jehovah's 
Witnesses to profess, practice, and propagate their religious belief, 
and the Government does not arrest members for being believers, the 
result of deregistration has been to make public meetings of Jehovah's 
Witnesses illegal. Nevertheless, since the 1996 ruling, no charges have 
been brought against persons attending or holding Jehovah's Witness 
meetings in private homes.
    The Maintenance of Religious Harmony Act, which was prompted by 
actions that the Government perceived as threats to religious harmony, 
including aggressive and ``insensitive'' proselytizing and ``the mixing 
of religion and politics,'' allows the Government to restrain leaders 
and members of religious groups and institutions from carrying out 
political activities, ``exciting disaffection against'' the Government, 
creating ``ill will'' between religious groups, or carrying out 
subversive activities. The act also prohibits judicial review of its 
enforcement or of any possible denial of rights arising from it.
    The Presidential Council on Religious Harmony reports to the 
Minister for Home Affairs on matters affecting the maintenance of 
religious harmony that are referred to the council by the Minister or 
by Parliament. The council also considers and makes recommendations to 
the Minister on restraining orders referred to the council by the 
Minister. Such orders are directed at individuals to restrain them from 
causing feelings of enmity, hatred, ill will, or hostility among 
various religious groups or to restrain them from mixing religion with 
politics. The orders place individuals on notice that they should not 
repeat such acts, and advise them that failure to comply would result 
in prosecution in a court of law.
    The Government does not tolerate speech or actions, including 
ostensibly religious speech or action, that affect racial and religious 
harmony and sometimes issues restraining orders barring persons from 
taking part in such activities.
    Missionaries, with the exception of members of Jehovah's Witnesses 
and representatives of the Unification Church, are permitted to work 
and to publish and distribute religious texts. However, while the 
Government does not prohibit evangelical activities, in practice it 
discourages activities that might upset the balance of intercommunal 
relations. In the period covered by this report, authorities did not 
detain any members of Jehovah's Witnesses for proselytizing.
    The Government has banned all written materials published by the 
International Bible Students Association and the Watch Tower Bible and 
Tract Society, both publishing arms of Jehovah's Witnesses. In practice 
this has led to confiscation of Bibles published by the groups, 
although the Bible itself has not been outlawed. A person in possession 
of banned literature can be fined up to $1,176 (S$2,000) and jailed up 
to 12 months for a first conviction.
    In 2003, the authorities seized Jehovah's Witnesses' literature on 
30 occasions from individuals attempting to cross the Malaysia-
Singapore land border. In 13 cases, authorities warned Jehovah's 
Witnesses but did not press charges. The other 17 cases remain open. At 
the end of the period covered by this report, 11 individuals were 
detained briefly for attempting to bring Jehovah's Witnesses 
publications into the country. The literature was confiscated, but no 
charges had been filed.
    During the period covered by this report, two Jehovah's Witnesses 
students were suspended for failure to sing the national anthem and 
participate in the flag ceremony. Letters received by their parents 
stated clearly that they were welcome to return to school if they were 
willing to sing the anthem and salute the flag. In April 2001, a public 
school teacher, also a member of Jehovah's Witnesses, resigned after 
being threatened with dismissal for refusing to participate in singing 
the national anthem.
    In October 1999, the Government proposed compulsory education for 
all children, which prompted concern from the Malay/Muslim community 
regarding the fate of madrassas (Islamic religious schools). In 
response the Government exempted madrassa students from compulsory 
attendance in national schools when the legislation was enacted in 
October 2000. However, madrassas were given 8 years from the time the 
law went into effect to achieve minimum academic standards or they 
would no longer be allowed to teach core secular subjects such as 
science, mathematics, and English. Compulsory education began with the 
school term that started in January 2003.
    The debate over the ``tudung'' (woman's headscarf) continued. In 
early 2002, three female Muslim secondary school students were 
suspended from public schools for continuing to wear the tudung in 
violation of school uniform requirements. A fourth girl's parents 
withdrew her from school over the same issue. The girls' parents 
objected to the suspensions and filed a lawsuit. The lawsuit was later 
withdrawn. In February 2002, an opposition leader criticized the 
Government's ban on wearing of tudungs in public schools during a 
speech at ``Speakers' Corner,'' which occupies a portion of a public 
park. He continued despite a police warning that the speech violated 
the venue's restrictions against discussing sensitive ethnic or 
religious issues in public. In July 2002, he was convicted of violating 
the Public Entertainment and Meetings Act and was fined $1,765 
(S$3,000); fines over $1,176 (S$2,000) automatically bar a person from 
seeking public office for 5 years.
    The Women's Charter, enacted in 1961, gives women, among other 
rights, the right to own property, conduct trade, and receive divorce 
settlements. Muslim women enjoy most of the rights and protections of 
the Women's Charter; however, for the most part, Muslim marriage law 
falls under the administration of the Muslim Law Act, which empowers 
the Shari'a court to oversee such matters. Those laws allow Muslim men 
to practice polygyny. Requests to take additional wives may be refused 
by the Registry of Muslim Marriages, which solicits the views of 
existing wives and reviews the financial capability of the husband. Of 
the approximately 4,000 Muslim marriages registered in 2001, only 20 
were polygynous.
    At the end of the period covered by this report, there were 21 
members of Jehovah's Witnesses incarcerated in the Armed Forces 
Detention Barracks because they refused to carry out the legal 
obligation for all male citizens to serve in the Armed Forces. There 
were no known conscientious objectors other than members of Jehovah's 
Witnesses during the period covered by this report. The initial 
sentence for failure to comply with the military service requirement is 
15 months' imprisonment, to which 24 months are added upon a second 
refusal. Subsequent failures to perform required annual military 
reserve duty result in 40-day sentences; a 12-month sentence is usual 
after four such refusals.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Nearly all ethnic Malay citizens are 
Muslim, and ethnic Malays constitute the great majority of the 
country's Muslim community. Attitudes held by non-Malays regarding the 
Malay community and by Malays regarding the non-Malay community are 
based on both ethnicity and religion, which in effect are impossible to 
separate.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintains contacts with the various religious communities 
in the country.
                               __________

                            SOLOMON ISLANDS

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 11,599 square miles, and its 
population is approximately 450,000. Most citizens are members of 
Christian churches. The Anglican, Roman Catholic, Evangelical, 
Methodist, and Seventh-day Adventist denominations are represented. 
Traditional indigenous religious believers, consisting primarily of the 
Kwaio community on the island of Malaita, account for approximately 5 
percent of the population. Other groups, such as the Baha'i Faith, 
Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints 
(Mormons), and indigenous churches that have broken away from 
traditional Christian churches, account for another 2 percent. There 
are believed to be members of additional world religions within the 
foreign community who are free to practice their religion, but they are 
not known to proselytize or hold public religious ceremonies. According 
to the most recent census figures, there are 12 Muslims in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Department of Home and Cultural Affairs has a nominal 
policymaking role concerning religion. It characterizes this role, on 
the one hand, as keeping a balance between constitutionally protected 
rights of religious freedom, free speech, and free expression and, on 
the other hand, maintaining public order. All religious institutions 
are required to register with the Government; however, there were no 
reports that registration has been denied to any group.
    In general the Government does not subsidize religion. However, 
several schools and health services in the country were built and 
continue to be operated by religious organizations. There are schools 
sponsored by the Roman Catholic Church, the Church of Melanesia, the 
United Church (Methodist), the South Seas Evangelical Church, and the 
Seventh-day Adventist Church. Upon independence the Government 
recognized that it had neither the funds nor the personnel to take over 
these institutions and agreed to subsidize their operations. The 
Government also pays the salaries of most teachers and health staff in 
the national education system.
    The public school curriculum includes 30 minutes of daily religious 
instruction, the content of which is agreed upon by the Christian 
churches; students whose parents do not wish them to attend the class 
are excused. However, the Government subsidizes church schools only if 
they align their curriculums with governmental criteria. Although 
theoretically non-Christian religions can be taught in the schools, 
there is no such instruction at present.
    Christianity was brought to the country in the 19th and early 20th 
centuries by missionaries representing several Western churches: the 
Anglican Church, the Roman Catholic Church, the South Seas Evangelical 
Church, the Seventh-day Adventist Church, and the London Missionary 
Society (which became the United Church). Some foreign missionaries 
continue to work in the country. However, with the exception of the 
Roman Catholic Church, whose clergy is approximately 50 percent 
indigenous, the clergy of the other traditional churches is nearly 
entirely indigenous. Traditional church missionaries are represented by 
religions such as the Seventh-day Adventist Church, the United Church 
(Methodist), the South Seas Evangelical Church, the Mormons, and 
Jehovah's Witnesses.
    Customarily, government oaths of office are taken on the Bible; 
however, religious oaths are forbidden by the Constitution and cannot 
be required.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period of the report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Joint religious activities, such as 
religious representation at national events, are organized through the 
Solomon Islands Christian Association, which is composed of the five 
traditional churches of the country. Occasionally individual citizens 
object to the activities of nontraditional denominations and suggest 
that they be curtailed. However, society in general is tolerant of 
different religious beliefs and activities.
    During 2003, Guadalcanal militants abducted a number of members of 
an Anglican religious order and killed seven of them. In June 2003, 
militant leader Harold Keke was arrested for these and other killings.
    In May 2003, an Australian Seventh-day Adventist missionary was 
killed in Malaita; police arrested one of two suspects in the case. 
There was no evidence that these killings were related to the victims' 
religious affiliation.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                                THAILAND

    The law provides for freedom of religion, and the Government 
generally respects this right in practice; however, it does not 
register new religious groups that have not been accepted into one of 
the existing religious governing bodies on doctrinal or other grounds. 
In practice unregistered religious organizations operate freely, and 
the Government's policy of not recognizing any new religious faiths has 
not restricted the activities of unregistered religious groups. The 
Government officially limits the number of foreign missionaries that 
may work in the country, although unregistered missionaries are present 
in large numbers and are allowed to live and work freely.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 198,000 square miles, 
and its population is approximately 64 million. In a 2000 survey, more 
than 99 percent of the population professed some religious belief or 
faith. According to the Government's National Statistics Office, 
approximately 94 percent of the population is Buddhist and 5 percent is 
Muslim; however, estimates by nongovernmental organizations, academics, 
and religious groups state that approximately 85 to 90 percent of the 
population is Theravada Buddhist, and up to 10 percent of the 
population is Muslim. There are small animist, Christian, Confucian, 
Hindu, Jewish, Sikh, and Taoist populations. No official statistics 
exist as to the numbers of atheists or persons who do not profess a 
religious faith or belief, but surveys indicate that together they make 
up less than 1 percent of the population.
    The dominant religion is Theravada Buddhism. The Buddhist clergy, 
or Sangha, consists of two main schools, which are governed by the same 
ecclesiastical hierarchy. Monks belonging to the older Mahanikaya 
school far outnumber those of the Dhammayuttika School, an order that 
grew out of a 19th-century reform movement led by King Mongkut (Rama 
IV).
    Islam is the dominant religion in four of the five southernmost 
provinces, which border Malaysia. The majority of Muslims are ethnic 
Malay, but the Muslim population encompasses groups of diverse ethnic 
and national origin, including descendants of immigrants from South 
Asia, China, Cambodia, and Indonesia. The Religious Affairs Department 
(RAD) reports that there are 3,425 registered mosques in 61 provinces, 
with the largest number in Pattani province. The majority of these 
mosques are associated with the Sunni branch of Islam. The remainder, 
estimated by the RAD to be from 1 to 2 percent of the total, are 
associated with the Shi'a branch of Islam.
    According to government statistics, Christians constitute 
approximately 0.8 percent (486,800) of the population. There are 
several Protestant denominations, and most belong to one of four 
umbrella organizations. The oldest of these groupings, the Church of 
Christ in Thailand, was formed in the mid-1930s. The largest is the 
Evangelical Foundation of Thailand. Baptists and Seventh-day Adventists 
are recognized by authorities as separate Protestant denominations and 
are organized under similar umbrella groups.
    There are six tribal groups (chao khao) recognized by the 
Government, with an estimated population from 500,000 to 600,000 
persons. Syncretistic practices drawn from Buddhism, Christianity, 
Taoism, and ethnic Tai spirit worship are common. The Sikh Council of 
Thailand estimates the Sikh community to have a population of 
approximately 50,000 persons, mostly residing in Bangkok, Chiang Mai, 
Nakhon Ratchasima, Pattaya, and Phuket. There are currently 17 Sikh 
temples in the country. According to government statistics, there are 
an estimated 2,900 Hindus in the country, although Hindu organizations 
estimate the population to be closer to 10,000 persons.
    The ethnic Chinese minority (Sino-Thai) has retained some popular 
religious traditions from China, including adherence to popular Taoist 
beliefs. Members of the Mien hill tribe follow a form of Taoism.
    Mahayana Buddhism is practiced primarily by small groups of Chinese 
and Vietnamese immigrants. There are more than 675 Chinese and 
Vietnamese Mahayana Buddhist shrines and temples throughout the 
country.
    Citizens proselytize freely. Monks working as Buddhist missionaries 
(Dhammaduta) have been active since the end of World War II, 
particularly in border areas among the country's tribal populations. As 
of May, there were approximately 3,220 Dhammaduta working in the 
country. In addition the Government sponsored the international travel 
of another 982 Buddhist monks sent by their temples to disseminate 
religious information abroad. Christian and Muslim organizations also 
reported having small numbers of citizens working as missionaries in 
the country and abroad.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The law provides for freedom of religion, and the Government 
generally respects this right in practice; however, it restricts the 
activities of some groups. The Constitution requires that the monarch 
be a Buddhist. The state religion in effect is Theravada Buddhism; 
however, it is not designated as such.
    The Constitution states that discrimination against a person on the 
grounds of ``a difference in religious belief'' shall not be permitted. 
There was no significant pattern of religious discrimination during the 
period covered by this report. The Government maintained longstanding 
policies designed to integrate southern Muslim communities into society 
through developmental efforts and expanded educational opportunities, 
as well as policies designed to increase the number of appointments to 
local and provincial positions where Muslims traditionally have been 
underrepresented.
    The Government plays an active role in religious affairs. The RAD, 
which is located in the Ministry of Education, registers religious 
organizations. Under the provisions of the Religious Organizations Act, 
the RAD recognizes a new religion if a national census shows that it 
has at least 5,000 adherents, has a uniquely recognizable theology, and 
is not politically active. A religious organization also must be 
accepted into an officially recognized ecclesiastical group before the 
RAD will grant registration. During the period covered by this report, 
there were five such groups: the Buddhist community, the Muslim 
community, the Brahmin-Hindu community, the Sikh community, and the 
Catholic community--which includes four Protestant sub-groups. 
Government registration confers some benefits, including access to 
state subsidies, tax-exempt status, and preferential allocation of 
resident visas for organization officials. However, since 1984 the 
Government has maintained a policy of not recognizing any new religious 
faiths. In practice unregistered religious organizations operate 
freely, and the Government's policy of not recognizing any new 
religious faiths has not restricted the activities of unregistered 
religious groups.
    The Constitution requires the Government ``to patronize and protect 
Buddhism and other religions.'' The State subsidizes the activities of 
the three largest religious communities (Buddhist, Islamic, and 
Christian). The Government allocated approximately $45.8 million (1.83 
billion baht) during fiscal year 2004 to support religious groups. 
Included in this amount were funds to support Buddhist and Muslim 
institutes of higher education, fund religious education programs in 
public and private schools, provide daily allowances for monks and 
Muslim clerics who hold administrative and senior ecclesiastical posts, 
and subsidize travel and health care for monks and Muslim clerics. This 
figure also included an annual budget for the renovation and repair of 
Buddhist temples and Muslim mosques, the maintenance of historic 
Buddhist sites, and the daily upkeep of the Central Mosque in Pattani.
    For fiscal year 2004, the Government allocated $1.3 million (50.1 
million baht) for Islam and $90,000 (3.6 million baht) to Christian, 
Brahman-Hindu and Sikh organizations, with the majority, $75,000 (3 
million baht), going to Christian organizations to support social 
welfare projects. Catholic and Protestant groups can request government 
support for renovation and repair work but do not receive a regular 
budget to maintain church buildings, nor do they receive government 
assistance to support their clergy. The Government considers donations 
made to maintain Buddhist, Muslim, or Christian buildings to be tax-
free income; contributions for these purposes also are tax-deductible 
for private donors.
    Religious instruction is required in public schools at both the 
primary (grades 1 through 6) and secondary (grades 7 through 12) 
education levels. The Ministry of Education has formulated a new course 
called ``Social, Religion, and Culture Studies,'' which students in 
each grade study for 1-2 hours each week. The course contains 
information about all of the recognized religions in the country--
Buddhism, Christianity, Islam, Brahmin/Hinduism, and Sikh. Students who 
wish to pursue in-depth studies of other religions or of their belief 
may study at the religious schools and can transfer credits to the 
public school. Schools, working in conjunction with their local school 
administrative board, are authorized to arrange additional religious 
studies courses. The Supreme Sangha Council and the Central Islamic 
Committee of Thailand have created special curriculums for Buddhist and 
Islamic studies.
    There are a variety of Islamic education opportunities for 
children. Tadika is an after-school religious course for children in 
grades 1-6, which is under the supervision of the RAD and generally 
takes place in a mosque. There are currently 1,621 registered Islamic 
Religious and Moral Education centers teaching tadika, with 
approximately 173,000 students and more than 4,000 teachers. For 
secondary school children, the Ministry of Education allows two types 
of private Islamic studies schools. One type, which teaches only 
Islamic religious courses, has more than 300 schools nationwide with 
approximately 30,000 students and 6,000 teachers. The Government 
registers but does not certify these schools, and students from these 
schools cannot continue to any higher education within the country. The 
second type, which teaches Islamic religious courses concurrently with 
the traditional state education curriculum, has approximately 200 
schools nationwide with more than 108,000 students and 4,450 teachers. 
The Government recognizes these private schools and graduating students 
can continue to higher education within the country. A third type of 
Islamic education available, mostly in the southern part of the 
country, is traditional pondok schools. These are unregistered Islamic 
religious schools that have no government oversight or funding. The 
numbers of pondoks, students, and teachers are unknown; however, some 
sources believe that there are several hundred pondoks in the south.
    The Government actively sponsors interfaith dialogue in accordance 
with the Constitution, which requires the State to ``promote good 
understanding and harmony among followers of all religions.'' The 
Government funds regular meetings and public education programs. These 
programs included the RAD annual interfaith meeting for representatives 
and members of all religious groups certified by RAD. The August 2003 
``National Religious Relations Day'' event in Bangkok drew 
approximately 20,000 participants. The programs also included monthly 
meetings of the 17-member Subcommittee on Religious Relations, located 
within the Prime Minister's National Identity Promotion Office (the 
subcommittee is composed of one representative from the Buddhist, 
Muslim, Roman Catholic, Hindu, and Sikh communities in addition to 
civil servants from several government agencies), and a 1-week 
education program jointly organized by the National Identity Promotion 
Office and the National Council on Social Welfare. The latter event is 
held each December to celebrate the King's birthday. Representatives 
from every religious organization recognized by the RAD are invited to 
attend seminars associated with the event. The program also targets the 
general public through films and public displays. Additionally, in 
February the National Buddhism Bureau arranged a new annual 3-day 
interfaith meeting in Chiang Mai.

Restrictions on Religious Freedom
    In the past, government officials, at the request of Chinese 
government officials, reportedly have monitored Falun Gong members. 
According to Falun Gong representatives in the country, in October 
2003, a 3-day convention was held without incident in Nakhon Ratchasima 
with approximately 300 Thai and foreign Falun Gong members. In late 
March, a Chinese mainland national Falun Gong member was arrested after 
he entered a Bangkok hotel to distribute Falun Gong documents to hotel 
guests. The individual was charged with trespassing, fined 
approximately $5 (200 baht), and released. The Falun Gong group in the 
country has submitted an application to register as an association with 
the Office of the National Cultural Commission and an application with 
the Police Department to print and distribute a weekly Falun Gong 
magazine. At the end of the period covered by this report, both 
requests were pending consideration by authorities. According to local 
media reports, police arrested three Chinese national Falun Gong 
followers who were distributing Falun Gong documents in Bangkok during 
the Asia-Pacific Economic Cooperation meeting in October 2003.
    The Government does not recognize religious faiths other than the 
five existing groupings. However, unregistered religious organizations 
operate freely.
    Although unregistered missionaries are present in large numbers, 
the number of foreign missionaries registered with the Government is 
limited to a quota that originally was established by the RAD in 1982. 
The quota is divided along both religious and denominational lines. At 
the end of 2003, there were 1,800 registered foreign missionaries in 
the country. In addition to these formal quotas, far more missionaries, 
while not registered, are able to live and work in the country without 
government interference. While registration conferred some benefits, 
such as longer terms for visa stays, being unregistered was not a 
significant barrier to foreign missionary activity during the period 
covered by this report. Many foreign missionaries entered the country 
using tourist visas and proselytized or disseminated religious 
literature without the acknowledgment of the RAD. There were no reports 
that foreign missionaries were deported or harassed for working without 
registration, although the activities of Muslim professors and clerics 
were subjected disproportionately to scrutiny on national security 
grounds because of continued government concern about the resurgence of 
Muslim separatist activities in the south.
    The Constitution provides for, and citizens generally enjoy, a 
large measure of freedom of speech. However, laws prohibiting speech 
likely to insult Buddhism remain in place.
    National identity cards produced by the Ministry of Interior 
include an optional designation of the religious affiliation of the 
holder. Persons who fail or choose not to indicate religious 
affiliation in their applications can be issued cards without religious 
information.
    Muslim female civil servants are not permitted to wear headscarves 
when dressed in civil servant uniforms. However, in practice most 
female civil servants are permitted by their superiors to wear 
headscarves if they wish, particularly in the country's southernmost 
provinces. Muslim female civil servants not required to wear uniforms 
are allowed to wear headscarves.

Abuses of Religious Freedom
    Violent acts committed by suspected Islamic militants in the 
provinces of Narathiwat, Pattani, Songkhla, and Yala have affected the 
ability of some Buddhists in this predominantly Muslim region to 
undertake the full range of their traditional religious practices. 
Between January and the end of the period covered by this report, 
unknown assailants killed three Buddhist monks and attacked several 
Buddhist temples and one Chinese shrine. Unknown assailants beheaded a 
Buddhist civilian rubber tapper and left a note on his body warning 
that other Buddhists might share his fate. Consequently, a number of 
monks have reported that they are fearful and thus no longer able to 
travel freely through southern communities to receive alms. They also 
claim that laypersons sometimes decline to assist them in their daily 
activities out of fear of being targeted by militants.
    Militants continued to assassinate minor government officials in 
the southern part of the country on almost a daily basis. Many 
government officials and law enforcement authorities presumed the slain 
Buddhist monks and laypersons who had no government affiliation and 
apparently were targeted solely because of their religious beliefs 
might have been the victims of separatist militants hoping to increase 
interfaith tensions. The level of interfaith tension varied greatly 
from district to district, and in some locales, even from village to 
village. The violence contributed to an atmosphere of fear and 
suspicion in the southern provinces. However, while the level of 
tension between local Islamic and Buddhist communities was heightened, 
it did not result in open communal conflict.
    In response to the killings, the Government stationed troops to 
protect the religious practitioners and structures of all faiths in 
communities where the potential for violence existed and provided armed 
escort for Buddhist monks, where necessary, for their daily rounds to 
receive alms. The Government also offered to pay compensation to the 
families of 106 Islamic militants slain while attacking security forces 
on April 28 and allocated funds for the restoration of the Krue Se 
Mosque, which soldiers damaged during the fighting.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversions, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Religious groups closely associated 
with ethnic minorities, such as Muslims, experienced some societal 
economic discrimination; however, such discrimination appeared to be 
linked more to ethnicity than to religion.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                                 TONGA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total land area of approximately 277 square miles 
and its population is 101,405. According to the last official census 
(1996), membership by percentage of population of major denominations 
is: Free Wesleyan Church of Tonga, 41 percent; Roman Catholic, 16 
percent; Church of Jesus Christ of Latter-day Saints (Mormons), 14 
percent; Free Church of Tonga, 12 percent; others, 17 percent. However, 
both Roman Catholics and Mormons state that the number of adherents is 
higher than reported. Members of the Tokaikolo Church (a local offshoot 
of the Methodist Church), Seventh-day Adventists, Assembly of God, 
Anglicans, the Baha'i Faith, Islam, and Hinduism are represented in 
much smaller numbers. There is no resident Jewish community. There were 
no reports of atheists.
    Western missionaries, particularly Mormons and other Christian 
denominations, are active in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion. Registration of religious groups is 
recommended by the Government for tax purposes, but it is not required. 
All religious groups are permitted duty-free entry of goods intended 
for religious purposes, but no religious group is subsidized or granted 
tax-exempt status.
    Missionaries operate without special restrictions. There are a 
number of schools operated by Mormons and by the Wesleyan Church.

Restrictions on Religious Freedom
    The Constitution states that Sunday, the Sabbath day, is to be 
``kept holy'' and that no business can be conducted ``except according 
to law.'' Although an exception is made for hotels and resorts that are 
part of the tourism industry, the Sabbath day business prohibition is 
enforced strictly for all businesses, regardless of the business 
owners' religion.
    The Tonga Broadcasting Commission (TBC) maintains policy guidelines 
regarding the broadcast of religious programming on Radio Tonga. The 
TBC guidelines state that in view of ``the character of the listening 
public,'' those who preach on Radio Tonga must confine their preaching 
``within the limits of the mainstream Christian tradition.'' Due to 
this policy, the TBC does not allow members of the Baha'i Faith to 
discuss the tenets of their religion, or the founder, Baha'u'llah, by 
name. Similarly, the TBC does not allow Mormons to discuss their 
founder, Joseph Smith, or the Book of Mormon by name. This policy 
applies to all churches. Mormons use Radio Tonga for the announcement 
of church activities and functions. Other faiths also utilize Radio 
Tonga. Members of the Baha'i Faith use a privately owned radio station 
for program activities and the announcement of functions. A government-
owned newspaper occasionally carries news articles about Baha'i 
activities or events, as well as about those of other faiths.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Government does not maintain a resident Embassy in the 
country; the U.S. Ambassador in Suva, Fiji, is accredited to the 
Government in Nuku'alofa. The U.S. Government discusses religious 
freedom issues with the Government as part of its overall policy to 
promote human rights. Officials from the U.S. Embassy in Fiji meet with 
religious officials and nongovernmental organizations during visits to 
the country.
                               __________

                                 TUVALU

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no significant change in the status of respect for 
religious freedom during the period covered by this report. However, in 
July 2003, the island council of Nanumanga reportedly banned the newly 
formed Tuvalu Brethren Church.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country is composed of 9 island groups with an area of 
approximately 10 square miles and an estimated population of 9,500. The 
Church of Tuvalu, which has historic ties to the Congregational Church 
and other churches in Samoa, has the largest number of followers. There 
are no official figures on religious membership; however, government 
officials estimate membership as follows: Church of Tuvalu, 91 percent; 
Seventh-day Adventists, 3 percent; Baha'i, 3 percent; Jehovah's 
Witnesses, 2 percent; and Catholic, 1 percent. There are also smaller 
numbers of Muslims, Baptists, members of the Church of Jesus Christ of 
Latter-day Saints (Mormons), and atheists.
    All nine island groups have traditional chiefs who are members of 
the Church of Tuvalu. Most followers of other religions or 
denominations are found in Funafuti, the capital, with the exception of 
the relatively large proportion of followers of the Baha'i Faith on 
Nanumea Island.
    There are a number of active Christian missionary organizations 
representing some of the same religious faiths practiced in the 
country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. There is no state 
religion, and the Constitution provides for separation of church and 
state. However, in practice government functions at the national and 
island council levels, such as the opening of Parliament, often include 
Christian prayers, clergy, or perspectives. By law any new religious 
group with more than 50 members must register; failure to register 
could result in prosecution.
    Missionaries practice without specific restrictions.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. However, in July 2003, the island council of 
Nanumanga reportedly banned the newly formed Tuvalu Brethren Church. 
The head of the Tuvalu Brethren Church filed a complaint against the 
island council. In April the High Court scheduled the case to be heard 
in September.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, reportedly there is a degree 
of social intolerance for non-Church of Tuvalu activities, particularly 
on some outer islands. According to unconfirmed reports, some residents 
of Nanumanga were stoned by islanders after leaving the Church of 
Tuvalu and forming the Tuvalu Brethren Church. Subsequently, the island 
council reportedly voted to ban the group.
    Members of the Church of Tuvalu dominate most aspects of social and 
political life in the country, in view of the fact that they comprise 
90 percent of the population.

                   Section IV. U.S. Government Policy

    Although the U.S. Government does not maintain a resident embassy 
in the country, the U.S. Ambassador to Fiji also is accredited to the 
Government. Representatives of the U.S. Embassy in Fiji visit 
periodically to discuss religious freedom issues with the Government as 
part of its overall policy to promote human rights. Embassy officials 
also meet with representatives of the religious communities and 
nongovernmental organizations that have an interest in religious 
freedom. The U.S. Embassy actively supports efforts to improve and 
expand governmental and societal awareness of and protection for human 
rights, including the right to freedom of religion.
                               __________

                                VANUATU

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by the report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, some churches and 
individuals object to the missionary activities of nontraditional 
denominations and continue to suggest that they be curtailed. There 
continues to be pressure to reinstate controls.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country is an island nation, covering approximately 4,707 
square miles, and its population is approximately 183,000. The great 
majority of the population belongs to Christian churches, although many 
combine their Christian faith with some pre-Christian cultural 
practices. Church membership primarily is Presbyterian (approximately 
48 percent), Roman Catholic (15 percent), and Anglican (12 percent). 
Another 30 percent are members of the Church of Christ, the Apostolic 
Church, the Assemblies of God, or the Seventh-day Adventist Church. The 
John Frum Movement, a political party that also is an indigenous 
religious movement, is centered on the island of Tanna and includes 
less than 5 percent of the population. Muslims, members of Jehovah's 
Witnesses, and the Church of Jesus Christ of Latter-day Saints 
(Mormons) reportedly also are active. There are believed to be members 
of other religions within the foreign community who are free to 
practice their religions, but they are not known to proselytize or hold 
public religious ceremonies.
    Missionaries representing several Western churches brought 
Christianity to the country in the 19th and early 20th centuries. Some 
foreign missionaries continue this work; however, the clergy of the 
established churches now primarily are indigenous. Missionaries 
represent the Church of Christ, Presbyterians, Seventh-day Adventists, 
Anglicans, and Roman Catholics. Missionary activity includes the Summer 
Institute of Linguistics, which translates the New Testament into 
indigenous languages.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The preamble of the Constitution refers to a commitment to 
traditional values and Christian principles; however, the Constitution 
also provides for freedom of religion, and the Government generally 
respects this right in practice. The Government at all levels strives 
to protect this right in full and does not tolerate its abuse, either 
by governmental or private actors.
    In 1995, in response to concerns expressed by some established 
churches about the activities of new missionary groups, such as the 
Holiness Fellowship, Jehovah's Witnesses, and the Church of Jesus 
Christ of Latter-day Saints, Parliament passed the Religious Bodies 
Act, which requires religious organizations to register with the 
Government. A few churches have registered voluntarily under the act. 
Some churches were concerned that the legislation would have a chilling 
effect on missionary activity. However, although Parliament has made no 
effort to repeal the act, it remains dormant; two of the new missionary 
groups most likely to be affected reported that the legislation did not 
inhibit their religious practices during the period covered by this 
report.
    The Government interacts with churches through the Ministry of Home 
Affairs and the Vanuatu Christian Council. Customarily, government 
oaths of office are taken on the Bible. The Government provides some 
financial help for the construction of churches for Vanuatu Christian 
Council members, provides grants to church-operated schools, and pays 
teachers' salaries at church-operated schools that have been in 
existence since the country's independence in 1980. These benefits are 
not available to non-Christian religious organizations. Government 
schools also schedule time each week for religious education conducted 
by representatives of council churches, using materials designed by 
those churches. Students whose parents do not wish them to attend the 
class are excused. Non-Christian groups are not permitted to teach 
their religions in public schools.
    Aside from the activities of the Ministry of Home Affairs, use of 
government resources to support religious activities is not condoned 
(although there is no specific law prohibiting such support). If a 
formal request is given to the Government and permission is granted, 
governmental resources may be used.
    The Government does not attempt to control missionary activity.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, some churches and 
individuals object to the missionary activities of nontraditional 
denominations and continue to suggest that they be curtailed. There 
continues to be pressure to reinstate controls.
    In rural areas, traditional Melanesian communal decisionmaking 
predominates. If a member of the community proposes to introduce a 
significant change within the community, such as the establishment of a 
new church, the chief and the rest of the community must agree. If a 
new church is established without community approval, the community 
views the action as a gesture of defiance by those who join the new 
church and as a threat to community solidarity. However, subsequent 
friction generally has been resolved through appeals from traditional 
leaders to uphold individual rights.
    Religious representation at national events is organized through 
the Vanuatu Christian Council. Ecumenical activities of the council are 
limited to the interaction of its members.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                                VIETNAM

    Both the Constitution and government decrees provide for freedom of 
worship; however, the Government continued to restrict significantly 
those publicly organized activities of religious groups that were not 
recognized by the Government, or that it declared to be at variance 
with state laws and policies. Although some nonrecognized groups faced 
relatively few restrictions in practice, their status remained 
technically illegal. The Government generally allowed persons to 
practice individual worship in the religion of their choice, and 
participation in religious activities throughout the country continued 
to grow significantly; however, strict restrictions on the hierarchies 
and clergy of religious groups remained in place. The Government 
maintained supervisory control of the recognized religions, in part 
because the Communist Party (CPV) fears that not only organized 
religion but any organized group outside its control or supervision may 
weaken its authority and influence by serving as political, social, and 
spiritual alternatives to the authority of the Government.
    Respect for religious freedom remained fundamentally unchanged; 
while it slightly improved in practice for many practitioners, it 
remained poor or even deteriorated for some groups, notably ethnic 
minority Protestants and some independent Buddhists. In 2003, the CPV 
and Government moved more formally to recognize and support more fully 
the role of ``legal'' religious activity in society. At the same time, 
the CPV cited the overriding importance of ``national unity'' to assert 
more explicitly its control over religious groups. Official government 
recognition is required for all religious groups (as well as for social 
organizations) to operate legally; those without official status, 
especially certain sects and denominations of Buddhists, Protestants, 
Hoa Hao, and Cao Dai, operated illegally. Oversight of recognized 
religions and harassment or repression of followers of nonrecognized 
religions varied from locality to locality, often as a result of 
varying local interpretations of national policy. These restrictions 
were particularly stringent in the Central and Northwest Highlands 
during the period covered by this report, although the numbers of 
religious believers in those locations nonetheless continued to grow. 
Religious groups faced restrictions on training and ordaining clergy, 
and on conducting educational and humanitarian activities. Religious 
figures encountered the greatest restrictions when they engaged in 
activities that the CPV perceived as political activism or a challenge 
to its rule. In December 2003, the Government issued a decree that 
called for the ``normalization'' of activities of the Southern 
Evangelical Church in the Central Highlands and Binh Phuoc Province, 
including the continued registration of new churches, but actual 
implementation at the local level remained unclear and the number of 
legal churches in the region remained very low. Most of the several 
hundred Protestant house churches in the region that had been ordered 
to shut down in 2001 remained officially closed and unrecognized. There 
have been credible reports for several years that officials have 
continued to pressure many ethnic minority Protestants to recant their 
faith, usually unsuccessfully. According to credible reports, the 
police arbitrarily detained and sometimes beat religious believers, 
particularly in the mountainous ethnic minority areas. During the 
period covered by this report, one Protestant leader in the Northwest 
Highlands reportedly was beaten to death for refusing to recant his 
faith. Another Protestant leader reportedly was beaten to death in 
2002. The Government specifically denied these allegations.
    On April 10, ethnic minority protests took place in the Central 
Highlands. Several foreign organizations alleged that the protests were 
largely sparked by lack of religious freedom. Many Protestant and 
Catholic leaders in the Central Highlands claimed the reasons were more 
complicated, but they acknowledged that restrictions on religion added 
to an already volatile situation caused by land disputes, local 
corruption, and historical discrimination in education and employment. 
Credible reports as well as government accusations pointed to 
mobilization of the demonstrations by overseas groups with political or 
separatist agendas. Religious practice and observance generally was 
less restricted in other parts of the country.
    In October 2003, authorities detained many of the leaders of the 
banned Unified Buddhist Church of Vietnam (UBCV) after they held an 
organizational meeting without government permission in Binh Dinh 
Province. Among the persons detained were several who had been freed 
from detention a few months earlier. Four of the UBCV's leading members 
subsequently were sentenced to ``administrative detention'' without 
trial, while others, including Patriarch Thich Huyen Quang and deputy 
leader Thich Quang Do, remained under conditions resembling house 
arrest at their pagodas without officially being charged or sentenced. 
However, they were able to receive some visitors and conduct some 
religious activities and training, as evidenced by several large 
celebrations in honor of the Buddha's birthday at some UBCV pagodas on 
June 1; however, they were restricted from leaving their pagodas. The 
estimated number of prisoners and detainees held for religious reasons 
was at least 45, with a minimum of 11 more held in conditions 
resembling house arrest.
    The relationship among religions in society generally is amicable. 
In various parts of the country, there were modest levels of 
cooperation and dialogue between Catholics and Protestants, Catholics 
and Cao Dai, Buddhists and Hoa Hao, and Buddhists and Cao Dai. 
Religious figures from most major recognized religions participated in 
official bodies such as the Vietnam Fatherland Front and the National 
Assembly.
    The U.S. Embassy in Hanoi and the U.S. Consulate General in Ho Chi 
Minh City (HCMC) maintained an active and regular dialogue with senior 
and working-level government officials to advocate greater religious 
freedom. The U.S. Ambassador and other U.S. officials, including the 
Ambassador at Large for Religious Freedom, raised concerns about the 
repression of Protestantism in the Central and Northwest Highlands, 
detention and arrest of religious figures, and other restrictions on 
religious freedom with government cabinet ministers up to the level of 
Deputy Prime Minister, CPV leaders, provincial officials, and others. 
Intervention by the U.S. Government may have prompted the Government to 
moderate treatment of some ethnic minority Protestants in some Central 
Highlands provinces, as well as to promote some liberalization of 
government treatment of other religions. In September 2004, the 
Secretary of State designated Vietnam as a ``Country of Particular 
Concern'' under the International Religious Freedom Act for 
particularly severe violations of religious freedom.

                    Section I. Religious Demography

    The country has a total area of approximately 127,000 square miles, 
and its population is approximately 80 million. The Government 
officially recognizes one Buddhist organization (Buddhists make up 
approximately 50 percent of the population), the Roman Catholic Church 
(8 to 10 percent of the population), several Cao Dai organizations (1.5 
to 3 percent of the population), one Hoa Hao organization (1.5 to 4 
percent of the population), two Protestant organizations (.5 to 2 
percent of the population), and one Muslim organization (0.1 percent of 
the population). Many believers belong to organizations that are not 
officially recognized by the Government. Most other Vietnamese citizens 
consider themselves nonreligious.
    Among the country's religious communities, Buddhism is the dominant 
religious belief. Many Buddhists practice an amalgam of Mahayana 
Buddhism, Taoism, and Confucian traditions that sometimes is called the 
country's ``triple religion.'' Some estimates suggest that more than 
half of the population is at least nominally Buddhist. Buddhists 
typically visit pagodas on festival days and have a worldview that is 
shaped in part by Buddhism, but in reality these beliefs often rely on 
a very expansive definition of the faith. Many individuals, especially 
among the ethnic majority Kinh, who may not consider themselves 
Buddhist, nonetheless follow traditional Confucian and Taoist practices 
and often visit Buddhist temples. One prominent Buddhist official has 
estimated that approximately 30 percent of Buddhists are devout and 
practice their faith regularly. The Office of Religious Affairs uses a 
much lower estimate of 11 percent (9 million) practicing Buddhists. 
Mahayana Buddhists, most of whom are part of the ethnic Kinh majority, 
are found throughout the country, especially in the populous areas of 
the northern and southern delta regions. There are fewer Buddhists, 
proportionately, in certain highland areas, although migration of Kinh 
to highland areas is changing the distribution somewhat. Mahayana 
Buddhist monks in the country historically have engaged on occasion in 
political and social issues, most notably during the 1960s, when some 
monks campaigned for peace and against perceived injustices in the 
former Republic of Vietnam. A Khmer ethnic minority in the south 
practices Theravada Buddhism. Numbering just over 1 million persons, 
they live almost exclusively in the Mekong Delta.
    There are an estimated 6 to 8 million Roman Catholics in the 
country, although official government statistics put the number at 
5,300,000. French missionaries introduced the religion in the 17th 
century. In the 1940s, priests in the large Catholic dioceses of Phat 
Diem and Bui Chu, to the southeast of Hanoi, organized a political 
association with a militia that fought against the Communist guerrillas 
until defeated in 1954. Hundreds of thousands of Catholics from the 
northern part of the country fled to Saigon and the surrounding areas 
ahead of the 1954 partition of North and South. Catholics live 
throughout the country, but the largest concentrations remain in the 
southern provinces around HCMC and in the provinces southeast of Hanoi. 
Catholicism has revived in many areas, with newly rebuilt or renovated 
churches in recent years and growing numbers of persons who want to be 
religious workers. The proportion of Catholics in the population of 
some provinces appears to be increasing modestly. Long-vacant 
bishoprics have been filled by the Vatican, with government approval, 
in the past several years, and in 2003 a new Vietnamese cardinal was 
named by the Vatican, apparently with government agreement but not 
prior approval. However, the Government continues to control and 
restrict the numbers of seminarians and screen all candidates upon 
application and graduation.
    Estimates of the number of Protestants in the country range from 
the official government figure of 421,000 to claims by churches of 
1,600,000 or more. Protestantism in the country dates from 1911, when a 
Canadian evangelist from the Christian and Missionary Alliance arrived 
in Da Nang. There are estimates that the growth of Protestant believers 
has been as much as 600 percent over the past decade, despite continued 
government restrictions on proselytizing activities. Many of these 
persons belong to unregistered evangelical house churches primarily in 
rural villages and ethnic minority areas. Based on believers' 
estimates, two-thirds of Protestants are members of ethnic minorities, 
including Hmong, Thai, and other ethnic minorities (an estimated 
200,000 followers) in the Northwest Highlands, and some 350,000 members 
of ethnic minority groups of the Central Highlands (Ede, Jarai, Bahnar, 
and Koho, among others). The house church movement in the Northwest was 
sparked in part by Hmong language radio broadcasts from the Philippines 
beginning in the late 1980s. In more recent years, missionaries, mostly 
ethnic Hmong, have increased evangelism in the area.
    The Cao Dai religion was founded in 1926 in the southern part of 
the country. Official government statistics put the number of Cao Dai 
at 2.2 million, although Cao Dai officials routinely claim as many as 4 
million adherents. Cao Dai groups are most active in Tay Ninh Province, 
where the Cao Dai ``Holy See'' is located, and in HCMC and the Mekong 
Delta. There are 13 separate groups within the Cao Dai religion; the 
largest is the Tay Ninh sect, which represents more than half of all 
Cao Dai believers. The Cao Dai religion is syncretistic, combining 
elements of many faiths. Its basic belief system is influenced strongly 
by Mahayana Buddhism, although it recognizes a diverse array of persons 
who have conveyed divine revelation, including Siddhartha, Jesus, Lao-
Tse, Confucius, and Moses. During the 1940s and 1950s, the Cao Dai 
participated in political and military activities. Their opposition to 
the Communist forces until 1975 was a factor in repression after 1975. 
A small Cao Dai organization, the Thien Tien branch, was formally 
recognized in 1995. The Tay Ninh Cao Dai branch was granted legal 
recognition in 1997.
    The Hoa Hao branch of Buddhism was founded in the southern part of 
the country in 1939. Hoa Hao is largely a quietist faith, emphasizing 
private acts of worship and devotion; it does not have a priesthood and 
rejects many of the ceremonial aspects of mainstream Buddhism. 
According to the Office of Religious Affairs, there are 1.3 million Hoa 
Hao followers; affiliated expatriate groups estimate that there may be 
up to 3 million followers. Hoa Hao followers are concentrated in the 
Mekong Delta, particularly in provinces such as An Giang, where the Hoa 
Hao were dominant as a political and military as well as a religious 
force before 1975. Elements of the Hoa Hao were among the last to 
surrender to Communist forces in the Mekong Delta in the summer of 
1975. The government-recognized Hoa Hao Administrative Committee was 
organized in 1999.
    Mosques serving the country's small Muslim population, estimated at 
65,000 persons, operate in western An Giang Province, HCMC, Hanoi, and 
provinces in the southern coastal part of the country. The Muslim 
community is composed mainly of ethnic Cham, although in HCMC and An 
Giang Province it includes some ethnic Vietnamese and migrants 
originally from Malaysia, Indonesia, and India. Approximately half of 
the Muslims in the country practice Sunni Islam. Sunni Muslims are 
concentrated in five locations around the country. An estimated 15,000 
live in Tan Chau district of western An Giang Province, which borders 
Cambodia. Nearly 3,000 live in western Tay Ninh Province, which also 
borders Cambodia. More than 5,000 Muslims reside in HCMC, with 2,000 
residing in neighboring Dong Nai Province. Another 5,000 live in the 
south central coastal provinces of Ninh Thuan and Binh Thuan. 
Approximately 50 percent of Muslims practice Bani Islam, a type of 
Islam unique to the ethnic Cham who live on the central coast of the 
country. Bani clerics fast during Ramadan; ordinary Bani followers do 
not. The Bani Koran is an abridged version of approximately 20 pages, 
written in the Cham language. The Bani also continue to participate in 
certain traditional Cham festivals, which include prayers to Hindu gods 
and traditional Cham ``mother goddesses.'' Both groups of Muslims 
appear to be on cordial terms with the Government and are able to 
practice their faith freely. They have limited contact with Muslims in 
foreign countries, such as Malaysia.
    There are several smaller religious communities not recognized by 
the Government, the largest of which is the Hindu community. 
Approximately 50,000 ethnic Cham in the south-central coastal area 
practice a devotional form of Hinduism. Another 4,000 Hindus live in 
HCMC; some are ethnic Cham but most are Indian or of mixed Indian-
Vietnamese descent.
    There are an estimated 6,000 to 8,000 members of the Baha'i Faith, 
largely concentrated in the south, a number of whom are foreign-born. 
Prior to 1975, there were an estimated 200,000 believers, according to 
Baha'i officials. Some Baha'i members in HCMC were allowed to hold a 
quiet ceremony to mark the 50th Anniversary of the Baha'i faith in the 
country on May 22.
    There are several hundred members of the Church of Jesus Christ of 
Latter-day Saints (Mormons) who are spread throughout the country but 
live primarily in HCMC and Hanoi. Some are pre-1975 converts, while 
others became Mormons while living in Cambodia.
    At least 10 active but unofficially unrecognized congregations of 
Jehovah's Witnesses, with several hundred members, are present in the 
country. Most of the congregations are in the south, with five in HCMC.
    Of the country's approximately 80 million citizens, 14 million or 
more reportedly do not practice any organized religion. Some sources 
strictly define those considered to be practicing Buddhists, excluding 
those whose activities are limited to visiting pagodas on ceremonial 
holidays. Using this definition, the number of nonreligious persons 
would be much higher, perhaps as high as 50 million. No statistics are 
available on the level of participation in formal religious services, 
but it generally is acknowledged that this number has continued to 
increase from the early 1990s.
    Ethnic minorities constitute approximately 14 percent of the 
overall population. The minorities historically have practiced sets of 
traditional beliefs different from those of the ethnic majority Kinh. 
Except for the Khmer and the Cham, most minorities are more likely to 
be Protestant than the majority Kinh, although many ethnic minority 
Protestants continue to observe some traditional animist practices.
    Several dozen foreign missionary groups throughout the country are 
engaged in developmental, humanitarian, educational, and relief 
efforts. These organizations legally are registered as nongovernmental 
organizations (NGOs) providing humanitarian assistance. Foreign 
missionaries legally are not permitted to proselytize or perform 
religious activities. To work in the country, they must be registered 
with the Government as an international NGO. Undeclared missionaries 
from several countries are active in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution, government decrees, and a January 2003 CPV 
Central Committee resolution on religion provide for freedom of belief 
and worship as well as of nonbelief; however, the Government continued 
to restrict significantly those organized activities of religious 
groups that it regarded to be at variance with state laws and policies 
or a challenge to Party authority. The Government generally allowed 
persons to practice individual worship freely and to participate in 
public worship under the leadership of any of the major recognized 
religions. In some localities, authorities also tacitly allowed many 
members of unregistered religious groups to practice their faith 
freely. Participation in religious activities throughout the country 
continued to grow significantly. However, the Government continued its 
close oversight and control over religious hierarchies, organized 
religious activities, and other activities of religious groups. While 
the Office on Religious Affairs supervises recognized religious bodies 
and is tasked with protecting their rights, in practice there are few 
effective legal remedies for violations of religious freedom committed 
by government officials.
    The constitutional right of freedom of belief and religion is 
interpreted and enforced unevenly. In some areas, local officials allow 
relatively wide latitude to believers; in other provinces in the north, 
the Northwest Highlands, the Central Highlands, and the central coast, 
religious members of nonrecognized entities sometimes undergo 
significant harassment or repression and are subject to the whims and 
prejudices of local officials in their respective jurisdictions. This 
particularly was true for Protestants in highland areas, many of whose 
requests for affiliation with one of the two recognized Protestant 
organizations have not been approved by the Government.
    There are no known cases in recent years in which the courts acted 
to interpret laws to protect a person's right to religious freedom. 
National security and national solidarity provisions in the 
Constitution override guarantees of religious freedom, and these 
provisions reportedly have been used to impede religious gatherings and 
the spread of religion to certain ethnic groups. The penal code, as 
amended in 1997, established penalties for offenses that are defined 
only vaguely, including ``attempting to undermine national unity'' by 
promoting ``division between religious believers and nonbelievers.'' In 
some cases, particularly involving Hmong and Montagnard Protestants and 
Hoa Hao adherents, when authorities charged persons with practicing 
religion illegally, they used Article 258 of the Penal Code that 
allowed for jail terms of up to 3 years for ``abus[ing] the rights to 
freedom of speech, freedom of press, freedom of belief, religion, 
assembly, association and other democratic freedoms to infringe upon 
the interests of the State.''
    A 1997 directive on administrative probation gives national and 
local security officials broad powers to detain and monitor citizens 
and control where they live and work for up to 2 years if they are 
believed to be threatening ``national security.'' In their 
implementation of administrative probation, some local authorities held 
persons under conditions resembling house arrest. The authorities use 
administrative probation as a means of controlling persons whom they 
believe hold independent and potentially subversive opinions. Some 
local authorities cite ``abuse of religious freedom'' as a reason to 
impose administrative probation. Two-year administrative probation 
terms were placed on four UBCV leaders during the period covered by 
this report.
    The Government does not favor a particular religion, and virtually 
all senior government and CPV officials as well as the vast majority of 
National Assembly delegates are formally ``without religion,'' although 
many openly practice traditional ancestor worship and Buddhism. The 
prominent traditional position of Buddhism does not affect religious 
freedom for others adversely, including those who wish not to practice 
a religion. The Constitution expressly protects the right of 
``nonbelief'' as well as ``belief.''
    The Government requires religious and other groups to register and 
uses this process to monitor and control religious organizations, as it 
does with all social organizations. The Government officially 
recognizes Buddhist, Roman Catholic, Protestant, Hoa Hao, Cao Dai, and 
Muslim religious organizations. Individual congregations within each of 
these religious groups must be registered as well. Some leaders of 
Buddhist, Protestant, Hoa Hao, and Cao Dai organizations and many 
believers of these religions do not recognize or participate in the 
government-approved associations. Some, especially Protestant 
denominations, have requested official recognition of their own 
independent organizations, so far unsuccessfully. Their activities, and 
those of the unregistered Protestant house churches, are considered 
illegal by the authorities, and members of these groups sometimes 
experience harassment or repression as a result. Other Protestant house 
churches are seeking affiliation with one of the two existing 
recognized organizations. Under the law, only those activities and 
organizations expressly sanctioned by the Government are deemed to be 
legal. To obtain official recognition, a group must obtain government 
approval of its leadership, its structure, and the overall scope of its 
activities. Recognized religious groups in principle are allowed to 
open, operate, and refurbish places of worship, train religious 
leaders, and obtain permission for the publication of materials.
    Officially recognized religious organizations are able to operate 
openly in most parts of the country, and followers of these religions 
are able to worship without harassment. Officially recognized 
organizations must consult with the Government about their operations, 
including leadership selection, although not about their basic articles 
of faith. While the Government does not directly appoint the leadership 
of the official religious organizations, to varying degrees it plays an 
influential role in shaping the process of selection and must approve 
investitures of religious titles. The Government's influence varies by 
level of the title, religion, and local authority. For example, the 
power to approve a religious office holder below the provincial level 
lies with the provincial authorities. Higher-level officials receive 
much closer scrutiny. Decree 26 from 1999 explicitly gives the 
Government the power to approve all holders of religious offices; the 
Government effectively, but not explicitly, has veto power. In general, 
religious bodies are confined to dealing specifically with spiritual 
and organizational matters and are restricted in the other activities, 
such as charitable programs, that they can conduct.
    On June 18, the National Assembly's Standing Committee passed an 
Ordinance on Belief and Religion, which will take effect in November. 
The ordinance reiterates citizens' right to freedom of belief, 
religion, and freedom not to follow a religion, and it states that 
violation of these freedoms is prohibited. It advises, however, that 
``abuse'' of freedom of belief or religion ``to undermine the country's 
peace, independence, and unity'' is illegal and warns that religious 
activities must be suspended if they negatively affect the cultural 
traditions of the nation. The ordinance also reiterates the principle 
of government control and oversight of religious organizations, 
specifying that religious groups must be recognized by the Government 
and must seek approval from authorities for many activities, including 
the training of clergy, construction of religious facilities, preaching 
outside a specifically recognized facility, and evangelizing. Many 
activities, including promotion and transfer of clergy and annual 
activities of religious groups, appear to be held under the new 
ordinance to the lower standard of ``registration'' with the 
Government, rather than approval. The ordinance encourages religious 
organizations to engage in certain charitable activities.
    Over the past several years, the Government has accorded much 
greater latitude to followers of recognized religious organizations, 
and the majority of the country's religious followers have continued to 
benefit from this development. The Government and CPV have held 
conferences to discuss and publicize religious decrees that reaffirm 
the right to believe but reiterate the need for all religious 
activities to be ``legal,'' thus mandating government oversight. 
Nonetheless, the Office of Religious Affairs and the CPV's Mass 
Mobilization Commission have met with house church leaders from HCMC 
and the Central Highlands, as well as with leaders of other 
unrecognized religious groups.
    Religious organizations must register their regular activities with 
the authorities annually. Religious organizations must in theory obtain 
permission to hold training seminars, conventions, and celebrations 
outside the regular religious calendar; to build or remodel places of 
worship; to engage in charitable activities or operate religious 
schools; and to train, ordain, promote, or transfer clergy. They also 
must obtain permission for large mass gatherings, as do nonreligious 
groups. Many of these restrictive powers lie principally with 
provincial or municipal people's committees, and local treatment of 
religious persons varies widely.
    The degree of government oversight of church activities varied 
greatly among localities. In some areas, especially in the south, 
Catholic priests and nuns operated kindergartens, orphanages, 
vocational training centers, and clinics, and engaged in a variety of 
other humanitarian projects. In HCMC the Catholic Church is involved in 
running HIV/AIDS hospices and treatment centers, and providing 
counseling to young persons. Buddhist groups engaged in humanitarian 
activities, including counternarcotics programs, in many parts of the 
country. The Hoa Hao organization reported that it engaged in numerous 
charitable activities and local development projects. Foreign 
missionaries and religious organizations are not allowed to operate as 
such in the country. Some religiously affiliated international NGOs are 
registered with the Government to carry out humanitarian assistance. 
They may not engage in proselytizing. Catholic and Buddhist groups are 
allowed to provide religious education to children. Children also are 
taught religion and language at Khmer Buddhist pagodas and at mosques 
outside regular classroom hours.
    In 2001, the Government recognized the Southern Evangelical Church 
of Vietnam (SECV). The SECV has affiliated churches in all of the 
southern provinces of the country, but administrative boards in five 
provinces and HCMC remain not formally recognized. In February 2003, 
the SECV opened a government-sanctioned theological school in HCMC with 
50 students. Since December 2003, 10 additional SECV congregations have 
been officially recognized in the Central Highlands.
    The northern branch of the Evangelical Church of Vietnam (ECVN) has 
been recognized since 1963 and officially has 15 approved churches in 
the northern part of the country. The ECVN also has issued papers of 
affiliation to over 800 ethnic-minority house churches in the northern 
and northwestern parts of the country, although it has not formally 
applied for official recognition for any of these churches. The ECVN 
has not been allowed freely to hold a national convention since 1988. 
During much of the period covered by this report, the ECVN engaged in 
discussions with the Government about holding a new convention. Despite 
progress, these discussions ultimately stalled as a result of ongoing 
government restrictions.
    Because of the lack of meaningful due process in the legal system, 
the actions of religious adherents are subject to the discretion of 
local officials in their respective jurisdictions. There are no 
significant punishments for government officials who do not follow laws 
protecting religious practice, although a new law provides channels for 
citizens to seek payments for miscarriages of justice. There are no 
known recent cases in which the courts acted to interpret laws to 
protect a person's right to religious freedom.
    There are no specific religious national holidays.
    The Office of Religious Affairs occasionally hosts meetings for 
leaders of diverse religious traditions to address religious matters, 
and during the period covered by this report it had training sessions 
on religious freedom and ``normal'' practices for officials in the 
Central Highlands. The local branch in HCMC also has hosted training on 
religion for local officials over the past few years, with assistance 
from local clergy.

Restrictions on Religious Freedom
    The Government continued to maintain broad legal and policy 
restrictions on religious freedom, although in many areas Buddhists, 
Catholics, Protestants, Hoa Hao, Cao Dai, and the Government itself 
reported an increase in religious activity and observance. Operational 
and organizational restrictions on the hierarchies and clergy of 
recognized religious groups remained in place. Religious groups 
frequently faced difficulties in obtaining teaching materials, 
expanding training facilities, publishing religious materials, and 
expanding the number of clergy in religious training in response to 
increased demand from congregations, although enforcement of these 
types of restrictions appears to have been easing gradually for several 
years.
    The Government continued to ban and actively discourage 
participation in what it regards as illegal religious groups, including 
the UBCV and Protestant house churches, as well as the unapproved Hoa 
Hao and Cao Dai groups. The withholding of official recognition of 
religious bodies is one of the means by which the Government actively 
attempts to restrict some types of religious activities. Religious and 
organizational activities by UBCV monks are illegal. Many evangelical 
house churches do not attempt to register because they believe that 
their applications would be denied, or because they want to avoid any 
semblance of government control. Some recognized religious groups carry 
out underground religious activities that they do not report to the 
Government and have faced little or no harassment. Some nonrecognized 
Protestant groups also conduct religious services and training without 
noticeable restriction from the Government.
    The Government requires all Buddhist monks to be approved by and 
work under the officially recognized Buddhist organization, the Vietnam 
Buddhist Sangha (VBS). The Government influenced the selection of the 
leadership of the VBS, excluding many leaders and supporters of the 
pre-1975 UBCV organization. The number of Buddhist seminarians is 
controlled and limited by the Office of Religions Affairs, although the 
number of Buddhist academies at the local and provincial levels has 
increased in recent years in addition to several university-equivalent 
academies. Khmer Theravada Buddhists are allowed a somewhat separate 
identity within VBS. The Government continued to oppose efforts by the 
unrecognized UBCV to operate independently. In early October 2003, 
senior monks of the UBCV held an organizational meeting without 
government permission at a monastery in Binh Dinh Province. Subsequent 
to the meeting, four leading monks of the church--Thich Tue Sy, Thich 
Nguyen Ly, Thich Thanh Huyen, and Thich Dong Tho--were detained and 
sentenced without trial to 2 years' ``administrative detention'' in 
their respective pagodas. Many other leading members, including Thich 
Vien Dinh, Thich Thien Hanh, Thich Nguyen Vuong, and Thich Thai Hoa, 
have been placed under conditions similar to house arrest, despite the 
lack of any charges against them. Patriarch Thich Huyen Quang and 
deputy leader Thich Quang Do have been placed under similar, house 
arrest-like restrictions, although the Government does not appear to be 
investigating its allegations of ``possession of state secrets'' 
against them. Previously, restrictions on Thich Huyen Quang and Thich 
Quang Do had been lessened in early 2003, such as when Thich Huyen 
Quang traveled to Hanoi for medical treatment in March 2003 and met 
Prime Minister Phan Van Khai as well as the U.S. Ambassador. Thich 
Quang Do had been released from official administrative detention in 
June 2003.
    During the period covered by this report, the Catholic Church 
hierarchy remained somewhat frustrated by government restrictions, but 
a number of clergy reported continued easing of government control over 
church activities in certain dioceses, including in a few churches in 
Hanoi and HCMC that offer English-language masses for expatriates. The 
Catholic Church continued to face many restrictions on the training and 
ordination of priests, nuns, and bishops. The Government effectively 
maintains veto power over Vatican appointments of bishops; however, in 
practice it has sought to cooperate with the Church in nominations for 
appointment. At least nine bishoprics have been filled by the Vatican, 
in coordination with the Government, over the past 5 years, along with 
the naming of one new cardinal. Government officials have stated 
publicly that they ``view the Catholic Church as a positive force.''
    The Catholic Church operates 6 seminaries in the country with over 
800 students enrolled, as well as a new special training program for 
``older'' students. All students must be approved by local authorities, 
both for enrolling in seminary and again prior to their ordination as 
priests. The Government had approved a seventh seminary, but the 
provincial government where it was to be located blocked the seminary, 
allegedly on the grounds that the province had no office to oversee 
institutions of higher education. The Catholic Church is now attempting 
to establish the seminary in a different location. The Church believes 
that the number of students being ordained is insufficient to support 
the growing Catholic population and has indicated it would like to open 
additional seminaries and enroll new classes every year in at least 
some of its seminaries.
    The ECVN has not held an annual meeting or elected new leadership 
since 1988, in part because of the Government's ongoing efforts to 
influence ECVN leadership and its refusal to recognize some ECVN 
clergy. In the spring of 2004, both sides made steps towards holding a 
new congress, with a hope of convening the general congress in 2004. 
The ECVN operated a theological school from 1988 to 1993; informal 
training of religious and lay leaders continues. The ECVN has issued 
papers of affiliation to 800 mostly ethnic minority congregations since 
2002, representing approximately 110,000 members located in the 
northern and northwestern highlands. However, the Government has not 
officially accepted these enrollments, and the congregations remain 
unrecognized.
    In 2001, the Government ordered almost all unrecognized Protestant 
congregations and meeting points in the Central Highlands, reportedly 
numbering several hundred, to close. Provincial governments have now 
recognized and permitted 28 of these to reopen. In December 2003, the 
Committee on Religious Affairs in Hanoi issued a decree on the 
``normalization'' of Protestantism in the Central Highlands and Binh 
Phuoc Province, ostensibly intended to expedite the registration of 
churches in the region, subject to government control and approval. The 
decree invited SECV congregations to register with local authorities 
and suggested the Church prepare study classes that could lead to the 
official recognition of house-church preachers. Ten of the 28 SECV 
congregations in the Central Highlands have been recognized since the 
issuance of the normalization decree. Some Protestant pastors in the 
Central Highlands remain suspicious of the SECV and reportedly do not 
plan to seek affiliation with it.
    Many pastors of Protestant denominations such as the Seventh-day 
Adventists, Mennonites, Baptists, and Assemblies of God (AOG) still do 
not wish to join the SECV because of doctrinal differences. The 
Government has held discussions about recognition and registration with 
leaders of at least four Protestant denominations, including Baptists 
and Seventh-day Adventists. In the past, the Government had reportedly 
attempted to repress the AOG and other unregistered denominations by 
causing members to lose their jobs, forbidding their children to attend 
school, or confiscating their property, but it no longer imprisons AOG 
believers or pastors. In at least some--primarily urban--areas, 
government harassment of Pentecostals diminished during the period 
covered by this report; however, some Mennonites reportedly faced 
harassment by government officials in some parts of the country during 
this same period.
    Despite the small increase in the number of legal SECV churches in 
the Central Highlands, provincial authorities continued to restrict 
Protestant activities in the region, particularly among ethnic 
minorities, such as the Mnong, Ede, Jarai, and Bahnar. Protestant 
Christmas and Easter celebrations in the Central Highlands were allowed 
in most localities but prohibited in others. There is substantial 
networking among Protestant denominations in HCMC but less in the rest 
of the country. Underground churches from pre-1975 denominations 
generally were reported to have fewer restrictions than those 
established more recently.
    There are no officially recognized Protestant churches in the 
Northwest Highlands, despite the estimated presence of over 100,000 
believers in the region. Officials from Ha Giang, Lai Chau, and Dien 
Bien have specifically told U.S. diplomats that there were no 
Protestants at all in their respective provinces, despite 
acknowledgement by central government officials in Hanoi that numerous 
house churches and Protestant believers are present in the Northwest 
Highlands.
    The Hoa Hao have faced some restrictions on their religious and 
political activities since 1975, in part because of their previous 
armed opposition to the Communist forces. After 1975 all administrative 
offices, places of worship, and social and cultural institutions 
connected to the Hoa Hao faith were closed. Believers continued to 
practice their religion at home but the lack of access to public 
gathering places contributed to the Hoa Hao community's isolation and 
fragmentation. In 1999, a new official Hoa Hao body, the Hoa Hao 
Administrative Council was formed. Several leaders of the Hoa Hao 
community, including several pre-1975 leaders, openly criticized the 
Council, claiming that it was subservient to the Government, and 
demanded official recognition instead of their own Hoa Hao body, the 
Hoa Hao Central Buddhist Church (HHCBC). The Government turned down a 
group that subsequently tried to register the independent Hoa Hao 
organization. Some members of this group were incarcerated and remained 
in custody at the end of the period covered by this report. The 
Government continued to restrict the number of clergy that the Hoa Hao 
can train. On June 8-9, the Hoa Hao Administrative Council held its 
second congress, attended by 500 representatives from around the 
country. At the conference, the council approved a new charter to 
replace the regulations under which the council formerly operated and 
elected a new 21-member Executive Board in place of the old 11-member 
Representative Board.
    The Government never dissolved the Cao Dai Church but placed it 
under the control of the Vietnam Fatherland Front in 1977. The 
Government banned several of the Church's essential ceremonies because 
it considered them ``superstitious,'' and it imprisoned and reportedly 
killed many Cao Dai clergy in the late 1970s. The Government began 
recognizing Cao Dai organizations in 1995. In 1997, a Cao Dai 
Management Council drew up a new constitution under government 
oversight. It confirmed the ban on certain traditional 
``superstitious'' rituals, including the use of mediums to communicate 
with spirits. Because the use of mediums was essential to ceremonies 
accompanying promotion of clerics to higher ranks, the new Cao Dai 
constitution effectively banned clerical promotions. In December 1999, 
the Management Council reached agreement with Cao Dai clergy that the 
Cao Dai Church would modify its rituals in a way that would be 
acceptable to the Government but maintain enough spiritual direction to 
be acceptable to Cao Dai principles. As a result, a congress was held 
in which several hundred Cao Dai clergy were promoted for the first 
time since 1975. A second congress was held in 2002. The Cao Dai 
Management Council has the power to control all of the affairs of the 
Cao Dai faith and thereby manages the Church's operations, its 
hierarchy, and its clergy within the country. Independent Cao Dai 
officials oppose the edicts of this council as unfaithful to Cao Dai 
principles and traditions. Religious training takes place at individual 
Cao Dai temples rather than at centralized schools; Cao Dai officials 
have indicated that they do not wish to open a seminary.
    The Muslim Association of Vietnam was banned in 1975 but 
reauthorized in 1992. It is the only registered Muslim organization in 
the country. Association leaders state they are able to practice their 
faith, including saying daily prayers, fasting during the month of 
Ramadan, and teaching the Koran. At least 9 Muslims made the hajj 
during the period covered by this report, and at least 75 Muslim 
students from the country were studying abroad.
    The Government restricts and monitors all forms of public assembly, 
including assembly for religious activities; however, on some occasions 
large religious gatherings have been allowed, such as the Catholic 
celebrations at La Vang, traditional pilgrimage events such as the Hung 
Kings' Festival, and the Hoa Hao Founding Day and commemoration of the 
Founder's death, with attendance estimated at hundreds of thousands 
each year. Even house church Protestants have been able to gather in 
groups of as many as 5,000 for special worship services in HCMC and 
elsewhere. In March, the police in HCMC reportedly sent a circular to 
hotels noting an increase in the use of hotel function rooms for 
``illegal preaching'' and other prohibited activities and reminded 
owners to exert proper oversight and alert the police to such meetings.
    In 1999, the Government issued a decree on religion that prescribed 
the rights and responsibilities of religious believers. The religious 
decree states that persons formerly detained or imprisoned must obtain 
special permission from the authorities before they may resume 
religious activities. Religious activities are not allowed in prisons, 
nor are visits by religious workers.
    The Government prohibits proselytizing by foreign missionary groups 
and discourages public proselytizing outside of recognized worship 
centers, even by Vietnamese citizens. Some missionaries visited the 
country despite this prohibition and carried on informal proselytizing 
activities. The Government has in the past deported some foreign 
persons for unauthorized proselytizing, sometimes defining 
proselytizing very broadly, although there were no known cases during 
the period covered by this report.
    In Hanoi and HCMC, there were Sunday morning Catholic masses 
conducted in English by local Vietnamese priests for the convenience of 
foreigners and also well-publicized Protestant worship services for 
foreigners conducted by foreigners. An expatriate worship service at a 
hotel in Da Nang was cancelled by management this year, reportedly at 
the request of the Government. There were regularly scheduled Muslim 
services for citizens and foreigners in both cities.
    Government policy does not permit persons who belong to unofficial 
religious groups to speak publicly about their beliefs, but at least 
some continue to conduct religious training and services without 
harassment. Members of registered groups in theory are permitted to 
speak about their beliefs and attempt to persuade others to adopt their 
religions, at least in recognized places of worship, but are 
discouraged from doing so elsewhere. The Government has been known to 
restrict religious speech on various legal pretexts including ``sowing 
division between believers and nonbelievers'' and ``damaging national 
unity.''
    The Government requires all religious publishing to be done by the 
Religious Publishing House, which is a part of the Office of Religious 
Affairs, or by other government-approved publishing houses after the 
Government first approves the proposed items. A range of Buddhist 
sacred scriptures, Bibles, and other religious texts and publications 
are printed by these organizations and are distributed openly. The 
Religious Publishing House has printed 250,000 copies of parts of the 
Hoa Hao sacred scriptures, along with 100,000 volumes featuring the 
Founder's teachings and prophesies; however, Hoa Hao believers reported 
that the Government continued to restrict the distribution of the full 
scriptures, specifically the poetry of the Founder. The official Hoa 
Hao Representative Committee cited a lack of funds, not government 
restrictions, as the reason why the Hoa Hao scriptures had not yet been 
published in full. The Muslim Association reportedly was able to print 
enough copies of the Koran in 2000 to distribute one to each Muslim 
believer in the country. Unrecognized Protestant groups are often 
unable to obtain Bibles and other religious materials through legal 
channels. Bibles in ethnic minority languages are also in very short 
supply.
    The Government allows religious travel for religious persons; 
Muslims are able to undertake the hajj, and Buddhist, Catholic, and 
Protestant officials also have been able to travel abroad for study and 
for conferences. Some religious believers, such as UBCV monk Thich Thai 
Hoa, who do not belong to officially recognized religions occasionally 
have not been approved for foreign travel, but since early 2001 many 
ministers of underground Protestant churches have been able to travel 
frequently overseas. Like other citizens, religious persons who travel 
abroad sometimes are questioned about their activities upon their 
return and required to surrender their passports. However, this 
practice appears to be becoming more infrequent, and even many leaders 
of underground Protestant churches reported in 2002 and 2003 that they 
were not questioned. In January, Vietnamese house church pastors Tran 
Dinh Ai and Ho Hieu Ha, who had recently emigrated abroad, were refused 
re-entry to the country. Catholic bishops face no restrictions on 
international travel, including to Rome, and many nuns have also been 
able to go abroad for study and conferences. The Government also 
allowed many Catholic bishops and priests to travel freely within their 
dioceses and allowed greater, but sometimes restricted, freedom for 
domestic travel outside of these areas, particularly in many ethnic 
areas.
    Religious affiliation is indicated on citizens' national 
identification cards and on ``family books,'' which are household 
identification documents. In practice many citizens who consider 
themselves religious do not indicate this on their identification card, 
and government statistics list them as nonreligious. There are no 
formal prohibitions on changing one's religion. While it is possible to 
change the entry for religion on national identification cards, many 
converts may find the procedures overly cumbersome or fear government 
retribution. Formal conversions appear to be relatively rare, apart 
from non-Catholics marrying Catholics. The Government does not 
designate persons' religions on passports.
    The Government allows, and in some cases encourages, links by 
officially recognized religious bodies with coreligionists in other 
countries; however, the Government actively discourages contacts 
between the UBCV and its foreign Buddhist supporters. Contacts between 
Vatican authorities and Catholics in the country occur routinely, and 
the Government maintains a regular, active dialogue with the Vatican on 
a range of issues including organizational activities, the prospect of 
establishing diplomatic relations, and a possible papal visit. A senior 
Vatican official visited the country in April and was allowed to travel 
to dioceses in several locations. Contacts between some unregistered 
Protestant organizations and their foreign supporters are discouraged 
but occur regularly, including training and the provision of some 
financial support and religious materials. The Government is 
particularly vigilant about contact between separatist ``Dega'' 
Protestants in the Central Highlands and their overseas supporters. The 
Government regards Dega Protestants as a group that uses religion as a 
rallying point for militant action to establish an independent ``Dega'' 
state. A Dega group overseas, operating as Montagnard Foundation, Inc., 
has set up a self-proclaimed government in exile and contacted some 
individuals in the country to advance its agenda. Estimates by one 
local Protestant leader of the percentage of Protestants actively 
affiliated with or sympathetic to the Dega in one particular Central 
Highlands Province run as high as 20 percent, while other estimates are 
much lower.
    On April 10, protests by ethnic minorities in the Central Highlands 
provinces of Dak Lak and Gia Lai, and possibly Dak Nong, reportedly 
were violently suppressed by police and government authorities. Some of 
the protestors turned to violence as well, throwing stones and 
threatening police. Montagnard Foundation, Inc. representatives claimed 
that restrictions on religious freedom were a major cause of the 
protests. The Government, as well as many Catholic and both official 
and unofficial Protestant church leaders within the country, said the 
protests were largely unrelated to religious issues but were due 
primarily to land disputes, local corruption, traditional ethnic 
animosities, and perceived discrimination against ethnic minority 
groups by the majority Vietnamese Kinh.
    Adherence to a religious faith generally does not disadvantage 
persons in civil, economic, and secular life, although it likely would 
prevent advancement to the highest CPV, government, and military ranks. 
The military does not have a chaplaincy. Avowed religious practice was 
formerly a bar to membership in the CPV but now the CPV claims that 
tens of thousands of the 2.6 million Communist Party members are 
religious believers. A January 2003 CPV Central Committee resolution on 
religion called for recruiting and advancing more religious believers 
into the CPV's ranks. Clergy and believers of various faiths serve in 
local and provincial government positions and are represented on the 
National Assembly. CPV and government officials routinely visited 
pagodas and temples and sometimes even attended Christian church 
services, making a special point to visit Protestant churches in the 
Central Highlands over Christmas.
    The 1999 religious decree stipulates which local offices must 
approve renovations, modifications, and repairs of religious 
structures. It also requires groups to obtain the approval of 
provincial authorities before constructing religious structures. Local 
authorities reportedly have used these measures to justify the closure 
and demolition of small religious structures belonging to unregistered 
Protestant groups, particularly in Dak Lak and other Central Highlands 
provinces. The decree stated that no religious organization can reclaim 
lands or properties taken over by the State following the end of the 
1954 war against French rule and the 1975 Communist victory in the 
south. Despite this blanket prohibition, the Government has returned 
some church properties confiscated since 1975. One of the vice-chairmen 
of the recognized VBS stated that approximately 30 percent of Buddhist 
properties confiscated in HCMC have been returned since 1975, and from 
5 to 10 percent of all Buddhist properties confiscated in the south 
have been returned. However, the former Protestant seminary in Nha 
Trang is used for secular purposes, as is a former Protestant seminary 
in Hanoi. The Catholic and recognized Protestant organizations have 
obtained a number of previously confiscated properties but still have 
ongoing disputes--often with local and provincial officials--over 
former church properties. Most Cao Dai and Hoa Hao properties also have 
not been returned, according to church leaders. The recognized Hoa Hao 
Administrative Council has acknowledged that the Government returned 12 
previously confiscated Hoa Hao pagodas in Dong Thap Province in 2001 
and 2002.
    The Government does not permit religious instruction in public 
schools; however, it permits clergy to teach at universities in 
subjects in which they are qualified. Buddhist monks have lectured at 
the Ho Chi Minh Political Academy, the main CPV school. Several 
Catholic nuns and at least one Catholic priest teach at HCMC 
universities. They are not allowed to wear religious dress when they 
teach or to identify themselves as clergy. Catholic religious 
education, on weekends or evenings, is permitted in most areas and has 
increased in recent years in churches throughout the country. Khmer 
Theravada Buddhists and Cham Muslims regularly hold religious and 
language classes outside of normal classroom hours in their respective 
pagodas and mosques.
    Local Protestant sources alleged that authorities in many 
localities in Dak Lak prohibited Protestant children from attending 
school past the third grade. There have been unconfirmed allegations 
that Christians are excluded from special ethnic minority boarding 
schools. Discrimination of this sort has been denied by local 
authorities and some church leaders, but such reports persist. General 
discrimination against ethnic minorities has long been a problem in the 
region.

Abuses of Religious Freedom
    A significant number of religious believers experience harassment 
or repression because they operate without legal sanction. Local 
officials have repressed unregistered Protestant believers in the 
Central and Northwest Highlands and other areas by forcing church 
gatherings to cease, demolishing or closing house churches, and 
pressuring them to renounce their religious beliefs, often 
unsuccessfully. Restrictions on UBCV leaders intensified during the 
period covered by this report, with much of the group's leadership 
placed under official or de facto pagoda arrest. Police authorities 
often questioned persons who hold independent religious or political 
views. There were credible reports that officials arbitrarily detained, 
beat, and harassed some persons based, at least in part, on their 
religious beliefs and practice, particularly in mountainous ethnic 
minority areas.
    The penal code establishes penalties for offenses that are defined 
only vaguely, including ``attempting to undermine national unity'' by 
promoting ``division between religious believers and nonbelievers.'' In 
some cases, particularly involving Hmong Protestants, authorities have 
used provisions of the penal code that allow for jail terms of up to 3 
years without trial for ``abusing freedom of speech, press, or 
religion.'' There have been ongoing complaints that officials 
fabricated evidence, and that some of the provisions of the law used to 
convict religious prisoners contradict the right to freedom of 
religion.
    A 1997 directive on administrative probation gives national and 
local security officials broad powers to detain and monitor citizens 
and control where they live and work for up to 2 years if they are 
believed to be threatening ``national security.'' In their 
implementation of administrative probation, some local authorities held 
persons under conditions resembling house arrest. The authorities use 
administrative probation as a means of controlling persons whom they 
believe hold independent opinions. Some local authorities cite ``abuse 
of religious freedom'' as a reason to impose administrative probation.
    On numerous occasions throughout the country, small groups of 
Protestants belonging to house churches were subjected to harassment or 
arbitrary detention after local officials broke up unsanctioned 
religious meetings. There were many reported instances, particularly in 
remote provinces, in which Protestant house church followers were 
detained, beaten, or fined by local officials for participation in 
peaceful religious activities such as worship and Bible study.
    On June 8, authorities in HCMC detained activist Mennonite house 
church pastor Nguyen Hong Quang for ``inciting others to interfere with 
public security officers in furtherance of their duties.'' At the end 
of the period covered by this report, Quang had not been released or 
formally charged with any crime, as authorities carried out their 
investigation. Quang's detention is directly related to a March 4 
incident in which several of his followers confronted persons they 
believed to be public security officers surveilling the pastor's home 
and seized an officer's motorbike. Those same followers then scuffled 
with other public security officers who arrived at the scene to 
retrieve the motorbike and investigate the incident. Four of Pastor 
Quang's followers were detained at the time, and another was detained 
afterwards in connection with Pastor Quang's arrest.
    In December 2003, police in Hanoi and HCMC detained 16 members of 
an unregistered Protestant group affiliated with Pastor Quang for 
handing out Christian pamphlets disguised as official programs for the 
South East Asian Games. On March 25, Hanoi police detained 11 Hmong and 
2 Kinh Protestants as they watched the film ``The Passion of the 
Christ'' in a private residence in Hanoi. In both cases, the detainees 
were released within 24 hours.
    Authorities in the Central and Northwest Highlands reportedly 
restricted the religious freedom of members of evangelical Protestant 
house churches, especially among minority ethnic groups. Several 
leaders of these nonrecognized churches, especially among the Hmong in 
the northwest and among ethnic minority groups in the Central 
Highlands, reportedly were harassed or detained, and sometimes 
pressured to renounce their faith, usually without success. House 
churches are frequently tolerated or ignored in some places, although 
their unofficial status often leaves them at the mercy of local 
authorities.
    There are unconfirmed reports that officials in Lai Chau, Lao Cai, 
Ha Giang, and other provinces in the north and northwest attempted to 
force Hmong and other ethnic minority Christians to recant their faith, 
often without success. There are also unconfirmed reports that in Hoang 
Su Phi district of Ha Giang Province at least three Protestant house 
church leaders were sentenced to prison terms for leading ``gatherings 
that caused public disorder'' after organizing unauthorized religious 
services. Officials in Bac Ha district of Lao Cai Province reportedly 
detained four Protestant house church leaders and pressured other 
Protestants to sign documents renouncing their faith. In Muong Te 
District of Lai Chau Province, two girls reportedly were raped by 
government officials or militia to punish their families for adhering 
to Protestantism. Also in Muong Te district of Lai Chau Province, local 
authorities reportedly damaged or destroyed two houses used for 
nonrecognized Protestant services. U.S. diplomats requested that the 
Government provide further information about these and other alleged 
abuses but received no response.
    Hmong Protestant Vang Seo Giao of Ha Giang Province died in July 
2003, reportedly after being beaten by authorities at the office of the 
People's Committee in Che La commune. A CPV member since 1990 who had 
recently converted to Christianity, Giao reportedly was beaten for 
refusing to renounce his faith and build an ancestral altar, and also 
for refusing to drink alcohol. Giao's family and friends appealed to 
the Government and to the ECVN-North to investigate his death. In 
response to inquiries by U.S. diplomats, Ha Giang provincial officials 
stated that Giao died in a flood. Senior government officials in Hanoi 
also claimed that Giao drowned attempting to cross a river while drunk.
    Hmong Protestant believer Mua Say So of Dien Bien district, Dien 
Bien Province, reportedly was detained in April 2003 and accused of 
involvement in the death of his brother, Protestant believer Mua Bua 
Senh. Mua Bua Senh had died in 2002, reportedly after being beaten by 
authorities for refusing to renounce his faith. In October 2003, the 
Government informed U.S. diplomats that Mua Bua Senh had died of 
natural causes, but by the end of the period covered by this report, 
the Government had not responded to Embassy inquiries about Mua Say 
So's current status or the reason for his continued detention.
    There were reports that local authorities used a noxious gas to 
break up a Hmong Protestant worship service in Lai Chau Province in 
December 2002. Provincial authorities initially acknowledged an 
incident without giving details but later denied the reports entirely.
    According to reports from the Central and Northwest Highlands, some 
local officials extorted goods, livestock, and money from Protestant 
believers. There were reports from the same regions of local officials 
driving ethnic minority persons out of their home villages for refusing 
to renounce their Protestant faith. The extent to which religious 
affiliation or other factors such as ethnicity or political activism 
caused these reported abuses could not be determined, although many 
reports stated that authorities cited religion as the reason for their 
actions.
    Despite restrictions the number of Protestants continued to grow. 
The repression of Protestantism in the Central Highlands is complicated 
by the presence of the small ``Dega'' separatist group, which advocates 
an autonomous or independent homeland for the indigenous persons who 
live in the area, particularly in southern Gia Lai and northwestern Dak 
Lak provinces. The Dega have links to a group residing in the U.S., 
Montagnard Foundation, Inc., that has proclaimed itself a Dega 
``government-in-exile.'' While many Dega followers are Protestant, the 
relationship between the Degas and Protestant believers belonging to 
the recognized SECV or apolitical house church groups is tense. The 
Degas reportedly have made threats against certain mainstream 
Protestant pastors, many of whom accuse the Degas of using religion for 
political purposes. A small number of Protestant pastors in this area 
reportedly support the establishment of an autonomous ``Dega'' state; 
however, the more orthodox majority of Protestant pastors in the 
Highlands do not.
    On April 10, several thousand ethnic minority citizens protested 
against authorities in several districts in the Central Highlands 
provinces of Dak Lak and Gia Lai (and possibly Dak Rong). Authorities 
reportedly violently suppressed the protests, including beating or 
killing some of the protestors. A number of the protestors reportedly 
resorted to violence as well. Individuals supporting the Dega movement 
from abroad claimed that restrictions on religious freedom were a 
significant motivating factor in the protests. The Government, as well 
as many official and unofficial religious leaders, depicted the 
protests as being entirely political in nature. However, a government 
official indicated that, in the wake of the protests, the Government 
would delay further registration of churches and normalization of 
religious activities in the region. The Government blocked access to 
the Central Highlands by most foreign observers for 2 weeks after the 
April protests. When it again began to allow access for foreign 
diplomats, journalists, and others, strict control by officials, 
police, and plainclothes security agents made obtaining genuinely free 
and independent assessments of the situation in the area extremely 
difficult.
    Outflows of ethnic minority highlanders--usually called 
``Montagnards''--seeking refugee status in Cambodia on religious 
grounds continued during the period covered by this report and 
increased slightly after the April 10 protests. Apparently at the 
request of the Government, many of the Montagnards who fled to Cambodia 
during this period were repatriated by Cambodian authorities with no 
consideration given to their allegations of abuse in Vietnam or 
requests for refugee status. In December 2002 and March 2003, at least 
13 ethnic minority individuals were sentenced to prison terms related 
to unrest that took place in 2001. Government officials insist that 
these sentences were not related to any religious activities, although 
often the alleged adherence of the detainees to the Dega movement 
complicated the issue.
    Protestants also reported that authorities in Dak Lak, Gia Lai, Kon 
Tum, and some nearby provinces detained, beat, and harassed numerous 
Protestant believers, often in conjunction with pressure to renounce 
their faith. In March, officials in Sa Thay district, Kon Tum Province, 
reportedly beat several ethnic Ja Rai Protestant leaders while 
pressuring them to renounce their faith and cease their religious 
activities. Also in March, a Protestant lay leader in Kon Tum was 
reportedly fined by police, had Bibles and religious banners 
confiscated, and was threatened with imprisonment after holding 
unlicensed religious gatherings. In 2002, officials reportedly cut off 
electricity to the homes of ethnic Ede villagers in Ea Trol village in 
coastal Phu Yen Province after they refused to give up Christianity.
    A purported Party document dated October 22, 2002, from Cu Mgar 
district in Dak Lak described Dega Christianity as a reactionary plot 
rather than a true religion and stated that investigation of the Dega 
Christian organization discovered 150 members as well as the presence 
of 440 illegal Protestant congregations in Dak Lak. In October 2002, 
the SECV complained that authorities had forced approximately 400 
unofficial Protestant congregations in Dak Lak to disband. The Catholic 
Episcopal Council sent a letter of complaint, apparently largely about 
the difficulties Protestants were experiencing in the Central 
Highlands, to the Government and National Assembly in late 2002.
    A May 2003 report by a foreign NGO alleged a program by local 
authorities, with the stated intention to ``eradicate Christianity,'' 
to force Protestants in Dak Song Commune in then-Dak Lak Province (now 
in Dak Nong Province) to stop holding church gatherings of more than 
five persons.
    The Government continued to isolate certain religious figures by 
restricting their movements and by pressuring supporters and family 
members. In October 2003, the UBCV held an unauthorized conference in 
Binh Dinh Province, reportedly to revitalize the organization and make 
appointments to leadership positions. Subsequent to the conference, 
authorities detained many leaders of the group and returned them to 
their respective pagodas. Four leaders of the UBCV--Thich Tue Sy, Thich 
Nguyen Ly, Thich Thanh Huyen, and Thich Dong Tho--were subsequently 
sentenced without trial to 2 years of administrative detention, which 
is similar to house arrest. Patriarch Thich Huyen Quang and deputy 
leader Thich Quang Do were briefly investigated for ``possession of 
state secrets'' after the October meeting and placed under conditions 
resembling house arrest in their respective pagodas. Authorities have 
not allowed them to leave their pagodas and have regularly cut off 
their telephone connections and prohibited most visitors from meeting 
them. Many other leaders of the UBCV, including Thich Thien Hanh, Thich 
Thai Hoa, Thich Nguyen Vuong, Thich Vien Dinh, and Thich Phuoc An, were 
also placed under conditions resembling house arrest at their pagodas 
after the October meeting, despite the absence of any charges against 
them.
    Hoa Hao believers stated that a number of the leaders of the 
unofficial Hoa Hao Central Buddhist Church (HHCBC) remained in 
detention at the end of the period covered by this report. Those in 
detention include Ha Hai, the third-ranking officer of the HHCBC who 
had been sentenced to 5 years in prison in 2001 for abusing 
``democratic rights,'' as well as Hoa Hao believer Truong van Duc, who 
had been involved in an incident in 2000 in which 60 to 70 individuals 
attacked a group of Hoa Hao headed by church leader Le Quang Liem. Hoa 
Hao follower Nguyen Van Lia reportedly was sentenced to 3 years' 
imprisonment in October 2003, after holding a commemoration of the 
disappearance of the Hoa Hao prophet. U.S. diplomats requested that the 
Government provide information about these and other Hoa Hao believers 
currently incarcerated but had received no response by the end of the 
period covered by this report.
    Priests and lay brothers of the Catholic order Congregation of the 
Mother Co-Redemptrix continued to face government restrictions. Founded 
by Reverend Tran Dinh Thu in Bui Chu Diocese in 1953, the historically 
anti-Communist order re-established its headquarters in Thu Duc 
District of HCMC in 1954. In 1988 police surrounded the 15-acre site 
and arrested all the priests and lay persons inside the compound. All 
but two of those detained--Father Pham Minh Tri and layperson Nguyen 
Thien Phung--subsequently were released. Father Tri reportedly was in 
poor health. Father Tri and Phung remained imprisoned at Xuan Loc camp, 
Dong Nai Province, despite some indications in December from senior 
government officials that they would be released. Both were originally 
given 20-year sentences, although Father Tri's was later reduced by 27 
months, and by 3 more months in an April general amnesty.
    Cao Dai believer Ngo Van Thong was arrested in 1977 and sentenced 
to death by a Tay Ninh provincial court; his sentence was later 
commuted to life imprisonment. He is believed to be in prison near 
Hanoi, but the Government has not responded to inquiries by U.S. 
diplomats about his condition.
    In February 2001 at Tu Hieu Pagoda, on the day before the start of 
the ``week of prayer,'' Catholic Father Nguyen Van Ly, Hoa Hao elder Le 
Quang Liem, and Buddhists monks Thich Thien Hanh and Thich Chan Tri met 
for the purpose of forming an interreligious body independent of 
government authority. Later in the same month, police surrounded Father 
Ly's church and placed him under administrative probation. His 
detention was reported widely in the state-controlled press, which 
identified him as a ``traitor'' for submitting written testimony 
critical of the Government to a U.S. human rights commission. In May 
2001, allegedly as many as 300 police surrounded his church and 
arrested him. In October 2001, the Thua Thien-Hue Provincial People's 
Court convicted Father Ly and sentenced him to a total of 15 years in 
prison--2 years for disobeying the administrative probation order and 
13 years for ``damaging the Government's unity policy.'' The court also 
ordered 5 years of administrative detention, which is to confine him to 
his place of residence after his release. Father Ly had called not only 
for religious freedom but also for an end to one-party rule. In July 
2003, the Ha Nam provincial court reduced Father Ly's sentence by 5 
years in recognition of good behavior, and in June his sentence was 
further reduced by another 5 years. In January, U.S. visitors were 
allowed to meet with Father Ly and provide him letters and medicine.
    It was impossible to determine the exact number of religious 
detainees and religious prisoners. There is little transparency in the 
justice system, and it is very difficult to obtain confirmation of when 
persons are detained, imprisoned, tried, or released. Moreover, persons 
sometimes are detained for questioning and subsequently held under 
conditions amounting to house arrest using administrative probation 
regulations without being charged or without their detention being 
publicized. By the end of the period covered by this report, there 
reportedly were at least nine religious detainees thought to be held 
without formal arrest or charge; however, the number may be much 
greater. Unconfirmed reports suggest there may be over 100 other 
Protestants detained in the Central Highlands, although the reasons for 
their incarceration may not be entirely related to their religious 
faith. Among those believed to be detained without having gone to trial 
are Hmong Protestant Mua Say So in Dien Bien; Hmong Protestants Vang 
Chin Sang, Ly Sin Quang, and Ly Giang Sung in Ha Giang Province; and 
Dinh Troi, an ethnic Hre Protestant detained in Quang Ngai in 1999. A 
number of other UBCV, Cao Dai, Catholic, Hoa Hao, and Protestant 
dignitaries and believers had their movements restricted or were 
watched and followed by police.
    There were an estimated 44 religious prisoners and detainees, 
although the actual number may be much higher. This figure is difficult 
to verify because of the secrecy surrounding the arrest, detention, and 
release process. At least 11 other individuals were held in conditions 
resembling house arrest for reasons related to the expression of their 
religious beliefs or attempts to form nonauthorized religious 
organizations, despite the apparent lack of any official charges 
against them. Those persons believed to be imprisoned or detained at 
least in part for the peaceful expression of their religious faith at 
the end of the period covered by this report included: UBCV monk Thich 
Thien Minh; Catholic priests Pham Minh Tri and Nguyen Van Ly, and 
Catholic lay person Nguyen Thien Phung; Protestant believers Mua A 
Chau, Vang Chin Sang, Vang Mi Ly, Ly Xin Quang, and Ly Chin Seng; Cao 
Dai believer Ngo Van Thong; and Hoa Hao lay persons Nguyen Van Lia, Ha 
Hai, and Truong Van Duc. UBCV monks Thich Tue Sy, Thich Nguyen Ly, 
Thich Thanh Huyen, and Thich Dong Tho were given 2-year sentences of 
administrative detention in 2003. Other religious leaders, including 
UBC monks Thich Huyen Quang and Thich Quang Do and Catholic priest Pham 
Van Loi, were under de facto house arrest. Hoa Hao leaders Nguyen Van 
Dien and Le Quan Liem remained under formal administrative detention.
    There were numerous reports that groups of vigilantes or ``gangs of 
hoodlums'' beat Protestant believers in the Central Highlands. In 2002, 
allegedly at the instigation of commune and district authorities, a 
``gang'' in the predominantly Catholic village of Dak Chach, Dak La 
commune, Kon Tum Province, reportedly beat Protestant believers Du Van 
Anh and Y Thet (husband and wife) and pastor Dinh Van Truc for not 
renouncing their faith. Forced to flee the village soon afterwards, Anh 
and Y Thet sought refuge in neighboring villages during 2002 and into 
early 2003, reportedly being expelled by village authorities each time. 
In 2002, a ``gang'' in Buon Eu Sup village, Dak Lak Province, 
reportedly beat Protestant believer Siu Kret. His father complained to 
local police about the incident. The police fined the gang members $33 
(VND 500,000) and a pig, but the victim's father reportedly had to 
swear to police he was not a Protestant believer to collect the 
compensation.

Forced Religious Conversion
    On multiple occasions, local officials in several northwestern 
villages reportedly attempted to convince or force Hmong Protestants to 
recant their faith and sometimes also to perform traditional Hmong 
religious rites such as drinking blood from sacrificed chickens mixed 
with rice wine. Local authorities reportedly also encouraged clan 
elders to pressure members of their extended families to cease 
practicing Christianity and to return to traditional practices.
    Following ethnic unrest in the Central Highlands in 2001, there 
also were numerous reports of local authorities attempting to force 
ethnic minority Protestants to renounce their faith. In the villages of 
Druh, B'Le, B'Gha, V'Sek, Koyua, Tung Thang, Tung Kinh, and Dung in Ea 
H'Leo district of Dak Lak Province, ethnic minority commune and 
district officials, some of whom are ethnic minorities themselves, were 
assigned to coerce Protestant followers symbolically to abandon 
Protestantism by drinking alcohol mixed with animal blood in a ritual 
called ``the ceremony of repentance.'' In the villages of Buon Sup, 
Buon Ea Rok, and Buon Koya in Ea Sup district, Dak Lak Province, ethnic 
minority Protestants were pressured to undergo a similar ritual 
recantation of faith. There were some reports of this occurring in 
other instances during the period covered by this report.
    In other provinces, authorities encouraged ``revival of traditional 
culture,'' which includes abandoning Christian beliefs. According to 
what appears to be an official document from Khanh Hoa Province, in 
2002 police convinced numerous households to abandon Protestantism and 
in some cases provided a cash reward as part of efforts to stamp out 
``illegal'' religious activities.
    There were no reports of forced religious conversion of minor U.S. 
citizens who had been abducted or illegally removed from the United 
States, or of the refusal to allow such citizens to be returned to the 
United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

Improvements and Positive Developments in Respect for Religious Freedom
    The status of respect for religious freedom overall remained 
fundamentally unchanged during the period covered by this report. It 
improved slightly in some areas, but remained poor or even deteriorated 
in parts of the Central Highlands and Northwest Highlands. In January 
2003, a CPV Central Committee resolution on religion passed 
acknowledged the legitimate role of religious groups in social and 
charitable activities; however, it also reinforced that the CPV should 
control religious groups, that their activities should take place 
within legally defined bounds, and that illegal religious activity 
would be suppressed.
    After the issuance of the decree on the ``Operation of 
Protestantism in the Central Highlands and Binh Phuoc Province'' by the 
Office of Religious Affairs in December 2003, 10 new churches were 
officially recognized in the Central Highlands, and preparations began 
to establish a local bible school for training classes that may lead to 
the recognition of many preachers working in unofficial status. In 
February 2003, the SECV opened an official theological school with 50 
students and informed the Government that it was training more students 
outside the school.
    Some leaders of nonrecognized Protestant churches reported that 
they continued negotiating with the Government for recognition, 
although no new recognitions were granted. Some pastors also reported 
that police surveillance of their worship activities has declined or 
ended, in some cases as long ago as early 2001. Some also reported that 
they have been able to conduct training activities openly. Many leaders 
of Protestant house churches have been allowed to travel overseas on 
multiple occasions.
    Catholic leaders reported they were able to assign priests more 
easily than in the past, even in some remote areas where no priests had 
been assigned for decades. Attendance at religious services continued 
to increase during the period covered by this report. The number of 
Buddhist monks and Catholic priests also continued to increase. Local 
authorities in many parts of the country allowed religious 
organizations to engage in more charitable and social activities in 
line with the Party's new resolution. Many Catholic priests and nuns 
and Buddhist monks continued to operate orphanages, vocational centers, 
and health clinics with the knowledge of the Government. In addition 
there was continued gradual expansion of the parameters for individual 
believers adhering to one of the officially recognized religious bodies 
to practice their faiths.
    Several thousand prisoners benefited from early releases through 
general amnesties during the period covered by this report, but it is 
unknown whether any of them were imprisoned for reasons related to 
expression of their religious faith.

                    Section III. Societal Attitudes

    In general there are amicable relations among the various religious 
communities, and there were no known instances of societal 
discrimination or violence based on religion during the period covered 
by this report. In HCMC there were some informal ecumenical dialogues 
among leaders of disparate religious communities. Buddhists, Hoa Hao, 
and Cao Dai reportedly sometimes cooperate on some social and 
charitable projects. Working-level cooperation between the Catholic and 
Protestant churches occurs in many parts of the country. Various 
elements of the UBCV Buddhists, Catholics, Cao Dai, Protestant, and Hoa 
Hao communities appeared to network with each other; many of them 
reportedly formed bonds while serving prison terms at Xuan Loc.

                   Section IV. U.S. Government Policy

    The U.S. Embassy in Hanoi and the U.S. Consulate General in HCMC 
actively and regularly raised U.S. concerns about religious freedom 
with a wide variety of CPV leaders and government officials, including 
authorities in the Ministry of Foreign Affairs, the Office of Religious 
Affairs, the Ministry of Public Security, and other offices in Hanoi, 
HCMC, and the provinces. During a visit to the country in October 2003, 
the Ambassador at Large for International Religious Freedom advocated 
for greater religious freedom and enquired about reported abuses with 
the Deputy Prime Minister, Deputy Foreign Minister, Deputy Minister of 
Public Security, the head of the Office of Religious Affairs, the 
Chairman of the Fatherland Front, and other government officials. He 
also met with leaders of various recognized and nonrecognized religious 
groups. During the visit, he provided a list of alleged religious 
prisoners and requested information about why they were being held. The 
Government provided a partial response to this list. He also requested 
that the Government investigate reports of the killing of believers, 
including Mua Bua Senh and Vang Seo Giao, and allegations of rape, 
harassment, and arbitrary detentions of religious believers. He also 
asked the Government to investigate claims of forced renunciations and 
issue a clear prohibition.
    The U.S. Ambassador, the Deputy Chief of Mission, the Consul 
General in HCMC, and other Embassy and Consulate officers have raised 
religious freedom issues with senior cabinet ministers, including the 
Prime Minister, two Deputy Prime Ministers, the Foreign Minister, other 
senior government and CPV officials, the head of the Office of 
Religious Affairs, Deputy Ministers of Foreign Affairs and Public 
Security, officials of the Ministry of Foreign Affairs' External 
Relations Office in HCMC, chairpersons of Provincial People's 
Committees around the country, and other officials, particularly in the 
Central and Northwest Highlands. Embassy and Consulate General 
officials maintained regular contact with the key government offices 
responsible for respect for human rights. Embassy officers repeatedly 
informed government and CPV officials that the lack of progress on 
religious problems and human rights are a significant impediment to the 
full normalization of bilateral relations. The Embassy also distributed 
information about the U.S. concerns regarding religious freedom to 
government officials.
    The Ambassador and other Mission officers urged recognition of a 
broad spectrum of religious groups, including members of the UBCV, the 
Protestant house churches, and dissenting Hoa Hao and Cao Dai groups. 
They also urged greater freedom for recognized religious groups. 
Embassy and Consulate General officials also focused on specific abuses 
and restrictions on religious freedom. The Ambassador and other Mission 
officers repeatedly advocated ending restrictions on Thich Huyen Quang 
and Thich Quang Do, among others, and freeing Father Nguyen Van Ly. The 
Ambassador also requested that the Government investigate a number of 
cases of alleged abuses of religious believers and punish any officials 
found to be responsible. They, along with the Assistant Secretary of 
State for East Asia and Pacific and the Ambassador at Large for 
Religious Freedom, urged a clear ban on attempts at forced renunciation 
and called for the re-opening of house churches that had been closed.
    The April 2001 recognition of the SECV followed direct advocacy by 
U.S. officials during human rights dialogues and ongoing discussions 
involving the Ambassador, the Ambassador at Large for International 
Religious Freedom, and other U.S. officials. The State Department 
declined to hold a human rights dialogue with the Government in 2003 as 
a sign of displeasure over limited progress on issues discussed in 
previous dialogues.
    Representatives of the Embassy and the Consulate General met on 
numerous occasions with leaders of all the major religious communities, 
including Buddhists, Catholics, Protestants, Cao Dai, Hoa Hao, Muslims, 
Hindus, and Baha'is. In March, a Consulate General officer met with the 
recognized Hoa Hao Administrative Council in An Giang Province and 
maintained regular contact with Hoa Hao dissidents and Hoa Hao elder 
Tran Huu Duyen. Mission officers met senior Cao Dai clergy affiliated 
with the pre-1975 Cao Dai leadership in Hanoi on different occasions. 
In April, the Ambassador met with Thich Huyen Quang while he was under 
conditions resembling house arrest at his pagoda, and during the period 
from June to October 2003 the Consul General met with UBCV monk Thich 
Quang Do when he was not under restrictions. Consulate General officers 
maintained regular contact with other UBCV Buddhist monks. Embassy and 
Consulate General officers met with the Cardinal of HCMC, the Catholic 
Archbishop of Hue, and the bishops of Hung Hoa, Nam Dinh, Ninh Binh, 
Kontum, Lang Son, Buon Ma Thuot, Dalat, and Haiphong as well as other 
members of the Episcopal Conference. The Ambassador and other Mission 
officers met with outspoken priest Chan Tin on several occasions during 
the period covered by this report. Embassy and Consulate General 
officers also met repeatedly with leaders of various Protestant house 
churches and with leaders of the Muslim community. When traveling 
outside of Hanoi and HCMC, Embassy and Consulate General officers 
regularly meet with provincial Religious Affairs Committees, village 
elders, local clergy, and believers.
    The U.S. Government commented publicly on the status of religious 
freedom in the country on several occasions. The Assistant Secretary 
for East Asia and Pacific Affairs discussed concerns about religious 
freedom during the annual bilateral political dialogue held in Hanoi in 
May. The Ambassador at Large for Religious Freedom, during his October 
2003 visit to the country, warned that failure by the Government to 
improve conditions might lead to designation of Vietnam as a ``Country 
of Particular Concern'' and suggested improvements the Government might 
take to avoid this designation. Senior U.S. officials repeated this 
warning on several occasions during the year.
    U.S. Government pressure may have had an immediate impact in some 
cases. After Consulate General officials highlighted the case of an 
unofficial Protestant church threatened with demolition in HCMC, 
authorities backed off their threats and eventually allowed the church 
to continue operations. After continued pressure through diplomatic 
channels, the Government allowed the U.S. Ambassador access to Thich 
Huyen Quang, and also permitted access of a U.S. Senator to imprisoned 
priest Nguyen Van Ly. The December 2003 decree laying out steps for 
increased activity by the SECV in the Central Highlands followed 
shortly after the visit of the Ambassador at Large for international 
Religious Freedom. In broader terms, some religious sources have cited 
diplomatic intervention, primarily from the U.S., as a reason why the 
Government is seeking to legalize more religious groups and is allowing 
already legalized groups more freedom. In September 2004, the Secretary 
of State designated Vietnam as a ``Country of Particular Concern'' 
under the International Religious Freedom Act for particularly severe 
violations of religious freedom.


                           EUROPE AND EURASIA

                              ----------                              


                                ALBANIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. There was no 
change in the status of respect for religious freedom during the period 
covered by this report, and government policy continued to contribute 
to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 11,100 square miles, and its 
population is approximately 3,069,275. It has a largely homogeneous 
ethnic population, consisting of Ghegs in the north and Tosks in the 
south. The ethnic Greek communities, the largest minority group in the 
country, are located in the southern part of the country. Other small 
minorities include the Roma, Egyptian community (an ethnic group 
similar to the Roma which does not speak the Roma language), Vlachs, 
Chams, and Macedonians.
    The majority of citizens are secular in orientation after decades 
of rigidly enforced atheism under the Communist regime, which ended in 
1990. Despite such secularism, most citizens traditionally associate 
themselves with a religious group. Citizens of Muslim background make 
up the largest traditional religious group (estimated at 65 to 70 
percent of the population) and are divided into two communities: those 
associated with a moderate form of Sunni Islam and those associated 
with the Bektashi school (a particularly liberal form of Shi'a Sufism). 
In 1925 after the revolution of Ataturk, the country became the world 
center of Bektashism, although it has not been recognized as such by 
the Government. Bektashis are estimated to represent approximately one 
quarter of the country's Muslim population.
    The Orthodox Autocephalous Church of Albania (referred to as 
Orthodox) and the Roman Catholic Church are the other large 
denominations. An estimated 20 to 25 percent of the population belongs 
to communities that are traditionally Albanian Orthodox, and 
approximately 10 percent are Roman Catholics. The Orthodox Church 
became independent from Constantinople's authority in 1929 but was not 
recognized as autocephalous, or independent, until 1937. The Church's 
1954 statute states that all its archbishops must have Albanian 
citizenship; however, the current archbishop is a Greek citizen whose 
application for citizenship has been pending for several years.
    Muslims are spread throughout the country but are concentrated 
mostly in the middle of the country and to a lesser extent in the 
south. Orthodox remain mainly in the south, and Catholics in the north 
of the country; however, this division is not strict, particularly in 
the case of many urban centers, which have mixed populations. The Greek 
minority, concentrated in the south, belongs to the Orthodox Church. No 
data is available on active participation in formal religious services, 
but estimates are that 30 to 40 percent of the population practices a 
religion. Foreign religious representatives, including Muslim clerics, 
Christian and Baha'i missionaries, members of Jehovah's Witnesses, 
members of the Church of Jesus Christ of Latter-day Saints (Mormons), 
and many others freely carry out religious activities.
    According to the State Committee on Cults, during the period 
covered by this report, there were about 17 different Muslim societies 
and groups active in the country; some of these groups were foreign. 
There were 31 Christian societies representing more than 45 different 
organizations and 500 to 600 Christian and Baha'i missionaries. The 
largest foreign missionary groups were American, British, Italian, 
Greek, and Arab.

     Section II. Status of Religious Freedom Legal/Policy Framework

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. According to the 
1998 Constitution, there is no official religion and all religions are 
equal; however, the predominant religious communities (Sunni Muslim, 
Bektashi, Orthodox, and Roman Catholic) enjoy a greater degree of 
official recognition (e.g., national holidays) and social status based 
on their historical presence in the country. All registered religious 
groups have the right to hold bank accounts and to own property and 
buildings. Official holidays include religious holydays from all four 
predominant faiths.
    Religious movements may acquire the official status of a juridical 
person by registering with the Tirana District Court under the Law on 
Associations, which recognizes the status of a nonprofit association 
regardless of whether the organization has a cultural, recreational, 
religious, or humanitarian character. The Government does not require 
registration or licensing of religious groups; however, the State 
Committee on Cults maintains records and statistics on foreign 
religious organizations that contact it for assistance. No groups 
reported difficulties registering during the period covered by this 
report. All religious communities have criticized the Government for 
its unwillingness to grant them tax-exempt status. However, during 
2003, the Government exempted foreign religious missionaries from the 
residence permit tax.
    The State Committee on Cults, created by executive decision and 
based on the Constitution, is charged with regulating the relations 
between the Government and all religious communities, large and small. 
The Chairman of the Committee has the status of a deputy minister and 
answers directly to the Prime Minister. The Committee recognizes the 
equality of religious communities and respects their independence. The 
Committee works to protect freedom of religion and to promote 
interreligious cooperation and understanding. The Committee claims that 
its records on religious organizations facilitate the granting of 
residence permits by police to foreign employees of various religious 
organizations. In the past, however, some foreign religious 
organizations have claimed that the Committee's involvement has not 
facilitated access to residence permits. No organization made such a 
claim during the period covered by this report.
    There is no law or regulation forcing religious organizations to 
notify the Committee of their activities; however, Article 10 of the 
Constitution calls for separate bilateral agreements to regulate 
relations between the Government and religious communities. No 
agreements exist at this time. The State Committee on Cults is 
considering the drafting of a law that would address all religious 
communities holistically; however, no action had been taken on this by 
the end of the period covered by this report. In 2002, the Committee 
coordinated the drafting of a model bilateral agreement for use in 
future negotiations with each religious community. Further progress in 
this direction has been placed on hold while the Committee considers 
the above-mentioned Law on Religion.
    According to official figures, there are 14 religious schools in 
the country, with approximately 2,600 total students. The Ministry of 
Education has the right to approve the curricula of religious schools 
to ensure their compliance with national education standards, and the 
State Committee on Cults oversees implementation. There are also 68 
vocational training centers administered by religious communities.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. The Government is secular. The Ministry of 
Education asserts that public schools in the country are secular and 
that the law prohibits ideological and religious indoctrination. 
Religion is not taught in public schools. While there is no law 
restricting the demonstration of religious affiliation in public 
schools, there have been instances when students were not allowed to do 
so in practice. In December 2003, a male Muslim student was prohibited 
from having his diploma photograph taken because he had a beard. The 
student was eventually permitted to graduate through the intervention 
of the Office of the People's Advocate (a government institution tasked 
with investigating citizens' charges of human rights violations and 
protecting their fundamental freedoms). No restriction is imposed on 
families regarding the way they raise their children with respect to 
religious practices.
    In 1967, the Communist government banned all religious practices 
and expropriated the property of the established Islamic, Orthodox, 
Catholic and other churches. The Government has not yet returned all 
the properties and religious objects under its control that were 
confiscated during the Communist regime. In cases in which religious 
buildings were returned, the Government often failed to return the land 
that surrounds the buildings, sometimes due to redevelopment claims by 
private individuals who began farming it or using it for other 
purposes. The Government does not have the resources to compensate 
churches adequately for the extensive damage many religious properties 
suffered. Although it has recovered some confiscated property, 
including one large parcel of land near Tirana's main square where 
construction on a cathedral is under way, the Orthodox Church has 
claimed delays in approvals for construction of churches and other 
buildings associated with the Church by the city government, and a lack 
of action on a number of other property claims throughout the country, 
as well as difficulty in recovering some religious icons for 
restoration and safekeeping.
    The Roman Catholic community also has outstanding property claims, 
but was able to consecrate a new cathedral in central Tirana in 2002 on 
land provided by the Government as compensation for other land 
confiscated during the Communist era. The Sunni Muslim and Bektashi 
Communities have also requested that the Government return a number of 
religious properties, including, in the case of the former, a large 
parcel of land located across from the Parliament building in the 
center of Tirana on which a mosque once stood. The new Urban Regulatory 
Plan for Tirana sets aside land for a new mosque on this land. The 
Bektashi Community is also seeking compensation from the Government for 
victims of religious prosecution during the Communist regime.
    In May, Parliament approved a property restitution law that 
includes provisions addressing religious properties, which may improve 
the overall situation for all religious communities. According to the 
new law, religious communities should have the same rights as private 
individuals in matters of property restitution or compensation. By the 
end of the period covered by this report, the law (controversial for 
unrelated reasons) had been rejected by the President, who returned it 
to Parliament for further revision.
    The Albanian Evangelical Alliance, an association of approximately 
97 Protestant churches throughout the country, claimed that it 
encountered administrative obstacles to accessing the media. However, 
Evangelical Alliance representatives stated that it was not clear 
whether the limited access was due to the organization's small size or 
to its religious affiliations. The growing evangelical community has 
expanded its relationship with the country's various public 
institutions such as the universities.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Society is largely secular. 
Intermarriage among members of different religions is extremely common. 
Religious communities take pride in the tolerance and understanding 
that prevails among them.
    After the General Secretary of the Islamic Community of Albania, 
Sali Tivari, was shot and killed at the Community's headquarters in 
January 2003, the General Prosecutor's Office returned the case to the 
authorities for further investigation. The case remained unsolved by 
the end of the period covered by this report.
    In October 2003, police arrested Kastriot Myftari, author of the 
book ``Albanian National Islamism'' on charges of inciting religious 
hatred. The book contained the author's opinions on Islam and how the 
religion has impacted Albanian life. According to the prosecutor's 
office, several statements in the book demeaned Islam. The prosecutor 
had asked the court for 6 months imprisonment for the author. In June, 
the court acquitted Myftari of all charges.
    In 2002, some Bektashi communities outside of Tirana experienced 
intimidation, vandalism, and threats of violence. Subsequently, the 
Albanian authorities discovered those responsible (non-Albanian 
citizens) and expelled them for immigration violations. There were no 
new reports of vandalism during the period covered by this report.
    Bektashi leaders believe that foreign religious influences seeking 
to undermine the country's efforts to maintain religious tolerance and 
freedom were at the root of these incidents. Other religious leaders 
have expressed similar concerns about the potentially divisive role 
played by non-citizen religious extremists.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Government has employed numerous initiatives to foster the 
development of human rights, democracy, and the rule of law in the 
country, and to further religious freedom and tolerance. The U.S. 
Embassy continues to urge the Government to address outstanding 
religious property claims and to return church lands to the 
denominations that lost them under Communist rule. Embassy officers, 
including the Chief of Mission, meet frequently (both in formal office 
calls and at representational events) with the heads of the major 
religious communities in the country.
    Traditionally tolerant in religious affairs, the society is 
nonetheless subject to a range of external influences. Projects that 
support inter-faith understanding and that strengthen civic education 
in religious school help ensure that that tradition is preserved as 
forms of Islam and Christianity, new to the country, seek to take root. 
The Embassy has been active in urging tolerance and moderation as a 
continued hallmark of society. The Embassy's Public Affairs Office has 
provided grants to local organizations to promote interfaith tolerance 
and understanding and to support the teaching of civic affairs and 
religious tolerance in secondary schools, including schools operated by 
faith-based organizations.
    One project, the Civic and Faith-based Education Project, initiated 
throughout the country a series of roundtable discussions among 
educators, media representatives, and national and local government 
leaders to explore ways in which civic education is a community 
endeavor that extends beyond classroom walls. Working with the Medressa 
in Tirana, the leading Islamic school in the country, the Project 
developed the ``School Gym Project.'' Students in this program learned 
about the application of civic principles as they visited municipal 
offices and utility companies to learn about licensing and other 
procedures associated with construction permits, water and sewer 
connections, and other requirements associated with the school's 
gymnasium expansion. Another highlight of the project was a joint 
effort carried out by students of the Medressa and one of the leading 
public high schools in Tirana. Medressa students visited the high 
school to participate with their public-school counterparts in 
presentations about religious communities' respective holydays. Muslim 
youth researched and presented Christian holydays, while Christian 
youth explained the significance of Islamic celebrations.
    The Embassy's Public Affairs Office also supported a series of 
roundtable discussions on religious tolerance in local communities. The 
implementing nongovernmental organization brought together local 
government representatives, religious leaders, and other members of the 
community in smaller cities throughout the country for frank 
discussions of inter-faith relations, areas for concern, and ways to 
strengthen collaboration to promote general well-being in society. In 
May the same organization, similarly supported by the Embassy, embarked 
on a follow-on project entitled ``Tolerance Days in Religious Schools'' 
through which secular and religious community leaders, government 
officials, and others explored how to strengthen mutual understanding 
among faiths.
    In May, the United States Agency for International Development 
(USAID) launched a $1.340 million (approximately 135 million Albanian 
Lek (ALL)) two-year project through the NGO World Learning (WL) on 
fostering religious tolerance in the country. The $1.340 million total 
consists of $1.184 million in USG financing and a WL cost-share 
contribution of $0.156 million, respectively. The project seeks to 
support the peaceful coexistence of the different religious groups and 
to foster greater understanding among persons of different faiths.
                               __________

                                ANDORRA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. There is no state 
religion; however, the Constitution acknowledges a special relationship 
with the Roman Catholic Church, which receives some privileges not 
available to other faiths.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 180.7 square miles, and a population of 
71,670. Very few official statistics are available relative to 
religion; however, traditionally approximately 90 percent of the 
population is Roman Catholic. The population consists largely of 
immigrants, with full citizens representing less than 38 percent of the 
total. The immigrants, who primarily are from Spain, Portugal, and 
France, also largely are Roman Catholic. It is estimated that, of the 
Catholic population, about half are active church attendees. Other 
religious groups include Muslims (who predominantly are represented 
among the estimated 2,000 North African immigrants and are split 
between two groups, one more fundamentalist), Anglican, Hinduism, the 
New Apostolic Church; the Church of Jesus Christ of Latter-day Saints 
(Mormons); several Protestant denominations, including the Anglican 
Church; the Reunification Church; and Jehovah's Witnesses.
    Foreign missionaries are active and operate without restriction. 
For example, the Mormons and members of Jehovah's Witnesses proselytize 
from door to door.

     Section II. Status of Religious Freedom Legal/Policy Framework

    The Constitution acknowledges a special relationship with the Roman 
Catholic Church ``in accordance with Andorran tradition'' and 
recognizes the ``full legal capacity'' of the bodies of the Catholic 
Church, granting them legal status ``in accordance with their own 
rules.'' One of the two constitutionally designated princes of the 
country (who serves equally as joint head of state with the President 
of France) is Bishop Joan Vives Sicilia of the Spanish town of La Seu 
d'Urgell. The Catholic religious celebration on September 8 of the 
``Verge de Meritxell'' (Virgin of Meritxell) is also a national 
holiday. The celebration does not negatively impact any religious 
group.
    There is no law that clearly requires legal registration and 
approval of religions and religious worship. The law of associations is 
very general and does not mention specifically religious affairs. A 
consolidated register of associations records all types of 
associations, including religious groups. Registration is not 
compulsory; however, groups must register or reregister in order to be 
considered for the support that the Government provides to 
nongovernmental organizations. In order to register or reregister, 
groups must provide the association statutes, the foundation agreement, 
a statement certifying the names of persons appointed to official or 
board positions in the organization, and a patrimony declaration that 
identifies the inheritance or endowment of the organization. There are 
no known reports of rejected applications.
    The authorities reportedly had expressed some concern regarding 
what treatment groups whose actions may be considered injurious to 
public health, safety, morals, or order should receive. The law does 
not limit any such groups, although it does contain a provision that no 
one may be ``forced to join or remain in an association against his/her 
will.''
    The Muslim community is still negotiating with the Government to 
acquire a building to convert it into a mosque. However, the Muslim 
community practices its religion without restriction.
    Instruction in the tenets of the Catholic faith is available in 
public schools on an optional basis, outside of both regular school 
hours and the time frame set aside for elective school activities, such 
as civics or ethics. The Catholic Church provides teachers for religion 
classes, and the Government pays their salaries. The Cultural Islamic 
Center provides some 50 students with Arabic lessons. The Government 
and the Moroccan community continue to discuss plans that would allow 
children to receive Arabic classes in school outside of the regular 
school day.
    The Government has been responsive to certain needs of the Muslim 
community. On occasion the Government has made public facilities 
available to various religious organizations for religious activities.

Restriction on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversions
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such persons to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Societal attitudes between and among 
differing religious groups appear to be amicable and tolerant. For 
example, the Catholic Church of la Massana lends its sanctuary twice 
per month to the Anglican community, so that visiting Anglican clergy 
can conduct services for the English-speaking community. Although those 
who practice religions other than Roman Catholicism tend to be 
immigrants and otherwise not integrated fully into the local community, 
there appears to be little or no obstacle to their practicing their own 
religions.
    There are no significant ecumenical movements or activities to 
promote greater mutual understanding among adherents of different 
religions.
    An opinion poll published in 2003 by the Institute of Andorran 
Studies on the ``values and traditions of the Andorran Society,'' 
indicates that 52 percent see themselves as ``very religious people.''

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. Both 
the U.S. Ambassador, resident in Madrid, and the Consul General, 
resident in Barcelona, have met with Bishop Vives, the leader of the 
Catholic community to discuss religious tolerance. The Consul General 
specifically discussed with and urged the Foreign Minister to take a 
more active stance in integrating the Muslim community into Andorra 
society.
                               __________

                                ARMENIA

    The Constitution provides for freedom of religion; however, the law 
specifies some restrictions on the religious freedom of adherents of 
minority faiths, and there were some restrictions in practice. The 
Armenian Apostolic Church, which has formal legal status as the 
national church, enjoys some privileges not available to adherents of 
other faiths.
    There was no overall change in the status of respect for religious 
freedom during the period covered by this report. According to 
legislation passed in November 2003, the Law on Alternative Military 
Service took effect on June 1, but had not been implemented by the end 
of the period covered by this report. The law provides ``conscientious 
objectors'' (after receiving the formal approval of a government panel) 
the opportunity to serve in either noncombat military or civil service 
duties instead of as conscripted military personnel. In June, the 
Government again denied the Jehovah's Witnesses application for formal 
registration as a religious organization. The registrar's office cited 
technical problems with the application. Other denominations 
occasionally report acts of discrimination, usually by mid-level or 
lower level government officials.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, societal attitudes toward 
some minority religions are ambivalent.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 11,496 square miles, and its 
population is approximately 3 million.
    The country is ethnically homogeneous, with approximately 98 
percent of the population classified as ethnic Armenian. Approximately 
90 percent of citizens nominally belong to the Armenian Apostolic 
Church, an Eastern Christian denomination whose spiritual center is 
located at the cathedral and monastery of Etchmiadzin. Religious 
observance was discouraged strongly in the Soviet era, leading to a 
sharp decline in the number of active churches and priests, the closure 
of virtually all monasteries, and the nearly complete absence of 
religious education. As a result, the number of active religious 
practitioners is relatively low, although many former atheists now 
identify themselves with the national church.
    For many citizens, Christian identity is an ethnic trait, with only 
a loose connection to religious belief. Many Azeris left Armenia during 
the conflict over Nagorno-Karabakh in 1988-94, increasing Armenia's 
religious and ethnic homogeneity. The head of the Church, Catholicos 
Garegin II (alternate spelling Karekin), was elected in 1999 at 
Etchmiadzin with the participation of Armenian delegates from around 
the world.
    There are comparatively small, but in many cases growing, 
communities of other faiths. The Government does not provide figures 
for religious adherents, but the congregants themselves offered the 
following estimates: Yezidi (a Kurdish religious/ethnic group which 
includes elements derived from Zoroastrianism, Islam, and animism, with 
approximately 30,000 to 40,000 nominal adherents); Catholic, both Roman 
and Mekhitarist (Armenian Uniate) (approximately 180,000); Pentecostal 
(approximately 25,000); Greek Orthodox (approximately 1,176); Jehovah's 
Witnesses (approximately 7,500); Armenian Evangelical Church 
(approximately 5,000); Baptist (approximately 2,000); unspecified 
``charismatic'' Christian (approximately 3,000); Seventh-day Adventist 
(800 to 900); the Church of Jesus Christ of Latter-day Saints (Mormons) 
(1,500 to 2,000); Jewish (500 to 1,000), and Baha'i (over 200). In 
addition, small Muslim, Hare Krishna, and pagan communities exist in 
the country. Yezidis are concentrated primarily in agricultural areas 
around Mount Aragats, northwest of Yerevan. Armenian Catholic and Greek 
Orthodox Christians are concentrated in the northern region, while most 
Jews, Mormons, and Baha'i are located in Yerevan. In Yerevan, there are 
approximately 1,000 Muslims, including Kurds, Iranians, and temporary 
residents from the Middle East.
    Members of Jehovah's Witnesses continue their missionary work and 
reported gains in membership during the period covered by this report. 
Evangelical Christians and Mormons also sponsor missionary programs in 
the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, the law 
specifies some restrictions on the religious freedom of adherents of 
faiths other than the Armenian Apostolic Church. The Constitution also 
provides for freedom of conscience, including the right either to 
believe or to adhere to atheism. The 1991 Law on Freedom of Conscience, 
amended in 1997, establishes the separation of church and state, but 
grants the Armenian Apostolic Church official status as the national 
church.
    As a result of extended negotiations between the Government and the 
Armenian Apostolic Church, a memorandum was signed in 2000 that 
provided for the two sides to negotiate a concordat. This was scheduled 
to occur in time for the 1,700th anniversary celebrations in 2001 of 
the country's conversion to Christianity; however, disagreements in 
some areas precluded this and negotiations were in progress at the end 
of the period covered by this report. The document is expected to 
regulate relations between the two bodies, settle disputes over 
ecclesiastical properties and real estate confiscated during the Soviet 
period, and define the role of the Armenian Apostolic Church in such 
fields as education, morality, and the media.
    The law requires all religious denominations and organizations 
other than the Armenian Apostolic Church to register in order to 
operate without restrictions. A March 2002 cabinet decision abolished 
the Council on Religious Affairs (CRA), and created a new office under 
the Prime Minister to oversee religious affairs. A high-ranking 
official from the former CRA was appointed as the Prime Minister's 
Advisor on Religious Affairs. In addition, the cabinet established the 
National Minorities and Religious Affairs Department, which reports to 
the Prime Minister's Chief of Staff. The function of registering 
religious groups in Armenia was transferred to the Office of the State 
Registrar, with the Advisor on Religious Affairs and the head of the 
National Minorities and Religious Affairs Department holding 
consultative roles in the registration process. After establishing the 
new agency, the Government required all groups wishing registration to 
reapply. To qualify for registration, petitioning organizations must 
``be free from materialism and of a purely spiritual nature,'' and must 
subscribe to a doctrine based on ``historically recognized holy 
scriptures.'' A religious organization must have at least 200 adult 
members. Unregistered religious organizations may not publish 
newspapers or magazines, rent meeting places, broadcast programs on 
television or radio, or officially sponsor the visas of visitors. By 
the end of the period covered by this report, the Government had 
registered 55 religious organizations, some of which are individual 
congregations from within the same denomination.
    There is no formally operating mosque; however, Yerevan's one 
surviving 18th century mosque, which was restored with Iranian funding, 
is open for regular Friday prayers. While its legal basis is tenuous 
since it is not registered as a religious facility, the Government does 
not create any obstacles for Muslims who wish to pray there.
    The law permits religious education in state schools. Government 
personnel train selected teachers from each school to teach the 
religious education curriculum. The beliefs of the Armenian Apostolic 
Church form the basis of this curriculum. If requested by the school 
principal, the Armenian Apostolic Church sends priests to teach classes 
in religion and religious history in those schools. Students may choose 
not to attend religious education classes. Many schools teach the 
history of the Armenian Apostolic Church as part of coursework on 
religion, covering global religions in elementary school and the 
Armenian Apostolic Church in middle school. Other religious groups are 
not allowed to provide religious instruction in schools, although 
registered groups may do so in private homes to children of their 
members.
    The Government's new Human Rights Ombudsman, together with the head 
of the Department on National Minorities and Religious Affairs, met 
with many religious minority organizations during the period covered by 
this report.

Restrictions on Religious Freedom
    During the period covered by this report, most registered religious 
groups reported no serious legal impediments to their activities. 
However, members of faiths other than the Armenian Apostolic Church are 
subject to some government restrictions. In particular the 1991 law 
prohibits ``proselytizing'' (undefined in the law), except by the 
Armenian Apostolic Church, and restricts unregistered groups from 
publishing, broadcasting, or inviting official visitors to the country.
    In June, the Government again denied the application of the 
Jehovah's Witnesses for formal registration as a religious 
organization. The registrars' office cited technical problems with the 
application. The Jehovah's Witnesses expressed satisfaction that they 
were making progress toward registration and plan to correct the 
technical problems and resubmit their application in the near future.
    According to the head of the National Minorities and Religious 
Affairs Department, some minority religious groups including the 
Molokany and some Yezidi groups, which might number in the hundreds, 
have not sought registration. The only previously registered religious 
group that was denied reregistration was the Hare Krishnas, whose 
membership had dropped below the 200-member threshold.
    Although the law prohibits foreign funding for foreign-based 
churches, the Government has not enforced this ban and considers it 
unenforceable. Travel by religious personnel is not restricted in 
practice. No action has been taken against missionaries. Religious 
groups did not report any investigations of missionaries during the 
period covered by this report.

Abuses of Religious Freedom
    At the end of the period covered by this report, 23 members of 
Jehovah's Witnesses remained in prison and 3 in pretrial detention 
charged with draft evasion or, if forcibly drafted, with desertion due 
to refusal to serve; 43 members who had been serving terms were 
released to house arrest after serving one-third of their sentences. 
Representatives of Jehovah's Witnesses said that those imprisoned were 
members of their community who had been called for military service and 
went directly to police to turn themselves in rather than waiting until 
induction to declare conscientious objection. The Law on Alternative 
Military Service took effect on June 1, but the Government had not 
created implementing regulations by the end of the reporting period. 
The law will allow conscientious objectors to participate in an 
alternative civil service instead of compulsory military duty. One 
alternative method would allow conscientious objectors to serve in the 
army without carrying arms for 36 months, and another would allow them 
to do civil service for 42 months. Both options are substantially 
longer that the 2 years of service required of those in the Army. 
Government officials have stated that the law would be implemented by 
Fall 2004; however, the Government had not formed a committee to design 
these regulations by the end of the period covered by this report.
    There are reports that hazing of new conscripts is more severe for 
Yezidis and other minorities and that military and civilian security 
officials' treatment of members of Jehovah's Witnesses is even harsher, 
because their refusal to serve in the military is seen as a threat to 
national security.
    During the period covered by this report, members of Jehovah's 
Witnesses did not report experiencing difficulty renting meeting places 
as they had reported in the past. Lack of local official visa 
sponsorship means that Jehovah's Witnesses visitors must pay for 
tourist visas. In previous years, there were reports that government 
officials seized Jehovah's Witness publications at the border. Members 
of Jehovah's Witnesses reportedly are allowed to bring in small 
quantities of printed materials for their own use.
    The International Helsinki Federation reported that there have been 
numerous allegations in recent years that members of nontraditional 
religions, including Jehovah's Witnesses, have been dismissed from 
their jobs or physically attacked due to their faith. A representative 
of the Jehovah's Witnesses stated that the organization was not aware 
of any of their members being dismissed from his or her job during the 
period covered by this report.
    Other than Jehovah's Witnesses who were conscientious objectors, 
there were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, societal attitudes toward 
some minority religions are ambivalent.
    The Armenian Apostolic Church is a member of the World Council of 
Churches and, despite doctrinal differences, has friendly official 
relations with many major Christian denominations, including the 
Eastern Orthodox churches, the Roman Catholic Church, the Anglican 
Church, and major Protestant churches. In 2001, the Armenian Apostolic 
Church celebrated the 1,700th anniversary of the official conversion of 
Armenia to Christianity.
    Suppressed through 70 years of Soviet rule, the Armenian Apostolic 
Church has neither the trained priests nor the material resources to 
fill immediately the spiritual void created by the demise of Communist 
ideology. Nontraditional religious organizations are viewed with 
suspicion, and foreign-based denominations operate cautiously for fear 
of being seen as a threat by the Armenian Apostolic Church.
    Societal attitudes toward most minority religions are ambivalent. 
Many citizens are not religiously observant, but the link between 
religion and Armenian ethnicity is strong. As a result of the Karabakh 
conflict with Azerbaijan, most of the country's Azeri population, who 
were almost all Muslim, left the country. The few Muslims remaining in 
the country keep a low profile, despite generally amicable relations 
between the Government and Iran.
    There was no officially sponsored violence reported against 
minority religious groups during the period. Yezidi children on 
occasion reported hazing by teachers and classmates. Some observers 
reported increasingly unfavorable attitudes toward members of Jehovah's 
Witnesses among the general population, both because they are seen as 
``unpatriotic'' for refusing military service and because of a 
widespread but unsubstantiated belief that they pay money to the 
desperately poor for conversions. The press reported a number of 
complaints lodged by citizens against members of Jehovah's Witnesses 
for alleged illegal proselytizing. Representatives of the Jehovah's 
Witnesses reported a few cases during the year in which the Procurator 
General's office sent official warnings to individual members regarding 
their proselytizing activities, and the group was at times the focus of 
verbal religious attacks and hostile preaching by some Armenian 
Apostolic Church clerics. In September 2003, teenagers in the town of 
Aparan physically assaulted four Jehovah's Witnesses. According to a 
Helsinki Committee report citing eye-witness accounts, a local priest 
of the Armenian Apostolic Church appeared to have encouraged the 
attack.
    Although it is difficult to document, it is likely that there is 
some informal societal discrimination in employment against members of 
certain minority religious groups.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Ambassador and Embassy officials maintain close contact with the 
Catholicos at Etchmiadzin and with leaders of other major religious and 
ecumenical groups in the country. During the period covered by this 
report, Embassy officials met with the Military Prosecutor to discuss, 
among other topics, hazing of minority conscripts and the status of 
Jehovah's Witnesses, met with government officials to discuss the 
proposed law on alternative military service, and continued to meet 
with government officials to urge that progress be made toward 
registering Jehovah's Witnesses. The Embassy also maintains regular 
contact with traveling regional representatives of foreign-based 
religious groups such as the Mormons and Jehovah's Witnesses and raises 
their concerns with the Government. Embassy officials closely monitor 
trials related to issues of religious freedom and take an active role 
in policy forums and nongovernmental organization roundtables regarding 
religious freedom.
    During the reporting period, the U.S. Mission hosted several 
roundtable meetings and receptions in honor of U.S. representatives of 
religious organizations. Leaders of local minority religious groups 
were regularly welcomed at these events.
                               __________

                                AUSTRIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there is some societal 
mistrust and discrimination against members of some nonrecognized 
religious groups, particularly those referred to as ``sects.'' There 
was no marked deterioration in the atmosphere of religious tolerance in 
the country during the period covered by this report.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 32,382 square miles, and its 
population is an estimated 8.0 million. The largest minority groups are 
Croatian, Slovene, Hungarian, Czech, Slovak, and Roma. In the past 
several years, the country has experienced a rise in immigration from 
countries such as Turkey and Bosnia-Herzegovina, which has increased 
the number of Muslims in the country.
    According to the 2001 census, membership in major religions are as 
follows: Roman Catholic Church--74.0 percent; Lutheran and Presbyterian 
churches (Evangelical Church--Augsburger and Helvetic confessions)--4.7 
percent; Islamic community--4.2 percent; Jewish community--0.1 percent; 
Eastern Orthodox (Russian, Greek, Serbian, Romanian, and Bulgarian)--
2.2 percent; other Christian churches--0.9 percent; other non-Christian 
religious groups--0.2 percent. Atheists accounted for 12 percent; 2 
percent did not indicate a religious affiliation.
    The vast majority of groups termed ``sects'' by the Government are 
small organizations with fewer than 100 members. Among the larger 
groups are the Church of Scientology, with between 5,000 and 6,000 
members, and the Unification Church, with approximately 700 adherents 
throughout the country. Other groups found in the country include 
Divine Light Mission, Eckankar, Hare Krishna, the Holosophic community, 
the Osho movement, Sahaja Yoga, Sai Baba, Sri Chinmoy, Transcendental 
Meditation, Landmark Education, the Center for Experimental Society 
Formation, Fiat Lux, Universal Life, and The Family.
    The provinces of Carinthia and Burgenland have somewhat higher 
percentages of Protestants than the national average, as the Counter-
Reformation was less successful in those areas. The number of Muslims 
is higher than the national average in Vienna and the province of 
Vorarlberg, due to the higher number of guest workers from Turkey in 
these provinces.
    Approximately 17 percent of Roman Catholics actively participate in 
formal religious services.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    The Government is secular. The Roman Catholic Church is the 
predominant religion in Austria; many Roman Catholic holidays are also 
government holidays.
    The status of religious organizations is governed by the 1874 Law 
on Recognition of Churches and by the 1998 Law on the Status of 
Religious Confessional Communities, which establishes the status of 
``confessional communities.'' Religious organizations may be divided 
into three legal categories (listed in descending order of status): 
Officially recognized religious societies, religious confessional 
communities, and associations. Each category of organizations possesses 
a distinct set of rights, privileges, and responsibilities.
    Recognition as a religious society under the 1874 law has wide-
ranging implications, such as the authority to participate in the 
mandatory church contributions program, to provide religious 
instruction in public schools, and to bring into the country religious 
workers to act as ministers, missionaries, or teachers. Under the 1874 
law, religious societies have ``public corporation'' status. This 
status permits religious societies to engage in a number of public or 
quasi-public activities that are denied to confessional communities and 
associations. The Government provides financial support for religious 
teachers at both public and private schools to religious societies but 
not to other religious organizations. The Government provides financial 
support to private schools run by any of the 13 officially recognized 
religious societies.
    The Government recognizes 13 religious bodies as religious 
societies under the 1874 law: The Roman Catholic Church, the Protestant 
churches (Lutheran and Presbyterian, called ``Augsburger'' and 
``Helvetic'' confessions), the Islamic community, the Old Catholic 
Church, the Jewish community, the Eastern Orthodox Church (Russian, 
Greek, Serbian, Romanian, and Bulgarian), the Church of Jesus Christ of 
Latter-day Saints (Mormons), the New Apostolic Church, the Syrian 
Orthodox Church, the Armenian Apostolic Church, the Methodist Church of 
Austria, the Buddhist community, and the Coptic Orthodox Church.
    In 1998, when the Law on the Status of Religious Confessional 
Communities took effect, there were 12 recognized religious societies. 
Although the law allowed religious societies to retain their status, it 
imposed new criteria on other religious groups that seek to achieve 
this status, including a 20-year period of existence (at least 10 of 
which must be as a group organized as a confessional community under 
the 1998 law) and membership equaling at least two one-thousandths of 
the country's population (approximately 16,000 persons). Only 4 of the 
13 recognized religious groups would meet this membership requirement. 
Of nonrecognized religious groups, only the Jehovah's Witnesses now 
meet this latter membership requirement.
    The 1998 law allows nonrecognized religious groups to seek official 
status as ``confessional communities'' without the fiscal and 
educational privileges available to recognized religions. To apply 
groups must have at least 300 members and submit to the Government 
their written statutes describing the goals, rights, and obligations of 
members, as well as membership regulations, officials, and financing. 
Groups also must submit a written version of their religious doctrine, 
which must differ from that of any religious society recognized under 
the 1874 law or any confessional community established under the 1998 
law. The Ministry of Education then examines the doctrine for a 
determination that the group's basic beliefs do not violate public 
security, public order, health and morals, or the rights and freedoms 
of citizens.
    Religious confessional communities, once they are recognized by the 
Government, have juridical standing, which permits them to engage in 
such activities as purchasing real estate in their own names, 
contracting for goods and services, and other activities. A religious 
group that seeks to obtain this new status is subject to a 6-month 
period from the time of application to the Ministry of Education and 
Culture. According to the Ministry, by the end of 2003, 13 groups had 
applied for the status of religious confessional community, and 11 were 
granted the new status. The Church of Scientology and the Hindu Mandir 
Association withdrew their applications. The Hindu Mandir Association 
reapplied under the name Hindu Religious Community and was granted the 
new status. The Ministry rejected the application of the Sahaja Yoga 
group in 1998. The Constitutional Court confirmed the decision in 2002, 
as did the Administrative Court in 2003.
    The 10 religious groups that have constituted themselves as 
confessional communities according to the law are the Jehovah's 
Witnesses, the Baha'i Faith, the Baptists, the Evangelical Alliance, 
the Movement for Religious Renewal, the Free Christian Community 
(Pentecostalists), the Pentecostal Community of God, the Seventh-day 
Adventists, the Hindu Religious Community, and the Mennonites.
    Religious groups that do not qualify for either religious society 
or confessional community status may apply to become associations under 
the Law of Associations. Associations are corporations under law and 
have many of the same rights as confessional communities, including the 
right to own real estate. Some groups have organized as associations, 
even while applying for recognition as religious societies.
    There are no restrictions on missionary activities. Although in the 
past nonrecognized religious groups had problems obtaining resident 
permits for foreign religious workers, administrative procedures 
adopted in 1997 have addressed this problem in part. Visas for 
religious workers of recognized religions are not subject to a 
numerical quota. Visas for religious workers who are members of 
nonrecognized religions are subject to a numerical cap. The Austrian 
Evangelical Alliance, the umbrella organization for non-recognized 
Christian organizations, has reported that in some urban centers, 
particularly Vienna and some cities in Lower Austria, the number of 
available visas is no longer sufficient to meet demand. However, the 
alliance is trying to work out a solution with the Ministries of 
Interior and Labor to find a different visa category that is not quota-
controlled. Members of the Jehovah's Witnesses noted that they have 
been unable to get a visa for a Tagalog speaker to minister to their 
Filipino community.
    In September 2003, the Government opened the first Buddhist 
cemetery in Europe within Vienna's Central Cemetery. In February, the 
City of Vienna began constructing a new Islamic Cemetery in the 
District of Liesing.

Restrictions on Religious Freedom
    The 1998 law allowed 12 previously recognized religious societies 
to retain their status; however, it imposed new criteria on other 
religious groups that seek to achieve that status. Numerous religious 
groups that the Government did not recognize, as well as some religious 
law experts, dismiss the benefits of obtaining status under the 1998 
law and have complained that the law's additional criteria for 
recognition as a religious society obstruct claims to recognition and 
formalize a second-class status for nonrecognized groups. Some experts 
have questioned the 1998 law's constitutionality.
    Although the Ministry of Education granted Jehovah's Witnesses the 
status of a confessional community in 1998, they were denied 
recognition as a religious society under the 1874 law in 1997. An 
appeal by the Jehovah's Witnesses arguing that the law is illegal on 
administrative grounds was pending before the Administrative Court at 
the end of the period covered by this report. The complaint filed by 
the Jehovah's Witnesses with the European Court for Human Rights (ECHR) 
in 1998, arguing that the group had not yet been granted full status as 
a religious entity under the law, despite having made numerous attempts 
for more than two decades, remained pending at the end of the period 
covered by this report.
    The Ministry for Social Security and Generations and the City of 
Vienna fund a counseling center of a controversial nongovernmental 
organization (NGO), The Society against Sect and Cult Dangers or 
``GSK,'' that actively works against sects and cults. GSK distributes 
information to schools and the general public and runs a counseling 
center for those who believe they have been negatively affected by 
cults or sects.
    The Federal Office of Sect Issues continues to function as a 
counseling center for those who have questions about sects and cults. 
Under the law, this office has independent status, but the Minister for 
Social Security and Generations appoints and supervises its head.
    Several provinces funded offices that provided information on sects 
and cults. The website of the Family Office of the Government of Lower 
Austria no longer included a presentation that negatively characterized 
many religious groups.
    On May 27, Parliament passed an animal protection law prohibiting 
the slaughtering of animals without anesthesia. For ritual 
slaughtering, the law permits post-cut anesthesia; in addition, the 
ritual slaughtering must be carried out by ``specially trained'' and 
experienced persons and take place in the presence of a veterinarian.
    The conservative Austrian People's Party (OVP) position regarding 
membership in a sect remained in force during the period covered by 
this report. Its stated position is that party membership is 
incompatible with membership in a sect, if the sect holds a 
fundamentally different view of man than what the Party believes, 
advocates opinions irreconcilable with the ethical principles of the 
party, or rejects the basic rights granted by progressively minded 
constitutional states and an open society. In 1998, the OVP passed a 
resolution banning members of ``sects'' from being members of the 
party. This resolution was passed to target an Austrian Scientologist 
who was at the time a respected member of his local party organization 
and his local community. There are no known reports of other sects 
being denied membership in the party.
    Prisoners who belong to nonrecognized religious groups are entitled 
to pastoral care. Some groups have reported experiencing problems with 
access to pastoral care in isolated instances; however, there are no 
allegations of widespread problems.
    The Government provides funding for religious instruction in public 
schools and places of worship for children belonging to any of the 13 
officially recognized religious societies. The Government does not 
offer such funding to nonrecognized religious groups. A minimum of 
three children is required to form a class. In some cases, religious 
societies decide that the administrative cost of providing religious 
instruction is too great to warrant providing such courses in all 
schools. Unless students 14 years of age and over (or their parents in 
the case of children under the age of 14) formally withdraw from 
religious instruction (if offered in their religion) at the beginning 
of the academic year, attendance is mandatory.
    There were no reports of religious detainees or prisoners.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Relations among the 13 officially recognized religious societies 
are generally amicable. Fourteen Christian churches, among them the 
Roman Catholic Church, various Protestant confessions, and eight 
Orthodox and old-oriental churches are engaged in a dialogue in the 
framework of the Ecumenical Council of Austrian Churches. The Baptists 
and the Salvation Army have observer status in the Council. The 
international Catholic organization ``Pro Oriente,'' which promotes a 
dialogue with the Orthodox churches, also is active in the country.
    The Roman Catholic Church traditionally has been active in 
fostering amicable relations and promoting a dialogue among the 
Christian, Jewish, and Islamic communities. The international Catholic 
group ``Pax Christi,'' which pursues international interreligious 
understanding with projects involving Christianity, Islam, Judaism, and 
Buddhism, has a chapter in the country.
    There were no reports of violence or vigilante action against 
members of religious minorities. However, some societal mistrust and 
discrimination continues against members of some nonrecognized 
religious groups, particularly against those considered to be members 
of sects. A large portion of the public perceives such groups as 
exploiting the vulnerable for monetary gain, recruiting and 
brainwashing youth, promoting antidemocratic ideologies, and denying 
the legitimacy of government authority. Some observers believe the 
existence of and the activities of the Federal Office of Sect Issues 
and similar offices at the state level foster societal discrimination 
against minority religious groups.
    The NGO Forum gegen Antisemitismus (the Forum against Anti-
Semitism) reported 108 anti-Semitic incidents in 2003, including 2 
attacks involving extreme violence and 2 others that involved some 
violence. However, members of the Jewish community stated that these 
numbers are not necessarily representative of the level of anti-
Semitism in the country. In a report on anti-Semitism, the European 
Union's Monitoring Center on Racism and Xenophobia stated that anti-
Semitism in the country is characterized by diffuse and traditional 
anti-Semitic stereotypes rather than by acts of physical aggression.
    In response to the Austrian Jewish Community's (IKG) severe 
financial problems, the provinces committed themselves to pay 
$10,976,400 (9 million euro) as advance payment of the total of 
$21,952,800 (18 million euro) earmarked for the IKG as compensation for 
property confiscated from the Jewish population during the National 
Socialist era. The Federal Government provides annual loans of $935,550 
(770,000 euro) to the IKG.
    The Government strictly enforces its anti-neo-Nazi legislation, 
which prohibits neo-Nazi acts, including incitement to neo-Nazi 
activity and the glorification of National Socialism. The Government 
also provides police protection for Jewish Community institutions.
    Muslims have complained about incidents of societal discrimination 
and verbal harassment. Several incidences of discrimination against 
Muslim women wearing headscarves in schools were reported since June 
2003. In October 2003, a teacher at a fashion institute removed the 
headscarf of a Muslim girl during class, claiming that it posed a 
danger to her safety. Court-sponsored mediation later determined that 
she could not be prohibited from wearing a headscarf. In a decree 
issued in January, a high school in the state of Upper Austria 
prohibited students from covering their heads in school. A Muslim 
parent filed a complaint against discrimination with the local police 
authorities, who ordered that his daughter be allowed to wear a 
headscarf. The head of the Upper Austrian State School Council and the 
Ministry of Education confirmed that Muslim girls and women had the 
right, according to legal provisions on religious freedom, to wear 
headscarves. Police have not identified any potential suspects for the 
December 2002 desecration of a Muslim cemetery in Traun. No Muslim 
cemeteries were desecrated during the period covered by this report.The 
media covered the publication of a study by GSK stating that sect and 
cult groups had approached ``every second teenager'' in the state of 
Lower Austria. The Government of Lower Austria co-sponsored the study 
and covered its release on its homepage. A CD Rom on sects called ``In 
Search of Meaning'' conceived by the Catholic diocese of Linz and 
distributed by the Government of the State of Upper Austria since early 
2002 has been discontinued. By the end of the period covered by this 
report, sects were involved in the drafting of their own profiles.
    The Church of Scientology has reported that individual 
Scientologists have experienced discrimination in hiring.
    Compulsory school curricula provides for antibias and tolerance 
education as part of the civics education, and as a focus across 
various subjects, including history and German classes. The Ministry of 
Education also conducts training projects with the Anti-Defamation 
League in this context.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall policy to promote human 
rights.
    The U.S. Embassy monitors the Government's adherence to religious 
tolerance and freedom of expression as part of its evaluation of the 
Government's policies and commitments to freedom of expression. The 
Ambassador and other Embassy officers regularly meet with religious and 
political leaders to reinforce the U.S. Government's commitment to 
religious freedom and tolerance and to discuss the concerns of NGOs and 
religious communities regarding the Government's policies towards 
religion.
    Embassy officials regularly meet with government officials, NGOs, 
and leaders of religious organizations to discuss the status of 
religious freedom in the country. American representatives repeatedly 
voice their concerns to the Government on the strict requirements for 
religious recognition in the country.
    During the period covered by this report, the Embassy maintained an 
active dialogue with members of the Jewish and Muslim Communities, the 
Jehovah's Witnesses, and the Church of Scientology.
    The Embassy highlights religious freedom and tolerance in its 
programs. On March 1, the Embassy hosted the fourth in a series of 
roundtable discussions with the Turkish and Muslim community in 
Austria. It brought a representative of the Turkish-American society to 
Vienna to discuss integration issues with the Turkish-Austrian 
community. Approximately 100 members of the Turkish Muslim Community 
attended and asked questions about life for Turkish Muslims in the U.S.
    In March, an Embassy-nominated Turkish-Austrian participated in the 
International Visitors Program to study ``Managing Diversity in a 
Multi-Ethnic Society.''
                               __________

                               AZERBAIJAN

    The Constitution provides that persons of all faiths may choose and 
practice their religion without restrictions; however, there were some 
abuses and restrictions.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Some religious groups 
reported delays in and denials of registration as well as limitations 
upon their ability to import religious literature. Others have 
indicated that they either received or expect to receive their 
registration, they are able to import religious literature, and they 
meet without government interference. However, local authorities 
occasionally monitor religious services, and officials at times 
harassed nontraditional religious groups.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there is popular prejudice 
against Muslims who convert to non-Muslim faiths and hostility towards 
groups that proselytize, particularly Evangelical Christian and 
missionary groups.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Embassy is engaged actively in monitoring religious freedom and 
maintains contact with the Government and a wide range of religious 
groups.

                    Section I. Religious Demography

    According to official figures, the country has a total area of 
33,774 square miles, and its population is approximately 8 million. 
There are no reliable statistics on membership in various faiths; 
however, according to official figures, approximately 96 percent of the 
population is Muslim. The rest of the population adheres to other 
faiths or consists of nonbelievers. Among the Muslim majority, 
religious observance is relatively low and Muslim identity tends to be 
based more on culture and ethnicity rather than religion; however, 
imams reported increased attendance at mosques during 2003. The Muslim 
population is approximately 70 percent Shi'a and 30 percent Sunni; 
differences traditionally have not been defined sharply.
    The vast majority of the country's Christians are Russian Orthodox 
whose identity, like that of Muslims, tends to be based as much on 
culture and ethnicity as religion. Christians are concentrated in the 
urban areas of Baku and Sumgait. Most of the country's Jews belong to 
one of two groups: the ``Mountain Jews,'' who are descendents of Jews 
who sought refuge in the northern part of the country more than 2,000 
years ago; and a smaller group of ``Ashkenazi'' Jews, descendents of 
European Jews who migrated to the country during Russian and Soviet 
rule.
    These four groups (Shi'a, Sunni, Russian Orthodox, and Jewish) are 
considered traditional religious groups. There also have been small 
congregations of Evangelical Lutherans, Roman Catholics, Baptists, 
Molokans (Russian Orthodox old-believers), Seventh-day Adventists, and 
Baha'is in the country for more than 100 years. In the last 10 years, a 
number of new religious groups that are considered foreign or 
nontraditional have been established. These include ``Wahhabist'' 
Muslims, Pentecostal and Evangelical Christians, Jehovah's Witnesses, 
and Hare Krishnas.
    There are fairly sizeable expatriate Christian and Muslim 
communities in the capital city of Baku; authorities generally permit 
these groups to worship freely.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides that persons of all faiths may choose and 
practice their religion without restriction; however, there were some 
abuses and restrictions. Under the Constitution, each person has the 
right to choose and change his or her own religious affiliation and 
belief--including atheism, to join or form the religious group of his 
or her choice, and to practice his or her religion. The Law on Religion 
expressly prohibits the Government from interfering in the religious 
activities of any individual or group; however, there are exceptions, 
including cases where the activity of a religious group ``threatens 
public order and stability.''
    A number of legal provisions enable the Government to regulate 
religious groups, including a requirement in the Law on Religion that 
religious organizations be registered by the Government. The State 
Committee for Work with Religious Associations (SCWRA), which replaced 
the Department of Religious Affairs in 2001, assumed responsibility for 
the registration of religious groups from the Ministry of Justice. 
Government authorities gave the SCWRA and its chairman, Rafig Aliyev, 
sweeping powers for registration; control over the publication, import, 
and distribution of religious literature; and the ability to suspend 
the activities of religious groups violating the law. Muslim religious 
groups must receive a letter of approval from the Caucasus Muslim Board 
(CMB) before they can be registered by the SCWRA.
    Registration enables a religious organization to maintain a bank 
account, rent property, and generally act as a legal entity. 
Unregistered organizations are exposed to allegations that they are 
illegal and find it difficult, but not impossible, to function. The 
Baku city government has attempted to use registration as a requirement 
for occupying religious buildings registered as historical landmarks. 
In February and March, the city government asked the courts to evict 
the unregistered Juma Mosque community from its historic mosque in 
Baku's old city. On March 1, a Sabayil District Court judge ordered the 
Juma Mosque be turned over immediately to the Icheri Sheher Historical 
and Architectural National Park. On March 11, the Juma Mosque community 
filed for and received a postponement of their eviction pending an 
appeal. The Court of Appeals on April 22 upheld the Sabayil District 
Court decision to evict the Juma Mosque community from its mosque. 
Officials from the Ministry of Justice and police began the court-
ordered eviction of the Juma Mosque Community on June 30.
    Unregistered groups were more vulnerable to attacks and closures by 
local authorities. In 2001, religious groups were called upon to 
reregister with the SCWRA; however, the registration process is 
burdensome, and there are frequent, lengthy delays in obtaining 
registration. To register, religious groups must complete a seven-step 
application process that is cumbersome, opaque, arbitrary, and 
restrictive. One of the primary complaints is the requirement to 
indicate a ``religious center,'' which requires additional approval by 
appropriate government authorities if the ``center'' is located outside 
the country. Board members also are required to provide their place of 
employment. Many groups have reported that the SCWRA employees charged 
with handling registration-related paperwork repeatedly argued over the 
language in statutes and also instructed some groups on how to organize 
themselves. Religious groups are permitted to appeal registration 
denials to the courts.
    During the period covered by this report, the Government registered 
58 religious groups. Since the call for reregistration, 257 groups have 
successfully registered, compared with 406 that were registered under 
the previous law. The majority of the registered groups were Muslim. 
The SCWRA estimates that 2,000 religious groups are in operation; many 
have not filed for registration or reregistration. The Muslim Juma 
Mosque community refuses to submit a complete reregistration package 
amid concern that provisions of the reregistration process will bring 
government interference in its ability to worship freely. The community 
argues that its 1993 registration should remain in force. Among 
minority religious communities that have faced reregistration problems 
was the Baptist denomination. Of its five main churches, three have 
gained reregistration; Baptist churches in Aliabad and Neftchala remain 
unregistered.
    The Law on Religious Freedom prohibits foreigners from 
proselytizing. The law permits the production and dissemination of 
religious literature with the approval of the SCWRA; however, the 
authorities also appeared to restrict selectively individuals from 
importing and distributing religious materials. The procedure for 
obtaining permission to import religious literature remains burdensome, 
but religious organizations report that it is becoming more regular and 
that the SCWRA appears to be handling requests more effectively.
    Registered Muslim organizations are subordinate to the Spiritual 
Directorate of All-Caucasus Muslims, a Soviet-era Muftiate, which 
appoints Muslim clerics to mosques, monitors sermons, and organizes 
annual pilgrimages to Mecca for the hajj. Although it remains the first 
point of control for Muslim groups wishing to register with the SCWRA 
according to the Law on Religious Freedom, it also has been subject to 
interference by the SCWRA, which has attempted to share control with 
the Spiritual Directorate over the appointment and certification of 
clerics and internal financial control of the country's mosques. Some 
Muslim religious leaders object to interference from both the Spiritual 
Directorate and the SCWRA.
    Religious instruction is not mandatory in public schools. In 2003, 
the SCWRA continued its campaign to institute a mandatory religion 
course in all secondary schools. A draft textbook, authored by the 
SCWRA Chairman, dedicates the majority of the text to Islam but 
includes a small portion on other traditional faiths and on some 
nontraditional Christian faiths. Ministry of Education officials have 
not approved the course, which would conflict with constitutional laws 
protecting secular education.


Restrictions on Religious Freedom
    The Government restricted some religious freedom during the period 
covered by this report. The SCWRA continued to delay or deny 
registration to a number of Protestant Christian groups, including two 
Baptist churches. At the end of the period covered by this report, the 
SCWRA had reregistered more than half the number of religious 
communities previously registered. Some groups reported that the SCWRA 
employees tried to interfere in the internal workings of their 
organizations during the registration process. Although unregistered 
religious groups continued to function, some reported official 
harassment, including break-ups of religious services and police 
intimidation, and beatings of worshippers by police.
    At the end of the period covered by this report, the ethnic Azeri 
``Love'' Baptist Church continued to conduct services despite losing 
their appeal to the Supreme Court after charges were brought in 2001 
against Sari Mirzoyev, the pastor of the Church, for insulting Muslim 
fasting traditions in a sermon during the holy month of Ramadan. The 
Church lost its registration, but Mirzoyev continues to give sermons 
regularly.
    Under the Law on Religion, political parties cannot engage in 
religious activity, and religious leaders are forbidden from seeking 
public office. Religious facilities may not be used for political 
purposes. One of the reasons government officials cited for seeking the 
eviction of the Juma Mosque community from their current location was 
the political activity of the mosque's imam, Ilgar Ibrahimoglu. 
Ibrahimoglu and the leadership of the Juma Mosque community joined 
opposition political party leader Isa Gambar's election movement, and 
Ibrahimoglu urged the Juma worshippers to vote against the current 
government.
    Local law enforcement authorities occasionally monitor religious 
services, and some observant Christians and Muslims are penalized for 
their religious affiliations.
    The Law on Religious Freedom expressly prohibits religious 
proselytizing by foreigners, and this is enforced strictly. Government 
authorities have deported several Iranian and other foreign clerics 
operating independently of the organized Muslim community for alleged 
violations of the law. Authorities warned members of the Adventist 
church in Ganja after they proselytized in a public school.
    The Government is concerned about Islamic missionary groups 
(predominately Iranian and Wahhabist) that operate in the country, 
whose activities have been restricted in recent years. The Government 
closed several foreign-backed Islamic organizations as a result of 
reported connections to terrorist activity.
    Some religious groups continued to report some restrictions and 
delays in the import of religious literature by some government 
ministries, although the SCWRA has also facilitated the import of such 
literature. In late summer 2003, the Union of Baptists of Azerbaijan 
requested permission to import 50,000 copies of an Azeri language 
version of the New Testament. The SCWRA initially granted permission 
for only 2,000 copies. In February, the SCWRA granted permission for 
the importation of 10,000 copies. In March, the SCWRA quickly granted 
permission for the Baptists to import 5,500 copies of a religious book 
for children. In contrast, in April, the leader of the Baptist Union 
attempted to import another shipment of religious books. Customs 
officials refused to allow him to have the books until the SCWRA issued 
a letter granting him permission to import the books. The SCWRA said 
they could not grant permission until they had seen the books. The 
Baptist Union reports that customs officials would not allow them to 
take the books to the SCWRA until after the SCWRA granted permission 
for them to allow the books into the country.
    The Government regulates travel for the purpose of religious 
training. One needs to obtain permission from or register with the 
SCWRA or the Ministry of Education in order to go abroad for religious 
studies.
    No religious identification is required in passports or other 
identity cards. In 1999, a court decided in favor of a group of Muslim 
women who sued for the right to wear headscarves in passport photos; 
however, the Center for Protection of Conscience and Religious 
Persuasion Freedom (DEVAMM) reports that authorities still prohibit 
Muslim women from wearing headscarves in passport photos.
    Press reports indicate that in the breakaway Nagorno-Karabakh 
region, a predominantly ethnic Armenian area over which the authorities 
have no control, the Armenian Apostolic Church enjoys a special status. 
The Armenian Church's status results in serious restrictions on the 
activities of other religions, primarily Christian groups. The ongoing 
state of war (which is regulated by a cease-fire) has led to hostility 
among Armenians living in Nagorno-Karabakh toward Jehovah's Witnesses, 
whose beliefs prohibit the bearing of arms. Courses in religion are 
mandatory in Nagorno-Karabakh schools. The largely Muslim ethnic Azeri 
population in Nagorno-Karabakh and the seven occupied territories, 
which fled the region during the conflict with Armenia in the 1990s, 
has not been able to return to the provinces.
Abuses of Religious Freedom
    Sporadic violations of religious freedom by some officials 
continued. Baptist leaders in the southeastern town of Neftchala 
reported harassment by local police in February and March. In mid-
March, Baptist leaders in Baku spoke with the Neftchala government 
leader, who said he would see that the harassment stopped. The 
Neftchala Baptist community reports that there has been no harassment 
since then. Baptist leaders also reported harassment in the northern 
Gusar and Balakan regions in October and November of 2003; however, the 
situation has improved. The chairman of the SCWRA spoke on television 
in March, claiming that Adventists used financial bribes to recruit new 
adherents. The Adventists have denied the accusations.
    In many instances, abuses reflected the popular antipathy towards 
ethnic Azeri converts to non-Russian Orthodox Christianity and other 
nontraditional religions. In February, an Adventist pastor in Naxchivan 
reported that local Muslim activists threatened him, and that Naxchivan 
police took no action when he reported the threats.
    Government authorities took various actions to restrict what they 
claimed were political and terrorist activities by Iranian and other 
clerics operating independently of the organized Muslim community. The 
Government outlawed several Islamic humanitarian organizations because 
of credible reports of connections to terrorist activities. The 
Government also deported foreign Muslim clerics it suspected of 
engaging in political activities. There also were reports that the 
Government harassed Muslim groups due to security concerns. For 
example, the Human Rights Resource Center in Khachmaz reported that 
Wahhabis in Khachmaz were harassed because the authorities suspected 
that all Wahhabists have links to terrorism.
    Members of the Juma Mosque community alleged they were kicked as 
police entered during morning prayers on June 30. In addition the 
Caucasus Muslim Board has appointed a new akhund to replace 
Ibrahimoglu. Worshippers have reacted with anger to news of the 
appointment.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    Some religious groups in the country reported improvements in their 
ability to function freely. Several churches have indicated that they 
either received or expect to receive their registration, they were able 
to import religious literature, and they met without government 
interference.
    When minority religious communities outside of Baku reported that 
local authorities illegally denied their registration, the SCWRA 
intervened on their behalf and rectified the situation. In previous 
years, the SCWRA had taken a particularly strict approach to the 
registration of minority religious communities and had failed to 
prevent local authorities from banning such communities.
    During the period covered by this report, the Government worked 
actively to promote interfaith understanding. The SCWRA convened 
leaders of various religious communities on several occasions to 
resolve disputes in private and has provided forums for visiting 
officials to discuss religious issues with religious figures. In the 
past year, the SCWRA organized 15 seminars, 2 roundtables, 2 
conferences, and 3 regional meetings on religious freedom and 
tolerance.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there is popular prejudice 
against Muslims who convert to non-Muslim faiths and hostility toward 
groups that proselytize, particularly Evangelical Christian and 
missionary groups. This has been accentuated by the unresolved conflict 
with Armenia over Nagorno-Karabakh. During the period covered by this 
report, newspapers and television broadcasts depicted small, 
vulnerable, religious groups as a threat to the identity of the nation 
and undermining the country's traditions of interfaith harmony. These 
broadcasts led to local harassment.
    During the period covered by this report, articles critical of 
Wahhabism and Christian missionaries appeared in many newspapers in the 
country. Religious proselytizing by foreigners is against the law, and 
there is vocal opposition to it.
    Hostility also exists toward foreign (mostly Iranian and Wahhabist) 
Muslim missionary activity, which partly is viewed as seeking to spread 
political Islam and therefore as a threat to stability and peace. The 
media targeted some Muslim communities that the Government claimed were 
involved in illegal activities.
    Hostility between Armenians and Azeris, intensified by the 
unresolved conflict over Nagorno-Karabakh, remains strong. In those 
portions of the country controlled by Armenians, all ethnic Azeris have 
fled and those mosques that have not been destroyed are not 
functioning. Animosity toward ethnic Armenians elsewhere in the country 
forced most ethnic Armenians to depart between 1988 and 1990, and all 
Armenian churches, many of which were damaged in ethnic riots that took 
place more than a decade ago, remain closed. As a consequence, the 
estimated 10,000 to 30,000 ethnic Armenians who remain in the country 
are unable to attend services at their traditional places of worship.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
During the period covered by this report, the Ambassador conveyed U.S. 
concerns about the registration process to the chairman of the SCWRA 
and expressed strong concerns about the Government's commitment to 
religious freedom with others in the Government and publicly in the 
press. The Embassy also repeatedly expressed objections to the 
censorship of religious literature. The Embassy also closely monitored 
the court case against the Juma Mosque community and met with 
government and religious leaders to urge them to respect religious 
freedom.
    The Ambassador and Embassy officers maintain close contacts with 
leading Muslim, Russian Orthodox, and Jewish religious officials, and 
regularly meet with members of nonofficial religious groups to monitor 
religious freedom. The Ambassador and Embassy officers also work 
closely with nongovernmental organizations that deal with issues of 
religious freedom.
    In November 2003, the Ambassador hosted an Iftar for leaders of the 
country's major religious communities.
                               __________

                                BELARUS

    The Constitution provides for freedom of religion; however, the 
Government restricts this right in practice.
    The status of respect for religious freedom continued to be poor 
during the period covered by this report. The Government formalized 
restrictions on religious freedom by passing a new law on religion in 
2002 and signing a Concordat in 2003 with the Belarusian Orthodox 
Church (BOC), a branch of the Russian Orthodox Church, that many 
consider to elevate the BOC's status and provide the Church with 
privileges not enjoyed by other faiths. Authorities continued to harass 
other religions and denominations. The Government has repeatedly 
rejected the registration applications of other religious groups, 
including many Protestant denominations, the Belarusian Autocephalous 
Orthodox Church (BAOC), and some Eastern religions. Without 
registration many of these groups find it difficult, if not impossible, 
to rent or purchase property to conduct religious services. During the 
period covered by this report, the government-run media continued to 
attack non-Orthodox religious groups. Despite continued harassment, 
some minority faiths have been able to function if they maintain a low 
profile, while others have openly declared their refusal to seek 
reregistration under the new religion law.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, anti-Semitism and negative 
attitudes toward minority faiths continued.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 80,154 square miles and its 
population is approximately 9,990,000.
    The country historically has been an area of interaction, as well 
as competition and conflict, between Russian Orthodoxy and Roman 
Catholicism. The Government indicates that of all persons who profess a 
religious faith approximately 80 percent belong to the BOC and 
approximately 15 to 20 percent are either practicing Roman Catholics or 
identify themselves with the Roman Catholic Church. Between 50,000 and 
90,000 persons identify themselves as Jewish. There are a number of 
Protestants and adherents to the Greek Rite Catholic Church and the 
BAOC. Other minority religious faiths include, but are not limited to: 
Hare Krishnas, Hindus, Baha'i, Seventh-day Adventist, Old Believer, 
Muslim, Jehovah's Witnesses, Apostolic Christian, Calvinist, and 
Lutheran. A small community of ethnic Tatars, with roots dating back to 
the 11th century, practices Sunni Islam.
    The country was designated an Exarchate of the Russian Orthodox 
Church in 1989, thereby creating the BOC. Under the leadership of 
Patriarchal Exarch Filaret, the number of parishes throughout the 
country had grown to approximately 1,290 by the end of the period 
covered by this report. There were approximately 400 Roman Catholic 
parishes in the country. The head of the Roman Catholic Church 
generally does not involve the Church in political issues. The cardinal 
has prohibited the display of all national and political symbols in 
churches.
    It is estimated that approximately 120,000 citizens were considered 
to have Jewish ``nationality'' near the end of the Soviet period in 
1989, compared to between 50,000 and 90,000 at the end of the period 
covered by this report. At least half of the present Jewish population 
is thought to live in or near Minsk. A majority of the country's Jewish 
population is not actively religious. Of those who are, most are 
believed to be either Reform or Conservative. There is also a small but 
active Lubavitch community. In 2002, a Jewish community center in Minsk 
opened with assistance from the American Jewish Joint Distribution 
Agency.
    Adherents of Protestant faiths, while still small, are growing in 
number. Since 1990 the number of Protestant congregations, registered 
and unregistered, has more than doubled. According to government and 
independent sources, it now totals more than 1,000. The two largest 
Protestant groups are registered under separate Pentecostal and Baptist 
unions. A significant number of Protestant churches, including 
charismatic and Pentecostal churches, remain unregistered.
    There are a number of congregations of the Greek Rite Catholic 
Church, which once had a membership of approximately three-quarters of 
the country's population but suffered from severe persecution under 
Russian and Soviet rule. Following the 1991 reestablishment of 
Belarusian independence, the attempt to revive the Church, which 
maintains Orthodox rituals but is in communion with the Vatican, has 
had only limited success. The Muslim organization, the Spiritual Office 
of Muslims, was established in 2002 following a split within the 
Belarusian Muslim Religious Association, the main organizational body 
of the 30,000 Muslims in the country. Although the Spiritual Office of 
Muslims claims that 90 percent of the Muslim community belongs to this 
new Muslim organization, this claim cannot be confirmed.

               Section II. Status of Freedom of Religion

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, the 
Government restricts this right in practice. Although the 1996 amended 
Constitution reaffirms the equality of religions and denominations 
before the law, it also contains restrictive language that stipulates 
that cooperation between the State and religious organizations ``is 
regulated with regard for their influence on the formation of 
spiritual, cultural, and country traditions of the Belarusian people.'' 
The Committee of Religious and Nationalities Affairs of the Council of 
Ministers (CRNA) regulates all religious matters in the country.
    In 2002, President Lukashenko formally signed a new religion law 
into effect, despite protests from international and domestic human 
rights organizations, the European Union, and domestic religious 
groups, including Orthodox religious groups not affiliated with the 
BOC. The law recognizes the ``determining role of the Orthodox Church 
in the historical formation and development of spiritual, cultural and 
state traditions of the Belarusian people'' as well as the historical 
importance of the Roman Catholic Church, Orthodox Judaism, Sunni Islam, 
and Evangelical Lutheranism, groups commonly referred to as traditional 
faiths in society. Despite the fact that the law states its intention 
to guarantee religious freedom, the law contains a number of very 
restrictive elements that increase the Government's control of the 
activities of religious groups. It requires all religious groups to 
receive prior governmental approval to import and distribute literature 
and prevents foreigners from leading religious organizations, yet it 
denies groups the right to establish religious schools to train their 
own clergy. Further, the law established complex registration 
requirements that many religious groups, both traditional and 
nontraditional, have difficulty fulfilling. The new law requires all 
previously registered groups to reregister by November 2004 and banned 
immediately at the passing of the law all religious activity by 
unregistered religious groups.
    The new law established a three-tiered structure of religious 
groups: religious communities, religious associations, and republican 
religious associations. Religious communities, or local individual 
religious organizations, must comprise 20 people over the age of 18 who 
must live in neighboring areas. To register, the community must submit 
a list of founders with their full names, places of residence, 
citizenships, and signatures; copies of their founding statutes; 
minutes of their founding meeting; and permission confirming the 
community's right to any property indicated in their founding statues. 
For those communities practicing religions not previously known to the 
Government, information on their faith must also be submitted. 
According to the law, the Oblast Executive Committees (for those groups 
outside of Minsk) or the Minsk City Executive Committee handle all 
application requests. While the law denies communities the right to 
establish institutions to train religious clergy, it permits them to 
operate Sunday schools.
    Religious associations are comprised of 10 communities, 1 of which 
must have been active in the country for at least 20 years and can only 
be formed by a Republican (national level) religious association. To 
register, associations must provide a list of members of the managing 
body with biographical information, proof of permission that the 
association can be located at its designated location, and minutes from 
the founding congress of the association. By law associations have the 
exclusive right to establish religious educational institutions, invite 
foreigners to work with respective religious groups, and organize 
cloister and monastic communities.
    Republican religious associations are formed only when there are 
active religious communities in the majority of the oblasts in the 
country. By law all applications to establish associations and 
Republican associations must be submitted to the CRNA.
    The law also requires the reregistration of all religious groups 
that were registered before the passage of the new religion law. While 
the reregistration process is not clearly defined in the law, in 
practice the process of reregistration is similar to the general 
registration process. Previously registered religious communities are 
able to be reregistered with a minimum of 10 members, as opposed to the 
20 needed for registering a new community.
    According to the CRNA, as of June, 80 percent of all previously 
registered religious communities have reregistered. This figure 
reflects that 95 percent of Orthodox communities and Roman Catholic 
communities, 80 percent of Jewish communities, 70 percent of Protestant 
communities, 54 percent of Greek Catholic communities, and 50 percent 
of Hare Krishna communities have successfully reregistered. The CRNA 
reported that the only group to be denied reregistration during the 
period covered by this report was a Muslim community that was unable to 
meet the required number of people needed to reregister a religious 
community. The denial was not challenged by the two main Belarusian 
Muslim organizations. Members of the Greek Catholic Church reported 
that as of June, local level officials were hampering efforts by Greek 
Catholic communities to reregister.
    A concordat between the BOC and the Government guarantees the BOC 
autonomy in its internal affairs and the ability to fulfill all 
religious rights, as well as the right to consider itself in a special 
relationship with the State. It recognizes the BOC's ``influence on the 
formulation of spiritual, cultural and national traditions of the 
Belarusian people.'' The concordat calls for the Government and the BOC 
to cooperate in implementing policy in various fields, including 
education, development and protection of cultural legacies, and 
security. Although it states that the agreement will not limit the 
religious freedoms of other faiths, the concordat calls for the 
Government and the BOC to combat unnamed ``pseudo-religious structures 
that present a danger to individuals and society.'' During the period 
covered by this report, the BOC has signed cooperative agreements with 
the Ministries of Health, Labor, Emergency Situations, Culture, 
Defense, Education, Sports and Tourism, and the Academy of Sciences.
    In March the National Intellectual Property Center granted the BOC 
the exclusive right to use the word ``Orthodox'' in its title and 
granted the BOC the exclusive right to use the image of the Cross of 
Euphrosynia, the patroness saint of Belarus, as its symbol. These moves 
are seen as further instruments to solidify the standing of the BOC as 
the only Orthodox faith permitted to exist in Belarus. This move could 
further restrict the ability of other Orthodox faiths that are not 
under the jurisdiction of Moscow, such as the BAOC and the True 
Orthodox faith, to exist in the country.
    The Government refers to groups that it does not consider to be 
traditional faiths as ``nontraditional,'' and government officials and 
state media also widely use the term ``sect'' when referring to 
nontraditional religious groups, although it is not an official 
designation. The Government generally considers Protestant groups to be 
nontraditional, but it also considers some of them to be sects. As of 
January, there were 27 registered religions and 2,863 religious 
communities: 1,290 Belarusian Orthodox, 566 Evangelical Christian, 432 
Roman Catholic, 270 Baptist, 63 Seventh Day Adventist, 43 Jewish, 27 
Muslim, and 13 Greek Catholic. This figure also includes other 
religious communities belonging to several other religious groups. Some 
congregations are registered only on a local basis, which provides 
limited rights; only religious organizations registered nationally are 
allowed to invite foreign religious workers and open new churches. 
While all registered religious organizations enjoy tax-exempt status, 
government subsidies are limited to the BOC. Protestant groups reported 
that tax authorities repeatedly fined them for their failure to pay 
taxes on assistance provided to destitute families and individuals. 
Government employees are not required to take any kind of religious 
oath or practice elements of a particular faith.
    Under regulations issued in 2001, the Government requires an 
inviting organization to make a written request to invite foreign 
clergy, including the dates and reason for the visit. Even if the visit 
is for nonreligious purposes such as charitable activities, 
representatives must obtain a visa and permission from the CRNA. The 
CRNA has 20 days in which to respond, and there is no provision for 
appeal of the CRNA's decision. Legislation restricts ``subversive 
activities'' by foreign organizations in the country and prohibits the 
establishment of offices of foreign organizations whose activities 
incite ``national, religious and racial enmity'' or could ``have 
negative effects on the physical and mental health of the people.''
Restrictions on Religious Freedom
    The Government increased its harassment of religious groups based 
not only upon the religion law but also on directives that provide 
additional rules and requirements for religious groups that are not 
outlined in the law.
    According to official statistics, in the first 6 months of 2004 the 
CRNA registered 38 new religious communities, 7 of which were 
Protestant communities, as well as 9 religious organizations. However, 
during the period covered by this report, the CRNA continued to delay 
the registration of the Church of Scientology. At the end of the period 
covered by this report, the still unregistered BAOC was preparing to 
submit documents for reregistration.
    According to the Forum 18 News Service, on October 23 citing 
``crude violations'' of the law in Nesvizh ``predominately by 
Protestant communities'' and the need to improve local officials' 
ability to ``regulate the ethnic-confessional situation,'' Vladimir 
Lameko, Vice Chairman of the CRNA, ordered local officials to increase 
monitoring of the activity of religious organizations, carry out 
regular visits during worship services and meetings with religious 
leaders, and conduct regular checks on unregistered religious groups to 
terminate their activities. In addition Lameko ordered local officials 
to prevent the main Polish minority organization in the country from 
using property owned by the Roman Catholic Church, and to conduct 
``systematic work'' with local Catholic leaders to ensure that foreign 
Catholic religious workers use Belarusian or Russian in their sermons. 
Following Lameko's order, representatives from the Union Evangelical 
Faith Christians and Baptist communities reported that teachers 
questioned children who belong to these churches about their attendance 
at religious ceremonies to determine which students were attending 
Protestant ceremonies.
    With or without official registration, some faiths have encountered 
difficulty renting or purchasing property to establish places of 
worship, difficulty building churches (e.g., the Greek Catholics and 
Protestant groups), or openly training clergy.
    Citizens theoretically are not prohibited from proselytizing and 
may speak freely about their religious beliefs; however, authorities 
often intervene to prevent, interfere with, or punish individuals who 
proselytize on behalf of some registered and unregistered religions. 
The Government continued to enforce a 1995 Council of Ministers decree 
that regulates the activities of religious workers. A 1997 Council of 
Ministers directive permits the teaching of religion at youth camps for 
registered religious groups.
    Foreign missionaries are not permitted to engage in religious 
activities outside of the institutions that invited them. The law 
requires 1-year, multiple-entry ``spiritual activities'' visas for 
foreign missionaries. According to the CRNA, in 2003 Belarusian 
religious associations invited 956 foreign religious workers, including 
254 who arrived specifically to participate in religious activities. 
Despite these figures, religious groups continue to experience 
difficulties in obtaining visas, even those that have a long history in 
the country. As a result of its revival since 1991, the Roman Catholic 
Church has experienced a shortage of qualified native clergy. At times 
the Church has had difficulty obtaining permission from authorities to 
bring in a sufficient number of foreign religious workers, primarily 
from Poland, to make up for the shortage. Members of the Hare Krishna 
community continued to report that existing legislation prevents them 
from inviting foreign clergy to participate in religious activities 
with their community, and they have not applied for any foreigners to 
visit them in the country.
    As a result of its agreement with various government agencies, the 
BOC is reportedly able to enjoy beneficial tax rates on land and 
property, while other faiths are not always able to do so. The 
Protestant community claimed that Protestant churches would lose their 
land and property tax benefits if they leased their spare property to 
others that are affiliated with their faith. Having a lease agreement 
is an indispensable condition to secure a legal address and 
subsequently apply for registration as a religious group or church. 
Similarly, unlike the BOC, Protestant churches have lost their land and 
property tax benefits in instances when buildings affiliated with a 
church have been constructed adjacent to one another on the same 
property.
    According to the BAOC, local officials in the Minsk Oblast town of 
Primorye banned two BAOC priests from entering the city after they had 
illegally conducted religious services there. Approval for visits by 
foreign clergy or religious workers often involves a lengthy 
bureaucratic process. Internal affairs agencies may expel foreign 
clergymen from the country by not extending their registration or by 
denying them temporary stay permits. These authorities may make 
decisions on expulsion on their own or based on recommendations from 
Religious Affairs Councils, regional executive committees, or the 
Religious Affairs Department of the Executive Committee of the city of 
Minsk.
    Since April 2003, Grodno city authorities have repeatedly denied 
the registration of a foreign rabbi because he does not speak 
Belarusian or Russian.
    According to the Government, the law permits residential property 
to be used for religious services once it has been converted from 
residential use. The Housing Code permits the use of such property for 
nonresidential purposes with the permission of local executive and 
administrative bodies. Since 2000, local authorities have enforced this 
statute, effectively requiring all religious organizations to 
reregister their properties. Government figures indicated in 2002 that 
110 religious communities, including 34 Protestant denominations, had 
their property registered through this process; however, authorities 
continue to deny permission to many Protestant churches, as well as 
other nontraditional faiths, which become caught in circular 
requirements. They are denied permission to convert their properties 
for religious uses because these groups are not registered religious 
groups. However, an organization must have a legal address to register. 
Religious groups that cannot register often are forced to meet 
illegally or in the homes of individual members.
    According to the CRNA, in 2003 there were 227 buildings built for 
religious purposes, including 42 buildings for use by Protestants. 
However, during the period covered by this report, many traditional and 
nontraditional religious groups continued to experience problems 
obtaining property, due to government efforts to restrict the ability 
of these groups to establish houses of worship. In December city 
authorities in Slonim pressured the director of a local meeting hall to 
cancel a rental contract he had made with the New Generation Full 
Gospel Church.
    While Protestants and Greek Catholics reported that they had been 
able to rent space in meeting halls for religious services more 
successfully than in previous years, nontraditional religious groups 
continued to be denied space in meeting halls to conduct prayer 
services. According to the Association of Full Gospel Christians, 
during the period covered by this report Minsk authorities rejected at 
least five applications from the Church to rent space at a local 
meeting hall. During the same period, Protestants filed numerous 
requests to the CRNA to allow them to rent property to worship, most 
recently in June. In its responses, the CRNA claimed that only local 
authorities decide whether or not to grant such permission.
    In 2003 local authorities rescinded an earlier decision to allocate 
property to a Pentecostal community in the town of Druzhnii, claiming 
that the group should first ascertain the public opinion of the town. 
Oblast authorities overruled the decision and local authorities have 
since offered the community three plots of land from which to choose. 
Authorities continue to deny permission to the registered New Life 
Evangelical Church to build a building to be used for religious 
purposes in Minsk. They first tried to build a church and then a social 
center, but they have been unable to do either.
    In February the reconstruction of a mosque in downtown Minsk that 
was razed during Soviet times commenced and is expected to be completed 
in 2005.
    In 2002 local authorities in the Minsk Oblast town of Borovlyani 
refused to permit a registered Full Gospel community to renovate a 
privately built home into a church. Though the community had received 
all necessary permission from local authorities, the religious affairs 
office rejected the application outright. The CRNA office cited a 
letter it received from several Orthodox townspeople that accused 
members of the Full Gospel community of illegally entering homes to 
proselytize, stealing Orthodox crosses from those wearing them, and 
belonging to an unregistered ``sect.'' The local BOC priest reportedly 
prepared the letter. Despite the group's appeal to the Procurator 
General to prove these charges, no investigation has occurred. As of 
June, the CRNA had yet to approve the church's renovation.
    There were no reports of religious groups being evicted from 
property during the period covered by this report; however, authorities 
continued to break up unsanctioned religious gatherings in apartments.
    A government decree specifies measures to ensure public order and 
safety during general public gatherings, which some meeting hall 
officials have cited as a basis for canceling or refusing to extend 
agreements with religious groups for the use of their facilities. 
According to the Forum 18 News Service, in March Minsk city authorities 
rejected a request by the Calvinist Reformed Church to conduct an 
international conference devoted to the 450th anniversary of the 
Church's founding in the country. The Church was reportedly informed by 
Minsk city authorities that the Church had no right to conduct an 
international conference since the organization was not registered as a 
republican religious association, despite the fact that the religion 
law enables religious organizations to invite foreigners to participate 
in meetings, pilgrimages, and other activities.
    Although it is registered officially, the Greek Catholic Church has 
experienced problems with the Government because of historical tensions 
between it and the Orthodox Church and its emphasis on the use of the 
Belarusian language. While the Greek Catholic Church reported that it 
has been easier to rent facilities for worship than in previous years, 
their ability to conduct regular worship at these locations is 
restricted by the high financial costs for securing the proper permits. 
While there were no reported publications of anti-Protestant articles 
in state-owned periodicals, state-owned periodicals continued to attack 
other nontraditional faiths. An article in the April 16 issue of Znamya 
Novosti printed an article titled ``Are There Means to Save the Soul?'' 
which describes the activities of destructive ``sects'' in Belarus. 
According to the article, there are around 370 ``sects'' in Belarus; 
among the most ``dangerous'' of which are the Unification Church, the 
``Church of Christ'', and the Church of Scientology.
    An article in the March 26 issue of the state-owned newspaper 
Minski Kurier printed information critical of adherents to the 
Unification Church and Hare Krishnas. The article claimed that in 1997, 
Hare Krishnas were designated as a ``destructive totalitarian sect.'' 
According to a representative of the Hare Krishna community, the 
authorities never made such a designation. After being confronted by 
the Hare Krishnas, the journalist of the article admitted that this 
false information was provided by the BKGB, something later confirmed 
by the BKGB.
    In March 2003, the Ministry of Education released a textbook titled 
Religious Conduct for use in religious instruction that describes Hare 
Krishnas, evangelical Christians, and Scientologists as ``neocults'' 
and ``sects.'' Although the book remained in use during the period 
covered by this report, there were no reports of any negative 
consequences against students adhering to these faiths. Man, Society, 
and State, another textbook promoting similar ideas, also remains in 
use in Belarusian schools. After conducting an examination of both 
books, the CRNA and the Ministry of Education determined that the use 
of the word ``sect'' was a ``scientific'' word, and did not label Hare 
Krishnas or Protestants as antisocial.
    During the period covered by this report, the sale and distribution 
of anti-Semitic literature through state press distributors, government 
agencies, and at stores and events affiliated with the Belarusian 
Orthodox Church continued.
    Despite a May 2003 order by the Prosecutor General and the Ministry 
of Information to remove the anti-Semitic and xenophobic newspaper 
Russki Vestnik, distribution of the newspaper resumed in February 
through the state-distribution agency Belzoyuzpechat. As in previous 
years, anti-Semitic literature continued to be sold at the National 
Academy of Sciences.
    Anti-Semitic literature was openly sold during several Orthodox 
book fairs in Minsk, and at the House of Mercy, a BOC-established 
hospice in Minsk. The Roman Catholic Church reported that anti-Catholic 
literature is also sold at places linked to the BOC. Anti-Semitic and 
Russian ultranationalist newspapers and literature continued to be sold 
at Pravoslavnaya Kniga (Orthodox Bookstore), a store that sells 
Orthodox literature and religious paraphernalia. While the literature 
sold at the store originates from Russia, many of the copies sold have 
been reprinted by Belarusian publishing houses. Pravoslavnaya Kniga 
also distributed anti-Semitic literature during an October 25 meeting 
of the All Belarusian Cossacks' Association. In response to an appeal 
by a Jewish group to punish Pravoslavnaya Kniga, the Procurator General 
launched an investigation into the incident to determine whether or not 
Pravoslavnaya Kniga had illegally distributed literature that promoted 
intolerance. As of June, no decision had been announced. Although the 
BOC has stated that it maintains no ties with Pravoslavnaya Kniga, 
employees of the store have maintained that Pravoslavnaya Kniga is the 
official bookstore of the BOC.
    According to the Roman Catholic Church, in April BOC clergy 
reportedly made several anti-Catholic statements during a nationally 
televised religious ceremony marking Orthodox Easter. The Roman 
Catholic Church has also expressed concern about the sale of anti-
Catholic literature at events and stores linked with the BOC.
    Despite the ongoing investigation into the activities of 
Pravoslavnaya Kniga and assurances of various government officials that 
the sale of such literature was illegal, the government took no visible 
steps to stop the sale of xenophobic literature at Pravoslavnaya Kniga 
or other locations.
    Restitution of religious property remained limited during the 
period covered by this report. There is no legal basis for restitution 
of property that was seized during the Soviet and Nazi occupations, and 
the law restricts the restitution of property that is being used for 
cultural or educational purposes. Many former synagogues in Minsk are 
used as theaters, museums, sports complexes, and even a beer hall; most 
of the Jewish community's requests to have these synagogues returned 
have been refused. The few returns of property to religious communities 
have been on an individual and inconsistent basis, and local government 
authorities in general are reluctant to cooperate. Over the past 
several years, religious groups have lobbied the authorities 
successfully to return several properties in Minsk and other cities. 
According to the CRNA, religious organizations have the advantageous 
right to have religious property returned to them, except in cases when 
they are being used for cultural or sporting purposes. Official 
statistics indicate that from 1988-2003, the government returned over 
1,120 buildings that belonged to various religious groups, including 
709 to the BOC, 292 to the Roman Catholic community, 29 to the Old-Rite 
Believers, 12 to the Jewish community, 7 to the Protestant community, 3 
to the Muslim community, and 1 to the Greek Catholic community. 
However, there were no reports that the Government had returned any 
former religious property to their previous owners during the period 
covered by this report.
    Despite an October 2003 statement by President Lukashenko that the 
Government should not inhibit activities of the Jewish community, 
government officials continued to take a number of actions indicating a 
lack of sensitivity toward the Jewish community. Construction work 
continued at the site of a sports stadium in Grodno that had been 
originally built in the 1950s on the site of a former Jewish cemetery 
that existed since the 1600s. During the course of excavation, workers 
at the site found human remains, which were removed from the site to be 
collected for future reburial. Photographs taken by the Jewish 
community showed human remains, not only mixed in earth filling dump 
trucks but also mixed with earth from the site which was used to 
resurface a road. After intense international pressure, Grodno Oblast 
Governor Vladimir Savchenko signed an agreement with a national Jewish 
leader in August 2003 that called for an immediate cessation of 
excavation activity but permitted the continued construction work at 
the site. In November 2003, Savchenko signed a second agreement with 
another national Jewish leader that called for the removal of remains 
that were mixed in with earth used to resurface a nearby road and the 
immediate cessation of excavation activity at the cemetery. Despite the 
fact that both agreements called for stopping excavation work at the 
stadium, excavation work continued at the site. In mid-June, the Grodno 
Jewish community reported that although excavation work had ended at 
the stadium, construction continued at the site.
    In 2002 authorities in Mogilev decided to change the status of the 
city's Jewish cemetery, which authorities had officially designated as 
a Jewish cemetery in 2001, to a public cemetery. Under the 2001 
agreement, Mogilev's burial service was obliged to allocate land for 
the expansion of the cemetery and not to bury anyone in the cemetery 
without the agreement of the local Jewish community. Despite having 
signed the agreement, local authorities permitted the removal of human 
remains and headstones from existing gravesites to make room for non-
Jewish burials. Remains found during the digging were left on the 
ground. In June 2003, the local Jewish community sent an appeal to 
President Lukashenko to halt such activity. In February, the governor 
of Mogilev oblast restored the cemetery's status as a Jewish cemetery 
and ordered the burial service and city mayor to adhere to the 2001 
agreement. However, according to the local community, as of June, the 
mayor had yet to implement this order, claiming that the Mogilev city 
council, which was on recess at the end of the period covered by this 
report, must approve the implementation of the order. In late June, the 
local Economic Crime Prevention Department, acting in response to an 
appeal by the local Jewish community, began an investigation into the 
legality of several burial permits issued for the cemetery. As of June 
30 the investigation and the removal of remains and headstones from the 
cemetery continued.
    On February 11, by order of the Ministry of Education, Belarusian 
State University closed the International Humanities Institute (IHI), 
which was an independent educational entity affiliated with BSU that 
was the only higher educational entity offering Judaica studies. IHI's 
various programs, including the Judaica program, were divided among 
several BSU faculties. Although the rector of BSU cited the break-up of 
IHI as part of an internal reorganization of BSU's programs, some 
Jewish groups expressed concerns that the move to liquidate the 
institute was motivated by Government retaliation for the August 2003 
closure of the Israeli Embassy in Minsk and by a request of the 
Metropolitan Filaret who reportedly objected to the Judaica program. As 
of May, IHI's Judaica program continues to exist as part of BSU's 
curriculum but no longer as an autonomous institute.
    During the period covered by this report, government officials 
continued to publicly make anti-Semitic statements. In a September 13 
Associated Press article, Sergei Kostyan, Deputy Chairman of the 
International Affairs Committee of the lower house of parliament, 
rejected criticism of the installation of a gas pipeline near the site 
of a former Jewish cemetery in Mozyr, accusing Jewish persons of sowing 
``ethnic discord.'' During an October press conference, Information 
Minister Vladimir Rusakevich was quoted saying that the country needs 
to live with Russia like brothers but to bargain with Russia ``like a 
Yid.'' In 2002 authorities in Brest arrested and later released a 17-
year-old for desecrating a Holocaust memorial. According to the CRNA, 
the Committee regularly responds to all public expressions of 
xenophobia by notifying the relevant government agencies responsible 
for pursuing legal action against them; however, no such legal actions 
were observed during the period covered by this report.
Abuses of Religious Freedom
    During the period covered by this report, the Government frequently 
took steps abusing the religious freedom of several religious groups.
    Several Protestants were fined for illegally conducting and hosting 
religious services. According to the CRNA, convictions for such 
offenses were based on charges of either disturbing public order or 
illegally gathering without prior permission. The law allows people to 
gather to pray in private homes; however, it provides restrictions on 
holding rituals, rites, or ceremonies in such locations and requires 
prior permission from local authorities for such events.
    On April 17, a court in Mozyr fined Leonid Martynovitch, Mikhail 
Krynets, and Vasili Bilas, three members of the unregistered 
International Union of Baptist Churches (IUBC), $176 (380,000 rubles) 
each after they had congratulated patients at a local hospital during 
Easter.
    On November 23, 2003, local militia in Novogrudok charged Yuri 
Denischik, a missionary of the Novogrudok Association of Baptists with 
illegally leading a prayer service in a private home registered to the 
Association. During a search of the premises, a local official 
accompanying the militia accused Denischik of belonging to a ``fascist 
sect.'' Denischik was later fined approximately $15 (33,000 rubles).
    On December 5, 2003, according to the Forum 18 News Service, Viktor 
Yevtyukhov, a member of the IUBC, was fined approximately $40 (82,500 
rubles) for conducting an unregistered religious ceremony in the town 
of Zamoshye. On December 23, Oleg Kurnosov, another member of the IUBC, 
was fined approximately $8 (16,500 rubles) for engaging in similar 
activity in the town of Dubrovna. In February, another IUBC pastor was 
warned for conducting religious services in the town of Soligorsk. The 
same group was warned to cease all illegal religious activity by March 
1.
    The regime continued to harass BAOC members. On June 20, Minsk 
Oblast and CRNA officials reportedly warned a local BAOC priest to stop 
his efforts to reconstruct a former BAOC church in the town of Semkov 
Gorodok.
    During the period covered by this report, authorities continued to 
harass, fine, and detain Hare Krishnas for illegally distributing 
religious literature. The group reported that authorities continued to 
deport foreign Hare Krishnas that are detained by police while 
distributing religious literature in Belarus ostensibly for visa 
infractions. Throughout the period covered by this report, Minsk city 
authorities repeatedly denied requests by Hare Krishnas to distribute 
religious materials in the city.
    Following direct government pressure and harassment of their 
respective religious organizations, BAOC priest Yan Spasyuk and the 
Light of Kaylasa leaders Sergei Akadanav and Tatyana Akadanava left the 
country in 2003. In addition to the Akadanavs, several other members of 
the group left following continued government pressure. As a result of 
the departure of the group's members, and of continued fear of 
government harassment, the Light of Kaylasa officially dissolved during 
the period of this report.
    During 2003 members of the Light of Kaylasa that were fined for 
their participation in unsanctioned demonstrations and protests have 
reported that authorities have threatened them with confiscation of 
property and additional legal charges should their fines go unpaid. 
Authorities also warned, threatened, and harassed their family members 
for payment. In March 2003, authorities forced the parents of one 
member of the group to pay the outstanding fine of their son. Members 
of the Light of Kaylasa reported being fired from their jobs due to 
their affiliation with the group. One member reported that she was 
fired because she was a ``sektantka,'' member of a ``cult.'' Local 
authorities told employees of one company that their company would be 
closed since the company's director was a member of the group.
    On August 5, 2003 Minsk city authorities warned the New Life Church 
to cease conducting unregistered religious meetings. There were no 
reports of religious detainees or prisoners.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, anti-Semitism and negative 
attitudes toward minority faiths continued. According to an October 
2002 poll conducted by the Independent Institute for Social, Economic, 
and Political Studies, 57.7 percent of respondents favored equality 
between various religious groups, while 33 percent felt that the 
Orthodox Church should receive special government privileges. However, 
a poll conducted by the same organization in March indicated that only 
32 percent of respondents trusted the Roman Catholic Church and only 13 
percent trusted the Protestant churches.
    Anti-Semitism and sentiment critical of minority faiths persisted 
during the period covered by this report. Jewish organizations 
continued to criticize the Government for failing to censure anti-
Semitic statements by government officials, stop the sale of anti-
Semitic literature, and protect cemeteries and Holocaust memorials. On 
August 27, 2003 unknown individuals firebombed a Minsk synagogue, 
causing minor damage. Although a police investigation was conducted, 
the perpetrators were not found. Valery Frolov and Vladimir 
Parfenovich, two deputies in the lower house of Parliament, visited the 
Minsk synagogue the following day and condemned the attack.
    In March, a group of youths damaged 10 tombstones, 9 of which were 
Jewish, at a Bobrusk cemetery. The youths were caught by passers-by who 
took the youths to police. No charges were filed and the youths were 
released. In June, unknown individuals damaged several Jewish 
headstones at a cemetery in Cherven. On May 26, 2003, unknown 
individuals vandalized the Yama Holocaust memorial complex in Minska 
Holocaust memorial in the town of Timkovichi. In August 2002, unknown 
individuals vandalized a Holocaust memorial in Lida.
    During the period covered by this report, unknown vandals continued 
to destroy crosses, both Orthodox and non-Orthodox, that were erected 
at Kuropaty, an area used by the NKVD to murder over 300,000 people in 
the 1930s. The authorities made no visible attempts to find those 
responsible.
    According to the CRNA, oblast authorities nationwide are 
undertaking measures to prevent the vandalization of cemeteries. These 
measures include the erection of fences around cemeteries, tasking 
local law enforcement bodies with conducting regular patrols of 
cemeteries, and collecting and reporting of incidents of vandalization.
    The Jewish community is concerned by the concept of a ``greater 
Slavic union'' that is popular among nationalist organizations active 
in the country, including the Russian National Union (RNU), which is 
still active despite officially dissolving in 2000, and the National 
Bolshevik Party, another Russian extremist organization. In January, 
RNU members in Gomel distributed anti-Semitic literature on city buses. 
This incident occurred the same month Jewish community centers in Gomel 
and Polotsk were vandalized with RNU graffiti. Authorities have 
launched investigations into these acts of vandalism.
    During the period covered by this report, a website was created, 
purporting to be the website of the Jewish Orthodox Skinheads (JOSH), 
an organization supposedly made up of Jewish youths to combat anti-
Semitism and xenophobia. Despite the ``organization's'' stated goals, 
the website calls upon Belarusian Jews to take provocative acts against 
the Government to support their cause and includes language defaming 
non-Jewish citizens of Belarus and prominent Belarusian Jewish leaders. 
Several Jewish leaders, all of whom consider the website to be 
offensive and provocative, have denounced the website, and have 
expressed their concerns to government authorities. The website 
includes a link to another website purported to be run by Hare Krishna 
skinheads.
    The official Belarusian Orthodox prayer calendar, printed in Minsk, 
continues to mark May 20 as the anniversary of the 1690 death of 
Gavriil Belostoksky, a young child who is alleged to have been murdered 
by Jews near Grodno. The May 20 prayer for Belostoksky makes reference 
to Jewish persons as ``real beasts'' who allegedly kidnapped and 
murdered Belostoksky for religious purposes.
    In April local authorities in Brest oblast refused to initiate a 
criminal investigation into the burglary of an evangelical Christian 
church in the town of Khotislav that was burglarized in March. Since 
2000, the church had reportedly been vandalized six times prior to the 
latest incident.
    During the period covered by this report, the BAOC claimed that BOC 
clergy, accompanied by Minsk Oblast officials, visited several towns in 
Minsk oblast and called upon local villagers not to participate in BAOC 
religious services.
    There is no indication that the BOC has changed its view that it 
will cooperate only with religious faiths that have ``historical 
roots'' in the country. Members of most non-BOC faiths have expressed 
their opposition to the religion law and have openly criticized the 
law's restrictions and vagueness. In July 2003, over 5,000 Protestants 
gathered in a Minsk city park to protest the religion law's passage. As 
of June, most of the major Protestant groups, with the exception of the 
Association of Full Gospel Christians, decided to seek reregistration.
    In March Protestant groups sent letters to President Lukashenko, 
the National Assembly, and the Constitutional Court to revise 
restrictive elements of the religion law. The Constitutional Court, 
although claiming that religious groups did not have the right to 
appeal to the Constitutional Court on this issue, acknowledged that 
certain articles of the law warranted further scrutiny to verify 
whether they violated the constitution. The lower house of the National 
Assembly rejected the appeal, claiming that all of the religion laws 
articles were constitutional, contradicting the commentary of the 
Constitutional Court. As of June, the President had yet to respond to 
these and all previous appeals by Protestant groups to revise the law.
    During the period covered by this report, the Government continued 
a program to replace existing Belarusian passports with new passports 
containing the holder's tax identification number. Believing that these 
numbers may include numbers associated with Satanism or other 
superstitious beliefs, many Orthodox citizens have reportedly refused 
to apply for new passports. In May Metropolitan Filaret, despite having 
previously announced that the inclusion of tax identification numbers 
does not contradict Christianity, sent an appeal to the Council of 
Ministers to establish an alternative identification system for those 
who refuse to get new passports. As of June 30, the government and BOC 
were working together to find an amicable solution to the issue.
    Prior to the passage of the law on religion, representatives of 
many traditional and nontraditional religious faiths established the 
Civil Initiative for Religious Freedom. The group actively opposed the 
law on religion and other government restrictions on religious groups. 
In January the group published the second installment of the White 
Book, a collection of documents that detailed the Government's many 
abuses of religious freedom, information about the religion law, and 
copies of various reports about the religious freedom situation in the 
country.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Embassy staff maintained regular contact with representatives of 
religious groups, the Civil Initiative for Religious Freedom, and 
government officials responsible for religious affairs, and met with 
resident and visiting U.S. citizens of various religious faiths to 
discuss religious freedom issues in the country. In March 
representatives of Protestant, Jewish, and Hare Krishna communities 
participated in a 3-week Department of State International Visitors 
exchange program to the U.S. The participants traveled to several 
American cities and met with various government officials, 
representatives of American religious faiths, NGOs, and other 
organizations.
    During meetings with various government officials and ministers, 
Embassy staff raised such issues as the religion law, the continued 
sale of intolerant literature at events and locations affiliated with 
the BOC, the ongoing dispute surrounding the Grodno Jewish cemetery and 
the liquidation of the International Humanities Institute. The Embassy 
closely monitored the continued sale of anti-Semitic and xenophobic 
literature at stores and events linked with the BOC and state media 
distributors. Throughout the period covered by this report, Embassy 
staff also visited the site of the Jewish cemetery in Grodno on several 
occasions and met with local officials and community leaders to discuss 
the situation. Embassy staff, including the Ambassador, attended 
several events hosted by various religious groups. The Embassy 
regularly discussed religious issues with representatives of foreign 
diplomatic missions in the country.
    The Embassy continued to host roundtables of religious leaders to 
discuss relevant issues pertaining to religious freedom and government 
harassment. In February and March, visiting officials from the 
Department of State, including the Deputy Assistant Secretary for 
European and Eurasian Affairs, met with representatives of several 
religious groups to ascertain the religious freedom situation. Embassy 
staff regularly met with visiting U.S. citizens interested in 
discussing religious freedom issues in the country.
                               __________

                                BELGIUM

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion; 
however, the Government continued to observe and monitor groups that a 
parliamentary commission's unofficial report labeled ``harmful sects.''
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, several religious groups, 
particularly Jews and Muslims, as well as religious groups that have 
not been accorded official ``recognized'' status by the Government, 
cited instances of discrimination by the public and government 
officials.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
During the reporting period covered by this report, the U.S. Government 
urged government officials to intensify their efforts to fight anti-
Semitism and to work to resolve problems with Church of Scientology 
officials.

                    Section I. Religious Demography

    The country has a total area of 11,780 square miles, and its 
population is approximately 10.3 million.
    The population is predominantly Roman Catholic. According to the 
2001 Survey and Study of Religion, jointly conducted by a number of the 
country's universities and based on self-identification, approximately 
47 percent of the population identify themselves as belonging to the 
Catholic Church. According to these figures, the Muslim population 
numbers approximately 364,000, and there are an estimated 380 mosques 
in the country. Protestants number between 125,000 and 140,000. The 
Greek and Russian Orthodox Churches have approximately 70,000 
adherents. The Jewish population is estimated at between 45,000 and 
55,000. The Anglican Church has approximately 10,800 members. The 
largest nonrecognized religions are Jehovah's Witnesses, with 
approximately 27,000 baptized members, and the Church of Jesus Christ 
of Latter-day Saints (Mormons), with approximately 3,000 members.
    Estimates indicate that approximately 15 percent of the population 
do not identify with any religion. Approximately 7.4 percent of the 
population describe themselves as laic (members of nonconfessional 
philosophical organizations), and another 1.1 percent belongs to 
organized laity.
    According to a 1999 survey by an independent academic group, 11.2 
percent of the Roman Catholic population attends weekly religious 
services; the Catholic Church has estimated that church attendance 
ranges between 10-15 percent. However, religion still plays a role in 
major life events. As of 1999, with regard to the Catholic population, 
65 percent of the children born in the country were baptized; 49.2 
percent of couples opted for a religious marriage; and 76.6 percent of 
funerals included religious services.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    The Government accords ``recognized'' status to Roman Catholicism, 
Protestantism (including evangelicals and Pentecostals), Judaism, 
Anglicanism, Islam, and Orthodox Christianity (Greek and Russian). 
Representative bodies for these religions receive subsidies from 
government revenues. The Government also supports the freedom to 
participate in laic organizations. These secular humanist groups serve 
as a seventh recognized ``religion,'' and their organizing body, the 
Central Council of Non-Religious Philosophical Communities of Belgium, 
receives funds and benefits similar to those of the six other 
recognized religions.
    The Federal Government and Parliament have responsibility for 
recognizing faiths and paying the wages and pensions of ministers of 
those faiths. As a result of constitutional reforms enacted by 
Parliament in 2001, religious teaching, accounting by religious groups, 
and religious buildings have become the jurisdiction of the regional 
governments. Laic organizations remain under the jurisdiction of the 
federal authorities.
    By law each recognized religion has the right to provide teachers 
at government expense for religious instruction in public schools. The 
Government also pays the salaries, retirement, and lodging costs of 
ministers and subsidizes the construction and renovation of religious 
buildings for recognized religions. The ecclesiastical administrations 
of recognized religions have legal rights and obligations, and the 
municipality in which they are located must pay any debts that they 
incur. Some subsidies are the responsibility of the federal government, 
while the regional and municipal governments pay others. According to 
an independent academic review in 2000, the Government at all levels 
spent $523 million (approximately 23 billion Belgian francs) on 
subsidies for recognized religions in 2000. Of that amount, 79.2 
percent went to the Catholic Church, 13 percent to laic organizations, 
3.5 percent to Muslims, 3.2 percent to Protestants, 0.6 percent to 
Jews, 0.4 percent to Orthodox Christians, and 0.1 percent to Anglicans.
    The Government applies five criteria in deciding whether to grant 
recognition to a religious group: The religion must have a structure or 
hierarchy; the group must have a sufficient number of members; the 
religion must have existed in the country for a long period of time; it 
must offer a social value to the public; and it must abide by the laws 
of the State and respect public order. The five criteria are not listed 
in decrees or laws, and the Government does not formally define 
``sufficient,'' ``long period of time,'' or ``social value.'' A 
religious group seeking official recognition applies to the Ministry of 
Justice, which then conducts a thorough review before recommending 
approval or rejection. Final approval of recognized status is the sole 
responsibility of the Parliament; however, the Parliament generally 
accepts the decision of the Ministry of Justice. A group whose 
application is refused by the Ministry of Justice may appeal the 
decision to the Council of State.
    The lack of recognized status does not prevent a religious group 
from practicing its faith freely and openly. Nonrecognized groups do 
not qualify for government subsidies; however, they may qualify for 
tax-exempt status as nonprofit organizations.
    The Muslim Executive Council (MEC), the group recognized by the 
Government to represent the Islamic faith, received government funding 
during the period covered by this report, but mosques, imams, and 
Islamic schools and teachers did not. Subsidies have never been paid to 
mosques and imams, despite the Government's official recognition in 
1999 that the MEC would serve as the administrative instrument for 
distributing government subsidies. Three issues have caused delay in 
paying subsidies to mosques and imams; two were unresolved at the time 
of this report. The first issue, election of a new Muslim Executive 
Council, was resolved but not as preferred by the MEC. The term of the 
interim MEC expired on May 31, but disputes between the MEC and the 
federal Government over election procedures have delayed holding new 
elections. The second problem is constitutional. The federal Government 
devolved responsibility for the construction and maintenance of mosques 
to the regional governments in 2003, but, at the end of the period 
covered by this report, none of the regional governments had passed the 
necessary implementing legislation. Finally, the MEC and the federal 
and regional governments must reach agreement on a list of mosques and 
imams that are eligible for funding.
    In 1993 the Government established by law the Center for Equal 
Opportunity and the Struggle against Racism. Commonly known as the 
Anti-Racism Center, it is an independent agency responsible for all 
non-gender-related discrimination, including religious. Although 
formally part of the Office of the Prime Minister, it is under the 
guidance of the Ministry of Social Integration. Its head is appointed 
by the Prime Minister for 6 years, but the Prime Minister may not 
remove the individual once appointed. Several nongovernmental 
organizations such as the Movement Against Racism, Anti-Semitism, and 
Xenophobia (MRAX), the Ligue des Droits de l'Homme and the Liga voor 
Mensenrechten are also active in promoting religious freedom. The 
Government has volunteered to host an OSCE conference against Racism in 
September, as a follow-on to the May OSCE Anti-Semitism Conference in 
Berlin.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, the Government continued to observe and 
monitor some of the nonrecognized religious groups that were included 
in a 1997 parliamentary committee report on ``harmful sects.''
    This special Parliamentary Commission was established to examine 
the potential dangers posed by sects and issued a report in 1997 that 
divided sects into two broadly defined categories. Although there are 
no illegal sects as such, the commission defined the first category of 
``respectable'' sects as ``organized groups of individuals espousing 
the same doctrine with a religion,'' which reflect the normal exercise 
of freedom of religion and assembly provided for by fundamental rights. 
The commission defined the second category, ``harmful sectarian 
organizations,'' as groups having or claiming to have a philosophical 
or religious purpose and whose organization or practice involves 
illegal or injurious activities, harm to individuals or society, or 
impairment of human dignity.
    The report included as an annex an alphabetical list of 189 
religious sectarian organizations with comments, including the 
Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints 
(Mormons), the Church of Scientology, and the Young Women's Christian 
Association. Although the introduction to the list stated that there 
was no intent to characterize any of the groups as ``dangerous,'' the 
list quickly became known in the press and to the public as the 
``dangerous sects'' list. The Parliament eventually adopted two of the 
report's recommendations, establishing two new bodies, but it never 
adopted the list, which has no legal standing.
    Some religious groups included in the 1997 parliamentary list have 
continued to complain that their inclusion has resulted in 
discriminatory action against them. In July 2003, a report issued by 
the International Helsinki Federation for Human Rights asserted that 
the Government had not taken any effective measures to counteract the 
hostility and discrimination suffered by members of religious groups 
depicted as ``sects.'' The Government has not responded, claiming that 
there have been no official complaints.
    As a result of the committee report, Parliament passed a law 
establishing two bodies: an observatory of harmful sects and an 
interagency coordinating group on harmful sects. The Center for 
Information and Advice on Harmful Sectarian Organizations collects 
publicly available information on a wide range of religious and 
philosophical groups and provides information and advice to the public 
upon request regarding the legal rights of freedom of association, 
privacy, and freedom of religion. The center's library is open to the 
public and contains information on religion in general as well as on 
specific religious groups, including information provided by those 
groups. The center has the authority to share with the public any 
information it collects on religious sects; however, it does not have 
the authority to provide assessments of individual sectarian 
organizations to the general public, and despite its name, the 
regulations prohibit it from categorizing any particular group as 
harmful.
    The Interagency Coordination Group deals primarily with 
confidential material and works with the legal and security 
institutions of the Government to coordinate government policy. In 
theory it meets quarterly to exchange information on sect activities; 
however, it met only once during the period covered by this report. It 
produces no publicly available reports. The Government also has 
designated the Federal Prosecutor and a magistrate in each of the 27 
judicial districts to monitor cases involving sects.
    The 1997 parliamentary report also recommended that municipal 
governments sponsor information campaigns to educate the public, 
especially children, about the phenomenon of harmful sects. A 1998 law 
formally charges the country's State Security Service with the duty of 
monitoring harmful sectarian organizations as potential threats to the 
internal security of the country. A subgroup of law enforcement 
officials meets bimonthly to exchange information on sect activities. 
Most law enforcement agencies have an official specifically assigned to 
handle sect issues; however, they act only on the basis of filed 
complaints.
    Although there have been no prosecutions of harmful sects, in June 
2003, a prosecutor froze approximately $375,000 (326,000 euros) in a 
Church of Scientology bank account on suspicion of money laundering. 
Later in 2003, the prosecutor unfroze those funds; however, he 
continued to direct a criminal investigation into the Church of 
Scientology's operations on suspicion of fraud, privacy violations, and 
criminal association. The investigation began in 1999, and by the end 
of 2003, the investigating judge indicated that the investigation was 
nearly complete, and the case could go to trial in 2004; however, at 
the end of the period covered by this report, no formal charges had 
been filed.
    One of the targets of the criminal investigation discovered in 
November 2003 a report on the Church of Scientology compiled by the 
State Security Service. The report analyzed Church of Scientology 
activities and doctrine internationally as well as locally. Since late 
2003, the Church of Scientology International has sought to establish a 
dialogue with the Government to address government information and 
analysis contained in this report and elsewhere.
    Print and broadcast coverage of the September 17 opening of the 
Church of Scientology's European Office for Public Affairs and Human 
Rights in Brussels stated that the Government had declared the Church 
``harmful'' in 1997. The opening of this office, in spite of that 
determination, was cited by at least one leading publication as reason 
to provide the Center for Information and Advice on Harmful Sects with 
additional resources. The Government did not publicly dispute these 
allegations; however, government officials regularly state that there 
is no official list of ``harmful sects.''
    In February 2002, police detained five American volunteer workers 
at an Assemblies of God school and media center for working without 
employment permits; four were deported shortly thereafter. Assemblies 
of God teachers for years had obtained missionary visas, which do not 
require work permits. The Government now says that the teachers do not 
qualify for that status and must have work permits but have not 
identified a permit for which volunteer workers could apply. The 
Assemblies of God leaders closed the school in the wake of the 
deportations. At the end of the period covered by this report, the 
school remained closed, and Assemblies of God officials still had not 
been able to find an acceptable way for foreign volunteers to teach at 
the school.
    The Mormon Church continues to work to resolve the problem of 
obtaining visas for its missionaries. The Government had suspended visa 
issuance to Mormon missionaries for several months in 2000 and again 
beginning in November 2001. Mormon missionaries, who work as unpaid 
volunteers, do not qualify to obtain the work permits necessary to 
obtain visas under the Foreign Worker's Act of 1999, nor do they 
qualify for missionary visas due to the unrecognized status of the 
Church of Latter-day Saints. In June 2002, through the efforts of 
church officials and the U.S. Embassy, the Ministry of the Interior and 
the Ministry of Foreign Affairs agreed to exempt volunteer Mormon 
missionaries from the certificate requirement. As agreed, 85 pending 
visa applications were issued, and there do not appear to be any 
restrictions on the activities of visa recipients. In March 2003, 
Mormon Church representatives appealed to the Government to formalize 
the agreement in writing. At the end of the period covered by this 
report, there still was no written agreement.
    Some courts in the Flanders region have stipulated, in the context 
of child custody proceedings and as a condition of granting visitation 
rights, that a noncustodial parent who is a member of Jehovah's 
Witnesses may not expose his or her children to the teachings or 
lifestyle of that religious group during visits. These courts have 
claimed that such exposure would be harmful to the child; however, 
other courts have not imposed this restriction, and other sources state 
that custody issues rather than religion prompted the decisions. 
Nevertheless, a Jehovah's Witnesses representative claimed that such 
court judgments have continued.
    Religious or ``moral'' instruction is mandatory in public schools, 
provided according to the student's religious or nonreligious 
preference. All public schools offer a teacher for each of the six 
recognized religions. A seventh choice, a nonconfessional or secular 
moral instruction course, is available if the child does not wish to 
attend a religious course. Public school religion teachers are 
nominated by a committee from their religious group and appointed by 
the Minister of Education. Private authorized religious schools that 
follow the same curriculum as the public schools are known as ``Free'' 
schools, and they receive government subsidies for working expenses and 
teacher salaries. Almost all of these ``free'' schools are Roman 
Catholic and they offer only Roman Catholic religious instruction.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, several religious groups 
report incidents of discrimination, particularly Jews and Muslims, as 
well as religious groups that have not been accorded official 
``recognized'' status by the Government.
    The Jewish community is increasingly concerned about anti-Semitism. 
In late June, there were several incidents of physical attacks on 
Jewish citizens. These incidents were prominently covered in the 
national media. Members of the Jewish community claimed that individual 
incidents involving insults and harassment occurred throughout the 
period covered by this report. The Anti-Racism Center stated that it 
received 26 reports of anti-Semitic incidents in 2003. This is a 
reduction from 62 reports of anti-Semitic incidents in 2002. The Anti-
Racism Center received 17 more complaints of anti-Semitic incidents 
between February and April.
    The incidents appear to be generated largely from the Muslim 
immigrant community and inspired by events in the Middle East. The most 
violent attack during the reporting period occurred on June 24, when a 
number of youths, allegedly North African, assaulted four Jewish 
students as they departed their Jewish school in an Antwerp suburb; one 
fleeing student was stabbed and seriously injured. Jewish students at 
the school previously had been subjected to verbal insult and 
harassment from these youths. At the end of the period covered by this 
report, police continued to seek the assailants. Two days after the 
stabbing, there was a meeting at the Jewish martyrs' monument in 
Brussels that was attended by federal and regional ministers and 
representatives of major parties, institutions, and other religions, 
including the head of the MEC.
    The federal Minister of Justice announced on June 26 that she would 
require investigating magistrates to prosecute those engaged in anti-
Semitic acts whether verbal, physical, or on the Internet. That same 
evening three Jewish students from the school that the stabbing victim 
attended were harassed by four youths in a car. One fired what is 
believed to be a toy gun at the students before driving away; there 
were no injuries. Later that evening, elsewhere in the Antwerp suburbs, 
a 13-year-old Jewish boy was beaten by three youths. An 11-year-old 
Moroccan and two Belgians, ages 8 and 16, were arrested and charged 
with racism-motivated assault and battery by a court for youthful 
offenders; they were required to apologize to the victim and pay 
damages. Also that evening, several immigrant youths reportedly kicked 
a Jewish youth repeatedly on the main street of Antwerp, before 
escaping.
    On June 28, at a demonstration to protest growing anti-Semitism, 
the mayor of Antwerp promised the city's Jewish community that the 
police would give the problem their highest priority. On June 29, the 
federal Minister of Interior announced increased police protection at 
places such as schools and synagogues frequented by the Jewish 
community and said that the federal Government would investigate other 
measures. On June 30, Prime Minister Verhofstadt met Jewish community 
leaders, expressed the Government's concern regarding the attacks, and 
noted the increased police protection. The following day, he told 
Parliament that such attacks were attacks on the country's fundamental 
values and institutions and would not be tolerated. The judicial system 
has been tasked with giving such attacks full priority. For example, in 
Brussels 61 investigations and an indictment are in process, with 
similar efforts underway in Antwerp. The Prime Minister also pledged to 
urge the regions to intensify educational efforts to counter anti-
Semitism and racism. Jewish community leaders have indicated to foreign 
diplomatic observers that they were assured by government efforts, but 
they remained apprehensive regarding this outbreak of violence.
    On January 28, during an indoor soccer match between Belgium and 
Israel, spectators with Hamas and Hizballah banners heckled the 
Israelis and shouted anti-Semitic slogans, some in Arabic. The city of 
Hasselt (where the match took place), the Anti-Racism Center, and a 
local Jewish organization filed a criminal complaint over the incident 
a few days later, which the police continue to pursue actively; the 
case is still under investigation. No arrests were made during the 
period covered by this report. In February a group of students at a 
Jewish school in Brussels were assaulted by youths from the 
neighborhood, which currently is inhabited primarily by Muslim 
immigrants.
    In June 2003, there was an attempted car bombing at the synagogue 
in Charleroi. A perpetrator was apprehended at the time; he later was 
assessed as mentally incompetent and was institutionalized.
    There also continue to be a few cases of anti-Semitic speech 
(although not attacks) generated from individuals from extreme right, 
neo-Nazi groups. These also are pursued by the Anti-Racism Center, 
which won a conviction in September 2003 against two Holocaust deniers, 
such denial being illegal in the country; the two were sentenced to a 
year in prison, a $561 (500 euro) fine, and the costs of the trial. 
Government officials continued to condemn strongly attacks on the 
Jewish community and maintained increased security around synagogues 
and Jewish community buildings. The Government has responded directly 
to Jewish community concern. The Prime Minister has received Jewish 
community representatives and pledged the Government's full attention 
to the problem, most recently on June 30; in May police protection was 
increased. The Minister of Social Integration convoked a working group, 
including the Ministers of Justice and Interior, enforcement agencies, 
the Anti-Racism Center, and representatives of the Jewish community. In 
May she also mandated the compilation of research on the problem and 
perceptions of it; the report is scheduled for publication in 
September.
    The Center for Equal Opportunity and the Fight Against Racism, an 
independent government agency, reported that 7.5 percent of the 
discrimination complaints filed with the Center during 2002 cited 
religion as the basis of the alleged discrimination. In May the center 
released a report covering 2003 providing, among other topics, 
information on anti-Semitism.
    At the national level, there is an annual general assembly of the 
National Ecumenical Commission to discuss various religious themes. The 
Catholic Church sponsors working groups at the national level to 
maintain dialogue and promote tolerance among all religious groups. At 
the local level, every Catholic diocese has established commissions for 
interfaith dialogue.
    The President of the MEC maintains contacts with leaders of other 
faiths, including both recognized and unrecognized religious groups. 
Following the stabbing of the Jewish student on June 25 in Antwerp, he 
was seen on television with the Chief Rabbi at a public meeting in 
Brussels to denounce the attack.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    U.S. Embassy representatives discussed the issue of religious 
freedom with officials from the Ministries of Justice, Foreign Affairs, 
Social Integration, and Interior, as well as with Members of 
Parliament, and regional and local officials.
    Embassy officials expressed concern regarding anti-Semetic 
incidents and urged the Government to intensify its efforts to counter 
this trend. Embassy officials and the U.S. Special Envoy for Holocaust 
Issues also urged the Government to join the international Task Force 
on Holocaust Education, Remembrance, and Research. The Government has 
taken initial steps to join, including sending an observer to a Task 
Force meeting and beginning consultations with the regional and 
linguistic governments.
    There is an ongoing dialogue between Embassy officials and the 
Ministry of Justice at the cabinet level regarding the effects of the 
recommendations of the (never voted-upon) 1997 parliamentary report on 
sectarian organizations. Embassy officials raised religious freedom 
issues at various levels. For example, the Embassy raised concerns of 
the Church of Scientology with the Federal Prosecutor's office. As part 
of ongoing efforts to find a permanent solution for Mormon, Assemblies 
of God, and other religious volunteers who have faced difficulties 
obtaining visas and residence permits for missionary or other volunteer 
religious work, Embassy officials sought written clarification from the 
Minister of Labor regarding the requirement for volunteers to obtain 
work permits. Communications between the Ministry of Labor and the 
Embassy on this issue were continuing at the end of the period covered 
by this report.
    Embassy officials also met with representatives of both recognized 
and nonrecognized religions that reported some form of discrimination 
during the period covered by this report.
                               __________

                         BOSNIA AND HERZEGOVINA

    The State Constitution of Bosnia and Herzegovina and the entity 
constitutions of the Federation of Bosnia and Herzegovina (the 
Federation) and the Republika Srpska (RS) provide for freedom of 
religion, and individuals generally enjoy this right in ethnically 
mixed areas or in areas where they are adherents of the majority 
religion; however, adherents of minority religions in non-ethnically 
mixed areas have had their right to worship restricted, sometimes 
violently. The new state-level Law on Religious Freedom, enacted in 
January, also provides comprehensive rights to religious communities 
and confers upon them a legal status not previously held in the 
country.
    There was no overall change in the status of respect for religious 
freedom during the period covered by this report; however, there was 
some deterioration and some improvement in certain areas. Religious 
communities strongly supported refugee returns for their respective 
constituencies; however, there was a lack of movement on refugee 
returns. The return process suffered from a lack of funds, local 
governments' inability or unwillingness to provide necessary services 
to allow for sustainable returns, and a lack of employment 
opportunities. The new state Law on Religious Freedom protecting the 
rights of religious communities and creating a government registry 
allowing them to establish legal status was being implemented by the 
end of the period covered by this report.
    Religious intolerance in the country directly reflects ethnic 
intolerance because of the virtually indistinguishable identification 
of ethnicity with one's religious background. Bosnian Muslims 
(Bosniaks) generally are associated with Islam, Bosnian Croats with the 
Roman Catholic Church, and Bosnian Serbs with the Serbian Orthodox 
Church. The Jewish community maintains a very small but important 
presence in Bosnian society. Despite the constitutional and legal 
provisions protecting religious freedom, some discrimination against 
religious minorities occurs in virtually all parts of the country. In 
some communities, local religious leaders and politicians contributed 
to intolerance and an increase in nationalist feeling through public 
statements and on occasion in sermons.
    The U.S. Government discusses religious freedom issues with the 
Government and leaders from the four traditional religious communities 
in Bosnia and Herzegovina as part of its overall policy to promote 
human rights and reconciliation.

                    Section I. Religious Demography

    The country's territory is divided into two entities, the 
Federation of Bosnia and Herzegovina (the Federation) and the RS, with 
a separate administrative district comprising Brcko. The country has a 
total area of 19,781 square miles. In 2001, the U.N. High Commissioner 
for Refugees estimated that the population was 3.8 million, although a 
reliable census had not been conducted since 1991. Reliable statistics 
on the precise membership of different religious groups remain 
unavailable.
    Ethnic groups identify very closely with distinct religions or 
religious/cultural traditions, including the predominantly Muslim 
Bosniaks, the predominantly Roman Catholic Croats, and the 
predominantly Orthodox Serbs. According to the U.N. Development 
Program's Human Development Report 2002, Muslims constitute 40 percent 
of the population, Serbian Orthodox 31 percent, Roman Catholics 15 
percent, Protestants 4 percent, and other groups 10 percent. The small 
Jewish community has approximately 1,000 believers and maintains a 
special place in society by virtue of its long history of coexistence 
with other religious communities and its active role in mediating among 
those communities. There is an increasingly visible presence of more 
conservative missionaries who practice the Saudi-based form of Islam, 
Wahabbism, although the numbers remain very low.
    The rate of religious observance remains relatively low among the 
traditional religious groups; however, some areas of significantly 
greater observance do exist, for example among Roman Catholic Croats in 
the Herzegovina region. The majority of Bosnian Muslims have a secular, 
European-oriented worldview and practice their religion only 
intermittently. For Bosnian Muslims, religion often serves as a 
community identifier, and religious practice is confined to occasional 
visits to the mosque or significant rites of passage such as birth, 
marriage, and death. Nevertheless, religious leaders from the three 
major faiths claim that observance is increasing among younger persons 
as an expression of increased identification with their ethnic 
heritage, in large part due to the national religious revival that 
occurred as a result of the Bosnian war. Leaders from the three main 
religious communities observed that they enjoy greater support from 
their believers in rural areas of Bosnia and Herzegovina rather than 
urban centers such as Sarajevo or Banja Luka.
    Ethnic cleansing during the 1992-1995 war caused internal 
migration, which almost completely segregated the population into 
separate ethno-religious areas. Increased levels of returns in 2001-
2002 slowed markedly in 2003-2004, leaving the majority of Serbian 
Orthodox adherents living in the RS and the majority of Muslims and 
Catholics still living in the Federation. Within the Federation, 
distinct Muslim and Catholic majority areas remain. However, returns of 
Serbian Orthodox adherents and Muslims in recent years to their prewar 
homes in Western Bosnia Canton and Muslims to their prewar homes in 
eastern Bosnia near Srebrenica have shifted notably the ethno-religious 
composition in both areas.
    In Bosnia and Herzegovina, there are eight Muftis located in major 
municipalities across the country--Sarajevo, Bihac, Travnik, Tuzla, 
Gorazde, Zenica, Mostar, and Banja Luka. The more conservative Islamic 
communities in Bosnia and Herzegovina are located in the Federation in 
cities such as Travnik, Bocinja/Zavidovici, Tesanj, Maglaj, Bugojno, 
and Zenica. Bosnia's Roman Catholic community maintains its Bishops' 
Conference as an overarching organizational and regional structure, 
with bishops residing in Mostar, Banja Luka, and Sarajevo; the 
Franciscan order maintains its strongest presence in Central Bosnia 
near Sarajevo and in Herzegovina. The Serb Orthodox Church maintains 
greater influence in the eastern RS, with the most influential bishops 
servicing Trebinje and Bijeljina. The small Jewish community, like most 
other small religious groups in Bosnia and Herzegovina including 
Protestants, has its strongest support in Sarajevo.
    Missionary activity is limited but growing and includes a small 
number of representatives from the following organizations, some of 
which have their central offices for the region in Zagreb or another 
European city outside of the country: Seventh-day Adventists, Jehovah's 
Witnesses, the Methodist Church, the Church of Jesus Christ of Latter-
day Saints (Mormons), and Krishna Consciousness. In addition, 
Wahabbism, is slowly gaining adherents in Bosnia and Herzegovina in 
large part due to economic problems facing the impoverished Bosniak 
populace.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The State Constitution provides for freedom of religion, and 
individuals generally enjoyed this right in ethnically mixed areas or 
in areas where they were adherents of the majority religion; however, 
adherents of minority religions in non-ethnically mixed areas had their 
right to worship restricted, sometimes violently.
    The State Constitution attempts to safeguard the rights of the 
three major ethnic groups, and by extension the three major religious 
communities, by providing for each group proportional representation in 
Government and in the military. As a result of the government structure 
created by the Dayton agreement, which ended the Bosnian conflict, 
parliamentary seats and most government positions are apportioned 
specifically to members of the three ``constituent peoples'' (Bosnian 
Muslims, Bosnian Croats, and Bosnian Serbs). These stipulations result 
in a constitutional discrimination against ``others'' and sympathizers 
of certain faiths who do not fit neatly into these three groups. For 
example, the country has a three-member joint Presidency composed of 
one representative chosen specifically from each of the three major 
ethnic groups, with a chairmanship that rotates every 8 months. As an 
attempt to address this lack of opportunity for members of other 
religious faiths, the president of the Jewish community--again, by 
virtue of the Jewish community's general impartiality in the political 
arena--was by common consensus accorded the leadership of the important 
Civil Service Agency, which is tasked with selecting civil servants for 
government posts based on merit as opposed to political ties, 
ethnicity, or religious affiliation.
    Bosnia's state-level Government does not officially recognize any 
religious holidays. Entity and cantonal authorities routinely recognize 
religious holidays celebrated by members of the area's majority 
religion, with government and public offices closed on those days.
    The new state-level Law on Religious Freedom governs religion and 
the licensing of religious groups, and provides for the right of all to 
freedom of conscience and religion in Bosnia and Herzegovina. It grants 
churches and religious communities legal status and allows them 
concessions that are characteristic of a non-governmental organization 
(NGO). The law also creates a unified register for all religions within 
the Bosnian Ministry of Justice, while the Ministry of Human Rights and 
Refugees is tasked with documenting every violation of religious 
freedom. According to the provisions of the law, 300 adult citizens may 
form a new church or religious community with a written application to 
the Ministry of Justice. The Ministry of Justice will issue a decision 
within 30 days of the application, and an appeal may be made to the 
Bosnian Council of Ministers. The new law will allow minority religions 
in the country to register legally and to operate without unwarranted 
restrictions. The law came into force in March and the establishment of 
the registry was underway by the end of the period covered by this 
report.
    Political parties dominated by a single ethnic group remain 
powerful in the country. Most political parties continue to identify 
closely with the religion associated with their predominant ethnic 
group; however, many political parties claim to be multiethnic. Some 
clerics have characterized hard-line nationalist political sympathies 
as part of ``true'' religious practice, with the Roman Catholic Church 
being the most vocal in the political arena. The Roman Catholic Church 
maintains that the implementation of some international community-
backed reforms, such as education reform, undermines the Bosnian Croat 
sense of nationhood. The hierarchy of the Catholic Church in the 
country and the nationalist Bosnian Croat party, the Croatian 
Democratic Union (HDZ), jointly resisted efforts to unify the 
disjointed and ethnically based education system.
    The lines dividing politics and religion are often blurred, 
particularly during an election season, when religious sermons and 
services are sometimes misused for campaigning purposes. Many political 
party leaders are former Communists who have manipulated the core 
attributes of their particular ethnic group, including religion, to 
strengthen their credibility with voters. For example, offices of local 
Bosnian Serb mayors in the RS are often decorated with religious icons, 
although few officials practice religion in any meaningful sense.
    In 2003, the RS Government spent approximately $330,980 (600,000 
KM) on assistance to religious groups. In 2004, the RS Government 
planned to allocate funds to all four traditional religious communities 
in the RS, but was forced to postpone the disbursement of most funds 
due to budgetary shortfalls. The RS plans to distribute the funds to 
the religious communities in the second half of 2004, and the majority 
will go to the reconstruction of religious facilities. The Islamic 
community in the RS is expected to receive approximately $123,457 
(200,000 KM) in the second half of this year and had already received 
$18,519 (30,000 KM) in early 2004. The Jewish community is expected to 
receive funds for the reconstruction of a synagogue in Banja Luka.
    Religious education in Bosnia and Herzegovina is largely 
decentralized, as is the education system generally. The canton and 
entity governments and the Brcko District authorities have 
responsibility for education; there is no national education ministry 
or policy. Public schools offer religious education classes, but with 
the exception of Brcko, schools generally offer religious instruction 
only in the area's majority religion. In theory, students have the 
option not to attend, but in practice, students of the majority 
religion face pressure from teachers and peers to attend the classes. 
For example, the RS requires Serbs to attend religion classes but does 
not require attendance for Bosniaks and Croats. If more than 20 
Bosniaks or Croats attend a particular school in the RS, the school is 
required to organize religion classes on their behalf. However, in the 
rural RS, there is usually no qualified religious representative 
available to teach religious studies to the handful of Bosniak or Croat 
students. It is similar in the Federation, where students of the ethnic 
majority are required to attend religious classes, either Bosniak or 
Croat, while the minority is not required to attend. In the 
Federation's five cantons with Bosniak majorities, schools offer 
Islamic religious instruction as a 2-hour per week elective course.
    In Sarajevo, Tuzla, Travnik, and Zenica/Vares, Croat students may 
attend Catholic school centers. These centers have both primary and 
secondary schools, and although the principals are priests, the schools 
are open to all faiths and the majority of teachers are not religious. 
The curriculum is identical to the curriculum applied in schools in 
areas with a majority Croat population. In cantons with Croat 
majorities, all Croat students attend the ``elective'' 1-hour weekly 
Catholic religion course for primary and middle schools.
    The new state-level Law on Religious Freedom reaffirms the right of 
every citizen to religious education. The law calls for an official 
representative of the various churches or religious communities to be 
responsible for teaching religious studies in all public and private 
pre-schools, primary schools, and universities throughout Bosnia and 
Herzegovina. However, by the end of the reporting period, the Law on 
Religious Freedom had not been implemented. Its implementation could be 
difficult in Bosnia's often-segregated school systems, particularly at 
the municipal level.
    The Office of the High Representative (OHR) endorsed a May 2000 
declaration signed by the Federation and RS Ministers of Education 
calling for the introduction of countrywide courses on ``Democracy and 
Human Rights'' and the ``Culture of Religion.'' The democracy course is 
being implemented as part of the official school curriculum in all 
Federation cantons, the RS, and Brcko.
    The country's four traditional religious communities all have 
extensive claims for restitution of property that the government of the 
former Yugoslavia nationalized after World War II and did not return. 
The new state-level Law on Religious Freedom provides Churches and 
religious communities the right to restitution of expropriated property 
throughout the country ``in accordance with the law.'' However, there 
is still no state-level law on restitution, and both entity governments 
have deferred any real attempt to resolve the issue of restitution.

Restrictions on Religious Freedom
    The weak administrative and judicial systems effectively restrict 
religious freedom and pose major obstacles to safeguarding the rights 
of religious minorities. In some cases, the RS Government, local 
governments, and police forces made some improvements in protecting 
religious freedoms, although problems remained, including an atmosphere 
in which abuses of religious freedom may occur.
    Deputies being sworn into the RS National Assembly may choose 
either a religious oath consistent with their religious tradition or a 
nonreligious civil oath. Deputies to the State and Federation 
Parliaments take nonreligious civil oaths.
    The State Constitution provides for proportional representation for 
each of the three major ethnic groups in the Government and the 
military. Because of the close identification of ethnicity with 
religious background, this principal of ethnic parity in effect 
reserves certain positions in Government and the military for adherents 
or sympathizers of certain faiths. The military in the RS is staffed 
overwhelmingly by ethnic Serbs and only has Serbian Orthodox chaplains. 
The Federation military is composed of separate Bosniak and Croat 
units, as well as integrated units, and has both Muslim and Catholic 
chaplains. The Federation passed laws during the period covered by this 
report creating a state-level Ministry of Defense that would integrate 
the two entity-based armed forces under a unified command and control, 
but the mechanics of integrating the chaplain services still remained 
an open question at the end of the period covered by this report.
    In early post-war years, RS authorities frequently did not 
intervene to prevent the violent obstruction of efforts to rebuild some 
of the 618 mosques and 129 churches in the RS that were destroyed or 
significantly damaged during the 1992-1995 war. Local police also 
subsequently failed to conduct a serious investigation into several of 
the incidents. More recently, the RS Government has mediated a number 
of disputes between religious communities and local governments, 
resulting in the issuance of permits in virtually all of the 
outstanding reconstruction cases from 2001-2002, including permits for 
all five mosques being reconstructed in Bijeljina, for mosques in 
Trebinje, and for other disputed cases. In Zvornik, the Islamic 
community and the city continued negotiations over an alternative 
mosque site, although by the end of the period covered by this report, 
the negotiations had failed to reach a satisfactory conclusion and the 
issue continued to be a source of contention.
    In July 2003, the Federation's Human Rights Chamber transformed 
itself into a component of the Constitutional Court. The Human Rights 
Chamber had been established under the Dayton Agreement and issued 
rulings that at times affect religious freedom, particularly regarding 
religious properties. Before its transfer of authority to the 
Constitutional Court, the Human Rights Chamber in June 2003 found 
Travnik municipality in the Federation to be in violation of Article 9 
of the European Convention on Human Rights. The municipality had 
returned property to the Islamic community but not to the Roman 
Catholic community. The Chamber ordered the Federation to expedite 
relocations of public schools housed in the Roman Catholic school 
building in Travnik by June so that remaining portions of the building 
could be returned to the Roman Catholic Archdiocese. As of June, the 
impasse over the school in Travnik remained unresolved.
    In the absence of a law governing property restitution, municipal 
and cantonal authorities have broad discretion regarding disposition of 
contested property nationalized under the Communist government of the 
former Yugoslavia. Many officials use property restitution cases as a 
tool of political patronage, rendering religious leaders dependent on 
politicians to regain property taken from religious communities. 
Outstanding and publicly thorny restitution cases include the presence 
of a Serb Orthodox Church on the property of a Bosnian Muslim woman in 
the RS town of Konjevic Polje, despite the absence of local Serb 
residents; the presence of an Islamic mosque on the former property of 
a Serb Orthodox Church in Bradina; and the presence of a Serb Orthodox 
Church in the middle of a majority Islamic community in the RS town of 
Divic.

Abuses of Religious Freedom
    The RS Government, local governments, and police forces frequently 
allowed an atmosphere in which abuses of religious freedom could take 
place, although there was marked improvement from previous years as 
demonstrated by the relative lack of religious and ethnically motivated 
incidents in the country during the tense security crisis in nearby 
Kosovo and Serbia and Montenegro in March. The absence of a police 
force willing to protect religious minorities, and a judicial system 
willing to prosecute crimes against those minorities posed major 
obstacles to safeguarding minority rights. While new officers continue 
to be accepted into the police academies under strictly observed ethnic 
quotas, the goal of establishing effective, professional, multiethnic 
police forces throughout the country will take years of concentrated 
effort. Administrative and financial obstacles to rebuilding religious 
structures impeded the ability of religious minorities to worship 
freely and delayed the return of minority refugees in many areas.
    A significant number of citizens remained displaced internally or 
as refugees abroad following the 1992-1995 war. Virtually all had fled 
areas where their ethno-religious community had been in the minority or 
had ended up in the minority as a result of the war. Although organized 
and spontaneous returns significantly increased in 2001-2002, they 
began to fall sharply in 2003-2004.
    A variety of incidents directed at religious targets in all three 
ethnic majority areas were reported throughout 2003 and the first half 
of 2004. In August 2003, a group of intoxicated youths in Livno threw 
bottles and shouted insults at the Podhum mosque. The youths were 
arrested and fined. In August 2003, 17 gravestones were vandalized at 
the St. Mihovil and St. Marko cemeteries in Sarajevo; the Bosnian tri-
partite presidency quickly condemned the acts of vandalism and 3 
Bosnian Muslim youths were arrested soon thereafter.
    In September 2003, unknown perpetrators seriously damaged a portion 
of the minaret and support structure at the Ali-Aqa mosque in Derventa. 
In a likely related attack, the windows of the nearby Saint Juraj 
Catholic Church were smashed on the same evening. Also in September 
2003, unknown perpetrators smashed two windows of the Catholic Parish 
Church in Zenica. In October 2003, a hand grenade was discovered at the 
construction site of the Osman-Pasha mosque in Trebinje. In November 
2003, an unknown assailant fired shots at a mosque in the village of 
Cela near Prijedor during Ramadan.
    Incidents directed at Bosniak Muslims during the last months of the 
period covered by this report included: In January, unknown assailants 
fired shots and caused damage to the mosque in the village of Polje 
near Bosanska Dubica using automatic rifles. In March, unknown 
perpetrators bombed a mosque in the predominately Bosnian Serb town of 
Gradiska, just 3 days after arsonists set a Serb Orthodox Church on 
fire in the Federation. Political leaders from all circles publicly 
condemned the attack and the local police commander was quickly 
replaced. In March, unknown perpetrators smashed the windows of the 
mosque in Banja Luka, while a Bosnian Muslim graveyard memorial was 
damaged near Tuzla in April.
    In March, the press reported that a Serb Orthodox priest in the 
eastern RS town of Pale stated publicly that it is the duty of each 
Orthodox priest to protect and help indicted war criminal Radovan 
Karadzic. The priest allegedly called for the return of the Chetnik 
tradition and the reawakening of the Serb ``consciousness.''
    There were also incidents directed at Bosnian Croats during the 
last months of the period covered by this report. In April, there was 
an attempted arson at the Chapel of Saint Anthony in the northern 
Bosnian town of Zivinice, while an unknown perpetrator that same month 
damaged gravestones in a Catholic cemetery in Zenica. In March, vandals 
damaged 14 crosses on the premises of the Catholic Church in Stolac 
near Mostar.
    During Easter 2004, the Catholic Church seminary in Sarajevo was 
stoned. In April, unknown perpetrators vandalized a Catholic cemetery 
in Banja Luka.
    The Banja Luka District Court continued criminal proceedings for 
war crimes against the 11 former police officers from Prijedor in 
connection with the 1995 abduction and murder of Father Tomislav 
Matanovic and his parents. In September 2003, the District Court judge 
scheduled to try the Matanovic case resigned; by year's end, it was 
unclear if and when the trial would begin. In late January, the public 
prosecutor charged the suspects with war crimes against the civilian 
population. There were no further developments in the period covered by 
this report.
    Incidents directed at the Roman Catholic Church during the last 
months of the period covered by this report included: On April 5, there 
was an attempt to set fire to the Catholic Chapel in Zivinice in the 
Tuzla Canton, in northeast Bosnia. Police did not arrest any of the 
perpetrators. On April 13, unknown perpetrators broke into the Travnik 
Parish church in Ovcavero and stole $4000 (6,000 KM).
    There were incidents directed against members of the Bosnian Serb 
Orthodox community during the period covered by this report. In March, 
unknown perpetrators in the Federation's Bugojno municipality set the 
roof of the Serb Orthodox Church on fire, resulting in minor damage and 
no injuries. The incident occurred at a time of heightened tensions as 
a result of serious security problems in Kosovo. Senior local 
politicians from all ethnic groups quickly condemned the arson attack.
    There were no reports of religious detainees or prisoners.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses By Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    In September 2003, former U.S. President Bill Clinton officially 
opened the Srebrenica-Potocari Memorial and Cemetery, which serves as 
an important part of the reconciliation process in the country. Senior 
politicians as well as religious leaders paid homage to the victims of 
Srebrenica in a solemn event that was well attended by many ethnic and 
religious groups. The RS police ensured that no major security 
incidents occurred, although graffiti with slogans praising Bosnian 
Serb war criminals was found on posters near the Memorial site. Serb 
Orthodox leaders and senior RS politicians were notably absent from the 
event, demonstrating an unwillingness to come to grips with the tragedy 
of Srebrenica.
    Relations among religious communities in the Croat-dominated Stolac 
municipality in the Federation continued to improve over the period 
covered by this report. In August 2003, the reconstructed Carsjiska 
mosque in Stolac was officially opened during a ceremony that drew 
thousands of believers, including the highest Muslim official in Bosnia 
Reis ul-ulema ef Ceric. Some tensions remain between the Catholic and 
Muslim communities, as evidenced by the absence of Bosnian Croat 
municipal officials and representatives from the Catholic Church at the 
opening of the mosque. There have been no recent incidents of violence 
against returnees, although minor acts of vandalism against religious 
facilities still occur.
    The reconstruction of three destroyed mosques began in Croat-
dominated west Mostar. One of the mosques in west Mostar was still 
under construction by the end of the period covered by this report, 
while another was successfully completed and inaugurated in May; 
however, no Catholic Church officials attended the opening. The third 
mosque in Balinovic was completed but recently was attacked by vandals. 
Finances, more than religious discrimination, hampered further work on 
mosques in the Mostar area.
    In June 2003, a foundation stone was laid for the reconstruction of 
Esma Sultana's mosque in Jajce, and the Travnik mufti in April 
expressed satisfaction with the pace of reconstruction. The mosque, 
originally constructed 340 years ago, had been destroyed in 1993.
    In Vogosca, a suburb of Sarajevo, the first cornerstone for the 
construction of a new Catholic Church was laid in Spring 2004, the 
first such new construction in Sarajevo since the end of the war. In 
Bosniak-dominated Bradina, Konjic municipality, the Islamic community 
agreed to remove a mosque that had been constructed on someone else's 
land, although there has been no action taken to remove the illegal 
mosque by the end of the period covered by this report.
    Although in April 2003, Foca Mayor Nedeljko Pavlovic and Gorazde 
Mufti Hamed Efendic agreed to the reconstruction of a Muslim religious 
facility in Foca, a notoriously hard-line Serb municipality in the RS, 
there was no indication that reconstruction had begun, in large part 
due to a lack of funds. Several mosques have been reconstructed in the 
RS over the last year including in Kotarsko near Doboj, in the village 
of Sjenina near Doboj, Kozarac near Prijedor, in Srebrenica, two in 
Banja Luka (although not officially opened), in Bosanski Novi, and in 
Bosanska Gradiska. Mosques in Kopaci, Ustipraca, and two in Zvornik 
remain under reconstruction as of this reporting period. In April, the 
RS Ministry for Urban Planning approved the reconstruction of the 
Carsijska mosque in Prijedor.
    A new mosque was constructed in Kupres, and there are preparations 
for the reconstruction of mosques in the RS villages of Kratina, 
Isbisno, and Popov Most in the Foca municipality as well. Approximately 
30 percent of the largest mosque in Bijelina, the Atika mosque, had 
been completed, although reconstruction on the other four mosques had 
not begun by the end of the period covered by this report. On December 
20, 2003, the seat of the Islamic community in Bratunac was 
reconstructed and opened.
    Reconstruction of a Catholic church in Prijedor neared completion 
during the period covered by this report.

                    Section III. Societal Attitudes

    Until the 19th century, most of the country's residents identified 
themselves by religious affiliation. With the rise of Balkan 
nationalism in the 19th century, the country came to identify itself in 
ethnic as well as religious terms. This tendency increased during the 
Communist era when the regime discouraged religious affiliation. Under 
the Communists, most of the country's population identified themselves 
by ethnic group or simply as ``Yugoslavs.'' Only with the adoption of 
the 1974 Yugoslav Constitution could Muslims identify themselves as 
such in the census. Since the country's independence, there have 
continued to be persons who decline to accept either ethnic or 
religious identification and consider themselves simply Bosnians.
    Religious buildings, clerics, and individual believers in any area 
where they constitute a religious minority bear the brunt of 
retaliation for discrimination and violence perpetrated by other 
members of their religious/ethnic groups in areas where those groups 
constitute the majority. Because they are powerful symbols of religious 
identification and ethnicity, clerics and religious buildings are 
favored targets. Most religious leaders severely criticize violence and 
nationalism against their own group but can be less vocal in condemning 
acts against members of other groups.
    The 1992-1995 war was not a religious conflict. However, the 
association of ethnicity and religion is so close that the bitterness 
engendered by the war and the approximately 270,000 deaths it caused 
contributed to mutual suspicion among members of all three major 
religious groups.
    Despite the constitutional and legal provisions for religious 
freedom, some discrimination against religious minorities occurs in 
virtually all parts of the country. Discrimination is significantly 
worse in the RS, particularly in the eastern RS, and it remains a 
serious problem in Croat-dominated areas of the Federation; 
discrimination appears also to have worsened in some Bosniak-majority 
areas where more conservative Islamic communities reside.
    While Sarajevo, the Bosniak-majority capital of the country, has 
preserved in part its traditional role as a multiethnic city, 
complaints of discrimination remained during the period covered by this 
report. Media reports increasingly discussed the ``Islamicization'' of 
Sarajevo and some non-Muslims reported feeling ``out of place'' in the 
nation's capital. Youths and hooligans generally are responsible for 
the majority of acts of vandalism in Sarajevo and across the country. 
While religious leaders applaud growing religious sentiment among 
youth, the scars of the war, economic woes, and a recent history of 
segregation as a result of post-war returnee movements has in many 
places also injected a streak of nationalism in the younger generation 
that at times is targeted against religious communities.
    Numerous buildings belonging to the Islamic, Serbian Orthodox, and 
Roman Catholic communities were damaged or destroyed during the 1992-
1995 war, usually in a deliberate attempt at ethnic intimidation. The 
religious buildings destroyed during the war included 618 mosques and 
129 churches in RS territory. RS authorities frequently did not 
intervene to prevent the violent obstruction of efforts to rebuild many 
of the mosques and churches. Despite the issuance of building permits 
these last several years on the part of Federation and RS authorities, 
the religious communities lack funds to rebuild religious facilities. 
In response, the Islamic community in April planned to file charges 
with the Federation Constitutional Court seeking damages from the RS 
for the destruction of its mosques during the war.
    In the immediate postwar period, the major religious communities 
avoided reconstruction of the more symbolic religious facilities in the 
country, such as the Ferhadija mosque in Banja Luka, the Aladza mosque 
in Foca, and the monastery Plehan near Derventa, but there is now some 
movement on rebuilding these mosques. After violent efforts to obstruct 
the reconstruction of Osman Pasha Mosque in Trebinje, the rebuilding 
process finally commenced in June although violent acts against the 
mosque occurred during period covered by this report. Reconstruction of 
the Ferhadija Mosque in Banja Luka had not begun by the end of the 
period covered by this report, but the Islamic community had all the 
necessary permits and was collecting money for its construction.
    Acts of anti-Semitism against the small Jewish community in the 
country are significantly less frequent that in other parts of Europe. 
However, Jewish leaders state that there is a growing tendency in the 
country to mix anti-Israeli sentiment with rare acts of anti-Semitism, 
as the general public and media often fail to distinguish between 
criticism of Israeli policy and anti-Semitic rhetoric. Following the 
terrorist attack against a mosque in Turkey during the period covered 
by this report, the Jewish community was quickly granted police 
security at its synagogues and no incidents were reported.
    Despite the lack of overt anti-Semitic acts, there were two 
particularly vocal websites in Bosnia and Herzegovina that allowed 
their audience to express their resentment against non-Muslims. They 
advocated the boycott of American and Jewish companies and both called 
for Muslims to avoid interacting with Christians and Jewish persons.
    Leaders of the Muslim, Orthodox, Catholic, and Jewish communities 
have committed themselves publicly to building a durable peace and 
national reconciliation. The leaders of these four communities 
participate in the Interreligious Affairs Council of Bosnia and 
Herzegovina, which operates with the active involvement of the World 
Conference on Religion and Peace, a U.S.-based NGO. Although the 
traditional religious communities have not wavered in their commitment 
to national reconciliation, there were rifts between the faiths on the 
Council during the period covered by this report. The Roman Catholic 
Church ``froze'' its relations with the Council over differences 
regarding the signing of a bilateral agreement with the Vatican. The 
Serb Orthodox Church pulled out of the Interreligous Council entirely 
due to differences of opinion on political and security matters, 
primarily dealing with NATO's early April raid on Orthodox Church 
premises in Pale in search of indicted war criminals, when a Serb 
priest and his son were accidentally injured. The Organization for 
Security and Cooperation in Europe (OSCE) and the Office of the High 
Representative seek to facilitate interfaith meetings at the local 
level as well.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government and leaders from all three major religious communities in 
the context of its overall interfaith dialogue and policy of promoting 
human rights. The U.S. Government supports the return of refugees, 
democratization, and protection of human rights throughout the country. 
The U.S. Government also encourages leaders from all major religious 
communities to promote a multiethnic society that is conducive to 
religious freedom. Strong U.S. Government support for full 
implementation of the Dayton Accords and a politically moderate, 
multiethnic Government is intended, over time, to improve respect for 
religious freedom in the country.
    During the period covered by this report, the U.S. Government 
succeeded in encouraging the State Constitutional Court to assume human 
rights cases, including those involving religious freedoms, to promote 
high-level national attention to such cases. The Ambassador frequently 
meets with the principal religious leaders, individually and 
collectively, to urge them to work toward moderation and 
multiethnicity. The Ambassador has been involved actively as a member 
of the Executive Board of the Srebrenica Foundation, which oversaw the 
construction of a Memorial and Cemetery dedicated to victims of the 
1995 massacre of Muslims in Potocari. The U.S. Government provided 
approximately $1 million (1.62 million KM) to help establish the 
Srebrenica Memorial and Cemetery in Potocari. International and U.S. 
Government involvement in this issue has helped advance the process of 
interethnic reconciliation.
    The U.S. Embassy funded the development of the countrywide 
democracy courses on ``Democracy and Human Rights'' and the ``Culture 
of Religion,'' using its SEED funds and continues to support its 
implementation. The comparative religion course, ``Culture of 
Religion,'' was still under discussion at the end of the period covered 
by this report.
    In addition, the Embassy engages in an active outreach program with 
the religious communities at all levels, including hosting speaking 
engagements by visiting U.S. academics and lecturers, and creating 
university linkage affiliation focusing on comparative religious 
studies. The Embassy publicly criticizes instances of religious 
discrimination and attacks against religious communities or buildings 
(most recently, the Ambassador strongly condemned the March arson 
attack against the Serb Orthodox Church in Bugonjo) and encourages 
leaders from all ethnic groups and members of the international 
community to respond equally strongly. The U.S. Agency for 
International Development provides funding to train lawyers and judges 
on human rights, including religious freedom, and provides much-needed 
infrastructure assistance to areas with high rates of refugee return to 
promote the sustainability of return.
                               __________

                                BULGARIA

    The Constitution provides for freedom of religion; however, the 
Government restricts this right in practice for some nontraditional 
religious groups. These restrictions are manifested primarily in a 
registration process that is selective, slow, and nontransparent. The 
Government prohibits the public practice of religion by unregistered 
groups.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, discrimination, harassment, 
and general public intolerance of some nontraditional religious groups 
remained an intermittent problem. Concerns about Islamic fundamentalism 
continued to receive media coverage.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 42,855 square miles, and its 
population is approximately 7.9 million according to the 2001 census. 
The National Statistical Institute reported that 82.6 percent of 
citizens are Orthodox Christians and 12.2 percent are Muslims, while 
the remainder includes Roman Catholics, Protestants, Jews, Gregorian-
Armenian Christians, Uniate Catholics, and others. Official 
registration of religious organizations with the Government increased 
25 percent, from 36 in 2003 to a total of 45 denominations in addition 
to the Bulgarian Orthodox Church (BOC) at the end of the reporting 
period. According to the Sofia Municipal Court, which is responsible 
for registering all legal entities, including religious denominations, 
an additional eight denominations were in the process of being 
registered. Since the court assumed the role of registering religious 
denominations at the beginning of 2003, all denominations previously 
registered before the enactment of the 2002 Confessions Act have been 
reregistered.
    Some religious minorities are concentrated geographically. The 
Rhodope Mountains (along the country's southern border with Greece) are 
home to many Muslims, including ethnic Turks, Roma, and ``Pomaks'' 
(descendents of Slavic Bulgarians who converted to Islam centuries ago 
under Ottoman rule). At the western extreme of the Rhodopes, there are 
greater numbers of Pomaks, and on the eastern end, more ethnic Turks. 
Muslim ethnic Turks and Roma also live in large numbers in the 
northeast of the country, primarily in and around the cities of Shumen 
and Razgrad, as well as along the Black Sea coast. There are 
comparatively large numbers of Roman Catholics in Plovdiv, Assenovgrad, 
and in cities along the Danube River. Eastern Rite Catholic communities 
are located in Sofia and Smolyan. Many members of the country's small 
Jewish community live in Sofia, Ruse, and along the Black Sea coast. 
However, Protestants are dispersed more widely throughout the country. 
While clear statistics are not available, evangelical Protestant church 
groups have had particular success in attracting numerous converts from 
among the ethnic Roma minority, and these churches tend to be the most 
active denominations in predominantly Roma-inhabited areas.
    Although no exact data are available on active participation in 
formal religious services or rituals, most observers agree that 
evangelical Protestants tend to participate in religious services more 
frequently than other religious groups. Members of the country's 
Catholic community also are regarded as more likely than members of 
other faiths to attend religious services regularly.
    Missionaries are present in the country, including, for example, 
representatives of evangelical Protestant churches and more than 100 
missionaries from the Church of Jesus Christ of Latter-day Saints 
(Mormons).

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, some 
local authorities restricted this right in practice for some 
nontraditional religious groups. The Constitution designates Orthodox 
Christianity, represented by the BOC, as the ``traditional'' religion, 
and the Government provided financial support to it as well as to 
several other religious communities perceived as holding historic 
places in society, such as the Muslim, Roman Catholic, and Jewish 
faiths.
    The 2002 Confessions Act replaced the universally unpopular 
Communist-created law of 1949. Religious and human rights groups 
strongly criticized the 2002 law for the preferential treatment given 
to the BOC and for provisions that appear to take sides in what many 
saw as an internal Church conflict. Under the 2002 law, all religious 
groups, with the exception of the BOC, must register with the Sofia 
Municipal Court before they can practice their beliefs in public. The 
Bulgarian Helsinki Committee (BHC) also expressed concern at the 
requirement for groups to submit a statement of beliefs when applying 
for registration or reregistration, stating that this constituted an 
infringement on their freedom of religion. There were initial fears 
regarding the exclusive right of Religious Denominations Directorate of 
the Council of Ministers to give ``expert opinions'' to the court 
regarding registration matters; however, in practice the Directorate 
only provides an opinion upon request by the court. Such opinions have 
resulted in the rejection of registration for only one denomination, 
the Achmadi Muslim Organization of the Muslim Achmadi Community. 
However, all applicants have the right to appeal the denial of 
registration through the Court of Appeals, where ``expert opinions'' 
from other sources can be submitted and taken into account. An appeal 
by the Achmadi Muslim Organization of the Muslim Achmadi Community 
currently is pending. Some local branches of nationally registered 
denominations experienced problems with local authorities who insisted 
that the branches be registered locally; however, the 2002 Confessions 
Act does not have any requirement for local registration of 
denominations.
    A Council of Europe review of the 2002 Confessions Act, prepared in 
early 2003, highlighted that the provisions dealing with the process of 
registration specify neither the criteria establishing the basis on 
which the Court should grant registration nor the grounds on which such 
registration can be withheld. The act also fails to specify the 
consequences of failure to register as a religious community or outline 
any recourse if a competent court refuses to grant registration.
    In December 2003, a national conference of Muslim leaders convened 
in Sofia and elected Fikri Sali as the new chief mufti to replace Selim 
Mehmed; Sali formerly held the position from 1992-94. However, a rival 
conference was convened by another former chief mufti, Nedim Gendzhev, 
and selected Ali Hajji Saduk to replace Mehmed. While Sali's election 
was confirmed by the Bulgarian Higher Islamic Council, Gendzhev's 
conference submitted documentation listing Saduk as the new chief mufti 
with the Sofia Municipal Court first. A registration controversy has 
ensued, leaving no legally recognized successor to Mehmed.
    According to both a judge from the Sofia Municipal Court and the 
Religious Denominations Directorate of the Council of Ministers, due to 
the 2002 Confessions Act's lack of specific provisions regulating the 
change in leadership of registered denominations, the Sofia Municipal 
Court has no authority to decide which of the two elected muftis is 
Mehmed's rightful successor. The only option for resolving the 
controversy is for the two parties to file civil claims in court.
    For most registered religious groups there were no restrictions on 
attendance at religious services or on private religious instruction. A 
Jewish school, three Islamic schools, the university-level Islamic 
Higher Institute, a Muslim cultural center, a multidenominational 
Protestant seminary, and university theological faculties operated 
freely. Bibles, Korans, and other religious materials in the Bulgarian 
language were imported or printed freely, and religious publications 
were produced regularly.
    Optional religious education courses are offered in state-run 
schools. Following the successful introduction of a program to provide 
optional Islamic education classes in public schools in 2002 using a 
textbook proposed by the Chief Mufti and approved by the Ministry of 
Education, the Ministry agreed to assist with funding for such courses 
during the year. The Ministry announced that approximately 18,000 
primary and secondary school students attend religion classes. The 
Chief Mufti's office also supports summer Koranic education courses.

Restrictions on Religious Freedom
    The Government restricted religious freedom through a registration 
process that is selective, slow, and nontransparent. The Government 
prohibits the public practice of religion by groups that are not 
registered.
    The 2002 Confessions Act designates the Bishop of Sofia, currently 
Patriarch Maksim, as the Patriarch of the BOC. Furthermore, it 
prohibits any group or person who has broken off from a registered 
religious group from using the same name or claiming any properties 
belonging to that group. Effectively, this prohibits members of the so-
called ``alternative synod,'' which has been in conflict with Patriarch 
Maksim since 1992, from formally registering as the Bulgarian Orthodox 
Church or from claiming any of the Church property currently under its 
control.
    In July 2002, Stefan Kamberov, a 66-year-old priest associated with 
the alternative synod, was murdered near the St. Panteleimon Monastery 
near Dobrinshte. Two suspects were arrested and released on bail of 
$1,250 (2,000 leva) each. The case was awaiting prosecution following 
the conclusion of the investigative stage almost 2 years after 
Kamberov's murder. While the observance of religious freedom has 
improved for some nontraditional groups, some religious groups 
continued to face limited discrimination and antipathy from some local 
authorities, despite successfully registering through the Sofia 
Municipal Court. Article 21 of the 2002 Confessions Act states that 
nationally registered religions may have local branches according to 
their statute; however, the act does not require local registration of 
denominations, although some municipalities have claimed that it does. 
Local branches have experienced problems with such municipalities; for 
example, mayors in the towns of Lovech, Troyan and Varakel exceeded 
their powers by demanding that local branches of religious 
organizations provide documentation not required by law.
    Certain localities like Burgas have been consistently hostile to 
nontraditional groups such as Jehovah's Witnesses. In the past under 
the 1949 Religion Law, the Burgas municipal council rejected the 
registration application of the local branch of Jehovah's Witnesses. 
Since the passage of the 2002 Confessions Act, the Burgas municipality 
maintains that no follow-up registration application has been received 
from Jehovah's Witnesses. The locally elected municipal authorities in 
Burgas, responding to public demonstrations in 2002 against a Jehovah's 
Witnesses prayer house being built too close to a public school, used 
their ``public order'' powers to stop construction of the prayer house. 
The Religious Denominations Directorate of the Council of Ministers 
supported an appeal to the regional authorities. Construction of the 
building is still pending, partly because the municipality invoked the 
local ordinance limiting places of worship to religious organizations' 
officially registered addresses.
    In May 2003, police reportedly prevented the registered 
International Baptist Church in Sofia from using a privately rented 
apartment for Bible studies and language classes. The church was forced 
to abandon its lease and conducted its meetings in various private 
homes.Although several municipalities such as Burgas, Plovdiv, Pleven, 
Gorna Oryahovista, and Stara Zagora previously had passed local 
ordinances that curtailed religious practices, often in contravention 
of the Constitution and international law, it does not appear that 
these ordinances have been strictly enforced.
    A number of religious groups recognized that foreign-national 
missionaries and religious leaders experienced difficulties in 
obtaining and renewing residence visas in the country due to a 2001 
amendment to the Law on Foreign Persons. The revised law has no visa 
category that explicitly applies to missionaries or religious workers, 
and rules for other categories of temporary residence visa (such as 
self-employed or business-owner) have been tightened in ways that seem 
to make it more difficult for religious workers to qualify. This 
problem has been exacerbated by the fact that key government 
institutions have not yet developed implementing regulations or 
procedures to handle their new responsibilities under the law, despite 
the new law being in force. Missionaries, therefore, may have to limit 
the length and purpose of their visits to the 30 days accorded to 
tourists. The high school curriculum included a course on religion 
initiated by the Ministry of Education. The original plan called for a 
world religion course that avoided endorsing any particular faith; 
however, members of non-Orthodox religious groups, especially ethnic-
Turkish Muslims, maintained that the BOC received privileged coverage 
in the textbooks. The religion course is optional, and it is not 
available at all schools. Following the successful introduction of 
optional Islamic education courses in 2002 and the expected development 
of additional courses during the year, there has been some discussion 
of requiring all students to enroll in a course on religion. Students 
would have the option of which course they wish to take. There were no 
indications that the Government discriminated against members of any 
religious group in making restitution to previous owners of properties 
that were nationalized during the communist period. However, NGOs and 
certain denominations claimed that a number of their properties 
confiscated under the Communist years have not been returned. For 
example, the Muslim community claims that at least 17 properties have 
not been returned. The BOC, Catholic Church, Methodists, 
Congregationalists, Adventists, and other groups also claim land or 
buildings in Sofia and other towns. Former Jewish properties have been 
recovered over the last 10 years, with one exception in downtown Sofia 
that is pending before the court. A central problem facing claimants is 
the need to demonstrate that the organization seeking restitution is 
the organization--or the legitimate successor of the organization--that 
owned the property prior to September 9, 1944. This is difficult 
because communist hostility to religion led some groups to hide assets 
or ownership, and because documents have been destroyed or lost over 
the years.
    The Constitution prohibits the formation of political parties along 
religious lines. There were no reports of religious prisoners or 
detainees. 

Forced Religious Conversion
    The Constitution prohibits forced religious conversion. There were 
no reports of forced religious conversion, including of minor U.S. 
citizens who had been abducted or illegally removed from the United 
States, or of the refusal to allow such citizens to be returned to the 
United States. 

Abuses by Terrorist Organizations
There were no reported abuses targeted at specific religions by terrorist organizations during the period covered by this report.
    Improvements and Positive Developments in Respect for Religious 
Freedom Despite initial fears that the 2002 Confessions Act would 
hamper religious organizations' ability to operate freely, there have 
been no reports of previously registered entities being refused 
registration. In fact 15 new religious organizations have registered 
with the Sofia Municipal Court since 2003.
    The legal requirement that groups whose activities have a religious 
element must register with the Sofia Municipal Court was an obstacle to 
the activity of some religious groups, such as the Sofia Church of 
Christ and the Unification Church during the previous reporting period; 
however, since 2003, 15 new denominations, including the Sofia Church 
of Christ, have registered with the Sofia Municipal Court, and 8 other 
denominations had registration applications pending. There were no 
subsequent reports that the requirement to register with the Sofia 
Municipal Court was an obstacle to the activity of religious groups 
during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, discrimination, harassment, 
and general public intolerance of some nontraditional religious groups 
remained an intermittent problem. Strongly held suspicion of 
evangelical denominations among the populace is widespread and 
pervasive across the political spectrum and has resulted in 
discrimination. Often cloaked in a veneer of ``patriotism,'' mistrust 
of the religious beliefs of others is common. Such mainstream public 
pressure for the containment of ``foreign religious sects'' inevitably 
influences policymakers. Nevertheless, human rights observers agreed 
that such discrimination has gradually lessened over the last 5 years 
as society has appeared to become more accepting of nontraditional 
religious groups.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy regularly monitors religious freedom in ongoing contacts 
with government officials, clergy, lay leaders of minority communities, 
and NGOs. Embassy officers met with Orthodox clergy members, the Chief 
Mufti and senior Muslim leaders, religious and lay leaders of the 
Jewish community, and leaders of numerous Protestant denominations. 
During the period covered by this report, the Embassy remained closely 
engaged with government, religious officials, and NGOs concerning the 
2002 Confessions Act and registration of religious organizations; with 
various religious groups regarding the restitution of properties; and 
with Muslim leaders regarding Islamic extremism.
                               __________

                                CROATIA

    The Constitution provides for freedom of conscience and religion 
and free public profession of religious conviction, and the Government 
generally respects these rights in practice. There is no official state 
religion; however, the Roman Catholic Church enjoys a close 
relationship with the State not shared by other religious groups. The 
legal position of most major religious communities has improved due to 
agreements with the State, which grant benefits similar to those 
enjoyed by the Catholic Church.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and the coalition Government 
that took power in December 2003 has continued to contribute to the 
generally free practice of religion.
    Religion and ethnicity are linked closely in society. Since 
independence in 1991, religious institutions of all faiths have been 
victimized by the ethnic conflicts that led to the breakup of the 
former Socialist Federal Republic of Yugoslavia. There were continued 
reports of intimidation and vandalism, particularly in the war-affected 
areas, directed against Serbian Orthodox clergy and property, although 
there was a decrease in severity and frequency of such attacks.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officials frequently meet with representatives of religious and 
ethnic minority communities and with government officials.

                    Section I. Religious Demography

    The country has a total area of 21,831 square miles, and its 
population is approximately 4,437,000. The religious breakdown of the 
country is approximately: Roman Catholic, 85 percent; Orthodox 
Christian, 6 percent; Muslim, 1 percent; Jewish, less than 1 percent; 
other, 4 percent; and atheist, 2 percent. The statistics correlate 
closely with the country's ethnic makeup. The Orthodox, predominantly 
ethnic Serbs associated with the Serbian Orthodox Church, primarily 
live in cities and border areas with Bosnia and Herzegovina and Serbia 
and Montenegro. Members of other minority religions reside mostly in 
urban areas. Most immigrants are Roman Catholic ethnic Croats.
    Protestants from a number of denominations and foreign clergy 
actively practice and proselytize, as do representatives of eastern 
religions. A variety of missionaries are present in the country, 
including the Church of Jesus Christ of Latter-day Saints (Mormons), 
Jehovah's Witnesses, Greek Catholics, Pentecostals, Hare Krishnas, and 
a wide range of evangelical Protestant Christians (including Baptists, 
Seventh-day Adventists, Church of Christ, and various nondenominational 
organizations such as the Campus Crusades for Christ).

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of conscience and religion 
and free public profession of religious conviction, and the Government 
generally respects these rights in practice. There is no official state 
religion; however, the Roman Catholic Church, Serbian Orthodox Church, 
Islamic community, and other smaller Christian denominations that have 
signed agreements with the State receive some state support.
    The Law on Legal Status of Religious Communities broadly defines 
religious communities' legal position and covers such issues as 
government funding, tax benefits, and religious education in schools. 
Other important issues, such as pensions for clergy, religious service 
in the military, penitentiaries and police, and recognition of 
religious marriages, were left to each religious community to negotiate 
separately with the Government. Most religious communities considered 
the law an improvement over the previous state of affairs. However, in 
2002 some religious leaders and political parties expressed concern 
over instituting Catholic catechism in kindergarten, as established in 
the Concordat agreements between the Vatican and the Government. 
Restitution of nationalized or confiscated church property is regulated 
under the Law on Return of Property Expropriated or Nationalized During 
the Yugoslav Communist Rule, which was amended in July 2002.
    In January 2003, the Government approved a regulation on the 
registration of religious communities, known as the ``Regulation on 
Forms and Maintaining Records of Religious Communities in Croatia,'' 
which required all religious communities to submit registration 
applications within 6 months. The new regulation stipulates that to 
register, a religious community must have at least 500 believers and 
must be registered as an association for 5 years. All religious 
communities in the country prior to passage of the law are being 
registered without conditions; religious communities that are new to 
the country since passage of the law will need to fulfill the 
requirements for the minimum number of believers and time registered as 
an association. By May, approximately 35 religious communities had been 
registered. Registered religious communities are granted the status of 
a ``legal person'' and enjoy tax and other benefits under the Law on 
Religious Communities. Religious communities that are based abroad need 
to submit written permission for registration from their country of 
origin. No specific licensing is required for foreign missionaries.
    Representatives of minority religious communities indicate that the 
overall climate for religious freedom has improved since the period 
covered by the previous report. In line with the Concordats signed with 
the Catholic Church and in an effort to define their rights and 
privileges within a legal framework, agreements have been signed with 
the following religious communities: the Serbian Orthodox Church and 
Islamic Community (December 2002); the Evangelical Church, Reformed 
Christian Church, Pentecostal Church, Union of Pentecostal Churches of 
Christ, Christian Adventist Church, Union of Baptist Churches, Church 
of God, Church of Christ, and the Reformed Movement of Seventh-Day 
Adventists (July 2003); and the Bulgarian Orthodox Church, Macedonian 
Orthodox Church, and Croatian Old Catholic Church (October 2003). In 
addition, in October 2003, the Government adopted unilaterally an 
agreement with the Jewish Community of Zagreb, which refused to sign 
the agreement due to lack of sufficient progress on property 
restitution issues. The Government's general approach is to negotiate 
agreements with individual religious communities based on a common 
framework rather than set uniform, nondiscriminatory standards and 
practices. Leaders of non-Catholic religions have expressed 
satisfaction with the communication and cooperation they have received 
from the Government, most notably with the Government Commission on 
Relations with Religious Communities, chaired by a Deputy Prime 
Minister under the former government and currently by the Minister of 
Culture.
    An agreement between the Catholic Church and the state-run Croatian 
State Radio and Television (HRT) provides regular, extensive coverage 
of Catholic events (as many as 10 hours per month). Other religious 
communities receive approximately 10 minutes broadcast time per month 
or less. The Catholic Church operates one of the country's private 
national radio stations, Catholic Radio, which is financed by private 
contributions. The Jewish community reports no restrictions on 
religious broadcasting. Topics of interest to major non-Catholic 
religious groups are covered regularly on weekly religious programming 
on HRT. In April, representatives of minority religious communities met 
with HRT to discuss the timing and content of religious programming and 
agreed on broad principles for media presentation of minority faiths. 
The Islamic community's Bairam ceremony, usually attended by high-level 
government officials, is telecast live annually from the Zagreb Mosque. 
The Islamic community credits the monthly TV broadcast ``Ekumena'' for 
contributing significantly to an atmosphere of greater tolerance.
    Missionaries do not operate registered schools, but the Mormon 
community provides free English lessons, which normally are offered in 
conjunction with education on the Mormon religion. The Ministry of 
Education recognizes the diploma conferred by the Muslim community's 
secondary school in Zagreb.
    Muslims have the right to observe their religious holidays. They 
are granted a paid holiday for one Bairam and have the right to observe 
the other as well (although they are not paid for the day).
    There is no government-sponsored ecumenical activity.

Restrictions on Religious Freedom
    The Government imposes no formal restrictions on religious groups, 
and all religious communities are free to conduct public services and 
to open and run social and charitable institutions.
    There is no official state religion; however, the Roman Catholic 
Church receives some state support and other benefits established in 
concordats between the Government and the Vatican. The concordats and 
the other agreements with non-Catholic religious communities allow 
state financing for some salaries and pensions for priests and nuns 
through government-managed pension and health funds.
    The concordats also regulate recognition of marriages, public 
school catechisms, and military chaplains. The Ministry of Defense 
employs 15 full-time and 4 part-time Catholic priests and chaplains. 
After the Government signed an agreement with the Serbian Orthodox 
Church, five Orthodox priests began service in prisons and 
penitentiaries; the Islamic Community has deployed one imam in the same 
service.
    Marriages conducted by the 15 religious communities that have 
agreements with the State are officially recognized, eliminating the 
need to register the marriages in the civil registry office.
    Facilitating the return of refugees (primarily ethnic Serbs) is a 
challenge for the Government, which has made progress in a number of 
areas relating to returns. However, many ethnic Serbs who wish to 
return to Croatia, including Serbian Orthodox clergy, continue to 
encounter difficulties recovering their prewar property and 
reconstructing damaged or destroyed houses. Serbian Orthodox officials 
report that in the aftermath of the 1991-1995 war, the number of clergy 
had been reduced to 30 out of the approximately 200 clergy who resided 
in the country prior to the war. An additional 30 clergy have returned, 
leading to a total of approximately 60 Serbian Orthodox clergy in the 
country by May. While religion and ethnicity are closely linked in 
society, the majority of incidents of discrimination are motivated by 
ethnicity rather than religion or religious doctrine. A pattern of 
often open and severe discrimination continues against ethnic Serbs, 
and, at times, other minorities in a number of areas, including the 
administration of justice, employment, and housing.
    The Government requires that religious training be provided in 
public schools, although attendance is optional. Given that 85 percent 
of the population is Roman Catholic, the Catholic catechism is the 
predominant one offered in public schools. Schools that meet the 
necessary quota of seven students of a minority faith per class offered 
separate religion classes for the students. In cases where there are 
not sufficient numbers of students of a minority faith to warrant 
separate classes, students may exercise the option to receive religious 
instruction through their religious community. In 2003, government 
officials estimated that 4,500 primary and secondary school children in 
37 schools attended Serbian Orthodox religion classes, the majority of 
which are in Eastern Slavonia, Rijeka, and Gorski Kotar. However, local 
authorities in Knin have successfully resisted efforts to establish 
Serbian Orthodox religion classes for the approximately 500 primary and 
secondary school children who would be eligible to attend. Similar 
resistance by local authorities to establishing Serbian Orthodox 
religion classes in schools has been reported in Imotski and other 
Dalmatian towns. Serbian Orthodox officials report that due to 
intimidation, many school children and their parents are reluctant to 
identify themselves as Serbian Orthodox.
    There has been almost no textbook or curriculum reform since the 
independence of Croatia in 1991. Members of the Jewish community have 
remarked that basic information about Judaism provided to students was 
inaccurate. In September 2003, the Jewish Community of Zagreb opened 
the first private Jewish elementary school in Croatia. In early 2004, 
the Government and the Jewish Community cooperated on two different 
training sessions for teachers and school officials on human rights, 
tolerance, and the Holocaust. On January 27, schools for the first time 
recognized Holocaust Remembrance Day with seminars and other events.
    The secondary school operated by the Islamic Community for 
religious training is at full capacity (100 students); the community 
plans to convert the school gradually into a more general secondary 
school while at the same time developing an institution of higher 
education specifically for religious training. Given the lack of 
trained teachers and the fact that the small Islamic community is 
relatively dispersed throughout the country, the Islamic community is 
considering introducing religious education at the kindergarten level 
only at the mosque in Zagreb. Authorities representing the Islamic 
community reported good cooperation and dialogue with the Government on 
issues of religion and education.
    Restitution of property nationalized or confiscated by the Yugoslav 
Communist regime remains a problem. Major religious communities, 
including the Catholic Church, identify property return as their top 
priority and complain about the lack of progress. A 1998 concordat with 
the Vatican provided for the return of all Catholic Church property 
confiscated by the Communist regime after 1945. The agreement 
stipulates that the Government would return seized properties or 
compensate the Church where return is impossible. Some progress was 
made with some returnable properties being restituted; however, there 
has been no compensation to date for non returnable properties. In 
April 2003, the Catholic Church submitted a list of priority properties 
for restitution to the Government that included large commercial 
buildings, recreational property, and several properties already in use 
by the Church, such as monasteries, dormitories, and residences for 
children with disabilities. However, as of May, Catholic Church 
officials reported that only a couple of properties have been returned 
over the last year, and in total only 15 to 16 percent of all Church 
properties have been returned.
    Other than the Law on Return of Property Expropriated or 
Nationalized During Yugoslav Communist Rule, there are no specific 
property restitution agreements between the Government and non-Catholic 
religious groups. The Serbian Orthodox community has filed several 
requests for the return of seized properties, and a few cases involving 
buildings in urban centers such as Zagreb and Rijeka have been resolved 
successfully. However, several buildings in downtown Zagreb have not 
been returned, nor have properties that belonged to monasteries, such 
as arable land and forests. Serbian Orthodox authorities report that in 
Pakrac and other war-affected areas of Dalmatia and Eastern Slavonia 
there has been almost no property returned; overall they estimate that 
only 10 percent of all property has been returned and that progress has 
halted in the past year. In addition, religious artifacts and 
historical items belonging to the Serbian Orthodox Church that were 
taken by Croatian authorities from churches and monasteries during the 
war have not been returned.
    Several Jewish properties, including some Zagreb buildings, have 
not been returned. The process of returning nationalized property to 
the Jewish community in Zagreb is at a near-standstill. There has been 
no progress on the restitution of the Chevra Kadisha building in Zagreb 
previously owned by the Jewish Community. The World War II Jasenovac 
concentration camp, site of a memorial and museum, was damaged severely 
during the 1991-95 conflict and renovation remained ongoing. The Jewish 
community of Osijek reports some progress on the return of property in 
Osijek and Vukovar; in particular, part of the property on which the 
former synagogue of Vukovar stood is in the final stages of return.
    In May 2003, local authorities in Rijeka approved the design for a 
mosque that the Muslim community has been trying to build since 1982. A 
location permit was first issued in 1991, but local opposition to the 
mosque and bureaucratic and financial obstacles combined over the years 
to delay the project. Officials within the Islamic community report a 
supportive attitude on the part of local authorities, but construction 
has been delayed due to problems with the design and architectural 
team.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States or of the refusal to allow such citizens to be returned 
to the United States.

Persecution by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Religion and ethnicity are closely linked in society, and religion 
often was used historically to identify non-Croats and single them out 
for discriminatory practices. This link led to the ethnic conflicts of 
the 1990s and to the perpetration of violence and intimidation against 
religious persons, institutions, and symbols of all faiths. Such 
incidents still occur, primarily directed against Serbian Orthodox 
clergy and property, although there was a decrease in severity and 
frequency.
    During the period covered by this report, both international 
observers and religious leaders noted that overall ethnic and religious 
relations improved. However, incidents involving harassment of clergy 
and desecration and vandalism of Serbian Orthodox Church property 
continued to occur. In Dalmatia, Serbian Orthodox officials reported 
numerous incidents of verbal threats and physical attacks against 
clergy and property. Serbian Orthodox officials complain that local 
police seldom take action against alleged perpetrators, even when they 
are well known in the community. In September 2003, verbal abuse was 
directed against the Metropolitan and another member of the Serbian 
Orthodox clergy.
    In two separate incidents in September 2003, windows were broken at 
the Serbian Orthodox Church in Ogulin. The church is located across the 
street from the police station, and local police were described as 
uncooperative. Also in September 2003 in Kistanje, vandals punctured 
the tires and attempted to set on fire a car belonging to the local 
Serbian Orthodox priest. In November 2003, a Serbian Orthodox cemetery 
in the Gospic region was vandalized in what appeared by international 
observers to be a coordinated effort by multiple perpetrators.
    The tombstones at a Serbian Orthodox cemetery in Vukovar, where 
many who fought in the 1991-1995 conflict are buried, is regularly 
vandalized and desecrated. Also in Vukovar, the Serbian Orthodox Church 
of St. Petka was subjected to several attacks during the year. Church 
windows were broken and damaged, money and relics were stolen, and 
doors and walls were desecrated with fascist ``Ustasha'' symbols. In 
March, a Serbian Orthodox cross marking the sight of a future church 
and parish house in Borovo Naselje was cut down and demolished. In the 
week before Easter in April, several monuments at the Serbian Orthodox 
cemetery in Vinkovci were damaged and desecrated with fascist 
``Ustasha'' symbols. Serbian Orthodox leaders report that in Knin the 
Church of St. Pokrov is frequently desecrated with fascist ``Ustasha'' 
symbols.
    The Muslim and Jewish communities have reported no major incidents 
of violence or harassment toward religious persons or sites during the 
period covered by this report.
    Relations between the Government and the Jewish community have 
steadily improved over the past several years. In July 2003, Israeli 
President Moshe Katsav visited the country for 3 days on an official 
visit. Since the election of a new Government in November 2003, the 
Minister of Science, Education, and Sport, Minister of Agriculture, and 
the Minister of Foreign Affairs visited Israel; the Foreign Minister 
laid a wreath at the Yad Vashem memorial center in March. In April, 
Vladimir Seks, President of the Parliament, gave the keynote address at 
a commemoration ceremony at the Jasenovac concentration camp that was 
attended by government officials and leaders of ethnic and religious 
minority communities. As with other smaller religious communities, the 
primary issue for the Jewish community is the return of property either 
confiscated or nationalized by the Communist regime of the Former 
Republic of Yugoslavia, of which the restitution of even part would 
significantly affect the community's financial well-being.
    Conservative elements within the Catholic hierarchy have expressed 
dissatisfaction with government policies on war legacy issues, 
including refugee return and reintegration, cooperation with the 
International Criminal Tribunal for Yugoslavia, and concern for 
citizens indicted for war crimes. For example, in April during a 
parliamentary committee discussion about Bosnian Croat settlers who are 
illegally occupying houses owned by ethnic Serbs even though they 
possess alternative accommodation, the Catholic Church representative 
on the committee implied that the Government should not endeavor to 
correct the situation because Bosnian Croats were helping with the 
``demographic renewal'' of the country. The statement was neither 
retracted nor denied, and its implications, which received significant 
press coverage, were widely perceived as unhelpful to the process of 
return of refugees and interethnic reconciliation.
    In addition, the Catholic Church exercises considerable influence 
over the Government's social policies. For example, after the Catholic 
Church protested that the Government's effort to make yoga classes 
available to teachers as a health and stress reduction benefit was an 
attempt to introduce Buddhist practices in primary schools under the 
guise of exercise, participation fell by 50 percent. Similarly, school 
participation dropped from 100 to 60 percent in an internationally 
supported government education and prevention program on HIV/AIDS after 
the Croatian Conference of Bishops (HBK) and Catholic associations 
protested in January that the program, a small part of which covers the 
use of condoms, was ``unacceptable'' and ``against Christian ethics.'' 
In late 2003 Caritas, the largest Catholic Church charity in the 
country, campaigned for legislation based on the church/state 
concordats that would ban most retail stores from opening on Sundays. A 
law restricting business activities on Sundays was enacted in January; 
however, the Constitutional Court overturned the law in April after 
major retailers appealed the law citing financial losses. The entire 
initiative was viewed by many elements of civil society as an 
inappropriate effort by the Catholic Church to impose conservative 
values on society.
    Since Cardinal Josip Bozanic took office as Archbishop of Zagreb in 
1997 and became head of the HBK, the Catholic Church leadership has 
sought a more proactive role in advocating reconciliation. In a June 
2003 visit to the country, Pope John Paul II met with members of the 
Serbian Orthodox, Protestant, Jewish, and Islamic communities and 
called for ethnic reconciliation and peaceful coexistence. Catholic 
Radio conducts a monthly program on ecumenism that invites speakers 
from other religious communities. Ecumenical efforts among the 
religious communities have developed in an atmosphere of mutual 
understanding. For example, religious leaders meet frequently to 
discuss issues of mutual interest and to cooperate and coordinate with 
the Government Commission for Relations with Religious Communities.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom and actively works 
to encourage the Government to respect religious freedom in practice. 
U.S. Embassy officials meet frequently at all levels with 
representatives of religious communities and are engaged in the 
promotion of human rights, including the religious rights of these 
groups. The Embassy plays a leading role among diplomatic missions on 
issues of ethnic and religious reconciliation, and human rights.
                               __________

                                 CYPRUS

    The Constitution of the Republic of Cyprus provides for freedom of 
religion, and the Government generally respects this right in practice. 
The basic law governing the Turkish Cypriot community refers 
specifically to a ``secular republic'' and provides for freedom of 
religion, and the Turkish Cypriot authorities generally respect this 
right in practice. However, the politically divisive environment on 
Cyprus occasionally affected aspects of religious freedom.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. 
After the Turkish Cypriot authorities' decision to relax crossing 
restrictions on April 23, 2003, Greek Cypriots reported relatively easy 
access to religious sites in the north, including Apostolos Andreas 
monastery; Turkish Cypriots equally were able to visit religious sites, 
including Hala Sultan Tekke mosque, in the government-controlled area. 
On May 25, the Turkish Cypriot authorities stopped requiring Greek 
Cypriots to show their passports at checkpoints, further facilitating 
movement across the buffer zone.
    The generally amicable relationship among religions in Cypriot 
society contributed to religious freedom; however, there were a few 
reports of vandalism of unused religious sites.
    The U.S. Government discusses religious freedom with the Government 
as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 3,571 square miles, and its 
population is estimated at 814,700. (This is the Government's estimate 
for the total number of Greek Cypriots and Turkish Cypriots living in 
both parts of the island. The number does not include Turkish settlers 
or Turkish military personnel residing in the northern part of the 
island.)
    Prior to 1974, the country experienced a long period of strife 
between its Greek and Turkish Cypriot communities. In response, the 
U.N. Force in Cyprus (UNFICYP) began peacekeeping operations in 1964. 
The island has been divided since the Turkish military intervention of 
1974, following a coup d'etat directed from Greece. The southern part 
of the island is under the control of the Government of the Republic of 
Cyprus, while the northern part is ruled by a Turkish Cypriot 
administration. In 1983, that administration proclaimed itself the 
Turkish Republic of Northern Cyprus (TRNC) although no country 
recognizes it besides Turkey. A buffer zone patrolled by the UNFICYP 
separates the two parts. On April 23, 2003, Turkish Cypriot authorities 
relaxed many restrictions on movement between the two communities, 
including abolishing all crossing fees. The new procedures led to 
relatively unimpeded contact between the communities and permitted 
Greek Cypriots and Turkish Cypriots to visit religious sites located in 
the other community, although there were reports that slow processing 
at buffer zone checkpoints limited the number of people who crossed the 
zone to visit religious sites during holidays.
    Approximately 96 percent of the population in the government-
controlled area is Greek Orthodox. Approximately 0.7 percent of the 
remaining population is Maronite, slightly less than 0.4 percent is 
Armenian Orthodox, 0.1 percent is Latin (Roman Catholic), and 3.2 
percent belong to other groups. The latter category includes small 
groups of Cypriot Protestants and foreigners of various religious 
beliefs.
    An estimated 99 percent of the Turkish Cypriot population is at 
least nominally Muslim. There is a small Turkish Cypriot Baha'i 
community. Most other non-Muslims in the north are foreigners from 
Western Europe who are generally members of the Roman Catholic or 
Anglican Churches. Approximately 10 percent of the population in the 
north attends religious services regularly.
    There is some western Protestant missionary activity in the 
government-controlled area.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution of the Republic of Cyprus provides for freedom of 
religion, and the Government generally respects this right in practice. 
The basic law in the Turkish Cypriot community also provides for 
freedom of religion, and the authorities generally respect this right 
in practice. Turkish Cypriots residing in the south and Greek Cypriots 
living in the north are allowed to practice their religions freely. The 
1960 Constitution of the Republic of Cyprus specifies that the Greek 
Orthodox Church of Cyprus, which is not under the authority of the 
mainland Greek Orthodox Church, has the exclusive right to regulate and 
administer its internal affairs and property in accordance with its 
holy canons and charter. The Constitution states the Vakf, the Muslim 
institution that regulates religious activity for Turkish Cypriots, has 
the exclusive right to regulate and administer its internal affairs and 
property in accordance with Vakf laws and principles. No legislative, 
executive, or other act can contravene or interfere with the Orthodox 
Church or the Vakf. Both the Greek Orthodox Church and the Vakf are 
exempt from taxes with regard to religious activity. According to law, 
they are required to pay taxes only on strictly commercial activities, 
such as commercial and real estate operations.
    Three other religious groups are recognized in the Constitution: 
Armenian Orthodox, Maronite Christians, and Latins (Roman Catholics). 
These groups also are exempt from taxes and are eligible, along with 
the Greek Orthodox Church and the Vakf, for government subsidies to 
their religious institutions. No other religious group is recognized in 
the Constitution.
    Both the Government of Cyprus and the Turkish Cypriot 
administration have constitutional or legal bars against religious 
discrimination. The basic agreement covering treatment of Greek 
Cypriots and Maronites living in the north and Turkish Cypriots living 
in the south remains the 1975 Vienna III Agreement. Among other things, 
this agreement provides for facilities for religious worship.
    In the government-controlled area, religions other than the five 
recognized religions are not required to register with the authorities; 
however, if they desire to engage in financial transactions, such as 
maintaining a bank account, they must register as a nonprofit company. 
To register, a group must submit an application through an attorney 
stating the purpose of the nonprofit organization and providing the 
names of the organization's directors. Upon approval, nonprofit 
organizations are tax-exempt and are required to provide annual reports 
of their activities. Registration is granted promptly, and many 
religious groups are recognized. No religious groups were denied 
registration during the period covered by this report.
    There are no prohibitions against missionary activity or 
proselytizing in the government-controlled areas. Foreign missionaries 
must obtain and periodically renew residence permits in order to live 
in the country; normally renewal requests are not denied.
    The Government requires children in public primary and secondary 
schools to take instruction in the Greek Orthodox religion. Parents of 
other religions may request that their children be excused from such 
instruction. While these children are exempted from attending religious 
services, some Jehovah's Witnesses parents have reported that their 
children were not excused from all religious instruction.
    Members of Jehovah's Witnesses reported some difficulties in 
claiming conscientious objector status and exemption from required 
reserve military service in the Greek Cypriot National Guard. While the 
law provides for exemption from active military service for 
conscientious objectors, it does not provide such an exemption from 
reserve duty. Legal proceedings were initiated in 2002 against several 
members of Jehovah's Witnesses for failure to appear for reserve duty. 
Their cases were suspended in November 2002 pending a revision of the 
law.
    The Government of Cyprus recognizes the following religious 
holidays as national holidays: the Epiphany, Annunciation, Good Friday, 
Easter Monday, Holy Spirit Day, Assumption Day, and Christmas Day.
    In the northern part of the island, the Turkish Cypriot basic law 
refers specifically to a ``secular republic,'' and provides for 
religious freedom; no specific religion is recognized in the basic law.
    Religious organizations are not required to register with the 
Turkish Cypriot authorities unless they wish to engage in commercial 
activity or apply for tax-exempt status. There are no legal 
restrictions on missionary activity; however, such activity is rare.
    There is instruction in religion, ethics, and comparative religions 
in two grades of the primary school system in the Turkish Cypriot 
community. There is no formal Islamic religious instruction in public 
schools, and there are no state-supported religious schools.
    The Turkish Cypriot authorities do not sponsor any interfaith 
activity.
    The following religious holidays are observed widely in the Turkish 
Cypriot community: Kurban Bairam, Birthday of the Prophet Mohammad, and 
Ramazan Bairam.

Restrictions on Religious Freedom
    In May 2001, the European Court of Human Rights ruled that the 
Government of Turkey was responsible for restrictions imposed on Greek 
Cypriots resident in the north in regard to their access to places of 
worship and participation in other areas of religious life. 
Developments in April 2003 have permitted relatively unimpeded contact 
between the two communities and access to respective religious sites.
    Between 1997 and 2000, the Government and the Turkish Cypriot 
authorities agreed to allow reciprocal visits to religious sites on 
certain religious holidays in which groups of Greek Cypriots visited 
Apostolos Andreas monastery in the north and groups of Turkish Cypriots 
visited Hala Sultan Tekke mosque in the south. After April 23, 2003, 
Greek Cypriots have reported relatively easy access to Apostolos 
Andreas monastery and other religious sites in the north, while Turkish 
Cypriots have visited religious sites, including Hala Sultan Tekke in 
the government-controlled area. Some Greek Cypriots and Turkish 
Cypriots reported that slow processing at buffer zone checkpoints 
limited the number of people who can travel across the buffer zone to 
visit religious sites during holidays. As of December 31, 2003, there 
had been almost 2.5 million crossings of the buffer zone in both 
directions. Two additional checkpoints have been opened to facilitate 
the flow of personal vehicles across the buffer zone.
    Greek Cypriots and Maronites are still prohibited from visiting 
religious sites located in military zones in the Turkish Cypriot 
community.
    There have been reports that Greek Cypriot Orthodox and Maronite 
priests have occasionally performed religious services in unused 
churches in the north. These events have not generated any media 
coverage or reaction from Turkish Cypriot authorities.
    Missionaries have the legal right to proselytize in both 
communities, but the Government and Turkish Cypriot authorities closely 
monitor missionary activities. It is illegal for a missionary to use 
``physical or moral compulsion'' to make religious conversions. The 
police may investigate missionary activity based on a citizen's 
complaint. They may also open an investigation if missionaries are 
suspected of being involved in illegal activities that threaten the 
security of the republic, constitutional or public order, or public 
health and morals. There are occasional apprehensions but there have 
been no arrests under these laws.
    In both the government-controlled areas and the Turkish Cypriot 
community, there were no reports of religious prisoners or detainees.


Forced Religious Conversion
    In both the government-controlled areas and the Turkish Cypriot 
community, there were no reports of forced religious conversion, 
including of minor U.S. citizens who had been abducted or illegally 
removed from the United States, or of the refusal to allow such 
citizens to be returned to the United States.

Abuses by Terrorist Organizations
    There were no reports of persecution targeted at specific 
religions, including act of anti-Semitism, by individuals or 
organizations designated as terrorist organizations.

                    Section III. Societal Attitudes

    There are polite relations between the Greek Orthodox Church of 
Cyprus and the other religious communities in the south. In the north 
there are few non-Muslims, but there is no friction between them and 
the nominally Muslim population. Greek Cypriots report that unused 
Orthodox churches and cemeteries continued to be robbed and vandalized. 
Although Turkish Cypriots reported that unused mosques in the south 
also have been vandalized, the Government routinely carried out 
maintenance and repair of mosques in the south.
    The Orthodox Church is suspicious of any attempts to proselytize 
among Greek Cypriots and closely monitors such activities. Religion is 
a significantly more prominent component of Greek Cypriot society than 
of Turkish Cypriot society, with correspondingly greater cultural and 
political influence. This influence is long-standing. During the 
1950's, the head of the Greek Orthodox Church of Cyprus, Archbishop 
Makarios III, led the Greek Cypriot campaign for independence and 
served as president from independence in 1960 until his death in 1977. 
While the preeminent position of the Church has been somewhat reduced 
in recent years, it remains an important power center in Cypriot 
politics. Present day influence of the Church can be seen in the 
political messages bishops and priests regularly include in their 
Sunday sermons.
    On April 24, Greek Cypriots and Turkish Cypriots voted in separate 
referenda on a plan to reunite the island proposed by UN Secretary 
General Kofi Annan. In the weeks leading up to the referendum vote in 
the Greek Cypriot community, the Greek Orthodox Church of Cyprus came 
out against the Annan Plan and priests and bishops regularly made 
political statements about the Annan plan in their sermons. In a sermon 
six days before the referendum, the Bishop of Kyrenia (now resident in 
the government-controlled area, although his traditional seat is 
located in the area under Turkish Cypriot administration) told Greek 
Cypriots that those who voted for the Annan plan would not go to 
heaven. In the Turkish Cypriot community, the Vakf did not take a 
public stand on the Annan plan.
    As the largest owner of real estate in the south and the operator 
of several large business enterprises, the Greek Orthodox Church is a 
significant economic factor. Similarly, the Vakf is the largest 
landowner in the north.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
authorities in the context of its overall dialogue and policy of 
promoting human rights.
    The U.S. Embassy played a key role, working closely with the U.N., 
in obtaining agreement from both sides in January 2000 to initiate a 
project to restore the island's two most significant religious sites, 
the Apostolos Andreas monastery and the Hala Sultan Tekke mosque. 
Restoration work at the sites began in 2001 based on recommendations 
from the world's leading experts in structures of this type and period. 
Both sites were cleaned, fenced, and re-landscaped. The ancillary 
buildings at both sites were also renovated, and work on the church and 
mosque buildings was scheduled to begin in the fall of 2002. An 
unexpected Neolithic archeological find at Hala Sultan Tekke mosque has 
delayed work on the mosque while the find is being documented. Once 
this process is complete, the restoration project will be tendered. 
Despite agreement between the Government of Cyprus and the Greek 
Orthodox Church of Cyprus on the particulars of the Apostolos Andreas 
restoration project, some Greek Cypriots oppose the plan to remove some 
relatively recent construction on top of the monastery in order to 
enable experts to best preserve the historic structure underneath. 
Pressure from those opposing the official restoration plan has resulted 
in suspension of work at the monastery.
    The Ambassador and other Embassy officers meet periodically with 
Greek Cypriot and Turkish Cypriot religious authorities regarding 
specific religious freedom concerns.
                               __________

                             CZECH REPUBLIC

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 30,442 square miles, and its 
population is an estimated 10.2 million. The country has a largely 
homogenous population with a dominant Christian tradition. However, 
primarily as a result of 40 years of Communist rule between 1948 and 
1989, the vast majority of the citizens do not identify themselves as 
members of any organized religion. In a 2001 opinion poll, 38 percent 
of respondents claimed to believe in God, while 52 percent identified 
themselves as atheists. Nearly half of those responding agreed that 
churches were beneficial to society. There was a revival of interest in 
religion after the 1989 ``Velvet Revolution;'' however, the number of 
those professing religious beliefs or participating in organized 
religion has fallen steadily since in almost every region of the 
country.
    An estimated 5 percent of the population attends Catholic services 
weekly. Most live in the southern Moravian dioceses of Olomouc and 
Brno. The number of practicing Protestants is even lower (approximately 
1 percent of the population). Leaders of the local Muslim community 
estimate that there are 20,000 to 30,000 Muslims, although Islam has 
not been registered as an officially recognized religion since the 
Communist takeover in 1948. There is a mosque in Brno and another in 
Prague. The Jewish community, which numbers only a few thousand 
persons, is an officially registered religion due to its recognition by 
the State before 1989.
    Missionaries of various religious groups, including the Church of 
Jesus Christ of Latter-day Saints (Mormons) and members of Jehovah's 
Witnesses, are present in the country. Missionaries of various 
religions generally proselytize without hindrance.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors.
    Religious affairs are the responsibility of the Department of 
Churches at the Ministry of Culture. All religious groups officially 
registered with the Ministry of Culture are eligible to receive 
subsidies from the State, although some decline state financial support 
as a matter of principle and as an expression of their independence. 
There are 25 state-recognized religious organizations. In March, the 
Center of Muslim Communities applied for registration; in April, the 
Jewish Center Chai also applied for registration.
    In March, after consultations with the Czech Bishops' Conference, 
the Ministry denied the application of the Ukrainian Greek Catholic 
Church based on insufficient supporting signatures. Of the 357 
signatures received, 48 failed to provide all of the required 
information and 22 were those of nonmembers. The Conference determined 
that the organization was not properly constituted according to 
canonical law. The organization is not affiliated with its namesake in 
Ukraine. An appeal by the Unification Church to overturn its denial to 
register in 1999 remained pending before the Constitutional Court.
    The 2002 law on ``Religious Freedom and the Position of Churches 
and Religious Associations'' created a two-tiered system of 
registration for religious organizations. To register at the first 
tier, a religious group must have at least 300 adult members 
permanently residing in the country. First-tier registration conveys 
limited tax benefits and imposes annual reporting requirements. To 
register at the second tier, a religious group must have membership 
equal to at least 0.1 percent of the country's population 
(approximately 10,000 persons) and have been registered at the first 
tier for at least 10 years. Second-tier registration entitles the 
organization to a share of state funding. Only clergy of registered 
second-tier organizations may perform officially recognized marriage 
ceremonies and serve as chaplains in the military and prisons, although 
prisoners of other faiths may receive visits from their respective 
clergy. Religious groups registered prior to 1991, such as the small 
Jewish community, are not required to meet these conditions for 
registration. Unregistered religious groups, such as the small Muslim 
minority, may not legally own community property but often form civic-
interest associations for the purpose of managing their property and 
other holdings until they are able to meet the qualifications for 
registration. The Government does not interfere with or prevent this 
type of interim solution. Unregistered religious groups otherwise are 
free to assemble and worship in the manner of their choice.
    Religious organizations receive approximately $117 million (3 
billion Czech crowns) annually from the Government. Funds are divided 
proportionally among the 21 religious organizations eligible for state 
assistance based on the number of clergy in each, with the exception of 
4 religious organizations (Mormons, Jehovah's Witnesses, the New 
Apostolic Church, and Open Brethren) that do not accept state funding. 
Of this sum, approximately $32 million (818 million Czech crowns) is 
used to pay salaries to clergymen. The rest of the funding goes to 
state grants for religious organizations' medical, charitable, and 
educational activities, as well as for the maintenance of religious 
memorials and buildings.
    A 2000 law outlaws Holocaust denial and provides for prison 
sentences of 6 months to 3 years for public denial, questioning, 
approval, or attempts to justify the Nazi genocide. The law also 
outlaws the incitement of hatred based on religion.
    Missionaries must obtain a long-term residence and work permit if 
they intend to remain longer than 90 days. There were no reports of 
delays in processing visas for missionaries during the period covered 
by this report. There is no special visa category for religious 
workers; foreign missionaries and clergy are required to meet the 
relatively stringent conditions for a standard work permit even if 
their activity is strictly ecclesiastical or voluntary in nature.
    Religion is not taught in public schools, although a few private 
religious schools exist. Religious broadcasters are free to operate 
without hindrance from the Government or other parties.
    The Government continued its effort to resolve religious-based 
communal and personal property restitution problems, especially with 
regard to Jewish property. Jewish claims date to the period of the Nazi 
occupation, while Catholic authorities are pressing claims to 
properties that were seized under the former Communist regime. While 
Jewish property claims have been largely resolved, there was no 
progress in resolving the Catholic Church's claims during the period 
covered by this report.
    The 1991 Law on Restitution applied only to property seized after 
the Communists took power in 1948. In 1994, the Parliament amended the 
law to provide for restitution of or compensation for property 
wrongfully seized between 1938 and 1945. This amendment provided for 
the inclusion of Jewish private properties, primarily buildings, seized 
by the Nazi regime. In 1994, the Federation of Jewish Communities 
identified 202 communal properties as its highest priorities for 
restitution, although it had unresolved claims for over 1,000 
properties. By decree, the Government returned most of the properties 
in its possession, as did the city of Prague; however, despite a 
government appeal, other cities have not been as responsive. A few 
outstanding cases remain, including two properties in Brno that are 
under the control of the Ministry of Interior and the Ministry of Labor 
and Social Affairs. A 2000 law authorized the Government to return more 
than 60 works of art in the National Gallery to the Jewish community 
and an estimated 7,000 works of art in the Government's possession to 
individual Jewish citizens and their descendants. Another provision of 
the law authorized the return of certain agricultural property in the 
Government's possession to its original owners.
    A government compensation fund of approximately $11.7 million (300 
million Czech crowns) created to pay for those properties that cannot 
be restituted physically began operating in 2001 under the control of 
an independent board. It is expected to provide partial compensation in 
those cases where the Government needs to retain the property or is no 
longer in possession of it, to help meet the social needs of poor 
Jewish communities, and to support the restoration of synagogues and 
cemeteries. Approximately two-thirds of the funds are to be dedicated 
to communal property and one-third to individual claims. Applications 
for the fund were accepted from June through December 2001. At the end 
of the period covered by this report, the fund had distributed $3.9 
million (100 million Czech crowns) dedicated to individual claims, as 
well as approximately $974,000 (25 million Czech crowns) dedicated to 
social grants.
    Certain property of religious orders, including 175 monasteries and 
other institutions, was restituted under laws passed in 1990 and 1991. 
The Catholic Church still claims some 175,000 hectares of ``income-
generating properties.'' Many of these properties are vast tracts of 
farmland and woodland that are now in the hands of municipal 
governments or private owners. The current owners claim that the 
Catholic Church was granted the use of the properties under the 
Hapsburg empire but that the Church was never the owner of the 
properties in question and that the Government owes the Church no duty 
of restitution. When the Social Democratic government came to power in 
1998, it halted further restitution of non-Jewish religious communal 
property, including a decision of the previous government to return 
432,250 acres of land and some 700 buildings to the Catholic Church. 
Efforts to resolve the final claims continue but have been slowed by 
the Church's refusal to provide a list of specific properties and land 
to which it feels entitled and the Government's refusal to continue 
restitution discussions without this list. There was no progress in 
resolving the Catholic Church's claims during the period covered by 
this report.
    Members of unregistered religious groups may issue publications 
without interference.
    The Ministry of Culture sponsors religiously oriented cultural 
activities through a grant program. The Ministry sponsored some inter-
faith activities during the period covered by this report, including 
partial funding of the Christian and Jewish Society.
    Easter Monday, Christmas Eve, Christmas Day, and St. Stephen's Day 
(December 26) are recognized as national holidays, though they do not 
negatively impact any religious group.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    Under the 2002 religious registration law, the Ministry of Culture 
has responsibility for registering religious charities and enterprises 
as legal entities. The Catholic Church has criticized the law on the 
grounds that it unduly restricts the manner in which the Church manages 
and finances many of its social projects. In October 2003, the 
Constitutional Court ruled that the Ministry of Culture improperly 
interpreted the registration law in failing to register a religious 
enterprise operated by the Catholic Church in the North Moravian town 
of Lipnik nad Becvou. The Ministry argued that the charity was 
operating nursing facilities and that the registration law did not 
provide for establishment and maintenance of medical facilities. The 
Court ruled that the Ministry of Culture did not have the right to deny 
the registration of religious charities. The Catholic Church reports 
that religious charities and enterprises continue to experience 
difficulties and delays in registering as legal entities, although 
there has been some recent improvement in the increased speed of 
granting registrations.
    Several unregistered religious groups, including the Church of 
Scientology, have criticized the 2002 law on registration of religious 
groups because they believe that it is prejudicial against smaller 
religious groups
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reports of abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvement and Positive Developments in Respect for Religious Freedom
    In May 2002, the Parliament passed a measure to extend the deadline 
for filing art restitution claims for Holocaust victims by four years, 
which subsequently was signed into law by the President. The deadline 
had been set for December 31, 2002, but was extended until December 31, 
2006.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The immigrant population is still relatively small and includes 
persons from Ukraine, Russia, Poland, Bulgaria, and Greece. Immigrants 
have not reported any difficulties in practicing their respective 
faiths.
    In February, the city council in the northern Moravian town of 
Orlova refused to approve a privately funded proposal to build a mosque 
in the city. Muslim leaders were not familiar with the petitioning 
organization, the Islamic Union, and expressed doubt that the community 
in question had a sufficient need for the $7.8 million (200 million 
crown) project.
    In April, a 4,500-signature petition was filed in the northern 
Bohemian town of Teplice seeking to block the construction of a 1,467 
square-foot mosque. The town's construction permit office must respond 
to the building request by the end of July.
    A small but persistent and fairly well-organized extreme rightwing 
movement with anti-Semitic views exists in the country. The Ministry of 
Interior continued its efforts to counter the neo-Nazis, which included 
monitoring of their activities, close cooperation with police units in 
neighboring countries, and concentrated efforts to shut down 
unauthorized concerts and gatherings of neo-Nazi groups. On October 21, 
2003, unknown vandals damaged gravestones at the Jewish cemetery in 
Turnov in eastern Bohemia. On November 8, 2003, police in the northern 
Bohemian town of Krupka apprehended two youths painting Nazi symbols on 
a monument to the victims of a World War II death march. On November 9, 
2003, an unknown vandal upturned 15 tombstones of Jewish girls who died 
in a Nazi concentration camp at Trutnov in eastern Bohemia. On January 
30, police arrested Denis Gerasimov, member of the Russian Neo-Nazi 
band Kolovkrat, and charged him with supporting and propagating a 
movement aimed at suppressing human rights. Gerasimov was detained at 
Prague's Ruzyne International Airport after police found large amounts 
of Nazi propaganda in his luggage. His case was pending at the end of 
the period covered in this report.
    On January 28, a Prague municipal court sentenced Michal Zitko to 3 
years in prison on charges of supporting and propagating a movement 
aimed at suppressing human rights for publishing a Czech-language 
edition of Mein Kampf in 2000.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall policy to promote human 
rights. U.S. Government efforts on religious issues have focused 
largely on encouraging the Government and religious groups to resolve 
religious property restitution claims and registration of religious 
organizations.
    During the period covered by this report, U.S. Government and 
Embassy officials emphasized to the Government and religious groups the 
importance of restitution (or fair and adequate compensation when 
return is no longer possible) in cases pending from property wrongfully 
taken from Holocaust victims, the Jewish community, and churches.
    Through its Support for East European Democracy grant program, the 
Embassy assisted two nongovernmental organizations (NGOs) in promoting 
religious freedom and understanding. The first grant of $5,000 (128,370 
Czech crowns) assisted an NGO devoted to cultivating religious 
tolerance through public discussions in Prague and regional cities. The 
second grant of $7,447 (191,194 Czech crowns) provided support to an 
NGO devoted to raising public awareness of multiculturalism for 
intercultural workshops that included components on religious 
diversity, called ``Religions of the World,'' for eight regional 
primary schools.
    The Embassy maintains close contact with the Office of the 
President, the Ministry of Foreign Affairs, the Ministry of Culture, 
representatives of various religious groups, and NGOs. Embassy 
officials met on several occasions with representatives of the Ministry 
of Culture to discuss the law on religious registration, as well as 
representatives of smaller religious groups affected by the law, 
including the Czech Muslim community. Several meetings were held with 
representatives from the Ministry of Culture, the Roman Catholic 
Church, and the Federation of Jewish Communities on restitution issues. 
Embassy officials also responded to individual requests for assistance 
from Czech-American Holocaust victims seeking compensation.
                               __________

                                DENMARK

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Evangelical 
Lutheran Church is the state church and enjoys some privileges not 
available to other faiths.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 16,639 square miles, and its 
population is approximately 5.4 million. As of January 2002, 84.3 
percent of the population belonged to the official Evangelical Lutheran 
Church. Although only about 3 percent of the church members attend 
services regularly, most church members utilize the church for 
weddings, funerals, baptisms, confirmations, and religious holidays.
    The second largest religious community is Muslim, constituting 
approximately 3 percent of the population (170,000 persons), followed 
by communities of Catholics (35,000), Jehovah's Witnesses (15,000), 
Jews (7,000), Baptists (5,500), Pentecostals (5,000), and the Church of 
Jesus Christ of Latter-day Saints (Mormons) (4,500). There are also 
many communities with fewer than 3,000 members, including Seventh-day 
Adventists, the Catholic Apostolic Church, the Salvation Army, 
Methodists, Anglicans, and Russian Orthodox. The German minority in 
southern Jutland and other non-Danish communities (particularly 
Scandinavian groups) have their own religious communities. 
Approximately 5.4 percent of the population is not religious, and 
approximately 1.5 percent is atheist.
    Missionaries operate within the country, including representatives 
of the Mormons and members of Jehovah's Witnesses. The European 
headquarters of the Church of Scientology is located in Copenhagen, 
although it is not officially recognized as a religion. In November, 
the indigenous belief system known as Forn Sidr, which worships the old 
Norse gods, was recognized officially as a religion.

     Section II. Status of Religious Freedom Legal/Policy Framework

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    There is an official state religion. The Constitution stipulates 
that the Evangelical Lutheran Church is the national church, the 
reigning monarch shall be a member of it, and the state shall support 
it. The Evangelical Lutheran Church is the only religious organization 
that can receive state subsidies or funds directly through the tax 
system. Approximately 12 percent of the Church's revenue comes from 
state subsidy; most of the rest comes from the church tax that is paid 
only by members. No individual may be compelled to pay church tax or 
provide direct financial support to the national church or any other 
religious organization. Members of other faiths, notably Catholics, 
have argued that the system is unfair, and that the Government does not 
provide religious equality, despite providing religious freedom. 
Allowing other religious organizations to be given the same status and 
privileges as the Evangelical Lutheran Church would require changes to 
the Constitution. According to a poll conducted in the fall of 2003, 63 
percent of citizens feel that the Evangelical Lutheran Church should 
have a special place in the Constitution, down from 68 percent in 1999.
    Eleven Christian holidays are considered national holidays: Holy 
Thursday, Good Friday, Easter, Easter Monday, Common Prayer Day, 
Ascension, Pentecost, Whit Monday, Christmas Eve, Christmas Day, 
Christmas Day 2. The holidays do not have a negative impact on any 
religious groups.
    Aside from the Evangelical Lutheran Church, the Government gives 
official status to religions in two ways: it ``recognizes'' religions 
by royal decree, and it ``approves'' religions under the 1969 Marriage 
Act. As of March, 12 religious organizations were recognized by royal 
decree, including: The Roman Catholic, Methodist, Baptist, and Russian 
Orthodox churches as well as Judaism, and 92 were approved, including 
several Islamic groups, members of Jehovah's Witnesses, Mormons, 
Seventh-day Adventists, Sikhs, Buddhists, Christian Orthodox, Hindu, 
Baha'i, and Hara Krishna. By ``approving'' religions under the 1969 
Marriage Act, the Government allows individually named priests to 
conduct officially recognized marriage ceremonies and thereby legally 
``approves'' the religion.
    Both recognized and approved religions enjoy certain tax 
exemptions. Other religious communities are entitled to practice their 
faith without any sort of licensing, but their marriage ceremonies are 
not recognized by the state and they are not granted tax-exempt status.
    Guidelines, published in 1999, for approval of religious 
organizations established the following for religious organizations: a 
written text of the religion's central traditions, descriptions of its 
most important rituals, an organizational structure accessible for 
public control and approval, and constitutionally elected 
representatives who may be held responsible by the authorities. 
Additionally, the organization must ``not teach or perform actions 
inconsistent with public morality or order.'' Scientologists did not 
seek official approval as a religious organization during the period 
covered by this report. Their first application for approval was made 
in the early 1970s and rejected; the second and third applications were 
made in 1976 and 1982 and both were denied. In mid-1997, the 
Scientologists filed a fourth application, which was suspended at their 
request in 2000. In suspending their application, the Scientologists 
asked the Ministry of Ecclesiastical Affairs to clarify the approval 
procedure; however, the Ministry told the Scientologists they must 
first submit an application before the Ministry can provide any 
feedback. Despite the Scientologist's unofficial status, the church 
maintains its European headquarters in Copenhagen.
    There are no restrictions on proselytizing or missionary work so 
long as practitioners obey the law and do not act inconsistently with 
public morality or order. All schools, including religious schools, 
receive government financial support. While the Evangelical Lutheran 
faith is taught in the public schools, a student may withdraw from 
religious classes with parental consent. Under Section 76 of the 
Constitution, the rights of parents to home school or educate their 
children in private schools are protected.
    During the period covered by the report, the Government considered 
legislative and administrative proposals to promote further social 
integration of refugees and immigrants. The proposals emerged out of 
widespread political and social attitudes favoring the integration of 
immigrants and refugees. One bill, being debated by the Parliament, is 
the so-called ``Imam Law.'' If approved, the law would require 
religious leaders to be self-supporting, speak Danish, and respect 
``Western values'' such as democracy and the equality of women to be 
approved to perform marriage ceremonies and keep their residency 
permits. Although it would affect all religious faiths, it is widely 
acknowledged to be aimed at preventing radical Islamic clerics from 
immigrating to the country, living off the welfare system, and inciting 
Muslims to reject Western culture and values. The Government, the 
Government's far-right ally, the Danish People's Party, as well as the 
largest opposition party, the Social Democrats, backed the proposal. 
However, much of the religious community was against the proposed 
changes. Two religious umbrella organizations, the Danish Mission 
Council (with 34 member organizations) and the Danish Churches' 
Consultation (with 11 member organizations), which together represent 
such groups as the Evangelical Lutheran Church, Baptists, Anglicans, 
Methodists and Catholics, criticized the proposal as a violation of 
religious freedom. The bill had not been voted on at the time of 
publication.
    The Ministry for Refugees, Immigrants, and Integration also 
considered providing resources to establish schools to educate imams, 
similar to the support the Government provides Christian theological 
university programs or seminaries. Reaction to the proposal in the 
Muslim community was mixed. Many young Muslims said that the imams who 
come to the country on temporary visas do not speak Danish and cannot 
answer their questions or address the problems of being a young Muslim 
in the country. However, the Ministry declined to act on the 
initiative, choosing to wait until the country's divided Muslim 
community could organize to make its own proposal for publicly funded 
Islamic education.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.
    The problems the Muslim community encountered in building the first 
Muslim cemetery in the country appeared to be resolved during the 
period covered by this report. In 2001, the Broendby municipality 
decided to buy the piece of land chosen for the cemetery from the 
Copenhagen municipality. Broendby estimated the land was worth about 
$161,000 (1 million Danish kroner). Municipal authorities believed it 
was worth about $3.5 million (21.5 million Danish kroner). A commission 
was established to determine the value, but for 2 years was unable to 
come to an agreement. In May the case was referred to an appraisal 
commission, which in June declared the value of the land to be 
approximately $323,000 (2 million kroner). After a meeting of the 
Copenhagen City Council economic committee, Lord Mayor Jens Kramer 
Mikkelsen announced that the land owned in Broendby would be sold to 
the Broendby municipal government for an expected sum of approximately 
$323,000 (2 million kroner). The land is expected to be resold to the 
Danish-Islamic Cemetary Fund for the same amount. A number of Christian 
cemeteries all around the country have set aside special sections for 
Muslim burials; however, conditions in these did not meet all of the 
Islamic religious requirements.
    The Muslim community also attempted to identify a site and funding 
for the construction of a mosque in the country at the end of the 
period covered by this report. Financing, location and other issues 
remained unresolved within the Muslim community.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The country has a long history of welcoming religious minorities 
and affording them equal treatment. There are generally amicable 
relations between religious groups, although the influx of a 
substantial Muslim population over the last several years has resulted 
in some tension between Muslims and the rest of the population. 
Minority group unemployment tends to be higher, and allegations 
sometimes are raised of discrimination on the basis of religion. 
However, it is difficult to separate religious differences from 
differences in language and ethnicity, and the latter may be equally 
important in explaining unequal access to well-paying jobs and social 
advancement. The integration of immigrant groups from Islamic countries 
is an important political and social topic of discussion.
    There were isolated incidents of anti-Semitism, primarily by 
immigrants. Most involved vandalism, such as graffiti on a synagogue's 
walls, or nonviolent verbal assaults, such as young men of an Arab 
background shouting at a rabbi. There were also isolated incidents of 
anti-immigrant graffiti and low-level assaults as well as some denial 
of service and hiring on racial grounds. The Government criticized the 
incidents, investigated several, and brought some cases to trial.
    In May, the Justice Minister was under pressure from several 
parties in Parliament (the Christian Democrats, Social Liberals, Social 
Democrats, and Danish People's Party) to outlaw the Danish branch of 
the international Muslim organization Hizb ut-Tahrir for extremist 
behavior, including alledgedly issuing threats and recruiting school 
children. In October 2002, the spokesman for the Danish branch of Hizb 
ut-Tahrir was sentenced to a 60-day probation for distributing 
pamphlets calling for the murder of all Jews. The Justice Minister said 
she would not rule out a ban but had no legal justification to take 
action. The political parties encouraged her to use a section of the 
Constitution that allows the Government to temporarily ban an 
organization while it simultaneously refers the case to the courts to 
determine whether the group can be legally banned for violence or 
inciting violence. The issue had not been resolved at the end of the 
period covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. It 
also reaches out to immigrant communities on broader issues. For 
example, the U.S. Ambassador has met with religious and community 
leaders from Middle Eastern and Turkish backgrounds on religious and 
cultural diversity, democracy and freedom, Muslim life in the United 
States, and condolences over terrorist acts. The Department of State 
has also sponsored Muslim citizens for international visitors programs. 
Embassy officers maintain contact with some key religious minority 
groups and representatives.
    In addition, the U.S. Embassy has supported a number of programs to 
combat anti-Semitism, such as sponsorship of a documentary film on the 
saving of the Jewish victims during World War II, facilitation of the 
nomination of Denmark for the Lyndon B. Johnson Moral Courage Award for 
the country's actions to save Jewish persons in WWII, and coordination 
of Holocaust education policy.
                               __________

                                ESTONIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall dialogue and policy of 
promoting human rights.

                    Section I. Religious Demography

    The country has a total area of 17,666 square miles and a 
population of 1.36 million (65 percent ethnic Estonian and 35 percent 
Russian-speaking). The Estonian Evangelical Lutheran Church (EELC) was 
the largest denomination, with 165 congregations and approximately 
180,000 members. The Estonian Apostolic Orthodox Church (EAOC) had 59 
congregations with approximately 20,000 members and the Estonian 
Orthodox Church, subordinate to the Moscow Patriarchate (EOCMP), had 30 
congregations with approximately 150,000 members. There were smaller 
communities of Baptists, Roman Catholics, Jehovah's Witnesses, 
Pentecostals, Old Believers, Methodists, and other denominations. There 
was a small Jewish community with 2,500 members, with one synagogue in 
operation. There were also communities of Muslims, Buddhists, and many 
other denominations and faiths; however, each of these minority faiths 
had fewer than 6,000 adherents. According to population census in 2000, 
approximately 70,000 persons considered themselves atheists.
    Fifty years of Soviet occupation diminished the role of religion in 
society. Many neighborhoods built since World War II do not have 
religious centers, and many of the surviving churches require extensive 
renovations. A few new churches have been built and inaugurated in 
recent years, including a Methodist church in Tallinn and an Orthodox 
church, subordinate to the Moscow Patriarchate, in Narva. Church 
attendance, which had seen a surge coinciding with the independence 
movement in the early 1990s, now has decreased significantly. Anecdotal 
evidence from local Lutheran churches indicates a 76 percent decrease 
in registered confirmations between 1990 and 2000.
    Many groups have sent foreign missionaries into the country in 
recent years; the Church of Jesus Christ of Latter-day Saints (Mormons) 
had the largest number of missionaries.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors. The Constitution 
states that there is no state church. The Churches and Congregations 
Act decrees that the commanding officer of each military unit shall 
ensure conscripts the opportunity to practice their religion. Military 
chaplain services extend to service members of all faiths. The 
coordination of chaplains' services to the prisons is delegated to one 
of the Lutheran diaconal centers, and the center carries out this 
responsibility in a way that does not discriminate against non-
Lutherans.
    There are other laws and regulations that directly or indirectly 
regulate individual and collective freedom of religion. The 1993 law on 
churches and religious organizations requires that all religious 
organizations have at least 12 members and register with the Religious 
Affairs Department under the Ministry of Interior Affairs (MIA). 
Leaders of religious organizations must be citizens with at least 5 
years' residence in the country. The minutes of the constitutive 
meeting, a copy of statutes, and a notarized copy of three founders' 
signatures serve as supporting documents to the registration 
application.
    The Estonian Orthodox Church is registered as subordinate to the 
Moscow Patriarchate (EOCMP), which ended a series of disputes over the 
registration of the name ``the Estonian Apostolic Orthodox Church.'' In 
1993, the Estonian Apostolic Orthodox Church (EAOC)--independent since 
1919, subordinate to Constantinople since 1923, and exiled under the 
Soviet occupation--reregistered under its 1935 statute. A group of 
ethnic Russian and Estonian parishes that preferred to remain under the 
authority of the Russian Orthodox Church structure imposed during the 
Soviet occupation attempted, unsuccessfully, to claim the EAOC name.
    A program of basic Christian ecumenical religious instruction was 
available in public schools. In primary school, parents decided whether 
their children would participate in these religious studies; at the 
secondary level, pupils decided if they would attend these classes. 
Comparative religious studies were available in public and private 
schools on an elective basis. There were no official statistics on how 
many students participated in these classes. There were two private 
church schools in Tartu that had a religious-based curriculum.
    The property restitution process largely has been completed. The 
specific details of EOCMP registration have significant implications 
for which branch of the Orthodox Church may receive legal title to 
church property. By the end of the period covered by this report, most 
church properties, including those being used by the EOCMP, were under 
the legal control of the EAOC. Once the EOCMP registered and acquired 
the legal status of a ``juridical person,'' it then obtained the right 
to initiate court proceedings to gain de jure control over the 
properties that it had been using on a de facto basis with the 
permission of the EAOC. In 2002, the Government and the two churches 
concluded a protocol of intentions according to which the EAOC would 
transfer a part of its property presently used by the EOCMP to the 
State. The State in turn will lease it to the EOCMP for 50 years. The 
Orthodox Patriarch of Moscow and All Russia, Alexy II, visited the 
country in September 2003 to mark the registration of the EOCMP. 
Despite continued political progress, differences over the disposition 
of Orthodox Church property continued between the EAOC and the EOCMP. 
The Government approved the transfer of three properties to the EOCMP 
in 2003, including properties in Haapsalu, Tartu and Tapa. Aleksander 
Nevski Cathedral is owned by the city of Tallinn and rented out to its 
Russian Orthodox congregation on a several decade lease basis.
    According to local Jewish leaders, property restitution was not an 
issue for the community, as most prewar religious buildings were 
rented, not owned.
    Good Friday, Easter Sunday, Christmas day, Pentecost are national 
holidays.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Relations between the various religious communities is generally 
amicable. Although the majority of citizens were nominally Lutheran, 
ecumenical services during national days, Christian holidays, or at 
public events was common.
    Most of the religious adherents among the country's Russian-
speaking population were Orthodox, while the Estonian majority is 
predominantly Lutheran. There is a deep-seated tradition of tolerance 
of other denominations and religions.
    President Ruutel awarded the Head of the Russian Orthodox Church 
Alexy II with the highest Estonian civilian order, the Terra Mariana 
Cross, 1st Class. Alexy II recognized Ruutel for his outstanding 
contribution to the strengthening of the unity of Orthodox nations.
    Two churches and three graveyards were vandalized during the period 
covered by this report. In July 2003, candlesticks were stolen from a 
Narva church, and a stained glass window was broken in a Viljandi 
church. In November 2003, a tombstone and part of a fence were broken 
in a Rakvere cemetery. In April, eight graves were vandalized in Tartu 
Raadi cemetery. Authorities initiated misdemeanor proceedings in the 
cases.
    Earlier thefts of church property prompted the Estonian Council of 
Churches and the Board of Antiquities to initiate a database of items 
under protection. The database, which is comprised of digital photos 
and detailed descriptions, is shared with law enforcement agencies as 
needed.
    In June 2003, three skinheads were sentenced to conditional 
imprisonment for activities that publicly incited hatred on the basis 
of national origin and race. They were convicted for having drawn 
swastikas and written inscriptions insulting to Jewish persons on 
buildings in the northeastern Estonian town of Sillamae.
    There are two pending investigations related to the posting of 
anti-Semitic remarks on the Internet.
    In 1998, President Meri established the International Commission 
for Investigation of Crimes Against Humanity, headed by Finnish 
diplomat Max Jakobson. In 2001, the Commission produced a nine-page 
document about the Holocaust in Estonia. A fuller report has been in 
progress for several years, and the Commission is continuing its work.
    Other steps taken by the Government to promote tolerance include 
introduction of an annual Holocaust Remembrance Day, first commemorated 
on January 27, 2003. The Government has stated that it will focus on 
educating teachers and lecturers by compiling a best practices 
handbook, as well as organizing forums and seminars.
    The Government has stated that it plans to begin sensitivity 
training for law enforcement officials so that they can more 
effectively act against manifestations of intolerance, xenophobia, 
racism, and anti-Semitism.
    Estonia is an observer to the Task Force for International 
Cooperation on Holocaust Education. In that capacity, it is working 
with Sweden to encourage nongovernmental organization (NGO) Holocaust 
education efforts. A seminar for Estonian school teachers, developed by 
an Estonian NGO in cooperation with Sweden's Living History Forum (to 
be co-financed by the Estonian Ministry of Education), has been 
proposed for August 2004.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall policy to promote human 
rights. Officials of the U.S. Embassy met regularly during the period 
covered by this report with appropriate government agencies, NGOs, and 
a wide range of figures in religious circles. In 2002 and 2003, U.S. 
Embassy officials engaged the Government and nongovernmental actors to 
promote dialogue and education on Holocaust issues in the country.
    In September 2003, the U.S. Delegation of the Task Force for 
International Cooperation on Holocaust Education, Remembrance and 
Research visited the country. It met with high-level officials from the 
Ministry of Foreign Affairs, the Ministry of Education and Science, an 
Executive Secretary of Estonian International Commission for the 
Investigation of Crimes Against Humanity, as well as representatives of 
NGOs, such as Friends of Israel and Jaan Tonisson Institute. It 
identified opportunities to strengthen the Task Force's activity.
    During the period covered by this report the U.S. government also 
funded the following projects: Publication of the following books: 
``Who are the Jews and What is the Holocaust?''; ``Tell Your Children'' 
about Holocaust history; and Virtual Exhibition in the Harju County 
Museum--History of Jews and Holocaust.
                               __________

                                FINLAND

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. According to law, 
the Evangelical Lutheran Church and the Orthodox Church are the 
established state churches.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 130,127 square miles, and its 
population is approximately 5.2 million. Approximately 84.1 percent are 
members of the Evangelical Lutheran Church, and one percent belongs to 
the Orthodox Church. The new Religious Freedom Act that took effect on 
August 1, 2003, which facilitated procedures for leaving the Lutheran 
Church, may account for the increase in number of persons leaving the 
Church during the reporting period. It was reported in February that 
26,857 persons left the Lutheran Church, which is nearly 11,000 more 
than in 2002. Adding to the loss, the number of new members was a few 
hundred below the previous corresponding figure.
    An additional 1 percent belongs to the Pentecostal Church. Various 
other nonstate religions have approximately 44,000 members. In the past 
decade, the number of Muslims has grown from 1,000 to approximately 
20,000; many of them are immigrants. The largest single group is 
Somalis, but the community also includes North Africans, Bosnians, 
peninsula Arabs, Tartars, Turks, Iraqis, and others. Today, there are 
close to 20 registered Muslim mosques or religious communities. 
Approximately 10 percent of the population does not belong to any 
religious group.
    Active members of the state Lutheran Church attend services 
regularly, participate in small church group activities, and vote in 
parish elections. However, the majority of church members are only 
nominal members of the state church and do not participate actively. 
Their participation occurs mainly during occasions such as holidays, 
weddings, and funerals. The Lutheran Church estimates that 
approximately 2 percent of its members attend church services weekly, 
and 10 percent monthly. The average number of church visits per year by 
church members is approximately two. In March the Lutheran Church 
conducted a study among its employees regarding their religious 
commitment, which showed that 10 percent of the interviewed were either 
weakly or not at all committed to the church doctrines. Nonetheless, as 
many as 70 percent of the rest were strongly committed. The Lutheran 
Archbishop was satisfied with the results.
    Nontraditional religious groups freely profess and propagate. 
Mormons have been active in the country for decades. Other groups 
include the Catholic, Muslim, and Jewish communities.
    A Gallup poll conducted in October showed that citizens hold more 
positive views of Christian churches and religious groups than in the 
past. Over one half of the interviewed citizens believed that one is 
accountable for one's deeds in the afterlife. Seventy-seven percent 
hold a positive view of the Lutheran Church, 65 percent of the 
Salvation Army, and 62 percent of the Orthodox Church. However, over 60 
percent of citizens hold negative views about Jehovah's Witnesses and 
the Church of Jesus Christ of Latter-day Saints (Mormons). Only 10 
percent of citizens hold a favorable opinion of Islam, although this 
percentage increased since past polls. The same poll also found that 
opinions toward Judaism had intensified. Many respondents previously 
had selected the 'no opinion' option in previous polls when asked about 
Judaism; however, this most recent poll indicated that both positive 
and negative attitudes toward Judaism had grown.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. There are two 
state churches: the Evangelical Lutheran Church and the Orthodox 
Church. All citizens who belong to one of these state churches pay a 
church tax as part of their income tax. Those who do not want to pay 
the tax must inform the applicable state church that they are leaving 
that church. The church taxes are used to defray the costs of running 
the state churches. State churches also handle services such as 
recording births, deaths, and marriages. Official state registrars 
handle these services for citizens outside these churches. 
Nontraditional religious groups are eligible for some tax relief (for 
example, they may receive tax-free donations), provided that they are 
registered with, and recognized by, the Government as religious 
communities.
    Religious groups should have at least 20 members. The purpose of 
the group should be the public practice of religion, and the activities 
of the group should be guided by a set of rules. The Government 
recognizes 55 communities as religious groups.
    The new Religious Freedom Act, which was passed in February 2003 
and took effect on August 1, 2003, also includes regulations on 
registered religious communities. Their autonomy was increased, and the 
law on associations is applied to them extensively. As in the old law, 
a minimum of 20 members is required to form a religious organization. 
Furthermore, the new law no longer prevents a person from being a 
member of several religious communities simultaneously. The religious 
communities will decide independently whether or not their members can 
belong to other religious communities as well. The 1-month 
reconsideration period and the personal notice of resignation have been 
abandoned. Resignation can be submitted by mail, and it will take 
effect immediately upon receipt.
    The law also replaced the concept of confessional religious 
instruction in primary and secondary schools is replaced by instruction 
in an individual's personal faith. A pupil has the right to obtain 
instruction in his or her personal faith and is responsible for 
attending classes in it. Teachers in Evangelical Lutheran Orthodox 
schools no longer must be members of a particular church.
    The Constitution prohibits discrimination based on religion. 
Various government programs available through the Ministry of Education 
and the Ministry of Labor focus on reducing discrimination, including 
discrimination based on religion. The programs focus on studies, 
research, integration programs, and recommendations for further 
incorporation of immigrants into society. Religion has not been 
highlighted in particular, but remains a part of the Government's 
overall attempts to combat discrimination.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. An application by Wicca practitioners to become 
an officially recognized religious community was denied during the 
reporting period; the Wiccans have appealed this decision.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    Some citizens are not very receptive to proselytizing by adherents 
of nontraditional faiths, in part due to the tendency to regard 
religion as a private matter.
    Nontraditional religious groups practice their religions freely. 
They are generally free from discrimination despite the negative views 
some citizens hold about their faiths.
    Immigrants do not encounter difficulties in practicing their 
faiths; however, they sometimes encounter random incidents of racism or 
xenophobia in civil society. An issue raising a fair amount of 
discussion among the clergy is whether registered couples of the same 
sex should be given the blessings of the Church. The annual meeting of 
the Synod of the Evangelical Lutheran Church in 2003 decided to table 
two opposite proposals: one banning access to Church offices for those 
living in a same-sex relationship registered with civil authorities, 
and the other supporting Church blessings for such couples. No decision 
had been made because of the controversy involved.
    The state churches often speak out in support of the national/
Nordic welfare state model, couching social welfare state values in 
religious or moral terms. Speaking at the opening of the Synod of the 
Evangelical Lutheran Church in May, the Bishop of Espoo expressed his 
position on the Kyoto Climate agreement, encouraging the Government not 
to withdraw from it because of short-term national interests. A senior 
politician of the Green Party, one of the country's major political 
parties, concentrating on environmental and human rights related 
issues, immediately commended the Church for taking a stance on an 
issue that was not directly related to religion, but to the general 
welfare of people.
    The country has a small, assimilated Jewish community. It is the 
policy of the Jewish Community to document incidents of anti-Semitism 
and ask prosecuting authorities to prosecute them. During the first 
half of the year, according to the Jewish community, a case involving 
the publication and distribution of anti-Semitic material resulted in a 
conviction. Many citizens are critical of Israeli policy in the 
Occupied Territories, and support for the Palestinians is strong; this 
sometimes leads to rhetoric that some observers believe skirts the line 
between legitimate criticism and anti-Semitism. There is also concern 
about offensive political caricatures or cartoons in some media.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    In the spring, the Embassy hosted two roundtables on the 
assimilation and integration into society of Muslim immigrants and 
refugees. The roundtables attracted a diverse group of immigrants to 
the country, including participants from Iraq, Iran, Pakistan, Saudi 
Arabia, Egypt, Afghanistan, Ghana, Turkey, and Bangladesh. Participants 
discussed the challenges of maintaining their unique cultural and 
religious identities while simultaneously becoming full and active 
members of their new homeland. Because of the success of these 
roundtable discussions, the Embassy plans to continue to host 
periodically meetings of leaders and activists in the country's Muslim 
community.
    In June, the Embassy partnered with the Government and STETE, a 
local nongovernmental organization (NGO), to cosponsor a conference on 
anti-Semitism in Europe at the Parliament. The Embassy facilitated the 
participation of Deidre Berger of the American-Jewish Committee of 
Berlin. The conference featured remarks by the country's Minister for 
Justice, Johannes Koskinen, as well as presentations by European 
diplomats, the country's Jewish community, NGOs, and the media. The 
Embassy also hosted earlier in 2004 a visit by the State Department's 
Deputy Director in the Office of Holocaust Issues. He met with 
governmental officials at the Ministry for Foreign Affairs, Ministry 
for Social Affairs, and Ministry for Education, and secured the 
government's participation for the first time in the Holocaust Task 
Force's annual plenary session in June.
    In May, the Embassy organized a voluntary visitor program to the 
United States for officials to discuss ways to combat trafficking-in-
persons; a representative from the Lutheran Church participated in the 
program. The Embassy is working with the Lutheran Church to develop 
proactive measures in areas such as victim assistance as part of a 
coordinated approach to stopping regional trafficking of women and 
girls.
                               __________

                                 FRANCE

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, some 
religious groups remain concerned about legislation passed in 2001 and 
2004. A 1905 law on the separation of religion and State prohibits 
discrimination on the basis of faith.
    Although Parliament passed, at the Government's request, a law 
prohibiting the wearing of conspicuous religious symbols in public 
schools by employees and students, government policy continued to 
contribute to the generally free practice of religion. There were a few 
improvements in the Government's response to anti-Semitic attacks. The 
Government has a stated policy of monitoring potentially ``dangerous'' 
cult activity through the Inter-ministerial Monitoring Mission Against 
Sectarian Abuses (MIVILUDES).
    The generally amicable relationship among religions in society 
contributed to freedom of religion. After an initial decline in the 
number of anti-Semitic incidents early in the reporting period, there 
was an increase in the number of incidents from January to June. 
Government leaders, religious representatives, and nongovernmental 
organizations (NGOs) continued to criticize strongly anti-Semitic and 
racist violence, and the Government maintained increased security for 
Jewish institutions.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 211,209 square miles, and its 
population is approximately 60 million.
    The Government does not keep statistics on religious affiliation. 
According to press reports, only 12 percent of the population attends 
religious services of any faith more than once per month. Asked about 
religious faith in a 2003 poll, 54 percent of those polled identified 
themselves as ``faithful,'' 33 percent as atheist, 14 percent as 
agnostic, and 26 percent as ``indifferent.'' The vast majority of the 
population is nominally Roman Catholic, but according to one member of 
the Catholic hierarchy, only 8 percent of the population are practicing 
Catholics. Muslims constitute the second largest religious group, with 
approximately 4 to 5 million adherents, or approximately 7 to 8 percent 
of the population. Protestants make up 2 percent of the population, and 
the Jewish and Buddhist faiths each represent 1 percent, with those of 
the Sikh faith less than 1 percent. According to various estimates, 
approximately 6 percent of the country's citizens are unaffiliated with 
any religion.
    The Jewish community numbers approximately 600,000 persons and is 
divided among Reform, Conservative, and Orthodox groups. According to 
press reports, up to 60 percent of the Jewish community celebrates at 
most only the High Holy Days, such as Yom Kippur and Rosh Hashanah. One 
Jewish community leader has reported that the largest number of 
practicing Jewish persons in the country is Orthodox.
    Jehovah's Witnesses claim that 250,000 persons attend their 
services either regularly or periodically.
    Orthodox Christians number between 80,000 and 100,000; the vast 
majority is associated with the Greek or Russian Orthodox Churches.
    Other religions present in the country include evangelicals, 
Christian Scientists, and the Church of Jesus Christ of Latter-day 
Saints (Mormons). Membership in evangelical churches is growing due to 
increased participation by African and Antillean immigrants. According 
to the press, there are approximately 31,000 declared Mormons. The 
Church of Scientology has an estimated 5,000 to 20,000 members.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. A long history of 
violent conflict between religious groups led the state to break its 
ties to the Catholic Church early in the last century and adopt a 
strong commitment to maintaining a totally secular public sector. The 
1905 law on the separation of religion and State, the foundation of 
existing legislation on religious freedom, prohibits discrimination on 
the basis of faith. Of the country's 10 national holidays, 5 are 
Christian holidays.
    Religious organizations are not required to register, but may if 
they wish to apply for tax-exempt status or to gain official 
recognition. The Government defines two categories under which 
religious groups may register: ``associations cultuelles'' 
(associations of worship, which are exempt from taxes) and 
``associations culturelles'' (cultural associations, which are not 
exempt from taxes). Associations in these two categories are subject to 
certain management and financial disclosure requirements. An 
association of worship may organize only religious activities, defined 
as liturgical services and practices. A cultural association may engage 
in profit-making activity. Although a cultural association is not 
exempt from taxes, it may receive government subsidies for its cultural 
and educational operations, such as schools. Religious groups normally 
register under both of these categories; the Mormons, for example, runs 
strictly religious activities through its association of worship and 
operates a school under its cultural association.
    Under the 1905 statute, religious groups must apply with the local 
prefecture to be recognized as an association of worship and receive 
tax-exempt status. The prefecture reviews the submitted documentation 
regarding the association's purpose for existence. To qualify, the 
group's purpose must be solely the practice of some form of religious 
ritual. Printing publications, employing a board president, or running 
a school may disqualify a group from receiving tax-exempt status.
    According to the Ministry of the Interior, 109 of 1,138 Protestant 
associations, 15 of 147 Jewish associations, and approximately 30 of 
1,050 Muslim associations have tax-free status. Approximately 100 
Catholic associations are tax-exempt; a representative of the Ministry 
of Interior reports that the number of non-tax-exempt Catholic 
associations is too numerous to estimate accurately. More than 50 
associations of the Jehovah's Witnesses have tax-free status.
    According to the 1905 law, associations of worship are not taxed on 
the donations that they receive. However, the prefecture may decide to 
review a group's status if the association receives a large donation or 
legacy that comes to the attention of the tax authorities. If the 
prefecture determines that the association is not in fact in conformity 
with the 1905 law, its status may be changed, and it may be required to 
pay taxes at a rate of 60 percent on present and past donations.
    The 2001 About-Picard Law tightened restrictions on associations 
and provided for the dissolution of groups, including religious groups, 
under certain conditions. These include: endangering the life or the 
physical or psychological well-being of a person; placing minors at 
mortal risk; violation of another person's freedom, dignity, or 
identity; the illegal practice of medicine or pharmacology; false 
advertising; and fraud or falsification.
    For historical reasons, the Jewish, Lutheran, Reformed 
(Protestant), and Roman Catholic groups in three departments of Alsace-
Lorraine enjoy special legal status in terms of taxation of individuals 
donating to these religious groups. Adherents of these four religious 
groups may choose to have a portion of their income tax allocated to 
their religious organization in a system administered by the central 
government.
    Central or local governments own and maintain religious buildings 
constructed before the 1905 law separating religion and State. In 
Alsace and Moselle, special laws allow the local governments to provide 
support for the building of religious edifices. The Government 
partially funded the establishment of the country's oldest Islamic 
house of worship, the Paris mosque, in 1926.
    Foreign missionaries from countries not exempted from visa 
requirements to enter the country must obtain a 3-month tourist visa 
before leaving their own country. All missionaries who wish to remain 
in the country longer than 90 days must obtain visas before entering 
the country. Upon arrival, missionaries must apply with the local 
prefecture for a carte de sejour (a document that allows a foreigner to 
remain in the country for a given period of time) and must provide the 
prefecture a letter from their sponsoring religious organization.
    Public schools are secular. In March, the Government passed 
legislation that will prohibit public school employees and students 
from wearing conspicuous religious symbols, including the Muslim 
headscarf, the Jewish skullcap, and large crosses; the legislation is 
scheduled to take effect during the 2004-2005 school year. Religious 
instruction is not given in public schools, but religious facts are 
taught as part of the history curriculum. Parents may home-school 
children for religious reasons, but all schooling must conform to the 
standards established for public schools. Public schools make an effort 
to supply special meals for students with religious dietary 
restrictions. The Government subsidizes private schools, including 
those that are affiliated with religious organizations.
    The Government has made efforts to promote interfaith 
understanding. Strict antidefamation laws prohibit racially or 
religiously motivated attacks. The Government has programs to combat 
racism and anti-Semitism through public awareness campaigns and through 
encouraging dialogue among local officials, police, and citizen groups. 
Government leaders, along with representatives from the Jewish 
community, the Paris and Marseille Grand Mosques, the Protestant 
Federation, and the French Conference of Bishops have publicly 
condemned racist and anti-Semitic violence. In January 2003, a law was 
passed against crimes of a ``racist, anti-Semitic, or xenophobic'' 
nature; the law classifies racist motivations for violent acts as 
aggravating circumstances and mandates harsher punishment for these 
crimes. The Government regularly applies this law in prosecuting anti-
Semitic crimes.
    The Government consults with the major religious communities 
through various formal mechanisms. The Catholic community is 
represented by the Council of Bishops. In 2002, the Government and the 
Vatican initiated a series of meetings focusing on administrative and 
judicial matters.
    The Protestant Federation of France, established in 1905, comprises 
16 churches and 60 associations. Its primary purpose is to contribute 
to the cohesion of the Protestant community. It also acts as an 
interlocutor with the Government.
    The Central Consistory of Jews of France, established in 1808, 
comprises the Jewish ``cultuelle'' worship associations from the entire 
country. It acts as a liaison with the Government, trains rabbis, and 
responds to other needs of the Jewish community. In 1943, Jewish 
members of the French Resistance formed the Representative Council of 
Jewish Institutions in France (CRIF). The CRIF's stated purpose is to 
fight anti-Semitism, affirm its solidarity with Israel and commitment 
to finding a peaceful solution to the Middle East conflict, and 
preserve the memory of the Holocaust.
    The national French Council of the Muslim Faith (CFCM) and 25 
affiliated regional councils serve as interlocutors for the Muslim 
community with local and national officials on such civil-religious 
issues as mosque construction and certification of ``halal'' butchers.
    The Inter-ministerial Monitoring Mission Against Sectarian Abuses 
(MIVILUDES) is charged with observing and analyzing sect/cult movements 
that constitute a threat to public order or that violate French law, 
coordinating the appropriate responses to abuses by cults, informing 
the public about potential risks, and helping victims to receive aid.

Restrictions on Religious Freedom
    The Government moved to restrict the wearing of ``religious 
symbols'' in public schools. From July until December 2003, an inter-
ministerial commission created by President Jacques Chirac led a public 
debate about secularism, integration, and the place of religion in the 
country. Many of the hearings and publications associated with the 
debate focused on whether the wearing of the Muslim headscarf by public 
school students was compatible with secularism and gender equality. In 
the past, various courts and government bodies have considered, on a 
case-by-case basis, whether denying Muslim girls and women the right to 
wear headscarves in public schools constitutes a violation of the right 
to religious freedom.
    In February, on the recommendation of the inter-ministerial 
commission, the Government introduced a law to prohibit the wearing of 
``conspicuous'' religious symbols--including Muslim headscarves, Jewish 
skullcaps, and large crosses--by employees and students in public 
schools. The law was passed in March and is expected to enter into 
force in September. Implementing regulations, finalized in May, provide 
for the display of ``discreet religious symbols,'' and grant 
considerable discretion to individual schools to interpret and 
implement the law. Items of clothing such as bandannas and turbans can 
be allowed in schools if such items are worn as fashion accessories 
without religious significance. Students will not be permitted to seek 
exemptions on religious grounds to school dress codes. Some Christian, 
Jewish, Muslim, and Sikh leaders, human rights groups, and foreign 
governments voiced concerns about the law's potential to restrict 
religious freedom.
    There were at least five cases when school authorities took action 
to prevent women and girls from wearing Muslim headscarves in public 
schools. In October 2003, a school disciplinary board in Aubervilliers 
voted to expel two female students for wearing the Muslim headscarf in 
school. The decision was reversed in January; however, the girls chose 
to be home-schooled rather than return to the public school. In a 
separate case in November 2003, a school disciplinary board in Haute-
Rhine expelled a female student for wearing a headscarf; in April, 
after a hearing at the Council of State, the student was allowed to 
return to school on the condition that she wear a small bandanna 
instead of a large headscarf. In December 2003, a disciplinary board in 
Paris suspended a teacher's aide for wearing a headscarf while working 
in a public school.
    A court decision remained pending at the end of the period covered 
by this report regarding a civil servant who filed a lawsuit after 
being disciplined in 2002 for wearing a Muslim headscarf at work. Some 
Muslim groups have protested the government policy prohibiting the 
wearing of the headscarf in national identity photos. In September 
2003, a court in Lyon ruled in favor of a young woman who sought 
reinstatement and $6,100 (5,131 euros) in damages and interest after 
she was fired by a telemarketing firm for refusing to wear her 
headscarf in a manner deemed appropriate by her employer, who stated 
her opposition to headscarves. The telemarketing firm appealed, and the 
next hearing is scheduled to take place later in 2004.
    Due to concerns about terrorism, between July 2003 and April, the 
Government moved to expel 12 Muslim clerics whose sermons were 
determined to have threatened public order by calling for jihad (holy 
war). In April, two Muslim clerics were deported from the country. 
Later that month, however, a court ruled one such expulsion illegal, 
and the cleric has since returned to the country. As a result, the 
Minister of Interior and the President stated their intention to change 
the law to prevent radical Islamic clerics from recruiting terrorists 
and preaching misogynistic treatment of women in the country. At the 
end of the reporting period, the draft law, which declares that a 
foreigner can be deported for publicly proclaiming deliberate and 
explicit acts of provocation proposing discrimination, hatred, or 
violence against any specific person or group of persons, had been 
passed by the National Assembly and awaited a July 15 Senate vote.
    The Government continued to encourage public caution toward some 
minority religions that it considers ``cults.'' Mass suicides in 1994 
by members of the Order of the Solar Temple led to heightened public 
concern about ``cult'' behavior. In 1996, a parliamentary commission 
studying so-called cults issued a report that identified 173 groups as 
cults, including the Raelians, the Association of the Triumphant Vajra, 
the Order of the Solar Temple, Sukyo Mahikari, the Jehovah's Witnesses, 
the Theological Institute of Nimes (an evangelical Christian Bible 
college), and the Church of Scientology. The Government has not banned 
any of the groups on the list; however, members of some of the groups 
listed have alleged instances of intolerance due to the ensuing 
publicity.
    In 1998, the Government created the ``Inter-ministerial Mission in 
the Fight against Sects/Cults'' (MILS) to analyze the ``phenomenon of 
cults.'' The president of MILS resigned in 2002 under criticism; later 
that year, on the advice of an interministerial working group, the 
Government established the MIVILUDES, the successor to MILS. In 
January, MIVILUDES reported that the Ministry of Interior ordered the 
establishment of regional ``vigilance units'' in each department that 
must meet at least once a year. The report stated that MIVILUDES had 
received many reports of dangerous activity; the largest number of 
complaints concerned the refusal by members of the Jehovah's Witnesses 
to accept blood transfusions.
    Some observers remained concerned about the 2001 About-Picard law. 
In 2002, the Council of Europe passed a resolution critical of the law 
and invited the Government to reconsider it. The law remained in force; 
however, its provisions for the dissolution of groups had not been 
applied.
    Representatives of the Church of Scientology continued to report 
cases of societal discrimination, frivolous lawsuits, and prosecution 
for allegedly fraudulent activity. In October 2003, the Court of 
Appeals of Paris fined the Paris-region Spiritual Association of the 
Church of Scientology approximately $6,100 (5,000 euros) for breaking a 
law on information privacy; the decision was appealed. Church of 
Scientology representatives report that a case filed by a parent whose 
child attended an ``Applied Scholastics''-based school remained ongoing 
at the end of the period covered by this report. In March, the police 
intelligence agency, Renseignements Generaux (RG), was instructed by 
the Administrative Tribunal of Paris to comply with a July 2003 
decision by the Council of State and provide the Church of Scientology 
with its files on the group, or be fined. The RG had refused to accede 
to the Church of Scientology's request since 2000, citing ``public 
safety'' concerns.
    Some observers voiced concerns about the tax authorities' scrutiny 
of the financial records of some religious groups. In 2002, the 
Versailles Court of Appeals upheld a Nanterre court's 2000 decision 
that the French Association of Jehovah's Witnesses, a cultural 
association, must pay more than $55.8 million (40 million euros) in 
back taxes. The plaintiffs' appeal of the decision to the Court of 
Cassation remained ongoing at the end of the reporting period.
    In December 2003, the European Court of Human Rights condemned the 
Government for discrimination against a member of Jehovah's Witness who 
was denied custody of her children by the Appellate Court of Nimes, 
which cited concerns about her religious affiliation in its decision. 
The ECHR awarded the plaintiff $12,200 (10,000 euros) damages and $720 
(590 euros) for expenses; she has the right to appeal the custody 
decision in domestic courts.
    On January 24, police detained 38 members of the Falun Gong faith 
for several hours during the state visit of the Chinese president.
    In April, police arrested three educators believed to be members of 
the Sukyo Mahikari, a Japanese ``cult,'' for ``abusing the weakness'' 
of children in Ardennes.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    In late 2003, the Ministry of Education created a national 
commission to combat anti-Semitism in schools. In March, the Government 
published a teaching tool on the country's values, intended to help 
public school teachers promote tolerance and combat anti-Semitism and 
racism. The limited amount of time in which these educational tools 
have been available to teachers makes it difficult to judge their 
efficacy.
    Additionally, the Government has taken other proactive steps to 
fight anti-Semitic and anti-Islamic attacks, including instructing 
police commissioners to create monitoring units in each department and 
announcing in June the creation of a department-level Council of 
Religions that will raise public awareness of increased racial and 
antisectarian incidents.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were a number of anti-
Semitic and anti-Islamic incidents during the period covered by this 
report. The Council of Christian Churches in France (Conseil des 
Eglises Chretiens en France) is composed of three Protestant, three 
Catholic, and three Orthodox Christian representatives. It serves as a 
forum for dialogue among the major Christian churches. There is also an 
organized interfaith dialogue among the Christian, Buddhist, Muslim, 
and Jewish communities, which discuss and issue statements on various 
national and international themes.
    There was a troubling increase in the number of anti-Semitic 
incidents during the second half of the reporting period. A Ministry of 
Interior report indicates, without specifying criteria, that there were 
135 anti-Semitic ``acts'' in the first 6 months of 2004, compared with 
127 for all of 2003. The Ministry of Interior also reported that 76 
individuals had been arrested for committing anti-Semitic acts in the 
first 4 months of 2004. By contrast, the Minister of Justice recently 
reported that, between January 1 and June 6, there were 180 acts of 
anti-Semitism in the country, consisting of 104 attacks against 
property, 46 attacks against people, and 30 press infractions. In 35 of 
these cases, 61 individuals had been identified and pursued by the 
justice system.
    In 2003, according to the Ministry of Interior's revised figures, 
police recorded 466 anti-Semitic threats and 127 violent attacks. 
Investigators were able to determine that, of the 127 violent actions 
reported in 2003, 6 cases involved elements of the extreme right and 44 
cases involved delinquent youths from ``tough neighborhoods.'' The 
Government reported that in 2003, police had sufficient evidence to 
question 91 suspects, arrest 69, and bring to trial 43. In 2003, there 
were seven convictions for anti-Semitic attacks committed that year and 
15 convictions for attacks committed in 2002; punishments ranged from 
fines to 4-year prison sentences.
    The Representative Council of Jewish Institutions in the country 
(CRIF) operated a hotline to register allegations of threats in the 
greater Paris region; from January to April, it received 97 reported 
threats and attacks, all of which were verified. According to the 
CRIF's website, 320 anti-Semitic incidents were reported during 2003. 
The CRIF stated in the National Consultative Commission on Human Rights 
(NCCHR) report that its figures do not always correspond to those of 
the Government, as victims do not always report their attacks to both 
the police and the CRIF.
    In 2003, the NCCHR released an extensive analysis of anti-Semitic 
incidents reported by the police. There have been no reported deaths 
due to anti-Semitic violence since 1995, but 21 persons were injured in 
anti-Semitic attacks in 2003. Based on investigations of the attacks, 
the NCCHR stated its conclusions that disaffected French-North African 
youths were responsible for many of the incidents, which officials 
linked to tensions in Israel and the Palestinian territories. A small 
number of incidents were also attributed to extreme-right and extreme-
left organizations. In May, the Minister of Interior commented that the 
increase in attacks this year ``marked a resurgence--notably among some 
youths--of neo-Nazi ideology fed by hatred and ignorance.''
    In its report on anti-Semitic attacks in 2003, the NCCHR focused on 
an increase in the proportion of anti-Semitic incidents that took place 
in schools. In 2003, 22 of 125 attacks (18 percent) and 73 of 463 
threats (16 percent) occurred in schools; the report shows this to be 
the highest proportion of incidents in schools since 1997, the oldest 
data in the report. The report stated, ``The number of threats 
testifies most particularly to the persistence of tensions, notably 
through the language of adolescents and children for whom [anti-
Semitic] insults seem to be banal . . . This 'banalization' of uncivil 
acts, often provocative, and the aggressive behavior of certain 
children, notably in the so-called sensitive neighborhoods, accentuate 
incomprehension and rejection.'' Some Jewish groups were outraged when 
a court ordered that--in the case of two 11-year-old Muslim youths 
expelled for accusations of physical and verbal attacks against a 
Jewish student--the two students be readmitted to school, and also 
ordered the Government to reimburse the families $1,220 (1,000 euros) 
each for court costs. The courts found that, while the behavior of the 
Muslim students merited action, the age of the students and the 
circumstances did not justify expulsion.
    In June, an individual shouting ``Allah Akbar'' stabbed a Jewish 
student and assaulted two other Jewish students in the city of Epinay-
sur-Seine. This same person is believed to be responsible for similar 
knife attacks on five other victims, including those of Haitian and 
Algerian origin. A suspect, reportedly identified by several of the 
victims, was in custody at the end of the period covered by this 
report. The varied and random nature of the victims made the true 
motive of the attacks hard to discern.
    On June 11, an American citizen studying at the Yeshiva of 
Vincennes was assaulted. Although the student himself did not describe 
this incident to the U.S. Embassy as an anti-Semitic attack, a Jewish 
organization subsequently contacted the Embassy to report it as such. 
Embassy officers met with the representative of the organization to 
discuss anti-Semitism in general and the case of the American citizen 
in particular.
    Authorities condemned anti-Semitic attacks, maintained heightened 
security at Jewish institutions, investigated the attacks, made 
arrests, and pursued prosecutions. The Government maintained increased 
security for Jewish institutions. More than 13 mobile units, totaling 
more than 1,200 police officers, have been assigned to those locales 
having the largest Jewish communities. Fixed or mobile police are 
present in the schools, particularly during the hours when children are 
entering or leaving school buildings. All of these measures were 
coordinated closely with leaders of the Jewish communities in the 
country, notably the CRIF. In 2002, the Marseille prefecture instituted 
24-hour patrols at all of the city's Jewish sites. In addition, the 
Ministry of Interior has earmarked $18.3 million (15 million euros) for 
additional security at Jewish sites.
    In November 2003, after an arson attack destroyed a Jewish school 
in Gagny, President Chirac stated ``an attack on a Jew is an attack on 
France'' and ordered the formation of an inter-ministerial committee 
charged with leading an effort to combat anti-Semitism. Since its first 
meeting in December 2003, the committee has worked to improve 
government coordination in the fight against anti-Semitism, including 
the timely publication of statistics and reinforced efforts to 
prosecute attackers.
    Members of the Arab/Muslim community experienced incidents of 
harassment and vandalism. According to the NCCHR, 29 of 36 violent 
racist attacks and 105 out of 137 racist threats in 2003 were directed 
at the North African (largely Muslim) population. Government figures 
from a Ministry of Interior report covering the first half of 2004 vary 
slightly but also indicate an upsurge in racist violence and threats: 
256 incidents from January through June, as compared to 232 for all of 
2003. In the first 3 months of 2004, 12 Muslim prayer halls were 
attacked. In late June, a group of Neo-Nazis desecrated 48 graves of 
Muslim soldiers in the Alsace region of eastern France with swastikas 
and ``SS'' inscriptions. That incident followed shortly after several 
other graffiti attacks on Muslim, Jewish, and Christian sites in the 
region.
    Negative societal attitudes regarding the wearing of Muslim 
headscarves may have led to incidents of discrimination against Muslim 
women. Members of the Muslim community alleged that, when wearing 
headscarves, they had been refused service by private businesses. Media 
reports indicated that some companies discourage women employees from 
wearing the headscarf or encourage them to wear a bandanna in its 
place.
    In April, the Court of Appeals of Douai fined a mayor approximately 
$610 (500 euros) for racial discrimination for refusing to marry 
Muslims on Saturday afternoons, which he reserved for Christian 
marriages.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    Representatives from the Embassy have met several times with 
government officials responsible for religious freedom issues. These 
issues have been raised regularly in meetings with other officials and 
Members of Parliament. Embassy officers also meet regularly with a 
variety of private citizens, religious organizations, and NGOs involved 
in the issue. American Members of Congress and Congressional 
Commissions, as well as Congressional staff members, also have 
discussed religious freedom issues with senior government officials.
    In June, senior U.S. Government representatives from Congress and 
the Departments of State and Justice worked closely with the country's 
officials to ensure a successful conference in Paris to study the link 
between racist, xenophobic, and anti-Semitic Internet sites and hate 
crime. The conference generated significant press interest and set the 
stage for further conferences on the subject.
                               __________

                                GEORGIA

    The Constitution provides for freedom of religion and the 
Government generally respects this right in practice; however, local 
authorities sometimes restricted the rights of members of 
nontraditional religious minority groups.
    In November 2003, a transfer of power took place as the result of 
peaceful protests referred to as the ``Rose Revolution.'' President 
Eduard Shevardnadze stepped down, and in January 2004, Mikheil 
Saakashvili from the National Movement was elected President.
    After November 2003, the status of religious freedom improved. 
Attacks on religious minorities, including violence, seizure of 
religious literature, and disruption of services and meetings 
decreased. At times, local police and security officials failed to 
protect nontraditional religious minority groups. Although police at 
times failed to respond to continued attacks by Orthodox extremists 
against members of Jehovah's Witnesses and other nontraditional 
religious minorities, authorities arrested excommunicated Orthodox 
priest Father Basil Mkalavishvili in March.
    Citizens generally do not interfere with traditional religious 
groups, such as Orthodox, Muslim, or Jewish; however, there is 
widespread suspicion of nontraditional religious groups. Although there 
were incidents in which Orthodox extremists harassed and attacked such 
groups, especially members of Jehovah's Witnesses, there were fewer 
incidents during the period covered by this report. Reputable and 
repeated public opinion polls indicated that a majority of citizens 
believe minority religious groups (nontraditional groups) are 
detrimental for the state and that prohibition and outright violence 
against such groups is acceptable to limit their growth.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Ambassador and other officers of the Embassy repeatedly raised U.S. 
concerns about the status of nontraditional religious groups, and the 
harassment of and attacks against nontraditional religious minorities 
with former President Shevardnadze and President Mikheil Saakashvili, 
senior government officials, and Members of Parliament (M.P.s).

                    Section I. Religious Demography

    The country has a total area of approximately 25,900 square miles 
and its population is approximately 4.4 million. Most ethnic Georgians 
(more than 70 percent of the population, according to the results of 
the 2002 census) nominally associate themselves with the Georgian 
Orthodox Church. Orthodox churches serving other non-Georgian ethnic 
groups, such as Russians, Armenians, and Greeks, are subordinate to the 
Georgian Orthodox Church. Non-Georgian Orthodox Churches generally use 
the language of their communicants. In addition, there are a small 
number of mostly ethnic Russian adherents from three dissident Orthodox 
schools: The Molokani, Staroveriy (Old Believers) and Dukhoboriy, the 
majority of whom have all left the country. Under Soviet rule, the 
number of active churches and priests declined sharply and religious 
education was nearly nonexistent. Membership in the Georgian Orthodox 
Church has continued to increase since independence in 1991. The Church 
maintains 4 theological seminaries, 2 academies, several schools, and 
27 church dioceses; it has approximately 700 priests, 250 monks, and 
150 nuns. The Church is headed by Catholicos Patriarch, Ilya II; the 
Patriarchate is located in Tbilisi.
    Several religions, including the Armenian Apostolic Church, Roman 
Catholicism, Judaism, and Islam, traditionally have coexisted with 
Georgian Orthodoxy. A large number of Armenians live in the southern 
Javakheti region, where they constitute a majority of the population.
    Islam is prevalent among Azerbaijani and northern Caucasus ethnic 
communities in the eastern part of the country and also is found in the 
regions of Ajara and Abkhazia. Approximately 9.9 percent of the 
population is nominally Muslim. There are three main Muslim 
populations: Ethnic Azeris (who constitute the second largest ethnic 
minority), ethnic Georgian Muslims of Ajara, and ethnic Chechen Kists. 
There are four madrassas (Muslim religious schools) attached to mosques 
in eastern Georgia, three of which are Shi'a and connected to Iran, and 
one of which is Sunni and connected to Turkey.
    Judaism, which has been present since ancient times, is practiced 
in a number of communities throughout the country, particularly in the 
largest cities of Tbilisi and Kutaisi.
    Approximately 8,000 Jewish persons remain in the country, following 
2 large waves of emigration: the first in the early 1970s and the 
second in the period of perestroyka during the late 1980s. Before then, 
Jewish officials estimate there were as many as 100,000 Jewish persons 
in the country. There also are small numbers of Lutheran worshipers, 
mostly among descendents of German communities that first settled in 
the country several hundred years ago. A small number of Kurdish 
Yezidis have lived in the country for centuries.
    Since the collapse of the Soviet Union, Protestant denominations 
have become more active and prominent. They include Baptists (composed 
of Russian, Georgian, Armenian, Ossetian, and Kurdish groups); Seventh-
day Adventists (local representatives state that there are 
approximately 350 members); Pentecostals (both Georgian and Russian, 
estimated at approximately 9,000 adherents); members of Jehovah's 
Witnesses (local representatives state that the group has been in the 
country since 1953 and has approximately 16,000 adherents); and the New 
Apostolic Church. The Church of Jesus Christ of Latter-day Saints 
(Mormon) has not yet sent missionaries to the country, and the number 
of Mormons in the country is very small. There also are a few Baha'is 
and Hare Krishnas. Except for Jehovah's Witnesses, membership numbers 
on these groups are generally not available; however, the membership of 
all these groups combined is most likely fewer than 100,000 persons.

               Section II. Status of Freedom of Religion

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the central 
Government generally respects this right in practice; however, local 
officials, police, and security officials at times harassed 
nontraditional religious minority groups and their foreign 
missionaries. The Constitution recognizes the special role of the 
Georgian Orthodox Church in the country's history but also stipulates 
the independence of the Church from the State. A Constitutional 
Agreement between the Government and the Georgian Autocephalous 
Orthodox Church (referred to as the Concordat) was signed and ratified 
by Parliament in October 2002. The Concordat recognizes the special 
role of the Georgian Orthodox Church and devolves authority over all 
religious matters to it, including matters outside the Church.
    The law is silent on registration of religious communities. There 
is no mechanism by which religious organizations can register. While 
the law does not proscribe unregistered organizations from performing 
sacramental rituals, there is also no protection for organizations that 
do. Because unregistered organizations are not recognized as legal 
entities, they may not rent office space or import literature, among 
other activities. Individual members of unregistered organizations may 
engage in these activities as individuals, but in such cases are 
exposed to personal legal liability. Religious groups that perform 
humanitarian services may be registered as charitable organizations, 
although religious and other organizations may perform humanitarian 
services without registration. On November 28, 2003, the Ministry of 
Justice registered the organization Watchtower as an affiliate branch 
of the foreign organization Watchtower Bible and Tract Society of 
Pennsylvania. Watchtower is a legal organization in use by the 
Jehovah's Witnesses.
    In March, a working group comprised of members of various 
traditional and nontraditional religious groups, representatives from 
the Ministry of Justice, and officials from the Council of Europe (COE) 
met in Strasbourg to discuss a draft bill on religion submitted to 
Parliament in 2001. The working group decided that such a law on 
religion was not necessary, and discussed drafting amendments to laws 
already in place, such as the provision in the civil code that allows 
groups to officially register. On June 11, a working group attended a 
conference in Tbilisi sponsored by the Organization for Security and 
Cooperation in Europe (OSCE) and COE to discuss the establishment of a 
legal status for religious groups. The conference included 
representatives from all religions and foreign legal experts. All 
parties agreed that drafting separate laws was unnecessary and that 
making two to three amendments to current laws would suffice. 
Participants from all sides also decided that a representative from all 
religions should be involved in a transparent drafting process, which 
had up until that time been closed. At the end of the reporting period, 
parliamentary reaction to such amendments was uncertain. It was 
possible that another conference might be held, with mediation by OSCE 
at the Public Defenders later in 2004.
    The President, the National Security Council Secretary, and the 
Government Ombudsman have been effective advocates for religious 
freedom and have made numerous public speeches and appearances in 
support of minority religious groups. The Ministry of Internal Affairs 
(including the police) and Procuracy in isolated instances have become 
more active in the protection of religious freedom but until the 
transfer of power which occurred in November 2003, failed to pursue 
criminal cases against Orthodox extremists for their continued attacks 
against religious minorities. The Human Rights unit in the Legal 
Department of the Procuracy is charged with protecting human rights, 
including religious freedom.
    During the Soviet era, the Georgian Orthodox Church largely was 
suppressed and subordinated to political entities and the Committee for 
State Security (KGB), as were many other religious institutions; many 
churches were destroyed or turned into museums, concert halls, and 
other secular establishments. As a result of policies regarding 
religion initiated by the Soviet government in the late 1980s, the 
present Patriarch began at that time reconsecrating churches formerly 
closed throughout the country. The Church remains very active in the 
restoration of these religious facilities and lobbies the Government 
for the return of properties that were held by the Church before the 
country's incorporation into the Soviet Union. (Church authorities have 
claimed that 20 to 30 percent of the country's land area at one time 
belonged to the Church.)

Restrictions on Religious Freedom
    The Georgian Orthodox Church enjoys a tax-exempt status not 
available to other religious groups and lobbied Parliament and the 
Government for laws that would grant it special status and restrict the 
activities of missionaries from nontraditional religions. A 2002 
Constitutional Agreement between the Church and the State defines 
relations between the two. The Concordat contained several 
controversial articles, including Article 6.6 which gives the Georgian 
Orthodox Church approval authority over all religious literature and 
construction; transfer to Georgian Orthodox Church ownership of church 
treasures expropriated during the Soviet period and held in state 
museums and repositories; government compensation to the Georgian 
Orthodox Church for moral and material damage inflicted by the Soviet 
authorities; and government assistance in establishing Orthodox 
chaplaincies in the military and in prisons. The Catholic, Lutheran, 
Baptist, and Armenian Apostolic churches, as well as representatives of 
the Jewish and Muslim faiths, signed formal documents with the Orthodox 
Patriarchate agreeing to the Concordat, but stated after the document 
was published that Article 6.6 was not in the original. Representatives 
of nontraditional religious minority groups, such as Jehovah's 
Witnesses and Pentecostals, were not included in the Concordat process. 
The Catholic Church has raised concerns about the authority the 
Orthodox Church enjoys over decisions regarding the return of its 
historical church property.
    While most citizens practice their religion without restriction, 
the worship of some, particularly members of nontraditional faiths, has 
been restricted by threats, intimidation, and the use of force by 
ultra-conservative Orthodox extremists whom the Government has at times 
failed to control. On several occasions during the reporting period, 
local police and security officials harassed non-Orthodox religious 
groups, particularly local and foreign missionaries, including members 
of Jehovah's Witnesses, Baptists, Evangelicals, Pentecostals, and Hare 
Krishnas. Some nationalist politicians used the issue of the supremacy 
of the Georgian Orthodox Church in their platforms and criticized some 
Protestant groups, particularly evangelical groups, as subversive. 
Members of Jehovah's Witnesses in particular were the targets of 
attacks from such politicians, most prominently Former M.P. Guram 
Sharadze. The situation has improved substantially since November 2003, 
and the arrest of Father Basil Mkalavishvili has sent a helpful signal.
    A 2001 Supreme Court ruling revoking the registration of Jehovah's 
Witnesses, on the grounds that the law does not allow for registration 
of religious organizations, continues to restrict the group's ability 
to rent premises for services and import literature. The revocation of 
the registration of Jehovah's Witnesses resulted from a 1999 court case 
brought by former M.P. Sharadze seeking to ban the group on the grounds 
that it presented a threat to the State and the Georgian Orthodox 
Church. Although the Supreme Court emphasized that its ruling was based 
on technical legal grounds and was not to have the effect of banning 
the group, many local law enforcement officials interpreted the Supreme 
Court's ruling as a ban and have used it as a justification not to 
protect members of Jehovah's Witnesses from attacks by religious 
extremists. A case brought by the Jehovah's Witnesses before the 
European Court of Human Rights challenging this annulment was pending 
at the end of the period covered by this report.
    On April 5, members of Jehovah's Witnesses filed an application to 
build a place of worship on land they own in Telavi. On April 15, the 
case went to court and the local authorities never appeared. Jehovah's 
Witnesses refiled the application on May 21 and were denied the right 
to build because, according the local authorities, the neighbors do not 
like them. At the end of the reporting period, the group planned to 
file a complaint with the central government to bring the issue to the 
attention of the national authorities. The group has also experienced 
similar obstacles in Samtredia, where they have a Kingdom Hall, and 
local authorities have refused to give them permission to use the 
building.
    Customs and police officials sometimes seized literature of 
nontraditional religions, particularly Jehovah's Witnesses. On October 
10, Tbilisi Airport Customs seized a shipment of religious literature 
they imported. However, since January, they claimed they have not had 
any problems receiving literature from abroad.
    Forum 18 reported that some nontraditional religious organizations 
claim that importing religious literature can be difficult or 
expensive. There were reports that the Patriarch of the Georgian 
Orthodox Church wrote a letter to the Customs Service saying that the 
distribution of foreign literature should be banned. However, a 
representative for the Patriarch maintains that the Patriarch only 
objects to large quantities of non-Orthodox literature being imported.
    The Ministry of Education requires that all students in the fourth 
grade take a ``Religion and Culture'' class in addition to history 
courses. Although the course is supposed to cover the history of other 
major religions aside from Georgian Orthodoxy, the Ministry of 
Education has received many complaints from parents of students whose 
teachers concentrate only on the Georgian Orthodox Church during the 
course.
    The Georgian Orthodox Church routinely reviews religious and other 
textbooks used in schools for consistency with Orthodox beliefs. 
Suggestions by the Church are almost always incorporated into textbooks 
prior to issue. By law, the Church has a consultative role in 
curriculum development but has no veto power.
    The Roman Catholic and Armenian Apostolic Churches have been unable 
to secure the return of their churches and other facilities closed 
during the Soviet period, many of which later were given to the 
Georgian Orthodox Church by the State. A prominent Armenian Church in 
Tbilisi remained closed, and the Roman Catholic and Armenian Apostolic 
Churches, as with Protestant denominations, have had difficulty 
obtaining permission to construct new churches due to pressure from the 
Georgian Orthodox Church.
    The Jewish community also experienced delays in the return of 
property confiscated during Soviet rule. By the end of the period 
covered by this report, a theater group still had not vacated the 
central hall of a former synagogue that the Government rented to it, 
despite a 2001 Supreme Court ruling instructing it to do so.

Abuses of Religious Freedom
    On occasion, local police and security officials continued to deny 
protection to or harass nontraditional religious minority groups, 
particularly members of Jehovah's Witnesses. The police sporadically 
intervened to protect such minorities from attacks by Orthodox 
extremists. Police participation or facilitation of attacks diminished 
during the reporting period. The Catholic Church continued to face 
difficulties in attempting to build churches in the towns of Kutaisi 
and Akhaltsikhe. During the reporting period, the Ministry of Internal 
Affairs (including the police) and Procuracy have not pursued 
aggressively criminal cases against Orthodox extremists for their 
attacks against religious minorities.
    Since 1999, followers of excommunicated Orthodox priest Basil 
Mkalavishvili (Basilists) have engaged in numerous violent attacks on 
nontraditional religious minorities, including Baptists, Seventh-day 
Adventists, and especially members of Jehovah's Witnesses. From July to 
November 2003, the Basilists, as well as members of another Orthodox 
extremist group called ``Jvari'' (Cross), continued their series of 
attacks, at times together. The attacks involved seizing religious 
literature, preventing and breaking up religious gatherings, and 
beating parishioners, in some cases with nail-studded sticks and clubs. 
The attacks have been publicized widely, in part by the Basilists 
themselves who videotaped some incidents. Many acts of religious 
violence have gone unpunished, despite the filing of more than 750 
criminal complaints. On November 4, 2003, several members of the 
``Jvari'' movement received sentences for their participation in 
violence against Jehovah's Witnesses. ``Jvari's'' leader, Paata 
Bluashvili, and two of his colleagues were given 4-year suspended jail 
sentences, while two other colleagues received suspended 2-year jail 
sentences. In April, they appealed the decision to the district court, 
which reduced their sentences by half.
    During the reporting period, there were numerous attacks on members 
of nontraditional religions, particularly Jehovah's Witnesses. At 
times, supporters of Mkalavishvili and former M.P. Sharadze threatened 
and physically abused members at meetings for worship, prevented such 
meetings, and destroyed religious literature and property, such as the 
private homes where the meetings often took place. During the period 
covered by this report, Basilists continued to harass several families 
of Jehovah's Witnesses, demanding that they stop holding meetings in 
their homes. Because of the continuing violence, Jehovah's Witnesses 
have refrained from public meetings in favor of gatherings in private 
homes. Members of Jehovah's Witnesses regularly filed complaints with 
the General Prosecutor and Ombudsman, but authorities rarely 
investigated the perpetrators.
    On July 8, 2003 in Abasha, the Mayor and approximately ten other 
persons reportedly entered the house of a member of Jehovah's 
Witnesses, Valeri Tsomaia, to disband a religious meeting; they 
physically and verbally abused several worshippers.
    For 6 weeks ending on July 13, 2003, protestors blockaded a home in 
Tbilisi to prevent Russian-speaking Pentecostals from attending worship 
services in a private home. Police restrained the protestors from using 
violence, but did not allow the worshippers to enter their building. 
Officially the protestors stated that the worship building is in a 
residential area and the services are too noisy; however, during the 
protests, they stated that they wanted to prevent non-Orthodox services 
from taking place.
    After an arrest warrant was issued for defrocked radical Orthodox 
priest Basili Mkalavishvili in June 2003, he went into hiding for 4 
months, and subsequently reportedly suffered a heart attack in October 
2003. After his release from the hospital, although his whereabouts 
were commonly known, police made no effort to arrest him. On March 11, 
Mkalavishvili gave a press conference at the Ombudsman's office 
accusing the Government of protecting sects and undermining Orthodoxy. 
Later that night, police surrounded his ``church,'' where several 
hundred ``parishioners'' were present, and launched an early morning 
assault on March 12. Authorities were criticized for using excessive 
force, including ramming a truck into the building, using tear gas, and 
beating Basili ``parishioners'' with batons when they attempted to 
prevent Mkalavishvili's arrest. Police arrested Mkalavashivili and 
several of his most aggressive supporters. Ten persons were treated for 
injuries sustained during the arrest. Mkalavishivili remains in 
pretrial detention. He is being charged with illegal interference in 
religious rite, damaging property, causing mass disorder, and 
resistance, threat, or violence against protector of public order. The 
case has been submitted to the Vake-Saburtalo district court, and 
Mkalavishvili will be tried as soon as a judge and prosecutor have been 
selected.
    An investigation into the June 2003 arson of a Baptist Church in 
Akhalsopheli remained pending at the end of the period covered by this 
report.
    Regular and reliable information regarding the separatist 
controlled ``Republic of Abkhazia,'' which no country recognizes and 
over which the Government does not exercise authority, is difficult to 
obtain. A 1995 decree by the Abkhaz ``President'' Vladislav Ardzinba 
that banned Jehovah's Witnesses in Abkhazia remains in effect. Although 
Baptists, Lutherans and Catholics report they are allowed to operate in 
Abkhazia, the Georgian Orthodox Church reports they are unable to 
operate there.
    The Patriarch has expressed concern over the Russian Orthodox 
Church's support of separatism in the region by subsidizing Web sites 
that encourage successionist sentiments. The Georgian Orthodox Church 
has also complained that in addition to encouraging separatism, the 
Moscow Theological Seminary is training Abkhaz priests. The Patriarchy 
claims that the Russian Orthodox Church is sending in priests under the 
pretext of setting up Abkhaz churches, despite the fact that it 
recognizes the country's territorial integrity.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses By Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    In September 2003, approximately 3,000 members of Jehovah's 
Witnesses attended a congress in Zugdidi without any incidents. Also, 
in March, approximately 2,500 members of Jehovah's Witnesses attended a 
congress in Kutaisi. In previous years, radical Orthodox Christians 
threatened such congresses.
    In November 2003, Paata Bluashvili and four others received 
suspended jail sentences for their roles in violent attacks on 
minorities, including an incident in May 2003 when they allegedly 
raided an apartment where a Pentecostal congregation was meeting. 
Bluashvili and one other Jvari follower received 4-year suspended 
sentences, and the other three received 2-year suspended sentences. In 
April, the guilty appealed the decision to the district court, which 
reduced their sentences by half. The case is now over.
    On November 28, 2003, the Ministry of Justice registered the 
organization Watchtower as an affiliate branch of the foreign 
organization Watchtower Bible and Tract Society of Pennsylvania. Since 
November 2003, members of Jehovah's Witnesses have been able to rent 
property and operate as an affiliate of Watchtower Inc.
    On March 12, authorities arrested defrocked radical Orthodox priest 
Basili Mkalavishvili at his ``church'' in Tbilisi, on a arrest warrant 
for his pretrial detention issues in June 2003. On March 15, 
Mkalavishvili and six of his supporters were sentenced to 3 months of 
pretrial detention on charges of resisting arrest and interfering with 
law enforcement officers. Mkalavishvili and another follower are 
additionally being charged with illegal interference in religious 
worship, destruction of property, and creating mass disorder. The 
remaining five are only being charged with resisting arrest. The cases 
have been submitted to the Vake-Saburtalo district court and are set to 
go to trial in the near future.
    On March 12, Poti customs cleared a shipment of religious 
literature imported by Jehovah's Witnesses that had been received in 
the country the previous day.
    On April 18, 2003, the Isani-Samgori Circuit Tax Inspection issued 
a letter annulling the tax identification code of the Union of 
Jehovah's Witnesses and the Representation of the Watch Tower Bible and 
Tract Society of Pennsylvania. The group petitioned the court to 
invalidate the administrative act of the tax bureau. On May 18, Isani-
Samgori Circuit Tax Inspection signed an act of reconciliation 
canceling the administrative change, in exchange for which the 
Watchtower Society would not seek repayment of damages caused by the 
annulment. This agreement means that Jehovah's Witnesses will maintain 
their tax registration and will be able to freely import religious 
literature.

                    Section III. Societal Attitudes

    The public's attitude towards religion is ambivalent, according to 
numerous public opinion polls. Although many residents are not 
particularly observant, the link between Georgian Orthodoxy and 
Georgian ethnic and national identity is strong.
    Relations between Sunni and Shi'a Muslims are very good. Since the 
fall of 1996, Sunni and Shi'a Muslims have worshipped together in 
Tbilisi's mosque. Relations between Muslims and Christians are also 
quite good. Despite occasional media reports of minor incidents of 
violence between ethnic-Azeris and ethnic-Georgians or ethnic 
Armenians, these do not appear to be motivated by religious 
differences.
    In April, Muslims and Lutherans united to build a sports stadium in 
the Dmanisi District, although by the end of the reporting period, the 
stadium had not yet opened.
    The Jewish communities report that they have encountered few 
societal problems. There is no historical pattern of anti-Semitism in 
the country, nor were there any reported incidents during the period 
covered by this report.
    The Patriarch and several ranking clergy of the Georgian Orthodox 
Church attended an interfaith reception in honor of His Beatitude, 
Metropolitan Herman, Primate of the Orthodox Church in America on April 
19. In attendance were representatives of the Armenian Church; the 
Roman Catholic Church; the Baptist, Muslim, and Jewish communities; and 
other religious communities, including ``nontraditional'' sects.
    Despite their genuine and historical tolerance toward minority 
religious groups traditional to the country--including Catholics, 
Armenian Apostolic Christians, Jews, and Muslims--many citizens remain 
apprehensive about Protestants and other nontraditional religions, 
which they often view as taking advantage of the populace's economic 
hardship by gaining membership through economic assistance to converts. 
Some members of the Georgian Orthodox Church and the public, including 
former M.P. Sharadze, view religious minorities, especially 
nontraditional groups of evangelical Protestants or so-called 
``sects,'' as a threat to the national Church and the country's 
cultural values. In response to a February survey conducted by a 
reputable polling organization, 81 percent responded that members of 
Jehovah's Witnesses create serious problems for Georgian society.
    Nationalistic politicians manipulated reports of the activities of 
Jehovah's Witnesses in order to create public hostility however, 
religious leaders of different faiths have spoken out against such 
criticism.
    The Georgian Orthodox Church withdrew its membership from the World 
Council of Churches in 1997 in order to appease clerics strongly 
opposed to ecumenism. The Patriarchy of the Georgian Orthodox Church 
has strongly criticized the attacks perpetrated by Orthodox extremists 
against nontraditional religious minorities and has distanced itself 
from Mkalavishvili. However, some Georgian Orthodox Church officials 
have had ties to the Jvari organization, which has committed numerous 
acts of violence against religious minorities. Following the June 2003 
destruction of the Baptist Church in Akhalsopheli, the Orthodox Bishop 
in Rustavi contacted the Baptist Bishop to say he had withdrawn his 
support of the Jvari organization. The Orthodox Bishop had been one of 
the founders of Jvari.
    During the year, there were several incidents of violence and 
harassment directed towards nontraditional religious groups, 
particularly Jehovah's Witnesses. In August and September 2003, in the 
Merve Polki region, Besik Gazdeliani verbally and physically assaulted 
a group of Jehovah's Witnesses. Although complaints were filed with 
authorities, including the Prosecutor General's Office and the 
Ombudsman, no action was taken to hold him responsible. On October 13, 
2003 in Senaki, approximately 40 persons reportedly verbally and 
physically assaulted several members of Jehovah's Witnesses. The 
attackers confiscated religious literature and personal belongings of 
the victims. After a complaint was filed with the Prosecutor General 
and the Ombusdman, authorities began a preliminary investigation, which 
ended soon after when they decided not to initiate a case.
    Many of the problems among traditional religious groups stem from 
disputes over property. The Roman Catholic and Armenian Apostolic 
Churches have been unable to secure the return of their churches and 
other facilities that were closed during the Soviet period, many of 
which later were given to the Georgian Orthodox Church by the State. A 
prominent Armenian church in Tbilisi remains closed and the Roman 
Catholic and Armenian Apostolic Churches, as well as Protestant 
denominations, have had difficulty obtaining permission to construct 
new churches, reportedly in part as a result of pressure from the 
Georgian Orthodox Church. Georgian Orthodox Church authorities have 
accused Armenian believers of purposely altering some existing Georgian 
churches so that they would be mistaken for Armenian churches. The 
Catholic Church successfully completed the construction of a new church 
in Batumi in 2000.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Government repeatedly raised its concerns regarding harassment of 
and attacks against nontraditional religious minorities with the 
country's senior government officials, including the President, 
Parliament Speaker, Internal Affairs and Justice Ministers, and the 
Prosecutor General. Embassy officials, including the Ambassador, 
frequently met with representatives of the Government, Parliament, 
various religious confessions, and NGOs concerned with religious 
freedom issues.
    On October 8, 2003, the Ambassador attended the opening of a 
Pentecostal Assemblies of God Mission building in Tbilisi.
    In April 2004, the Ambassador hosted an interfaith reception for 
the visiting Orthodox Archbishop of Washington, Metropolitan of All 
America and Canada Herman, attended by Georgian governmental officials, 
NGOs and representatives from a wide-range of religious communities.
                               __________

                                GERMANY

    The Basic Law (Constitution) provides for religious freedom, and 
the Government generally respects this right in practice; however, 
discrimination against minority religious groups remains an issue.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. The 
Government does not recognize Scientology as a religion, viewing it 
instead as an economic enterprise; federal and state classification of 
Scientology as a potential threat to democratic order has led to 
employment and commercial discrimination against Scientologists in both 
the public and private sectors. A federal court upheld states' right to 
ban the wearing of Muslim headscarves by teachers in public schools, 
and two states passed legislation in the period covered by this report 
to prohibit public school teachers from wearing Muslim headscarves.
    The generally amicable relationships among religions in society 
contributed to religious freedom. Members of minority religions, 
including Scientologists, reported an improving climate of tolerance. 
However, senior government officials continued to refuse to enter into 
direct dialogue with the Church of Scientology. The Lutheran Church as 
well as the state governments of Bavaria, Baden-Wuerttemberg, and 
Hamburg continued their information campaign against Scientology and 
other alleged ``cults.'' These actions contributed to persistent 
negative public attitudes toward members of minority religions.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Government placed particular emphasis on support for direct 
dialogue between representatives of minority religions and relevant 
government officials.

                    Section I. Religious Demography

    The country has a total area of 137,847 square miles, and its 
population is approximately 82 million. There are no official 
statistics on religions; however, unofficial estimates and figures 
provided by the organizations themselves give an approximate breakdown 
of the membership of the country's denominations. The Evangelical 
Church, which includes the Lutheran, Uniate, and Reformed Protestant 
Churches, has 27 million members, who constitute 33 percent of the 
population. Statistical offices in the Evangelical Church estimate that 
1.1 million members (4 percent of the membership) attend weekly 
religious services. The Catholic Church has a membership of 27.2 
million, or 33.4 percent of the population. According to the Church's 
statistics, 4.8 million Catholics (17.5 percent of the membership) 
actively participate in weekly services. According to government 
estimates, there are approximately 3.1 to 3.5 million Muslims living in 
the country (approximately 3.4 percent to 3.9 percent of the 
population). Statistics on mosque attendance were not available.
    Orthodox churches have approximately 1.1 million members, or 1.3 
percent of the population. The Greek Orthodox Church is the largest, 
with approximately 450,000 members; the Romanian Orthodox Church has 
300,000 members; and the Serbian Orthodox Church has 200,000 members. 
The Russian Orthodox Church, Moscow Patriarchate has 50,000 members, 
while the Russian Orthodox Church Abroad has approximately 28,000 
members. The Syrian Orthodox Church has 37,000 members, and the 
Armenian Apostolic Orthodox Church has an estimated 35,000 members.
    Other Christian churches have approximately 1 million members, or 
1.2 percent of the population. These include Adventists with 35,000 
members, the Apostolate of Jesus Christ with 18,000 members, the 
Apostolate of Judah with 2,800 members, the Apostolic Community with 
8,000 members, Baptists with 87,000 members, the Christian Congregation 
with 12,000 members, the Church of Jesus Christ of Latter-day Saints 
(Mormons) with 39,000 members, the Evangelical Brotherhood with 7,200 
members, Jehovah's Witnesses with 165,000 members, Mennonites with 
6,500 members, Methodists with 66,000 members, the New Apostolic Church 
with 430,000 members, Old Catholics with 25,000 members, the Salvation 
Army with 2,000 members, Seventh-day Adventists with 53,000 members, 
the Union of Free Evangelical Churches with 30,500 members, the Union 
of Free Pentecostal Communities with 16,000 members, the Temple Society 
with 250 members, and the Quakers with 335 members.
    Jewish congregations have approximately 87,500 members and make up 
0.l percent of the population. According to press reports, the 
country's Jewish population is growing rapidly; more than 100,000 Jews 
from the former Soviet Union have come to the country since 1990, with 
smaller numbers arriving from other countries as well. Not all new 
arrivals join congregations, resulting in the discrepancy between 
population numbers and the number of congregation members.
    The Unification Church has approximately 850 members; the Church of 
Scientology has 6,000 members; Hare Krishna has 5,000 members; the 
Johannish Church has 3,500 members; the International Grail Movement 
has 2,300 members; Ananda Marga has 3,000 members; and Sri Chinmoy has 
300 members.
    Approximately 21.8 million persons, or 26.6 percent of the 
population, either have no religious affiliation or belong to 
unrecorded religious organizations.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Basic Law (Constitution) provides for freedom of religion, and 
the Government generally respects this right in practice; however, 
discrimination against minority religious groups remains an issue.
    Religion and State are separate, although historically a special 
partnership exists between the State and those religious communities 
that have the status of a ``corporation under public law.'' If they 
fulfill certain requirements, including assurance of permanence, size 
of the organization, and no indication that the organization is not 
loyal to the State, religious organizations may request that they be 
granted ``public law corporation'' status, which among other things 
entitles them to levy taxes on their members that the State collects. 
Organizations pay a fee to the Government for this service, and not all 
public law corporations avail themselves of this privilege. The 
decision to grant public law corporation status is made at the state 
level. Many religious groups have been granted public law corporation 
status. Among them are the Lutheran and Catholic Churches, as well as 
the Jewish community, Mormons, Seventh-day Adventists, Mennonites, 
Baptists, Methodists, Christian Scientists, and the Salvation Army.
    The State provides subsidies to some religious organizations for 
historical and cultural reasons. Some Jewish synagogues have been built 
with state financial assistance because of the State's role in the 
destruction of synagogues in 1938 and throughout the Nazi period. 
Repairs to and restoration of some Christian churches and monasteries 
are undertaken with state financial support because of the 
expropriation by the State of church lands in 1803 during the 
Napoleonic period. Having taken from the churches the means by which 
they earned money to repair their buildings, the State recognized an 
obligation to cover the cost of those repairs. Subsidies are paid out 
only to those buildings affected by the 1803 Napoleonic reforms. Newer 
buildings do not receive subsidies for maintenance. State governments 
also subsidize various institutions affiliated with public law 
corporations, such as religious schools and hospitals.
    According to the ``State Agreement on Cooperation'' signed by the 
Government and the Central Council of Jews, approximately $3,396,300 (3 
million euros) will be provided annually to the Central Council of 
Jews, which in turn will provide the Government with an annual report 
on the use of the funds. The agreement emphasizes that the Central 
Council of Jews is open to all branches of Judaism. Since the agreement 
was ratified, a conflict has developed between the Central Council, 
which is Orthodox in orientation, and the World Union for Progressive 
Judaism, because the Central Council refused to disburse funds to any 
institutions other than Orthodox Jewish institutions. Political 
leaders, including Chancellor Gerhard Schroeder and Interior Minister 
Otto Schily, used their offices to mediate this ongoing dispute.
    Religious organizations are not required to register. Most 
religious organizations are registered and treated as nonprofit 
associations, which enjoy tax-exempt status. State-level authorities 
review registration submissions and routinely grant tax-exempt status. 
Organizations must register at a local or municipal court and provide 
evidence, through their own statutes, that they are a religion and thus 
contribute socially, spiritually, or materially to society. Local tax 
offices occasionally conduct reviews of tax-exempt status. On January 
27, 2003, the Federal Office for Finances granted the Church of 
Scientology an exemption from taxes on license fees paid to U.S.-based 
Church of Scientology organizations for copyrighted materials, based on 
a decision by the Cologne Court issued on October 2002; the court based 
its decision on the double-taxation agreement between the Government 
and the U.S.
    Most public schools offer religious instruction in cooperation with 
the Protestant and Catholic churches and offer instruction in Judaism 
if enough students express interest. A nonreligious ethics course or 
study hall generally is available for students not wishing to 
participate in religious instruction. The issue of Islamic education in 
public schools has become topical in several states. In 2000 the 
Federal Administrative Court upheld previous court rulings that the 
Berlin Islamic Federation qualified as a religious community and as a 
result must be given the opportunity to provide religious instruction 
in Berlin schools. The decision drew criticism from the many Islamic 
organizations not represented by the Berlin Islamic Federation, and the 
Berlin State Government expressed its concerns about the Islamic 
Federation's alleged links to Milli Gorus, a Turkish group classified 
as extremist by the Federal Office for the Protection of the 
Constitution (OPC). However, after another court decision in favor of 
the Islamic Federation in 2001, Berlin school authorities decided to 
allow the Islamic Federation to begin teaching Islamic religious 
classes in several Berlin schools starting in September 2001. The 
classes have subsequently caused little controversy. Bavaria announced 
in 2000 that it intended to offer German-language Islamic education in 
its public schools starting in 2003. In the beginning of the 2003-2004 
school year, they began a trial phase of Islamic education at a public 
school in Erlangen. State-wide Islamic education is not possible, as 
the Education Ministry has no legitimate partner representing Muslims 
in Bavaria with which it can deal. Bavaria, in cooperation with Turkey, 
has offered ``Islamic religious instruction'' in its public schools 
since the eighties, and since 2001, this subject has been offered in 
both Turkish and German.
    The Berlin Buddhist Society offered Buddhist religious education in 
public schools. Under Berlin's public education system, 90 percent of 
the cost of approved religious education, as well as provision of 
facilities, is publicly funded.
    The right to provide religious chaplaincies in the military, in 
hospitals, and in prisons is not dependent on the public law 
corporation status of a religious community. The Ministry of Defense 
was considering the possibility of Islamic clergymen providing 
religious services in the military, although none of the many Islamic 
communities has the status of a corporation under public law.

Restrictions on Religious Freedom
    Government policy continued to contribute to the generally free 
practice of religion.
    The Federal Interior Ministry continued its immigration exclusion 
(refusal to issue a visitor visa) against the founder of the 
Unification Church, Reverend Sun Myung Moon, and his wife, Hak Ja Har 
Moon. The couple have been refused entry to the country (and through 
Schengen Treaty visa ineligibility, to other Schengen countries as 
well) since 1995, when the Chief Office for Border Security issued a 
notice of refusal of entry for an initial period of 3 years. The 
Government refused entry based on its characterization of Reverend Moon 
and his wife as leaders of a ``cult'' that endangers the personal and 
social development of young persons. Citing this original 
justification, the Government extended its refusal of entry for another 
2 years in August 2002 and was the only Schengen country to do so. The 
Unification Church asserts that Reverend and Mrs. Moon's personal 
presence at certain ceremonies is a crucial part of the Church's 
doctrine and has sought legal remedies to the refusal of entry. 
However, federal courts have ruled that the exclusion does not infringe 
upon church members' freedom to practice their religion.
    The Higher Federal Administrative Court had not yet decided an 
appeal by members of Jehovah's Witnesses to overturn the Berlin State 
Government's decision to deny them public law corporation status. A 
Federal Administrative Court in Berlin concluded that the group did not 
offer the ``indispensable loyalty'' toward the democratic state 
``essential for lasting cooperation'' because it forbade its members 
from participating in public elections. The group does enjoy the basic 
tax-exempt status afforded to most religious organizations.
    The Church of Scientology, which operates 18 churches and missions, 
remained under scrutiny by both federal and state officials, who 
contend that its ideology is opposed to the democratic constitutional 
order. Since 1997 Scientology has been under observation by the federal 
and state OPCs. In observing an organization, OPC officials seek to 
collect information, mostly from written materials and firsthand 
accounts, to assess whether a ``threat'' exists. More intrusive methods 
would be subject to legal checks and would require evidence of 
involvement in treasonous or terrorist activity. Federal OPC 
authorities stated that no requests had been made to employ more 
intrusive methods, nor were any such requests expected.
    Within the federal system, the states showed large differences with 
respect to their treatment of the Church of Scientology. Two states, 
Schleswig-Holstein and Mecklenburg-Vorpommern, did not monitor 
Scientology, stating that Scientology does not have an actively 
aggressive attitude toward the Constitution, the condition required by 
the states' laws to permit OPC observation. The city-state of Berlin 
dropped OPC observation of Scientology in September 2003, and the 
states of Hesse and North Rhine-Westphalia did not mention Scientology 
in their 2003 OPC reports. However, Bavaria announced in November 2002 
that it may seek to ban Scientology based on recommendations of a 
report and indicated that it would ask the Federal Interior Ministry to 
consider a federal ban. Bavaria has cited medical malpractice 
associated with Scientology's ``auditing'' techniques as one possible 
basis for the ban. At a convention of state interior ministers in March 
2003, Bavaria found no support among other states, except for Hamburg 
and Baden-Wuerttemberg, for the idea of a ban against Scientology.
    Other organizations under OPC observation are right-wing extremist, 
left-wing extremist, or foreign extremist and terrorist groups; 
Scientology is the only religious community under OPC observation, and 
Scientologists contend that inclusion in the list of totalitarian and 
terrorist groups is harmful to the Church's reputation. The federal 
OPC's annual report for 2002 concluded that the original reasons for 
initiating observation of Scientology in 1997 remained valid but noted 
that Scientology had not been involved in any criminal activity.
    During the period covered by this report, a state university in 
Saxony threatened one of its prominent German university professors 
with termination if he did not desist from publicly condemning official 
government discrimination against Scientology. The professor, who is 
not a Scientologist himself, has been the subject of intense personal 
criticism by Saxon government officials and by academic colleagues.
    Several states have published pamphlets detailing the ideology and 
practices of minority religions. States defend the practice by noting 
their responsibility to respond to citizens' requests for information 
about these groups. While many of the pamphlets are factual and 
relatively unbiased, some groups fear that inclusion in a report 
covering known dangerous cults or movements could harm their 
reputations. Scientology is the focus of many such pamphlets, some of 
which warn of alleged dangers posed by Scientology to the political 
order and free market economic system and to the mental and financial 
well being of individuals. The Hamburg OPC published ``The Intelligence 
Service of the Scientology Organization,'' which outlines its claim 
that Scientology tried to infiltrate governments, offices, and 
companies and that the Church spies on its opponents, defames them, and 
``destroys'' them.
    Since March 2001, the Government has prohibited firms bidding on 
government contracts from using the ``technology of L. Ron Hubbard'' in 
executing government contracts. Firms owned, managed by, or employing 
Scientologists could bid on these contracts. The private sector on 
occasion required foreign firms that wished to do business in the 
country to declare any affiliation that they or their employees may 
have with Scientology. Private sector firms that screen for Scientology 
affiliations frequently cited OPC observation of Scientology as a 
justification for discrimination. The Federal Property Office barred 
the sale of some real estate to Scientologists, noting that the Finance 
Ministry had urged that such sales be avoided if possible.
    Since 1996 employment offices throughout the country have 
implemented an Economics and Labor Ministry administrative order 
directing them to enter an ``S'' notation next to the names of firms 
suspected of employing Scientologists. Employment counselors are 
supposed to warn their clients that they might encounter Scientologists 
in these workplaces. Scientologists have claimed that the ``S'' 
notations violate their right to privacy and interfere with their 
livelihood.
    Scientologists continued to report instances of societal 
discrimination. For example, Bavaria required applicants for state 
civil service positions to complete questionnaires detailing any 
relationship they may have with Scientology. Currently employed civil 
servants were not required to provide this information. The 
questionnaire specifically stated that the failure to complete the form 
would result in the employment application not being considered. 
However, previous court cases have ruled in favor of employees who have 
refused. According to Bavarian and federal officials, no one in Bavaria 
lost a job or was denied employment solely because of association with 
Scientology; Scientology officials confirmed this. A number of state 
and local offices shared information on individuals known to be 
Scientologists. There were numerous reports from Scientologists that 
they were denied banking services when the account was to be opened 
under the name of the Church of Scientology, and they were denied the 
right to rent facilities to hold meetings and seminars.
    A July 2002 ruling by the Federal Constitutional Court clarified 
the Government's ``warning'' function with respect to nontraditional 
religions. In a case pending since the 1980s involving the ``Bagwan/
Osho Spiritual Movement,'' the Court ruled that the Government is 
allowed to characterize such nontraditional religions as ``sects,'' 
``youth religions,'' and ``youth sects'' and is allowed to provide 
accurate information about them to the public; however, the Government 
is not allowed to defame them by using terms such as ``destructive,'' 
``pseudo-religion,'' or ``manipulative.''
    In October 2003, the Federal Constitutional Court overturned a 
lower court's 2002 decision that without the appropriate state 
legislation, a school in Baden-Wuerttemberg could prohibit a Muslim 
teacher from wearing a headscarf to work. The ruling does not affect 
states' ability to establish a legal basis for banning headscarves in 
schools. After the ruling, several states indicated their intention to 
enact laws prohibiting Muslim public servants from wearing headscarves 
on duty. Several states have submitted draft laws prohibiting Muslim 
teachers from wearing headscarves on duty in public schools. During the 
period covered by this report, the states of Bavaria and Baden-
Wuerttemberg have formally enacted such legislation.
    Difficulties sometimes arise between religious groups and the State 
over tax matters and zoning approval for building places of worship. 
The state government has repeatedly denied an Islamic organization in 
Berlin approval to build an Islamic cultural center due to the 
government's allegation that the organization has ties to the ``Muslim 
Brotherhood'' extremist organization. The organization disputes this 
allegation and insists that it rejects all forms of extremism.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
continued to contribute to religious freedom.
    The country is becoming increasingly secular. Regular attendance at 
religious services is decreasing. After more than 4 decades of 
Communist rule, the eastern part of the country had become far more 
secular than the western part. Representatives of religious groups note 
that only 5 to 10 percent of eastern inhabitants belong to a religious 
organization.
    Following a rise in the incidence of anti-Semitic crimes and an 
increase in public criticism of the Israeli Government's actions in the 
Middle East, Jewish community leaders expressed continuing concern 
about their perception of a rise in anti-Semitism in the country. In 
addition, several Jewish groups accused the print media of pro-
Palestinian bias in their reporting of the situation in the Middle East 
and expressed concern that this alleged bias could increase anti-
Semitic attitudes. In October, the public remarks of Martin Hohmann, a 
Christian Democratic Union (CDU) member of Parliament, comparing the 
actions of Jewish persons during the Russian Revolution to those of the 
Nazis during the Holocaust, led to the opening of an inquiry following 
a criminal complaint alleging incitement and slander. The CDU 
subsequently expelled Hohmann from its parliamentary caucus. During the 
period covered by this report, Jewish cemeteries were desecrated in 
Kassel and Beeskow. Dozens of gravestones were pushed over or painted 
with pro-Nazi graffiti. In September, police arrested several persons 
for suspected involvement in a plot to bomb Munich's Jewish Center. In 
early May, the Prosecutor started proceedings against four neo-Nazis 
from ``Kameradschaft Sued'' who had planned the bomb attack. The 
initial indictment reads ``membership in a terrorist organization,'' 
and the Prosecutor indicated that a second indictment against the head 
of the group, Martin Wiese and his deputy would follow later in 2004. 
Recent anti-Semitic incidents indicate that Arab youths are 
increasingly behind attacks on and harassment of the country's Jewish 
persons. Authorities strongly condemned the attacks and devoted 
significant investigative resources to the cases. A synagogue in 
Duesseldorf that was burned in 2001 remained under around-the-clock 
police protection.
    In April, the Government hosted a historic Organization for 
Security and Cooperation (OSCE) conference on anti-Semitism. With 
strong support from the Government, the OSCE conference led to a 
declaration calling on OSCE member states to implement a set of 
concrete measures to combat anti-Semitism.
    Authorities run a variety of tolerance-education programs, many 
focusing on anti-Semitism and xenophobia. The programs receive input 
and assistance from Jewish nongovernmental organizations.
    With an estimated 3 million adherents, Islam is the third most 
commonly practiced religion in the country after Catholicism and 
Lutheranism. All branches of Islam are represented, with the vast 
majority of Muslims coming from other countries. At times this has led 
to societal discord, such as local resistance to the construction of 
mosques or disagreements over whether Muslims may use loudspeakers in 
residential neighborhoods to call the faithful to prayer. There also 
remain areas where the law conflicts with Islamic practices or raises 
religious freedom issues. On September 3, 2003, a Neo-nazi from 
Brandenburg was sentenced to 6 years in jail after having thrown 
Molotov cocktails against a Turkish snack bar; six persons were inside 
at the time. Reports continued of opposition to the construction of 
mosques in various communities around the country. The opposition 
generally centered on issues such as concern about increased traffic 
and noise that would result from new construction.
    The Lutheran Church employs ``sect commissioners'' to investigate 
``sects, cults, and psycho-groups'' and to publicize what they consider 
to be the dangers of these groups to the public. The Lutheran sect 
commissioners are especially active in their efforts to warn the public 
about supposed dangers posed by Scientology, as well as the Unification 
Church, Bhagwan-Osho, and Transcendental Meditation. The printed and 
Internet literature of the sect commissioners portrays these as 
``totalitarian,'' ``pseudo-religious,'' and ``fraudulent.'' Mormons, 
Jehovah's Witnesses, the Church of Christ, Christian Scientists, the 
New Apostolic Church, and the Johannish Church are characterized in 
less negative terms but nevertheless are singled out as ``sects.'' The 
Catholic Church also employs sect commissioners, who generally restrict 
their activities to providing counsel to individuals who have questions 
about ``sects.''
    In the 1990s, three of the country's major political parties--the 
Christian Democratic Union and its Bavarian sister party the Christian 
Social Union (CDU/CSU), the Social Democratic Party (SPD), and the Free 
Democratic Party (FDP)--banned Scientologists from party membership. 
These bans, which have been challenged unsuccessfully in courts by 
excluded Scientologists, were still in effect at the end of the period 
covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom with the Government 
as part of its overall policy to promote human rights.
    In response to anti-Semitic crimes, members of the U.S. Embassy 
closely followed the Government's responses and officially expressed 
the U.S. Government's opposition to anti-Semitism. Mission officers 
maintained contacts with Jewish groups and continue to monitor closely 
the incidence of anti-Semitic activity.
    The status of Scientology was the subject of many discussions 
during the period covered by this report. The U.S. Government expressed 
its concerns over infringement of individual rights because of 
religious affiliation and over the potential for discrimination in 
international trade posed by the screening of foreign firms for 
possible Scientology affiliation. Embassy officers at all levels 
consistently and repeatedly supported German Church of Scientology 
requests for direct dialogue with German Government officials. The U.S. 
Government consistently maintained that only an organization itself can 
determine whether it is religious.
                               __________

                                 GREECE

    The Constitution establishes the Eastern Orthodox Church of Christ 
(Greek Orthodoxy) as the prevailing religion, but also provides for the 
right of all citizens to practice the religion of their choice; 
however, while the Government generally respects this right, non-
Orthodox groups sometimes face administrative obstacles or encounter 
legal restrictions on religious practice. The Constitution prohibits 
proselytizing and stipulates that no rite of worship may disturb public 
order or offend moral principles.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    The generally amicable relationship among religions in society 
contributed to religious freedom. Non-Orthodox citizens have complained 
of being treated with suspicion or told that they were not truly Greek 
when they revealed their religious affiliation.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 81,935 square miles, and its 
population is an estimated 10.9 million. Approximately 97 percent of 
citizens identify themselves at least nominally with the Greek Orthodox 
faith. There are approximately 500,000 to 800,000 Old Calendarists 
throughout the country. With the exception of the Turcophone Muslim 
community in Thrace, which is accorded official status under the 1923 
Treaty of Lausanne, the Government does not keep statistics on 
religious groups; censuses do not ask for religious affiliation. 
(Officials estimate the size of the Turcophone Muslim community at 
98,000 though other estimates range up to 140,000.) Ethnic Greeks are a 
sizeable percentage of most Christian non-Orthodox denominations. Aside 
from the indigenous Muslim minority in Thrace, Muslim immigrants in the 
rest of the country are estimated at 200,000 to 300,000. Members of 
Jehovah's Witnesses are estimated at 50,000; Catholics at 50,000; 
Protestants, including evangelicals, at 30,000; and the Church of Jesus 
Christ of Latter-day Saints (Mormons) at 300. Scientologists claim 500 
active registered members. The longstanding Jewish community numbers 
approximately 5,000 adherents; an estimated 2,000 reside in 
Thessaloniki. Approximately 250 members of the Baha'i Faith, the 
majority of whom are citizens of non-Greek ethnicity, are scattered 
throughout the country. Followers of the Ancient Greek religions claim 
2,000 members. There also are small populations of Anglicans, Baptists, 
and nondenominational Christians. There is no official or unofficial 
estimate of atheists.
    The majority of noncitizen residents are not Greek Orthodox. The 
largest group is the Albanians (approximately 700,000 including legal 
and illegal residents); most are nominally Muslim, while others are 
Orthodox, or Roman Catholic, but the majority are nonpracticing. The 
Muslim immigrant population in the country continues to grow.
    Catholics reside primarily in Athens and on the islands of Syros, 
Tinos, Naxos, and Corfu, as well as in the cities of Thessaloniki and 
Patras. Immigrants from the Philippines and Poland also practice 
Catholicism. The Bishop of Athens heads the Roman Catholic Holy Synod.
    Some religious groups, such as the evangelicals and Jehovah's 
Witnesses, consist almost entirely of ethnic Greeks and a few Russian 
and Albanian immigrants. Other groups, such as Mormons and Anglicans, 
consist of an approximately equal number of ethnic Greeks and non-
Greeks.
    The Turcophone Muslim community, concentrated in Thrace with small 
communities in Rhodes, Kos, and in Athens, is composed mainly of ethnic 
Turks but also includes Pomaks and Roma. A growing number of Muslim 
immigrants live in Athens and in rural areas.
    Scientologists and followers of the Ancient Greek religions, most 
of whom are located in the Athens area, practice their faith through 
registered nonprofit civil law organizations.
    Foreign missionary groups in the country, including Protestants and 
Mormons, are active; the Mormons state that they sponsor approximately 
80 missionaries in the country each year.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution establishes the Eastern Orthodox Church of Christ 
(Greek Orthodoxy) as the prevailing religion and provides for freedom 
of religion. However, while the Government generally respects this 
right, non-Orthodox groups sometimes face administrative obstacles or 
encounter legal restrictions on religious practice. The Constitution 
prohibits proselytizing and stipulates that no rite of worship may 
disturb public order or offend moral principles. The Orthodox Church 
exercises significant political and economic influence. The Government, 
under the direction of the Ministry of Education and Religion, provides 
some financial support. For example, the Government pays for the 
salaries and religious training of clergy, and finances the maintenance 
of Orthodox Church buildings.
    Additionally, in 2001, the Government added a conscientious 
objector provision in the Constitution. Also the Government has an 
effective, well-run Ombudsman's office, which successfully handled an 
increasing number of cases. These two developments helped foster 
government tolerance of minority religions.
    The Orthodox Church, Judaism, and Islam are the only groups 
considered to be ``legal persons of public law.'' Other religions are 
considered ``legal persons of private law.'' In practice the primary 
distinction is that the Civil Code's provisions pertaining to 
corporations regulate the establishment of ``houses of prayer'' for 
religions besides the Orthodox Church, Judaism, or Islam. For example, 
these religions cannot own property as religious entities; the property 
must belong to a specifically created legal entity rather than to the 
church itself. In practice this places an additional legal and 
administrative burden on non-Orthodox religious community 
organizations, although in most cases this process has been handled 
routinely. Members of religious groups that are classified as private 
entities cannot be represented in court as religious entities and 
cannot will or inherit property as a religious entity. The law extended 
legal recognition as a private entity to Catholic churches and related 
entities established prior to 1946. By virtue of the Orthodox Church's 
status as the prevailing religion, the Government recognizes the 
Orthodox Church's canon law. The Catholic Church unsuccessfully has 
sought government recognition of its canon law since 1999.
    Two laws from the 1930s require recognized or ``known'' religious 
groups to obtain ``house of prayer'' permits from the Ministry of 
Education and Religion to open houses of worship. No formal mechanism 
exists to gain recognition as a known religion. By law the Ministry may 
base its decision to issue permits on the opinion of the local Orthodox 
bishop, and documentation provided by Scientology representatives and 
the Greek Orthodox Church indicates it does consult with local bishops 
in some cases. According to the Ministry's officials, applications for 
additional houses of prayer are numerous and are approved routinely; 
however, the Scientologists of Greece have not been able to register or 
build a house of prayer. Followers of the ancient Greek religions 
applied twice in the last three years for a house of prayer permit but 
have not received an official response to their applications, despite 
advice of the Ombudsman to the Ministry of Education and Religions to 
officially respond to their requests.
    Leaders of some non-Orthodox religious groups claimed that all 
taxes on religious organizations were discriminatory, even those that 
the Orthodox Church has to pay, because the Government subsidizes the 
Orthodox Church, while other groups are self-supporting.
    Muslim religious leaders say there are approximately 375 mosques in 
Thrace. The Government pays the salaries of the two official Muslim 
religious leaders, or ``muftis,'' as well as all officially recognized 
imams. The 1923 Treaty of Lausanne gives Muslims in Thrace the right to 
maintain social and charitable organizations called ``wakfs'' and 
allows muftis to render religious judicial services in the area of 
family law.
    The Treaty of Lausanne provides that the Turcophone Muslim minority 
has the right to Turkish-language education, with a reciprocal 
entitlement for the Greek minority in Istanbul (approximately 3,000 
persons). Western Thrace has secular Turkish-language bilingual schools 
and two Koranic schools run by the State. As of 2004, approximately 
7,000 Muslim students are enrolled in Turkish bilingual grammar schools 
and 1,250 attend minority high schools. Another 280 students attend the 
Islamic schools, many of whom become schoolteachers. The majority of 
Thrace Muslims, approximately 3,050, attend public secondary schools, 
which are deemed better preparation for Greek-language universities.
    Special consideration is given to Thrace Muslims for admission to 
technical institutes and universities that set aside 0.5 percent of the 
total number of places for them every year. Approximately 800 Thrace 
Muslim students take advantage of this affirmative action program; a 
small number choose to attend university in Turkey.
    The Government maintains that Muslims outside Thrace are not 
covered by the Treaty of Lausanne and therefore do not enjoy those 
rights provided by the treaty. Muslim parents complain that hundreds of 
Turcophone children in the Athens area do not receive instruction in 
Greek as a second language, other than in one multicultural elementary 
education ``pilot school.''

Restrictions on Religious Freedom
    In 2000, the Ministry of Education and Religious Affairs rejected 
the application of the Scientologists for recognition and a house of 
prayer permit on the grounds that Scientology ``is not a religion.'' 
The Church of Scientology is registered as a philosophical organization 
because the group's legal counsel advised that the Government would not 
recognize Scientology as a religion.
    Minority religious groups have requested that the Government 
abolish laws regulating house of prayer permits, which are required to 
open houses of worship. Local police have the authority to bring 
minority churches to court that operate or build places of worship 
without a permit.
    Nikodim Tsarknias, a former Greek Orthodox priest who is now a 
priest of the Macedonian Orthodox Church, held religious services in 
Macedonian, the language of the Former Yugoslav Republic of Macedonia, 
without a house of prayer permit. In May Tsarknias was sentenced to 3 
months in prison by the Aridea Criminal Court of First Instance on 
charges of establishing and operating a church without authorization. 
The jail sentence was under appeal at the end of the period covered by 
this report.
    Several religious denominations reported difficulties in dealing 
with the authorities on a variety of administrative matters. Privileges 
and legal prerogatives granted to the Greek Orthodox Church are not 
extended routinely to other recognized religions. The non-Greek 
Orthodox churches must provide separate and lengthy applications to 
government authorities on such matters as gaining permission to move 
places of worship to larger facilities. In contrast, Greek Orthodox 
officials have an institutionalized link between the church hierarchy 
and the Ministry of Education and Religion to handle administrative 
matters.
    Although Jehovah's Witnesses are recognized as a ``known'' 
religion, members continued to face some harassment during the period 
covered by this report in the form of arbitrary identity checks, 
difficulties in burying their dead, and local officials' resistance to 
construction of places of worship (which in most cases was resolved 
quickly and favorably). A decision on an appeal by the Jehovah's 
Witnesses regarding a property dispute over taxation rates involving 
their officially recognized headquarters remained pending at the end of 
the period covered by this report.
    In the past, several religious denominations, including foreign 
Mormons and Greek citizen Jews, reported difficulty in renewing the 
visas of some non-EU citizen ministers and rabbis because the 
Government does not have a distinct religious workers' visa category. 
As part of obligations under the Schengen Treaty and the Treaty of 
Amsterdam, all non-EU citizens face a more restrictive visa and 
residence regime than they did in the past.
    Non-Orthodox citizens have claimed that they face career limits 
within the military, police, fire-fighting forces, and the civil 
service because of their religions. In the military, generally only 
members of the Orthodox faith become officers, leading some members of 
other faiths to declare themselves Orthodox. Few Muslim military 
personnel have advanced to the rank of reserve officer, and there were 
reports of pressure exerted on Greek Orthodox military personnel not to 
marry in the religious ceremony of non-Orthodox partners, which might 
cause them to be passed over for promotion. In addition, the rigorous 
training requirements for advancement also require a solid educational 
background and fluency in Greek, an obstacle for some Turcophone 
Muslims.
    Muslim citizens are underrepresented in public sector employment 
and in state-owned industries and corporations, which many observers 
claim is due to the education level of the available applicant pool, 
not to religious discrimination. One Turcophone Muslim currently holds 
a seat in Parliament. In Xanthi and Komotini, Muslims hold seats on the 
prefectural and town councils and serve as local mayors. Under a new 
program, Thrace municipalities are hiring Muslims as public liaisons in 
citizen service centers. Muslims claim they are hired for lower level 
positions.
    Unlike in Thrace, the growing Muslim community in Athens (composed 
primarily of economic migrants from Thrace, South Asia, and the Middle 
East and estimated by local press and experts to be between 120,000 and 
300,000 strong) still its own official mosque or any official cleric to 
officiate at religious functions, including funerals. During the period 
covered by the report, press reports in 2003 and 2004 claimed that 
there are about 25 ``unofficial'' mosques in Athens. Members of the 
Muslim community must use the official muftis in Thrace for religious 
rites, so they always transport their deceased there for religious 
burials. Although the Parliament approved a bill allowing construction 
of the first Islamic cultural center and mosque in the Athens area, 
construction had not started by the end of the period covered by this 
report. The Archbishop of Greece and members of the Orthodox Church 
oppose the cultural center, claiming it may ``spread the ideology of 
Islam and the Arab world'' rather than act as a simple museum.
    Differences remain within the Turcophone Muslim community and 
between segments of the community and the Government regarding the 
means of selecting muftis. Under existing law, the Government appoints 
two muftis and one assistant mufti, all residents in Thrace. The 
Government argued that it must appoint the muftis, as is the practice 
in Muslim countries, because in addition to religious duties, they 
perform judicial functions in many civil and domestic matters under 
Muslim religious law, for which the State pays them. Hence the 
Government selects a committee of Turcophone Muslim notables, which 
recommends appointments to the 10-year mufti terms. Some Muslims accept 
the authority of the two government-appointed muftis; other Muslims 
have ``elected'' two muftis to serve their communities since they 
maintain that the government of a non-Muslim country cannot appoint 
muftis. There is no established procedure or practice for these 
nongovernmental elections.
    Controversy between the Muslim community and the Government also 
continues over the management and self-government of the ``wakfs,'' 
particularly regarding the government's appointment of officials to 
serve on administrative boards that govern the wakfs and the degree and 
type of administrative control, which prior to the 1960s was exercised 
by the Muslim community. In response to objections from some Muslims 
that the appointment of officials weakened the financial autonomy of 
the wakfs and violated the terms of the Treaty of Lausanne, a 1996 
presidential decree placed the wakfs under the administration of a 
committee for 3 years as an interim measure pending resolution of 
outstanding problems. The interim period is extended every 2 years by 
presidential decree. Discussions within the former Pan-Hellenic 
Socialist Movement (PASOK) government and the New Democracy party in 
the period before national elections in March have not resulted in any 
reforms to wakf administration.
    Members of missionary faiths report having difficulties with 
harassment and police detention due to antiproselytizing laws. Church 
officials express concern that antiproselytizing laws remain on the 
books, although such laws no longer hinder their ministering to the 
poor and to children.
    A law on alternative forms of mandatory national service for 
conscientious objectors with religious and ideological reasons took 
effect and provides that conscientious objectors may work in state 
hospitals, municipal and public services for 36 months in lieu of 
mandatory military service. Conscientious objector groups generally 
characterized the legislation, enacted in 1998, as a positive first 
step, but criticized the 36-month alternative service term for being 
punitive, because it is two and a half times longer than the regular 
12-month period of military service. Alternative service for parents of 
3 or more children is 15 months, while it is 3 months for 
nonconscientious objectors. Also, alternative service for repatriated 
Greeks is 20 months, while it is 6 months for nonconscientious 
objectors. Since 1998, all members of Jehovah's Witnesses who wished to 
submit applications for alternative nonmilitary service have been 
permitted to do so.
    The law prohibits the functioning of private schools in buildings 
owned by non-Orthodox religious foundations; however, this law is not 
enforced in practice.
    Orthodox religious instruction in public, primary, and secondary 
schools is mandatory for all Orthodox students. Non-Orthodox students 
are exempt from this requirement. Members of the Muslim community in 
Athens are lobbying for Islamic religious instruction for their 
children. The neighborhood schools offer no alternative supervision for 
the children during the period of religious instruction; hence these 
children sometimes attend Orthodox religious instruction by default.
    In the past, Muslim activists have complained that the Government 
regularly lodges tax liens against the wakfs, although they are tax-
free foundations in theory. Under a national land and property registry 
law that entered into full effect in 1999, the wakfs, along with all 
property holders, must register all of their property with the 
Government. The law permits the Government to seize any property that 
the owners are not able to document; there are built-in reporting and 
appeals procedures. The wakfs were established in 1560; however, due to 
the destruction of files during the two world wars, the wakfs are 
unable to document ownership of much of their property. They have not 
registered the property, so they cannot pay assessed taxes. The 
Government had not sought to enforce either the assessments or the 
registration requirement by the end of the period covered by this 
report.
    During the reporting period, appeals courts in Thessaloniki 
overturned government tax office decisions to refuse nonprofit status 
to the Jehovah's Witnesses.
    The law prohibits cremation, and Buddhist citizens have claimed 
that the lack of cremation as an available means of burial infringes on 
their religious rights. Citizens who wish to be cremated must be 
shipped at significant cost to Bulgaria or other countries.
    The dispute over religious autonomy between Esphigmenou monastery 
on Mt. Athos and the Ecumenical Patriarchate, both of which administer 
the region, continued. By the end of the period covered by this report, 
the Esphigmenou Monastery was awaiting a decision by the council of 
state regarding their appeal of a 2002 eviction order against the 
monks, but religious authorities claimed they wanted to settle this 
dispute out of court.

Abuses of Religious Freedom
    Some non-Orthodox church leaders report that their permanent 
members (non-missionaries) do not encounter discriminatory treatment. 
However, police regularly detain Mormons and Jehovah's Witnesses (on 
average once every 2 weeks) usually after receiving complaints that the 
individuals engage in proselytizing. In most cases, these individuals 
are held for several hours at a police station and then released with 
no charges filed. Many report that, during this time, they are not 
allowed to call their lawyers and that they are abused verbally by 
police officers for their religious beliefs. Members of Jehovah's 
Witnesses appealed to the Ombudsman to denounce a series of incidents 
in September and October 2003 in Sparta involving the intimidating 
behavior of the police toward church members who were distributing 
religious literature to passersby. There were no reports of religious 
prisoners or detainees apart from the problems of temporary police 
detention experienced by Mormons and members of Jehovah's Witnesses.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Religious affiliation is very closely linked to ethnicity. Many 
attribute the preservation of national identity to the actions of the 
Greek Orthodox Church during approximately 400 years of Ottoman rule 
and the subsequent nation-building period. The Church exercises 
significant social, political, and economic influence and it owns a 
considerable, although undetermined, amount of property.
    Many Greeks consider an ethnic Greek also an Orthodox Christian. 
Non-Orthodox citizens have complained of being treated with suspicion 
or told that they were not truly Greek when they revealed their 
religious affiliation.
    Members of minority faiths have reported incidents of societal 
discrimination, such as local bishops warning parishioners not to visit 
clergy or members of minority faiths and neighbors, and requesting that 
the police arrest missionaries for proselytizing. However, with the 
exception of the Muslim minority of Thrace, most members of minority 
faiths consider themselves satisfactorily integrated into society. 
Organized official interaction between religious communities is 
infrequent.
    Some non-Orthodox religious communities believe that they have been 
unable to communicate with officials of the Orthodox Church and claim 
that the attitude of the Orthodox Church toward their faiths has 
increased social intolerance toward their religions. The Orthodox 
Church has issued a list of practices and religious groups, including 
the Jehovah's Witnesses, evangelical Protestants, Scientologists, 
Mormons, Baha'is, and others, which it believes to be sacrilegious. 
Officials of the Orthodox Church have acknowledged that they refuse to 
enter into dialogue with religious groups considered harmful to 
Orthodox worshipers; church leaders instruct Orthodox Greeks to shun 
members of these faiths.
    There were a number of Holocaust commemorative events throughout 
the country during the period covered by this report. A memorial to 
Greek-Jewish veterans of World War II was unveiled in 2003 in 
Thessaloniki, and in April a commemorative stone was placed at the 
railway station from which Jews were deported to concentration camps. 
The Government passed legislation establishing January 27 as Holocaust 
Remembrance Day.
    Anti-Semitism continues to exist, both in the mainstream and 
extremist press. The Greek public often does not clearly distinguish 
between Israelis and Jewish persons. The Wiesenthal Center and the 
Anti-Defamation League denounced the Greek press for anti-Semitic 
articles and cartoons on several occasions during the period covered by 
this report, particularly after Israeli forces killed Hamas leader 
Sheik Yassin. The Greek Jewish Community publicly refused to support 
the Wiesenthal Center's denunciations, but asserted that the line 
between opposition to Israeli policies and attitudes toward Jews in 
general is often blurred, giving rise to anti-Semitic sentiment in the 
media and among the public.
    Vandalism of Jewish monuments continued to be a problem during the 
period covered by this report, although the Government condemned the 
acts. Jewish monuments in Ioannina were desecrated three times in 2003. 
The Holocaust memorial in Thessaloniki was desecrated in February 2003. 
Police have been unable to find perpetrators. Anti-Semitic graffiti 
were painted, removed by authorities, and repainted in several spots in 
one of the busiest highways of Greece. Some schoolbooks still carry 
negative references to Roman Catholics, Jewish persons, and others. 
Bookstores in Northern Greece sold and displayed anti-Semitic 
literature including the ``Protocols of the Elders of Zion.''
    In November 2003, Greek composer Mikis Theodorakis called Jewish 
persons ``the root of evil'' but later qualified his statement by 
saying he had meant to criticize the government of Israel. The Central 
Board of Jewish Communities in Greece said Theodorakis' statements 
recalled ``ideas of the dark Middle Ages and slogans used by Nazi 
Germany'' and spread ``winds of bigotry and racism.''
    The Wiesenthal Center issued a travel advisory in November 2003 
warning Jewish visitors about ``the failure of Greece to curb growing 
anti-Semitism.'' Jewish community leaders do not support the advisory. 
The Wiesenthal Center protested the revival of traditions such as the 
``Easter burning of the Jew,'' which propagate hatred and fanaticism 
against Jews.
    LAOS, a minority party, advocates for extreme right nationalism, 
anti-Semitism, racism, and xenophobia. LAOS leader George Karatzaferis 
won a seat in the European Parliament in June elections. The extreme 
right-wing group ``Golden Dawn'' regularly paints anti-Semitic graffiti 
on bridges and other structures.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall policy to promote human 
rights. Embassy officers meet regularly with working-level officials 
responsible for religious affairs in the Ministries of Foreign Affairs 
and Education and Religious Affairs. The Ambassador and other Embassy 
representatives discussed religious freedom with senior government 
officials and religious leaders. The U.S. Embassy also regularly 
discusses religious freedom issues in contacts with other government 
officials, including mayors, regional leaders, and Members of 
Parliament. Officers from the Embassy and the consulate general in 
Thessaloniki meet regularly with representatives of various religious 
and minority groups, including the Greek Orthodox Church and the 
Protestant, Catholic, Jewish, and Islamic communities. The U.S. Embassy 
and consulate general investigate every complaint of religious 
discrimination brought to their attention.
    The Ambassador and embassy officers discussed the need for improved 
teaching of the Holocaust in elementary and secondary schools; the 
Ministry of Education is working with the Jewish Museum of Greece on a 
teacher-training conference in September and on increased school 
programs.
    The consular section actively follows issues relating to religious 
workers' visas and property taxes.
    The U.S. Embassy and consulate promote and support initiatives 
related to religious freedom. For example, Embassy staff gathers 
leaders of the religious minority groups in Athens together for 
representational dinners. In 2002 employees of the U.S. Embassy's 
consular section assisted Bible Baptist clergy to receive permission to 
visit all prisoners, not only those of the Baptist faith.
    The Ambassador and embassy officials regularly visit religious 
sites throughout the country and meet with representatives of all 
faiths, soliciting their participation in Embassy social events.
                               __________

                                HUNGARY

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. There is no state 
religion; however, the four ``historic religions'' and certain other 
denominations enjoy some privileges not available to other faiths.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 35,919 square miles, and its 
population is an estimated 10.1 million.
    Strict enforcement of data protection regulations impedes the 
collection of official statistics on popular participation in religious 
life; however, independent surveys in 1996 and 1997 indicated that the 
population is not particularly devout. Only 15 percent of those 
surveyed considered themselves to be religiously active and closely 
followed the tenets of their religion. The majority, 55 percent, said 
that they practiced religion in their own way, or were nominally 
religious, but not regularly active in their religious community. 
Approximately 30 percent said that they were nonreligious.
    The 2001 national census contained an optional question on 
religious affiliation, and 90 percent of the population provided a 
response. According to the census results, 55 percent of the country's 
citizens are Roman Catholic, 15 percent are members of the Reformed 
Church, 3 percent are members of the Lutheran Church, and less than 1 
percent are followers of Judaism. These four faiths comprise the 
country's historic religions. Three percent of respondents identified 
themselves as Greek Catholics, and 15 percent of respondents declared 
no religious affiliation. The remaining percentage of the population is 
divided between a number of other denominations. The largest among 
these is the Congregation of Faith, a Hungarian evangelical Christian 
movement. Other denominations include a broad range of Christian 
groups, including five Orthodox denominations. In addition, there are 
seven Buddhist denominations and three Islamic communities.
    A 1996 law permits citizens to donate 1 percent of their income 
taxes to the religion of their choice and an additional 1 percent to 
the nonprofit agency of their choice. The Government nearly doubles the 
taxpayers donation, i.e. it adds 0.9 percent of the sum tithed to each 
church. Statistics from the collection of tax revenue voluntarily 
directed for use by religious groups confirm the ranking of traditional 
estimates of religious affiliation. In 2003, 14.6 percent of the 
taxpayers contributed $14.6 million (HUF 3 billion) to 114 faiths and 
the Government added $43.6 million (HUF 8.933 billion) to that total.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    Easter Monday, Whit Monday, All Saints Day, and Christmas Day are 
all celebrated as national holidays. These holidays do not impact 
negatively any religious groups.
    The 1990 Law on the Freedom of Conscience regulates the activities 
and benefits enjoyed by religious communities and establishes the 
criteria by which they attain that legal designation. To become 
registered as a religion, religious groups must submit a statement to a 
local county court declaring that they have at least 100 followers. The 
only question considered by the court is if the registration of the new 
church is constitutional. While any group is free to practice its 
faith, formal registration makes available to a religious group certain 
protections and privileges and grants access to several forms of state 
funding. The courts have registered 144 religious groups.
    Religious instruction is not part of the education curricula in 
public schools; however, the Government permits primary and secondary 
school students to enroll in extracurricular religious education 
classes. Optional religious instruction is usually held after the 
normal school day and is taught by representatives of religious groups 
in school facilities. While the Government makes provisions for 
minority religions to engage in religious education in public schools, 
the four historical religions provide the majority of after-hours 
religious instruction. During the 2003-2004 school year, 41 registered 
religious groups provided religious instruction to 525,197 students in 
public schools.
    A 1994 government decree on the military chaplain's service created 
permanent pastoral representation for the four historic religions in 
the country's defense forces. The decree also requires the military to 
facilitate the rights of other religions to practice their religion and 
to provide pastoral care for members of the military. The Ministry of 
Defense funds and maintains the chaplain's service. Under the decree, 
soldiers do not receive preferential treatment for either foregoing or 
using the chaplain's service. This provision is respected in practice. 
A similar system exists for the provision of religious services to 
prisoners. The Ministry of Justice regulates it.
    The Government allocates public funds to registered religions. In 
2003, the Government allocated approximately $176.5 million (HUF 36.18 
billion) in public funds for various religious activities and related 
programs. Government expenditures supported religious practice, 
educational work, and the maintenance of public art collections of 
cultural value. Compensation for nonrestituted religious property, the 
reconstruction of religious institutions, and the general subsidy for 
religious activities comprised the largest components of state 
financial support. The Government provides the same level of financial 
support for private religious education as for state institutions on a 
per child basis. Government support generally remains constant year-to-
year.
    In 2003, the Government allocated $6.95 million (HUF 1.424 billion) 
to clergy in settlements with populations of less than 5,000.
    To promote the revitalization of religious institutions and settle 
property issues, the Government signed separate agreements with the 
country's four historic religions and with two smaller churches 
(Hungarian Baptist and Budai Serb Orthodox) between 1997 and 1999. The 
religious groups and the Government agreed on a number of properties to 
be returned and an amount of monetary compensation to be paid for 
properties that could not be returned. These agreements are subsumed 
under the 1991 Compensation Law, which require the Government to 
compensate religious groups for properties confiscated by the 
Government after January 1, 1946. In 2003, the Government paid 
religious groups $13.41 million (HUF 2.75 billion) as compensation for 
the assets confiscated during the Communist regime. In the first 
quarter of 2004, 46 properties valued $30.05 million (HUF 7.8 billion) 
were returned to the Catholic Church. By 2011, the Government is 
expected to pay an estimated total of $166.8 million (HUF 34.2 billion) 
to religious groups for buildings not returned. While these agreements 
primarily address property issues and restitution, they also have 
provisions addressing the public service activities of the religious 
groups, religious education, and the preservation of monuments.
    At the end of 2003, there were 968 pending cases of real property 
that once belonged to religious groups, which the Government must 
decide whether or not to return before 2011. Real estate cases have 
involved 12 religious groups: Catholic, Calvinist, Lutheran, Unitarian, 
Baptist, Hungarian Romanian Orthodox, Hungarian Orthodox, Budai Serb 
Orthodox, Hungarian Methodist, Seventh-day Adventist, the Salvation 
Army, and the Confederation of Hungarian Jewish Communities 
(Mazsihisz). In 2003, the Government resolved cases involving 174 
properties primarily belonging to the Catholic, Calvinist, and Lutheran 
churches. There were 61 properties returned to churches, and churches 
received monetary compensation for 113 properties. Overall 7,220 claims 
were made by religious groups for property restitution under the 1991 
Compensation Law: 1,600 cases were rejected as inapplicable under the 
law; the Government decided to return property in 1,822 cases and gave 
cash payments in another 1,770 cases; approximately 1,000 cases were 
resolved directly between former and present owners without government 
intervention; and the remainder (968 cases) must be decided by 2011. 
Religious orders and schools have regained some property confiscated by 
the Communist regime.
    During the period covered by this report, the Government signed an 
agreement with a foreign government allowing access to government 
archives on the Holocaust and is scheduled to supplement this 
commitment with agency-to-agency agreements to facilitate archival 
access for the U.S. Holocaust Memorial Museum. In April, the Government 
signed an agreement with the U.S. Government on the preservation of 
cultural heritage sites. This agreement will allow for the maintenance 
and preservation of Jewish cultural heritage sites that have fallen 
into disrepair. The Government has pledged its support for implementing 
this agreement in a concrete manner and has promised to help fund 
preservation projects under the agreement. Also in April, the 
Government dedicated the Holocaust Memorial and Documentation Center, 
which was initiated under the previous government. The Government has 
made strong efforts to combat anti-Semitism by clearly speaking out 
against the use of coded speech by extreme right-wing ideologues, and 
the Prime Minister himself has publicly stated that Hungarians were 
also responsible for the Holocaust.
    In January 2003, the Government reached an agreement with the 
Jewish community's organization Mazsihisz on compensation payments to 
Holocaust survivors and their heirs. The agreement settled a 6-year 
dispute between the Government and the Mazsihisz. Under the terms of 
the plan, which came into force the same year, qualified recipients 
received $1,724 (HUF 400,000) from the Government. Only applicants who 
complied with a 1994 registration deadline are eligible to participate 
in the program, a number estimated by Mazsihisz to be 150,000 persons. 
Mazsihisz stated that many potential beneficiaries did not originally 
register, either out of concern for identifying themselves on a 
government register as Jewish persons or from skepticism regarding the 
implementation of the 1992 compensation law.

Restrictions on Religious Freedom
    Government policy and practice continued to contribute to the 
generally free practice of religion; however, the Government has 
demonstrated a willingness to treat the larger or longer-established 
religions more favorably than the minority religious communities. 
Several laws and government decrees specifically grant rights and 
privileges to historical religions that are not directly granted to 
other religious groups, such as in the decree on the military 
chaplain's service and, until January 2003, the tax code.
    Before January 2003, the tax code only permitted tax-deductible 
donations to the country's large or long-established religions. For 
donors to have qualified for the deduction under the previous tax 
structure, a religion had to document one of the following: that it had 
been present in the country for 100 years or more, that it had been 
registered legally for at least 30 years (as no new religions were 
registered under the Communist regime, this essentially meant religions 
registered before 1925), or that the present religion's following 
equaled 1 percent of all tax contributors (approximately 43,000 
persons). These criteria limited the tax benefit to only 14 of the 136 
registered religions in the country. As of January 2003, an amendment 
to the law governing state financing of religions made donations to any 
registered religion tax-deductible.
    There were credible reports that the Government delayed and, in 
some cases, denied accreditation to religious schools run by smaller, 
newly established religions in a manner inconsistent with the law. An 
application by the Hungarian Society for Krishna Consciousness to 
operate a theology institute was finally approved by the Government's 
accreditation board in 2003 after a 3-year delay. The Government has 
not subjected accreditation requests from the historical religions to 
similar scrutiny.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    The Government took steps to strengthen its hate speech legislation 
in light of an overturned conviction. In addition, the Government has 
opened its national archives to Holocaust researchers and has agreed to 
allow the preservation of Jewish cultural heritage sites. Several high-
level government officials, including Prime Minister Medgyessy, have 
publicly called on citizens to acknowledge their countrymen's 
participation in the Holocaust in an attempt to dispel the popular 
notion that the country's Nazi occupiers were solely responsible for 
the tragedy.

                    Section III. Societal Attitudes

    Relations between religious groups are amicable, and there is 
little friction between religions. Several Christian churches and the 
Jewish community have institutionalized a Christian-Jewish dialogue, 
bringing together religious academics for regular discussions. Across a 
wide range of other areas, religions also have shown a great 
willingness to work together to achieve common social or political 
goals.
    Overall, society welcomed the increasing religious activity that 
followed the transition from communism. However, there also is some 
concern over the ease with which regulations on religion may be 
exploited, as well as concerns about the perceived undue influence that 
some ``new religions'' have over their followers.
    The 1997 changes to the hate speech law that were intended to 
resolve conflicting court decisions and make it easier to enforce and 
stiffen penalties for hate crimes committed on the basis of the 
victim's ethnicity, race, or nationality proved inadequate. In early 
2003, the Office of the Prosecutor successfully prosecuted a member of 
the extremist Justice and Life Party for publishing an anti-Semitic 
article in a local newspaper. In November 2003, the Budapest Appeals 
Court acquitted a former Member of Parliament, who is a Calvinist 
pastor, of a charge of incitement to hatred. Again, because of 
conflicting court decisions parliament passed a more restrictive law on 
hate speech, this time incorporating religious groups within its scope. 
Pressured from both the Right and the Left, President Madl referred it 
to the Constitutional Court for advisory opinion in January. In May, 
The Constitutional Court ruled that the law is too vague and returned 
it to parliament for refinement.
    Reports of vandalism or destruction of Christian and Jewish 
property exhibited an upward trend. During 2003, the National Police 
reported 459 cases of vandalism to cemeteries and 108 burglary cases 
involving places of worship, compared with 200 cemetery vandalism cases 
and 50 burglaries to places of worship in 2002. During the first 
quarter of 2004, the National Police reported 135 cases of vandalism to 
cemeteries, and 15 cases of burglary involving places of worship. There 
is no data on which churches owned the cemeteries. Most police and 
religious authorities consider these incidents as acts of youth 
vandalism and not indications of religious intolerance.
    Anti-Semitism remained a problem, which the Government continued to 
address. While there were no reports of anti-Semitic violence, 
representatives of the Jewish community expressed concern over anti-
Semitism in some media outlets, in society, and in coded political 
speech. For example, certain segments of an ongoing Sunday news 
magazine, Vasarnapi Ujsag, on Hungarian Public Radio were criticized 
for presenting guests who held anti-Semitic viewpoints. In October 
2003, a weekly talk show, Ejjeli Menedek, reported on Holocaust denier 
David Irving, who made derogatory statements regarding Jewish persons. 
The show was subsequently cancelled. Jewish Community Mazsihisz 
representatives complained that an anti-European Union (EU) movement 
used the Star of David in its material. They also requested the 
Ministry of Cultural Heritage to close a county museum exhibition 
highlighting the Arrow cross and Hungarian nationalism during World War 
II. The exhibition was closed, and the materials were returned to their 
owners. In January, an Israeli flag was burned at a small protest 
outside a Budapest radio station. The protest arose in response to an 
on-air statement by a broadcaster who allegedly called for all 
Christians to be killed. Charges were filed against three individuals 
for taking part in the burning of another nation's flag. The radio 
station was suspended for 1-month. During their visit to Hungary in 
April, the Chief Rabbi and the President of Israel spoke positively of 
the situation of the Jewish community in Hungary.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom activities, 
maintaining regular contact with government officials, Members of 
Parliament, leaders of large and small religions, and representatives 
of local and international nongovernmental organizations that address 
issues of religious freedom. Through these contacts, embassy officers 
have tracked closely recent government efforts to modify the country's 
laws and the impact this might have on smaller, less well-established 
religions.
    During the period covered by this report, the U.S. Embassy played a 
critical role in negotiating the Agreement for the Preservation of 
America's Cultural Heritage Abroad, which will provide the basis for 
the preservation of Jewish religious and cultural sites in Hungary. The 
Embassy also played a key role in the negotiations for an agreement 
that secured access to Holocaust-era archives.
    The Embassy also has remained active on issues of compensation and 
property restitution for Holocaust victims. Embassy officers have 
worked with Mazsihisz, the Hungarian Jewish Public Foundation, other 
local and international Jewish organizations, and with Members of 
Parliament and the Ministry of Cultural Heritage, as well as the Prime 
Minister's Office to maintain a dialogue on restitution issues, promote 
fair compensation, and secure access to Holocaust-era archives.
    The Embassy continues to urge the Government to speak out against 
anti-Semitism and hate speech.
                               __________

                                ICELAND

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, the 
State financially supports and promotes Lutheranism as the country's 
official religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. The 
Lutheran Church, which is the state religion, enjoys some advantages 
not available to other faiths in the country.
    The generally amicable relationship among religions in society 
contributed to religious freedom.The U.S. Government discusses 
religious freedom issues with the Government as part of its overall 
policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 39,600 square miles, and its 
population is approximately 290,500. Most residents live on or near the 
coasts. The area surrounding the capital, Reykjavik, alone has 
approximately 60 percent of the country's total population.
    According to the National Statistical Bureau, 250,051 persons (86 
percent of the total population) are members of the state Lutheran 
Church. During the period covered by this report, a total of 1,042 
individuals resigned from the Church, in comparison to 199 new 
registrants. Many of those who resigned from the state Church joined 
one of the Lutheran Free Churches, which have a total membership of 
12,556 persons (4.3 percent). The breakdown in membership is as 
follows: Reykjavik Free Church--,933 members; Hafnarfjordur Free 
Church--4,127 members; and Reykjavik Independent Church--2,496 members. 
A total of 13,025 individuals (4.4 percent) are members of 21 other 
small recognized and registered religious organizations ranging from 
the Roman Catholic Church (5,582 members) to the First Baptist Church 
(10 members). There were 7,929 individuals (2.7 percent) who belonged 
to other or nonspecified religious organizations and 6,929 (2.4 
percent) who were not part of any religious organization. There also 
are religions, such as Judaism, which have been practiced in the 
country for years, but have never requested official recognition. In 
official statistics, these religions are listed as ``other and 
nonspecified.''
    Although the majority of citizens use traditional Lutheran rituals 
to mark events such as baptisms, confirmations, weddings, and funerals, 
most Lutherans do not actively practice their faith. In a Gallup poll 
conducted in April 2003, 10 percent of respondents stated that they 
attend church one or more times a month, while 43 percent said they 
never attend church.
    According to statistics provided by the immigration authorities, 
the number of foreigners receiving a residence permit has increased 
significantly during the past several years. In direct relation to the 
increase in foreigners (itinerant workers, immigrants, and refugees), 
the number of religious organizations has increased. Foreigners make up 
over half of the Catholic population in the country. The Reykjavik 
Catholic Church holds one service each week in English, and many 
Filipinos attend. A growing number of Catholic Poles live in the 
country, where they work in the fishing and boat building industries. 
Two Polish priests serve the Polish Catholic community in the country. 
Since there are few Catholic churches outside of Reykjavik, Lutheran 
ministers regularly lend their churches to Catholic priests so that 
they may conduct masses for members in rural areas.
    Mormons are the only significant foreign missionary group in the 
country.

     Section II. Status of Religious Freedom Legal/Policy Framework

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors. The official state 
religion is Lutheranism.
    The Constitution provides all persons the right to form religious 
associations and to practice religion in accordance with their personal 
beliefs. It also bans teaching or practices harmful to good morals or 
public order. In addition the General Penal Code protects religious 
practice by establishing fines and imprisonment for up to 3 months for 
those who publicly deride or belittle the religious doctrines or 
worship of a lawful religious association active in the country.
    Article 62 of the Constitution establishes the Lutheran Church as 
the state church and pledges the State's support and protection of the 
Church. Parliament has the power to pass a law to change this article. 
Although surveys show that the majority of citizens favor the concept 
of separation of church and state, most probably would not support the 
change if it meant closing Lutheran churches because of lack of 
funding. Although few citizens regularly attend services, they see the 
Lutheran religion as part of their culture and view the closing of a 
church as losing a part of their heritage. In October 2003, the Liberal 
Party presented to Parliament a bill to separate church and state; the 
bill remained under committee review at the end of the period covered 
by this report. Alliance Party leaders have also called for a review of 
the role of the state church.
    The State directly pays the salaries of the 147 ministers in the 
state church, and these ministers are considered public servants under 
the Ministry of Judicial and Ecclesiastical Affairs. The State operates 
a network of Lutheran parish churches throughout the country. In new 
housing areas, land automatically is set aside for the construction of 
a parish church to serve the neighborhood.
    A 1999 law sets specific conditions and procedures that religious 
organizations must follow to gain state subsidies. All taxpayers 16 
years of age and older must pay a church tax amounting to approximately 
$103 (ISK 7,800) a year and a cemetery tax of approximately $40 (ISK 
2,952) a year. Individuals are free to direct their church tax payments 
to any of the religious groups officially registered and recognized by 
the State. For individuals who are not registered as belonging to a 
religious organization, or who belong to one that is not registered 
officially and recognized by the State, the tax payment goes to the 
University of Iceland, a secular institution. Atheists have objected to 
having their fee go to the University, asserting that this is 
inconsistent with the constitutional right of freedom of association.
    During the reporting period, the Government gave the state church 
approximately $52 million (ISK 3.8 billion). Of that amount, the church 
tax funded $19 million (ISK 1.4 billion), the cemetery tax $9.2 million 
(ISK 678 million), and general revenues $23 million (ISK 1.7 billion). 
The state church operates all cemeteries in the country, and the $9.2 
million from the cemetery tax must be used solely for this purpose. All 
recognized religious denominations have equal access to the country's 
cemeteries. The church tax also provided a total of $1.8 million (ISK 
130 million) to the other recognized religions and a total of $1.2 
million (ISK 84.4 million) to the University of Iceland.
    The Ministry of Justice and Ecclesiastical Affairs handles 
applications for recognition and registration of religious 
organizations. The 1999 law provides for a three-member panel 
consisting of a theologian, a lawyer, and a social scientist to 
determine the accuracy of the applications. To become registered, a 
religious organization must, among other things, be well established 
within the country and have a core group of members who regularly 
practice the religion in compliance with its teachings. All registered 
religious organizations are required to submit an annual report to the 
Ministry of Justice and Ecclesiastical Affairs describing the 
organization's operations over the past year. The new law also 
specifies that the leader of a religious organization must be at least 
25 years old and pay taxes in the country. No restrictions or 
requirements are placed on unregistered religious organizations, which 
have the same rights as other groups in society.
    The country's Jewish population is small and has chosen not to 
register as a religious community under applicable law.
    A Sunni Muslim group attempted to register in 2001, but the 
Ministry of Justice rejected its application because it was incomplete. 
The group has reapplied, but a final review cannot take place until the 
group submits additional supporting documents.
    Law Number 108 confirms that parents control the religious 
affiliation of their children until the children reach the age of 16. 
However, the Children's Act requires that parents consult their 
children about any changes in the children's affiliation after the age 
of 12. In the absence of specific instructions to the contrary, 
children at birth are assumed to have the same religious affiliation as 
their mother and are registered as such.
    Under Law Number 66, which regulates public elementary schools 
(``grunnskolar''), the Government requires instruction in religion and 
ethics based on Christianity during the entire period of compulsory 
education; that is, ages 6 through 15. Virtually all schools are public 
schools, with a few exceptions such as Roman Catholic parochial school, 
which is located in Reykjavik. All schools are subject to Law Number 66 
with respect to the compulsory curriculum. However, the precise content 
of this instruction can vary. The curriculum is not rigid, and teachers 
often are given wide latitude in the classroom. Some teachers place 
greater emphasis on ethical and philosophical issues rather than on 
specifically religious instruction. Lessons on non-Christian religions 
are part of the curriculum, but teachers ultimately teach mostly about 
Christianity.
    Students may be exempted from Christianity classes. The law 
provides the Minister of Education with the formal authority to exempt 
pupils from instruction in compulsory subjects such as Christianity. In 
practice individual school authorities issue exemptions informally. 
There is no obligation for school authorities to offer other religious 
or secular instruction in place of Christianity classes.
    According to a report published in 2003 by the European Commission 
against Racism and Intolerance (ECRI), in some cases children find it 
difficult to obtain exemption from religious instruction, particularly 
at the primary level. In addition members of several non-Christian 
organizations expressed their concern to ECRI that students ridicule 
classmates who opt out of religious education. The ECRI report urges 
school officials to provide children who do not wish to attend 
religious instruction in Christianity with alternative classes. The 
report also asks officials to give all children the opportunity to 
learn about different religions and faiths.
    The Government is passive rather than proactive in promoting 
interfaith understanding. The Government does not sponsor programs or 
official church-government councils to coordinate interfaith dialogue, 
but many church groups sponsor meetings between the leaders of the 
various religious organizations. One of the ministers of the state 
church, who is of Japanese origin, has been designated to serve the 
immigrant community and help recent arrivals of all faiths integrate 
into society. Holocaust education is not a required element of the 
national school program, but the subject is taught in most schools as 
part of a mandatory history curriculum.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Falun Gong requested a government apology stemming from the 
government's decision to deny many Falun Gong members entry due to 
security concerns during Chinese President Jiang Zemin's visit to the 
country. After they filed a complaint with the Parliamentary Ombudsman, 
who can make recommendations to the Government, in December 2003, the 
Ombudsman found that there was no cause for action.
    There were no reports of physical violence against Jewish persons 
or acts of violence against, or vandalism of, Jewish community 
institutions. Incidents of harassment were extremely rare.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuse by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. If members of religious minorities 
face discrimination, it is more indirect in nature, taking the form of 
prejudice and lack of interfaith or intercultural understanding. The 
country has a small, close-knit, homogenous society that closely guards 
its culture and is not accustomed to accommodating outsiders. Although 
most citizens are not active members of the state church, it is still 
an important part of the country's cultural identity.
    During the last decade, there has been increased awareness of other 
religious groups. Informal interfaith meetings have occurred, and two 
nongovernmental organizations (NGOs) assist new immigrants.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its policy to promote human rights. The Embassy 
also maintains a regular dialogue on religious freedom issues with the 
leaders of various religious groups and NGOs.
                               __________

                                IRELAND

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 27,136 square miles, and has a 
population of approximately 4 million.
    The country is overwhelmingly Roman Catholic. According to official 
government statistics collected during the 2002 census, the religious 
affiliation of the population is 88.4 percent Roman Catholic, 2.9 
percent Church of Ireland (Anglican), 0.52 percent Presbyterian, 0.25 
percent Methodist, 0.49 percent Muslim, and less than 0.1 percent 
Jewish. Approximately 4 percent of the population were members of other 
religions or had no specific religious belief.
    There was a rising number of immigrants and asylum-seekers in the 
country, and they tended to be of a non-Catholic faith. Muslim and 
Orthodox Christian communities in particular continued to grow, 
especially in Dublin. Immigrants and noncitizens encountered few 
difficulties in practicing their faiths. There were some difficulties 
for non-Catholics associated with the availability of facilities and 
personnel outside of Dublin, such as the inability to find a mosque in 
rural areas due to the small numbers of non-Catholics in those 
communities.
    According to a survey conducted by the Catholic Bishops Conference, 
63 percent of the 3.46 million Roman Catholics in the country attended 
mass once a week; however, another national poll found that only 44 
percent attended once a week.

    Section II. Status of Freedom of Religion Legal/Policy Framework

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors.
    The Constitution prohibits promotion of one religion over another 
and discrimination on the grounds of religion or belief, and the 
Government does not restrict the teaching or practice of any faith. 
There is no state religion, and there was no discrimination against 
nontraditional religious groups. There is no legal requirement that 
religious groups or organizations register with the Government, nor is 
there any formal mechanism for government recognition of a religion or 
religious group.
    While Roman Catholicism was the dominant religion, it was not 
favored officially or in practice. Due to the country's history and 
tradition as a predominantly Catholic country and society, the majority 
of those in political office are Catholic, and the major Catholic holy 
days are also national holidays.
    The following religious holy days are considered national holidays: 
St. Patrick's Day (the country's national day), Good Friday, Easter 
Monday, Christmas Day, and St. Stephen's Day. These holidays did not 
negatively impact any religious groups.
    The Government does not require but does permit religious 
instruction in public schools. Most primary and secondary schools are 
denominational, and their boards of management were controlled 
partially by the Catholic Church. Under the terms of the Constitution, 
the Department of Education must and does provide equal funding to 
schools of different religious denominations (such as an Islamic school 
in Dublin). Although religious instruction is an integral part of the 
curriculum, parents may exempt their children from such instruction.
    The Employment Equality Act prohibits discrimination in relation to 
employment on the basis of nine discriminatory grounds, including 
religion. An Equality Authority works toward continued progress in the 
elimination of discrimination and the promotion of equality in 
employment. The Equal Status 2000 Act prohibits discrimination outside 
of the employment context (such as in education or provision of goods) 
based on the same grounds used in the Employment Equality Act.
    In September 2003, the Equality Authority published a booklet that 
states that church-linked schools are permitted legally to refuse to 
admit a student who is not of that religion, providing the school can 
prove that the refusal is essential to maintain the ``ethos'' of the 
school (i.e., too many Catholics in a Muslim school could prevent the 
school from having a Muslim ``ethos''). However, there were no reports 
of any children being refused admission to any school for this reason.

Restrictions on Religious Freedom
    Government policy continued to contribute to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Various religious groups, 
nongovernmental organizations (NGOs), and academic institutions had 
activities or projects designed to promote greater mutual understanding 
and tolerance among adherents of different religions. In addition, the 
Garda (Irish police force) formed a Garda Racial and Intercultural 
Office whose aim is to increase an awareness and understanding between 
the police and the increasing number of ethnic and religious groups 
that are immigrating to the country. For example, the office often held 
seminars to educate the police about new minority groups and their 
religious sensibilities.
    Society largely was homogenous; as a result, religious differences 
were not tied to ethnic or political differences. However, some 
citizens had political attitudes toward the conflict in Northern 
Ireland that were driven by their religious identities and loyalties. 
For example, some Catholics supported Nationalist and Republican 
parties or ideals in the north on the basis of their religious loyalty.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintains regular contact with all communities, including 
religious groups and NGOs that address issues of religious freedom on a 
regular basis.
                               __________

                                 ITALY

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. 
There is no state religion; however, the Catholic Church enjoys some 
privileges, stemming from its sovereign status and its historical 
political authority, not available to other faiths.
    The generally amicable relationship among religions in society 
contributed to religious freedom. The Catholic Church's influential 
role in society has led to controversy when church teachings have 
appeared to influence Catholic legislators on matters of public policy. 
Increasing immigration has led to some anti-immigrant sentiment; for 
the country's many Muslim immigrants, religion has served as an 
additional factor differentiating them from native-born citizens.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 116,347 square miles, and its 
population is approximately 57 million. An estimated 87 percent of 
native-born citizens are nominally Roman Catholics, but only 20 percent 
regularly participate in worship services. Members of Jehovah's 
Witnesses form the second largest denomination among native-born 
citizens, numbering approximately 400,000 adherents. However, 
immigration--both legal and illegal--continues to add large groups of 
non-Christian residents, mainly Muslims from North Africa, South Asia, 
Albania, and the Middle East, who number an estimated 1 million. 
Buddhists include approximately 40,000 adherents of European origin and 
20,000 of Asian origin. Scientologists claim approximately 100,000 
members, Waldensians estimate approximately 30,000 members 
(concentrated mainly in the north-west), and the Church of Jesus Christ 
of Latter-day Saints (Mormons) has approximately 20,000 members. A 
Jewish community of approximately 30,000 persons maintains synagogues 
in 21 cities. Other significant religious communities include Orthodox 
churches, small Protestant groups, Japanese Buddhists, the Baha'i 
Faith, and South Asian Hindus. Recent polls show that approximately 14 
percent of the population consider themselves to be either atheists or 
agnostics.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    Prior to the Constitution's adoption in 1947, the country's 
relations with the Catholic Church were governed by a 1929 Concordat, 
which resolved longstanding disputes stemming from the dissolution of 
the Papal States and established Catholicism as the country's state 
religion. A 1984 revision of the Concordat formalized the principle of 
a secular state but maintained the practice of state support for 
religion--support that also could be extended, if requested, to non-
Catholic confessions. In such cases, state support is to be governed by 
legislation implementing the provisions of an accord (``intesa'') 
between the Government and the religious confession. An intesa grants 
ministers of religion automatic access to state hospitals, prisons, and 
military barracks; allows for civil registry of religious marriages; 
facilitates special religious practices regarding funerals; and exempts 
students from school attendance on religious holidays. If a religious 
community so requests, an intesa may provide for state routing of 
funds, through a voluntary check-off on taxpayer returns, to that 
community, a privilege that some communities initially declined but 
later requested. The absence of an intesa does not affect a religious 
group's ability to worship freely; however, the privileges granted by 
an intesa are not always granted automatically, and a religious 
community without an intesa does not benefit financially from the 
voluntary check-off on taxpayer returns.
    In 1984 the first such accord granted specific benefits to the 
Waldensian Church. Similar accords, which are negotiated by the 
Interior Ministry and require parliamentary approval, extended similar 
benefits to the Adventists and Assembly of God (1988), Jews (1989), and 
Baptists and Lutherans (1995). In 2000 the Government signed accords 
with the Buddhist Union and Jehovah's Witnesses; however, these intese 
did not receive parliamentary ratification before that Government left 
office in 2001. The Government initiated negotiations with the Mormons 
(2000), the Orthodox Church of the Constantinople Patriarchate (2000), 
the Apostolic Church (2001), Hindus (2001), and Soka Gakkai (Japanese 
Buddhists)(2001). The Government chose to complete work on pending 
requests and submit all such accords--including those previously signed 
with the Buddhist Union and Jehovah's Witnesses--to Parliament as a 
single package. Before seeking approval of the accords, the Government 
wants to complete pending omnibus religious freedom legislation, which 
incorporates provisions contained in other laws. It plans to complete 
this legislation before its term expires. Consequently, the accords 
awaited parliamentary approval at the end of the period covered by this 
report. Divisions among the country's Muslim organizations, as well as 
its multiple Muslim immigrant groups, have hindered that community's 
efforts to seek an intesa.
    The revised Concordat of 1984 accorded the Catholic Church certain 
privileges. For example, the Church is allowed to select Catholic 
teachers, paid by the State, to provide instruction in ``hour of 
religion'' courses taught in the public schools. This class is 
optional, and students who do not wish to attend are free to study 
other subjects or, in certain cases, to leave school early. While in 
the past this instruction involved Catholic priests teaching Catechism, 
church-selected instructors now may be either lay or religious, and 
their instruction is intended to include material relevant to non-
Catholic faiths. Problems may arise in small communities where 
information about other faiths and numbers of non-Catholic communicants 
are limited. The Constitution prohibits state support for private 
schools; however, declining enrollment in Catholic schools has led 
Catholic Church officials, as operators of the country's most extensive 
network of private schools, to seek government aid.
    While Roman Catholicism is no longer the state religion, its role 
as the dominant religion occasionally gives rise to problems. 
Subsequent to a series of church consultations with political leaders 
prior to the 2001 national elections, President Ciampi underlined the 
secular nature of the State and the Constitution's explicit separation 
of religion and State. In February Parliament passed legislation 
favored by the Vatican that prohibits the use of donated sperm for 
artificial insemination, restricts the production of embryos, and 
limits scientific research on embryos. The legislation drew support 
from Catholic legislators across the political spectrum, while secular 
conservatives and Communists joined to oppose it. During the period 
covered by this report, prominent Catholic politicians joined the Pope 
and other church officials in asserting that the draft European 
Constitution should include language recognizing Europe's Christian 
heritage.
    The continuing presence of Catholic symbols, such as crucifixes, in 
courtrooms, schools, and other public buildings has drawn criticism and 
has led to a number of lawsuits. In March 2003, Parliament tabled 
proposed legislation from several parties requiring display of 
crucifixes in all public classrooms. In November 2003, the Appeals 
Court of Pescara revoked a judicial ruling issued in October 2003, 
which ordered the removal of a crucifix from a classroom; the earlier 
court had accepted the argument made by one student's father, who is 
the leader of a small Islamic association, that its presence 
discriminated against children of other faiths. In October 2003, 
President Ciampi argued that the crucifix is a symbol of the national 
identity and not only a religious emblem and was praised by several 
politicians and intellectuals for his position.
    Missionaries or religious workers do not encounter problems but 
must apply for appropriate visas prior to arriving in the country.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Religious and government officials 
continued to encourage mutual respect for religious differences.
    In view of the negative aspects of the country's Fascist past, 
government leaders routinely acknowledge and pay tribute to Jews 
victimized by the country's 1938 racial laws.
    National, regional, and local authorities organize annual 
educational initiatives and other events to support National Holocaust 
Remembrance Day on January 27. In April the mayor of Rome announced the 
establishment of a museum dedicated to the Shoah, while in 2003, the 
Parliament approved the creation of a National Holocaust Memorial 
Museum in Ferrara; planning is in process, but construction has not 
begun.
    Increasing immigration, largely from China, South Asia, North and 
West Africa, Eastern Europe, the Balkans, Turkey, and the Middle East, 
is altering demographic and cultural patterns in communities across the 
country and has led to some anti-immigrant sentiment. For the country's 
many Muslim immigrants, religion serves as an additional factor 
differentiating them from native-born citizens. Some Catholic 
politicians and community leaders have contributed to popular reaction 
by emphasizing the perceived threat posed by immigrants to the 
country's ``national identity,'' whereas others, including Interior 
Minister Guiseppe Pisanu and Senate President Marcello Pera, have 
underlined the need to integrate different ethnic groups present in the 
country in speeches and statements during the period covered by this 
report.
    The arrest and prosecution of Islamic extremists in 2002 for using 
prayer centers to plan, coordinate, and support terrorism and the 
replacement of the imam of Rome's Grand Mosque for preaching violence 
against ``infidels'' prompted some commentators and politicians to 
generalize about Islam's incompatibility with societies organized 
around Judeo-Christian values and beliefs. Other prominent politicians, 
including Interior Minister Guiseppe Pisanu and Senate President 
Marcello Pera, rejected such generalizations and urged increased 
interfaith dialogue. Pisanu proposed a European Charter of Interfaith 
Dialogue to the European Council of Ministers in October 2003 during 
the country's tenure in the rotating European Union (EU) Presidency 
(June-December 2003); the EU Council of Ministries of Interior approved 
the Charter in November. Pera advocated rapid conclusion of an intesa 
with leaders of the Islamic faith as an additional means to isolate 
extremists.
    Some members of the Northern League political party, a minority 
member of the governing coalition, asserted that practices present in 
many Islamic societies, notably polygamy, Islamic family law, the role 
of women, and the lack of separation between religion and state, 
rendered many Muslim immigrants incompatible for integration into 
society.
    Government units in the country provide funds for the construction 
of places of worship as well as public land for their construction, and 
they help preserve and maintain historic places of worship that shelter 
much of the country's artistic and cultural heritage. In March 2001, 
the Campania regional administration approved the request for 
approximately $3.1 million (2.6 million euros) to build a mosque in 
Naples despite the absence of a formal intesa between the State and the 
Muslim confession. Construction had not yet begun at the end of the 
reporting period.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                               KAZAKHSTAN

    The Constitution provides for freedom of religion, and the various 
religious communities worship largely without government interference. 
Although local officials attempt on occasion to limit the practice of 
religion by some nontraditional groups, such attempts are usually 
corrected upon the intervention of higher-level officials or courts.
    The overall status of religious freedom improved during the period 
covered by this report. President Nursultan Nazarbayev continued an 
initiative to promote dialogue among religions; a second international 
conference drawing regional dignitaries and religious figures was held 
in September 2003. However, the President and other senior officials 
also spoke out on the need to contain religious extremism, and 
officials at all levels continued to regard religious extremism with 
concern. Instances of harassment of religious organizations by local 
officials decreased during the period covered by this report. Reports 
of local law enforcement officials visiting religious organizations for 
inspections also decreased during the reporting period.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Ambassador and other U.S. officials have supported the country's 
efforts to increase links and understanding among religious groups. 
During the reporting period, the Embassy sponsored a number of exchange 
programs for Muslim and other religious leaders to meet with a broad 
and diverse range of their counterparts in the United States.

                    Section I. Religious Demography

    The country has an area of 1,052,540 square miles, and according to 
the Government's Agency for Statistics, as of February, the population 
was 14,961,900.
    The society is ethnically diverse, and many religions are 
represented. Ethnic Kazakhs, who constitute approximately one half of 
the national population, historically are Sunni Muslims of the Hanafi 
School. Ethnic Uzbeks, Uyghurs, and Tatars, comprising less than 10 
percent of the population, also largely are Sunni Hanafi. Other Islamic 
groups, which account for less than 1 percent of the population, 
include Shafit Sunni (traditionally practiced by Chechens), Shiite, 
Sufi, and Akhmadi. A sizeable population of ethnic Russians, and 
smaller populations of Ukrainians and Belorussians, are by tradition 
Eastern Orthodox; together they constitute approximately one-third of 
the country's population.
    Due to the country's nomadic and Soviet past, many residents 
describe themselves as nonbelievers. Several surveys and researchers 
have reported low levels of the strength of religious conviction, 
though the results of their research vary. One researcher in 2003 
estimated that only 10 to 15 percent of the population consider 
themselves to be believers, and that only 20 percent attend religious 
services. In July 2003 polling, the Kazakhstani Association of 
Sociologists and Political Scientists found that more than 50 percent 
of the population describe themselves as believers, although they also 
found that fewer than 20 percent regularly attend religious services. 
The country's highest concentration of observant Muslims, largely 
ethnic Uzbeks, traditionally lives in southern regions bordering 
Uzbekistan.
    According to government statistics, evangelical Christian and 
Baptist congregations outnumber Russian Orthodox congregations, 
although it is unlikely that the number of adherents is also higher. 
Other Protestant associations with a sizable number of congregations 
include Lutherans (traditionally practiced by Kazakhstani Germans who 
still account for approximately 2 percent of the population, despite 
sizable emigration), Jehovah's Witnesses, Seventh-day Adventists, and 
Pentecostals.
    A small Jewish community, estimated at well below 1 percent of the 
population, has synagogues in several larger cities, including Almaty, 
Astana, and Pavlodar. There is a Roman Catholic archdiocese, adherents 
of which account for 2 percent of the population.
    According to government statistics, there were 339 foreign 
missionaries in the country as of April. Missionaries are most active 
in the southern regions of the country and often come from Turkey, 
Pakistan, and other predominantly Muslim countries. There are also non-
Muslim missionaries from the United States, South Korea, and Western 
Europe.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the various 
denominations worship largely without government interference; however, 
local officials attempted on occasion to limit the practice of religion 
by some nontraditional groups. The Constitution defines the country as 
a secular state and grants the right to everyone to decline indicating 
a religious affiliation.
    The National Religion Law, in contrast to laws governing other 
public associations, does not require religious organizations to 
register with the Government. It states that all persons are free to 
practice their religion ``alone or together with others.'' Since the 
clause makes no reference to registration, many legal experts and 
government officials interpret it to ensure the right of members of 
unregistered groups to practice their religion; however, the law does 
specify that those religious organizations that wish to receive legal 
status must register. Registration requires a group to have at least 10 
members and submit an application to the Ministry of Justice. Religious 
organizations must have legal status to buy or rent real property, hire 
employees, or engage in other legal transactions.
    Article 375 of the Administrative Code allows authorities to 
suspend the activities or fine the leaders of unregistered religious 
organizations. Although legal experts have disagreed, as have 
government officials, about whether Article 375 takes precedence over 
the National Religion Law on the obligation of religious groups to 
register, prosecutors rarely brought charges for nonregistration. In 
the past, prosecutors did bring such charges frequently, and lower 
courts cited Article 375 in sanctioning religious organizations for 
nonregistration. Most of these guilty verdicts were overturned on 
appeal. Only one known case under this charge was brought during the 
period covered by this report, and the court of first instance 
acquitted the accused.
    In practice local officials, particularly in remote locations, 
often insist that religious organizations register at the local level; 
however, neither law nor regulation grants such officials the authority 
to register a religious group. Only the Ministry of Justice, which has 
branches at the national and oblast levels, may legally register a 
group. Although the law specifies a maximum of 30 days for authorities 
to complete the registration process, many religious groups have 
reported delays of several months or longer.
    The national Jehovah's Witnesses Religious Center reported that 
oblast authorities registered its branch in Northern Kazakhstan Oblast 
on January 12. The group had been trying unsuccessfully to register 
there since 1997.
    The Jehovah's Witnesses' 2001 application to register in Atyrau 
Oblast was formally turned down in April 2003. They filed their latest 
application for registration in January, which was also turned down in 
March for alleged discrepancies between the Kazakh and Russian language 
versions of their charter. The group is already formally registered 
nationally and in each of the country's 13 other oblasts.
    The Government made no attempt during the period covered by this 
report to settle the discrepancy between the National Religion Law and 
the Administrative Code. Previously, it had offered a new religion law 
or draft amendments as a means to reconcile the inconsistency. The last 
time the Government took such action was in 2001 when it submitted to 
Parliament amendments that included registration requirements for 
religious groups. In 2002, Parliament passed them, despite several 
objections raised by international experts and religious organizations, 
but the Constitutional Council rejected them after determining that 
certain provisions were unconstitutional. zThe Constitutional Council 
specifically ruled that the provision requiring the Muslim Spiritual 
Association, a national Muslim organization headed by the Chief Mufti, 
to approve the registration of any Muslim group violated the 
constitutional principle separating church and state. The Council also 
noted more broadly that the amendments might infringe on the 
constitutional right to spread religious beliefs freely. Other 
provisions of the amendments not specifically ruled unconstitutional 
included: requiring that religious organizations be registered; banning 
``extremist religious associations;'' increasing the membership 
required for registration from 10 to 50 persons; authorizing local 
officials to suspend the activities of religious groups for criminal 
violations of 1 or more of their members or for conducting religious 
activity outside of the place where they are registered; and requiring 
that foreign religious organizations be affiliated with a nationally 
registered organization. President Nazarbayev chose not to challenge 
the Council's April 2002 ruling; such a challenge would have required 
the Council to uphold the ruling by a two-thirds vote. The Government 
has proposed no new religious legislation.
    Neither law nor regulation prohibits foreign missionary activity. 
In July 2003, the Government adopted a new legal procedure whereby 
missionaries may register with local authorities. The Government had 
not regulated procedures for registering foreign missionaries since the 
previous guidelines were annulled in 2001. Since the adoption of the 
new regulation, no religious groups have reported difficulty in 
obtaining registration for missionaries.
    The Government exempted registered religious organizations from 
taxes on church collections and income from certain religious 
activities. The Government has donated buildings and provided other 
assistance for the construction of new mosques, synagogues, and Russian 
Orthodox churches.
    The Government invited the national leaders of the two largest 
religious groups, Islam and Russian Orthodoxy, to participate jointly 
in some state events; Catholic and Jewish leaders have been included in 
such events as well. Leaders of other faiths, including Baptists, 
Adventists, and other nontraditional religious groups, at times also 
have participated in some events. Events organized by the city 
administration in Almaty exclude no religions.

Restrictions on Religious Freedom
    The President and other senior officials continue to regard with 
concern the presence of what they consider religious extremism. In 
April, the Government submitted a draft of new legislation designed to 
counteract all forms of extremism; most of the provisions in the 
proposed legislation are contained in current law and regulation. 
Unlike in previous years, there were no reports that law enforcement 
authorities conducted intrusive inspections of religious groups 
throughout the country. Prosecutors have the right to inspect 
organizations registered with state bodies once a year, but in keeping 
with the continued overall improvement in religious freedom, there were 
no reports during the reporting period that these inspections, when 
they occurred, were overly intrusive or were considered harassment by 
any religious groups inspected.
    The Government typically claims that religious groups' charters do 
not meet the requirements of the law when refusing or significantly 
delaying registration. Often authorities cite discrepancies between 
Russian and Kazakh language versions of groups' charters or refer 
charters for expert examination. In addition, because the law does not 
allow religious groups to engage in educating children without approval 
from the Ministry of Education, applications for religions whose 
charters include such activities can be refused.
    The national Jehovah's Witnesses Religious Center alleged 
continuing incidents of harassment by a number of local governments. It 
claimed that city officials in Kostanay, Aktubinsk, Atyrau, Ust 
Kamenogorsk, Pavlodar, Semipalatinsk, and Taraz denied the group 
permits to rent stadiums and other large public or private sites for 
religious meetings. However, the Center also reported that such denials 
were inconsistent and that officials in these and other jurisdictions 
at times have granted such permits. No other religious groups have 
reported similar instances of permits being denied. The Hare Krishnas 
received a permit in September 2003 to hold an event for 500 followers 
in a central city square in Almaty.
    In keeping with the improving climate of religious tolerance, there 
were no reports that local the Committee for National Security (KNB) or 
police officials disrupted meetings in private homes during the period 
covered by this report.
    No court cases against unregistered local Jehovah's Witnesses 
congregations were reported. The Union of Evangelical Baptists reported 
one court case against a churchgoer during the reporting period for 
allegedly participating in the activities of an unregistered group. In 
late April, the Karaganda city court acquitted him of the charge. In 
previous years, courts sometimes issued administrative injunctions 
against unregistered religious groups, including warnings, fines of $50 
or less, or suspensions of the group's activities. When adequate legal 
counsel was brought in on appeal, the decisions most often were 
overturned. The decline during the reporting period of such cases was 
due to courts establishing the precedent that religious groups are not 
required to register.
    In May 2003, police in the Zharminskiy region of Eastern Kazakhstan 
Oblast opened a criminal case against Baptist pastor Sergey 
Nizhegorodtsev. He was charged with nonpayment of a fine levied on him 
in 2002 by the Zharminskiy District Court for failure to register his 
congregation. However, Zharminskiy prosecutors dropped the case on May 
28, 2003 agreeing with Nizhegorodtsev's assertion that the 2002 court 
decision had been illegal.
    In November 2001, Baptist pastor Pavel Leonov was convicted by the 
Ayaguz District (Eastern Kazakhstan Oblast) Court of failing to uphold 
a September 2000 court order requiring his church to register. He was 
assessed a fine of approximately $135 (20,575 tenge). By the end of the 
period covered by this report, Leonov had not paid the fine, and 
authorities had made no attempt to collect it. Leonov did not appeal 
his case to a higher court.
    In October 2001, a court in Kyzl-Orda sentenced a Baptist church 
pastor, Valery Pak, to 5 days in prison for failing to comply with a 
2000 court order that had suspended the church's activities until it 
was registered.
    The Zharminskiy, Kyzl-Orda, and Ayaguz congregations belong to the 
Council of Churches of Evangelical Christians and Baptists, which has a 
policy of not seeking or accepting registration in former Soviet 
countries. There were no reports during the reporting period that 
police or prosecutors sought to suspend the activities of Baptist 
churches associated with the Council.
    Government officials frequently expressed concerns regarding the 
potential spread of religious extremism in the south of the country. 
The KNB has characterized the fight against ``religious extremism'' as 
a top priority of the internal intelligence service and announced in 
November 2003 that it would produce a list of banned religious 
organizations. However, the Foreign Minister announced in April that 
such a list was unnecessary.
    Religious rights observers contend that a draft law ``On 
Extremism,'' which the Government put forward in April, does not 
clearly define extremism, religious or otherwise. Observers also 
believe that security officials informally monitor some religious 
activity, particularly Muslim imams' sermons.
    The law does not prohibit foreign missionary activity. The 
Constitution requires foreign religious associations to conduct their 
activities, including appointing the heads of religious associations, 
``in coordination with appropriate state institutions.'' Foreign 
missionaries legally are entitled to register religious organizations; 
however, they generally are required to list a majority of local 
citizens among the 10 founders of the organization. Since the July 2003 
promulgation of new procedures for the registration of foreign 
missionaries, no religious groups have reported their missionaries 
encountered difficulties with authorities. The lack of regulation 
governing missionaries between 2001 and 2003 led to some reports that 
authorities harassed missionaries or extracted bribes for their 
registration.
    In 2002, officials in Southern Kazakhstan Oblast refused to grant a 
visa extension to Sayid Bukhari, a foreign missionary with the Akhmadi 
Muslim Community. Bukhari stayed in the country with uncertain status 
and was granted a 3-month visa in January. After local authorities 
again threatened not to renew his visa at the conclusion of that term, 
the Akhmadis reported that the local officials received orders from 
their superiors to relent and to grant Bukhari a longer-term visa.
    Both the Government and the national Muslim organization deny that 
there is any official connection between them. However, the Government 
has proposed several times in recent years, in the form of amendments 
to the Religion Law, that the organization assume a quasi-official role 
by determining which Muslim groups be allowed to register with 
authorities and by approving the construction of new mosques. In 2002, 
the Constitutional Council ruled that these provisions of the proposed 
amendments were unconstitutional.
    Unlike in previous years, no religious organization, other than the 
Hare Krishnas, reported that they had been the subject of a news 
account portraying them, or nontraditional religions in general, as a 
threat to security or society.

Abuses of Religious Freedom
    Authorities maintain that Hizb ut-Tahrir, a banned Islamic 
organization, is an extremist group. Although Hizb ut-Tahrir maintained 
that it was committed to nonviolence, the political party's strongly 
anti-Semitic and anti-Western literature called for secular 
governments, including in Kazakhstan, to be replaced with a world-wide 
Islamic government called the Caliphate. The Government does not 
consider Hizb ut-Tahrir to be a religious organization and charaterizes 
the handing out of pamphlets by Hizb ut-Tahrir members as incitement 
for political and terrorist purposes. On several occasions during the 
period covered by this report, authorities detained their members for 
distributing literature. More frequently than in previous years, 
authorities filed charges against these individuals and courts 
convicted several of them, generally for ``inciting social, national, 
tribal, race, or religious hatred.'' However, in other cases alleged 
Hizb ut-Tahrir members simply continued to be held in custody for brief 
periods and then released. During the period covered by this report, 
there were no reported cases of government officials harassing 
observant Muslims under the guise of combating Hizb ut-Tahrir 
activities, other than those actively engaged in pamphleteering.
    On April 16, a Shymkent city court sentenced Hizb ut-Tahrir member 
Rakhmatulla Ibadullayev to 4 years in prison for participating in the 
activities of an illegal organization and for inciting social, 
national, tribal, race, or religious hatred. Ibadullayev had been 
detained in August 2003, along with two associates, for allegedly 
operating a Hizb ut-Tahrir printing house, which the security service 
shut down. News reports indicated that Ibadullayev's two alleged 
accomplices had escaped.
    According to an unconfirmed report by the Interfax-Kazakhstan News 
Agency, on November 22, 2003, three young persons were detained at the 
central mosque in Pavlodar for distributing Hizb ut-Tahrir leaflets. 
One of the suspects was sent to Almaty for a hospital sanity 
examination. The other suspects were sentenced to 2 years of 
imprisonment for ``numerous deliberate acts to cause social, national, 
clan, racial, or religious hostility by a group of persons'' and 
``active participation in public and religious unions that are not 
registered.''
    On July 7, 2003, a district court in Almaty convicted two alleged 
members of Hizb ut-Tahrir, Asan Shagibayev and Baurzhan Kultayev, and 
sentenced them to 3 years in prison. They were arrested for 
distributing Hizb ut-Tahrir leaflets in June 2002 and charged with 
participating in the activities of an illegal organization and for 
inciting social, national, tribal, race, or religious hatred. In 
February, the court referred the case back to police for additional 
investigation. Both men denied the charges against them and maintained 
that the KNB manufactured the cases. Kultayev further alleged in a 
complaint filed with the Almaty prosecutor that KNB officials had 
beaten him. On August 19, 2003, the Almaty city court denied their 
appeal.
    At least two other Hizb ut-Tahrir members or alleged members were 
convicted of similar crimes during the period covered by this report.
    In 2001, according to local press reports, local KNB officials in 
Southern Kazakhstan Oblast beat to death 21-year-old Kanat Biyembitov 
after they detained him for allegedly belonging to Hizb ut-Tahrir. The 
Government concluded that two KNB officials bore some responsibility 
for the death and stated that it had released them from their duties; 
however, no criminal action had been taken by the end of the period 
covered by this report.
    The ``Spiritual Administration of Muslims in Kazakhstan'' is 
reported to have removed from their respective mosques five imams who 
participated in a Community Connections program upon returning from the 
United States. Following a request by the U.S. Ambassador, the five 
imams were reinstated in their positions in 2003.
    Followers of the Hare Krishna movement faced some continued 
harassment during the period covered by this report. On July 19, 2003, 
a follower from a neighboring country was ordered deported by a 
district court; however, the same court reversed the deportation order 
several days later. On November 2, 2003, police also raided a Krishna 
commune in a district of Almaty Oblast and reportedly confiscated two 
foreign members' passports. Krishna followers said that prosecutors 
returned the passports 2 days later. Officials of several government 
agencies had raided the same commune in April 2002, and the prosecutor 
filed suit to revoke the group's registration in Almaty Oblast in early 
2003. Government officials in Astana reported that an oblast-level 
commission was formed in early 2004 to look into the multiple instances 
of harassment in the past several years. Krishna followers at the 
commune said there has been no government harassment since that time.
    There were no reports of the prolonged detention of members of 
religious organizations for proselytizing. On occasion the authorities 
took action against groups engaged in proselytizing; however, such 
actions were limited to the confiscation of religious literature and 
brief detentions.
    Other than the brief detentions of several Hizb ut-Tahrir members, 
there were no reports of religious prisoners or detainees.


Forced Religious Conversions
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    During the period covered by this report, the country has emerged 
as the leader in the former Soviet Union for its encouragement of 
religious tolerance and its respect for the rights of religious 
minorities.
    National and regional officials continued to be active in stopping 
restrictions on religious freedom and harassment of religious groups by 
local officials. The frequency of higher-level intervention has created 
a climate in which local officials less often harass nontraditional 
religious groups. During the period covered by this report, activism by 
national and regional officials also led to solutions to longstanding 
conflicts between nontraditional religious groups and local 
authorities. The registration of the Jehovah's Witnesses branch in 
Northern Kazakhstan Oblast is one example. Another example is the 
establishment of an oblast-level commission to improve the treatment of 
a Hare Krishna commune in Almaty Oblast. Prosecutors brought only one 
known court case during the reporting period for nonregistration of a 
religious group, and authorities otherwise did not sanction any such 
groups.
    The President continued his ``Peace and Harmony'' initiative in 
September 2003, hosting the Congress of World Religions in Astana. 
Delegations of more than a dozen international religious delegations 
were invited and attended.
    The Government made further efforts to promote religious tolerance 
in its ranks. The Ministry of Internal Affairs, for instance, invited 
the country's Chief Rabbi in April to give seminars to its police 
officers on sensitivity to religious minorities.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The country is multiethnic, with a 
long tradition of tolerance and secularism. Since independence the 
number of mosques and churches has increased greatly. There exists 
general wariness within the population, particularly in rural areas, of 
nontraditional religions.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
officials are proactive in reminding government officials of these 
commitments and have also pressed the Government to resolve the legal 
uncertainty surrounding the registration of religious groups and the 
status of missionaries. The Embassy maintains contact with a broad 
range of religious communities and reports on instances of violations 
of their constitutional and human rights. U.S. Department of State 
officials met with government officials and members of faith-based 
groups in the country and the U.S.
    In May members of the U.S. Senate and high-level Department 
officials met with the speaker of the Senate, Nurtay Abykayev, and 
discussed interfaith issues.
    On January 22, a two-member team from the collaborative State-USAID 
Working Group on Religion and Society accompanied nine Islamic leaders 
on a bus tour of USAID project sites in the southern part of the 
country. The trip fostered broad understanding of U.S. Government 
development objectives in the country. At the end of the road tour, the 
leaders offered additional development ideas.
    The Embassy conducted a number of exchange programs for religious 
leaders during the period covered by this report. In November 2003, the 
Embassy sponsored a 3-week visit to the United States of a group that 
included the leader of an evangelical Christian organization, the 
rector of a Muslim university, and a regional government official. The 
program of the visit included meetings with U.S. government officials, 
academics, nongovernmental organization (NGO) leaders, and 
representatives of multiple U.S. religious organizations. The Embassy 
also sponsored the 2-week visit to the United States in June of a group 
of 10 Imams and other Muslim religious leaders from Kyzl-Orda Oblast. 
Their program included meetings with a variety of religious 
organizations, U.S. government officials, academics, and NGO leaders. 
They were also hosted by U.S. families and participated in religious 
services. The Embassy sponsored a similar group, with 20 participants 
from Zhambyl and Southern Kazakhstan Oblasts, in April 2003. Upon their 
return to the country, that group produced a multimedia presentation of 
their visit and presented it to numerous audiences.
    During May 2003 and May 2002 visits to the country, the Embassy 
helped officials from the U.S. Holocaust Museum conclude agreements 
with the two government agencies holding archival records relating to 
Holocaust victims. The agencies, the National Archives, and the KNB 
have been forthcoming during the period covered by this report with all 
records at their disposal.
                               __________

                            KYRGYZ REPUBLIC

    The Constitution and the law provide for freedom of religion, and 
the Government generally respects this right in practice; however, the 
Government restricts the activities of radical Islamic groups that it 
considers to be threats to stability and security.
    The Constitution provides for a secular state and the separation of 
church/mosque and state. The Government does not support any religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. The Government continued 
steps to monitor and restrict Islamist groups that it considers a 
threat. In April the Prime Minister signed a decree and plan of action 
aimed at ``combating religious extremism'' for the period of 2004 to 
2005. The decree outlines efforts of various government agencies 
directed at detection and prevention of terrorism and religious 
extremism, including the creation of a database of foreign religious 
extremist organizations, strengthening of the passport regime, 
conducting an information campaign, and preventing inter- and intra-
faith conflicts.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as a part of its overall policy to promote human rights. 
During the period covered by this report, the U.S. Embassy continued to 
monitor the progress of the draft law on religion and maintained 
contact with government officials with regard to religious affairs. At 
numerous times during the period covered by the report, Embassy 
representatives met with leaders of religious communities in the 
country, including minority groups, and with nongovernmental 
organizations (NGOs) that monitor religious freedom.

                    Section I. Religious Demography

    The country has a total area of 77,181 square miles and its 
population is approximately 5.1 million. The latest official data from 
the National Statistics Committee reflected the following ethnic 
breakdown of the population: Kyrgyz--66.3 percent, Uzbeks--14 percent, 
Russians--11.2 percent, Dungans (ethnic Chinese Muslims)--1.1 percent, 
Uighurs (ethnically Turkic Muslims)--1 percent; and other ethnicities--
6.4 percent.
    Islam is the most widely practiced faith. Official sources estimate 
that up to 80 percent of the inhabitants are Muslims. The majority of 
Muslims are Sunni, and there are only a few Shi'a in the country 
(approximately 1,000). According to the State Commission on Religious 
Affairs (SCRA), as of May there were an estimated 1,611 mosques, of 
which 1,592 are registered. There also are seven institutes for higher 
Islamic teaching. According to recent official estimates, approximately 
11 percent of the population is Russian Orthodox, although some experts 
believe it could be as low as 8 percent. The country has 44 Russian 
Orthodox churches, 1 Russian Orthodox monastery for women, and 1 
parochial school. The Seventh-day Adventist Church operates 19 churches 
throughout the country. Jews, Buddhists, and Roman Catholics account 
for approximately 3 percent of the population, and their adherents 
practice their religions openly in one synagogue, one temple, and three 
churches. In addition there are 249 registered Protestant houses of 
worship and 12 registered Baha'i houses of worship. The small Jewish 
congregation in Bishkek organizes informal cultural studies and 
humanitarian services, chiefly food assistance for its elderly. There 
also are examples of syncretistic religious practices. Most notably, 
there is a Baptist church in the Naryn region whose followers are 
predominantly ethnic Kyrgyz. While they worship as Christians, they 
have incorporated Muslim modes of prayer into their Christian rituals. 
There is no official estimate of the number of atheists.
    Islam is practiced widely throughout the country in both urban and 
rural areas. Russian Orthodoxy typically is concentrated in the cities 
in which a larger ethnic Russian population exists. The other faiths 
also are practiced more commonly in the cities where their smaller 
communities tend to be concentrated. There is a correlation between 
ethnicity and religion; ethnic Kyrgyz primarily are Muslims, while 
ethnic Russians usually belong to either the Russian Orthodox Church or 
one of the Protestant denominations. While the majority of the 
population claims to follow Islam, a significant number of Muslims 
appear to be only nominal believers and identify with the faith out of 
historical or ethnic allegiance. A significant number of Russian 
Orthodox adherents also appear to be only nominal believers.
    A number of missionary groups operate. The SCRA has registered 
missionaries from the Republic of Korea, the United States, Germany, 
Turkey, Pakistan, and Saudi Arabia. They represent an estimated 20 
religions including Islam, Jehovah's Witnesses, the Unified Church of 
Christ of Evangelists, and Korean Presbyterians. According to the SCRA, 
starting from 1996, approximately 1,060 missionaries have been 
registered by the SCRA, of whom approximately 809 were Christian. 
During the period covered by this report, 166 missionaries conducted 
activities, of whom 120 are Christian and 46 are Muslim; however, 
according to official statistics, since independence, authorities 
ordered approximately 20 missionaries, who disseminated dogma 
inconsistent with the traditional customs of local Muslims, to leave 
the country. All of those missionaries expelled represented various 
``totalitarian sects.'' or groups the SCRA considers to go against the 
standard principles of traditional world religions.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution and the law provide for freedom of religion; 
however, the Government restricted this right in practice, in 
particular for Muslim groups it considered to be a threat to the 
country. The Constitution provides for a secular state and for the 
separation of church and state, and the Government does not support any 
particular religion. Article 8 of the Constitution prohibits the 
formation of political parties on religious and ethnic grounds, as well 
as activities of religious organizations that jeopardize the State, 
constitutional system, or national security. Article 82 of the 
Constitution provides the Constitutional Court with the authority to 
determine the constitutionality of religious organizations.
    The Government recognizes three Muslim holidays (Noorus, Kurman 
Ait, and Orozo Ait) and one Russian Orthodox holiday (Christmas, which 
is observed on January 7 in accordance with the Russian Orthodox 
calendar) as national holidays. The President and the Government send 
greetings to the followers of the Muslim and Orthodox faiths on their 
major religious holidays, and the greetings are printed in the mass 
media.
    The SCRA promotes religious tolerance, protects freedom of 
conscience, and oversees laws on religion. A 1997 Presidential Decree 
requires the registration of all religious organizations with the SCRA, 
which in turn must recognize the registrant as a religious 
organization. Unregistered religious organizations are prohibited from 
conducting activities such as renting space and holding religious 
services, although many do hold regular services without government 
interference. Organizations applying for registration must have at 
least 10 members who are adult Kyrgyz citizens and submit an 
application form, organizational charter, minutes of an institutional 
meeting, and a list of founding members. Each congregation of a 
religious group must register separately. A religious organization then 
must complete the registration process with the Ministry of Justice 
(MOJ) to obtain status as a legal entity, which is necessary to own 
property, open bank accounts, and otherwise engage in contractual 
activities. If a religious organization engages in commercial activity, 
it is required to pay taxes. In practice the MOJ never has registered a 
religious organization without prior registration by the SCRA. The 
registration process with the SCRA is often cumbersome, taking one 
month on average, but has in the past sometimes taken up to several 
years. The SCRA has also in the past returned some applications 
numerous times for corrections and re-submission. According to SCRA 
regulations, registration is rejected if a religious organization does 
not comply with the law or is a threat to national security, social 
stability, interethnic and interdenominational harmony, public order, 
health, or morality. Applicants whose registration is rejected may re-
apply and appeal to the courts. There are signs that the SCRA is 
improving the situation and over the past year has registered several 
new entities that had trouble registering previously. The Church of 
Jesus Christ of Latter-day Saints (Mormons) reported that five of its 
affiliates that attempted to register in 2003 were registered by the 
SCRA, including a number whose applications had been pending for some 
time.
    The Government recently launched a new website documenting the 
religious organizations currently operating in the country. According 
to the SCRA, there are over 2,000 registered religious entities, 
including mosques, churches, foundations, nongovernmental organizations 
of a religious nature, and religious educational institutions. Of these 
registered entities, 309 are Christian. The SCRA reported that its 
staff traveled around the country to help unregistered religious 
entities prepare applications for registration; according to the SCRA, 
629 new religious entities were registered during the period covered by 
this report, the majority of which were previously unregistered Muslim 
mosques and houses of worship. Many of the newly registered entities 
did not register in the past because they did not feel the need or did 
not want to fill out the paperwork.
    Previously, several religious organizations, including the Roman 
Catholic Church (RCC), reported difficulty registering with the SCRA. 
Almost all were eventually registered, sometimes after a lengthy delay.
    The RCC has been registered since 2002. The RCC in Bishkek first 
attained legal status under Soviet law in 1969; however, the SCRA 
notified the church that it would have to re-register as a foreign 
religion after the issuance of Presidential Decree 319 in 1996, which 
states that a religious organization may be denied registration or its 
registration may be suspended if its activities do not comply with the 
law or are dangerous to state security, social stability, interethnic 
and interconfessional relations, or the health and morals of citizens. 
Such suspensions or refusals of a religious organization's registration 
are subject to judicial appeal. The Holy See established the Catholic 
Mission in the country in 1997, and a representative from the Vatican 
visited in 2001 to discuss registration of the Church with the SCRA. In 
February 2002, the SCRA approved the Catholic Mission's application for 
registration, and registration was finalized in October 2002.
    The Church of Jesus Christ of Latter-day Saints (Mormons), the 
country's largest Protestant church with approximately 18 affiliates 
and approximately 10,200 members, of whom 30 percent are ethnic Kyrgyz, 
reported ongoing delays in registering several of its regional branches 
with the SCRA. At the end of period covered in this report, the main 
church in Bishkek along with 6 of the 18 affiliates were currently 
registered while another 5 affiliates had applied for registration and 
were awaiting approval. The remaining seven affiliates were preparing 
applications for registration but had not submitted them.
    Missionary groups of a variety of faiths operate freely, although 
they are required to register with the Government.
    The Government expressly forbids the teaching of religion (or 
atheism) in public schools. In 2001 the Government instructed the SCRA 
to draw up programs for training clergy and to prepare methodologies 
for teaching about religions in public schools. These instructions came 
in response to concerns about the spread of Wahhabism and what the 
Government considers unconventional religious sects. The SCRA turned to 
a number of religious organizations for their ideas on introducing 
religious education. The reaction of the organizations generally was 
negative, as they preferred to retain responsibility for the religious 
education of their adherents. The SCRA is developing a curriculum to 
teach about religions, in cooperation with the Ministry of Education 
and several academic institutions; however, the program has not yet 
been implemented due to lack of funding.
    During the period covered by this report, the Spiritual Directorate 
of Muslims of the Kyrgyz Republic, or Muftiat, in cooperation with 
SCRA, conducted programs to educate Muslims about negative aspects of 
Hizb ut-Tahrir (HUT), a militant Islamic group. Volunteers visited 
villages in the south to teach traditional Islamic values.
    Beginning in 2004, the Islamic University began a program to 
oversee all Islamic schools in the country, including madrassas. In 
July 2003, the Islamic Institute acquired the status of a university, 
which gave it authority over other Islamic institutes in the country 
and allowed it to develop a more standardized curriculum. Muslim 
leaders and government officials agreed to the change in 2002.
    The Government works through the SCRA to promote interfaith 
dialogue and encourage religious tolerance. The SCRA hosts meetings of 
religious groups to bring the faiths together in open forums. The SCRA 
assists various faiths in working together on programs for the 
protection of the poor and the elderly.
    Since 2001 the Government has worked with representatives of 
various religious faiths and NGOs on a draft law ``On Freedom of 
Conscience and Religious Organizations,'' which is ostensibly a 
response to concerns about terrorism and other illegal activities 
committed by groups disguised as religious organizations. The initial 
draft included compulsory registration of religious bodies, a 
prohibition against unregistered religious activity, and tight control 
over religious activity deemed ``destructive.'' The Parliament worked 
with the Organization for Security and Cooperation in Europe (OSCE) to 
revise the draft law in an effort to ensure that it respected the 
Government's OSCE obligations and would allow the free practice of 
religion. In 2002 the Central Asian Eparchy of the Russian Orthodox 
Church issued a statement strongly opposing the draft law, citing 
concerns that its passage would result in a flood of foreign 
missionaries. At the end of the period covered by this report, 
Parliament was still preparing the draft law.

Restrictions on Religious Freedom
    The Government continued to express public concern about groups 
that it viewed as extremist with either radical religious or political 
agendas. The Government was particularly concerned about the threat of 
political Islam, whose followers (Islamists) it labels ``Wahhabis.'' 
The Government perceives Islamists to be a threat to national 
stability, particularly in the south, and fears that Islamists seek to 
overthrow the secular government and establish an Islamic theocracy. 
Armed incursions in 1999 and 2000 by members of the Islamic Movement of 
Uzbekistan (IMU), a terrorist organization, increased the Government's 
concern regarding political Islam and the actions of militant Islamic 
groups. A religious organization may be denied registration or its 
registration may be suspended if its activities do not comply with the 
law or are dangerous to state security, social stability, interethnic 
and interconfessional relations, or the health and morals of citizens. 
Such suspensions or refusals of a religious organization's registration 
are subject to judicial appeal. In addition, the Government has 
expressed concern over the growing number of Christian groups operating 
in the country.
    In 2001, the Procurator General proposed amending the Criminal Code 
to include tougher sentences for those convicted of ``religious 
extremism,'' and in 2002 senior law enforcement officials testified in 
Parliament that the primary danger to the State came from religious 
extremists. Religious leaders and human rights activists continued to 
note with concern that the SCRA frequently uses the term ``national 
security'' in its statements. Law enforcement authorities, including 
the Ministry of Internal Affairs (MVD) and the National Security 
Service (SNB), often play a role in investigating religious 
organizations and resolving interreligious disputes.
    HUT is not registered with the Government, which considers it an 
extremist organization and therefore its activities to be illegal. 
There are between 2,000 and 4,000 HUT active members, mainly in the 
south; however, there are signs that the group is also gaining new 
recruits in the north. The Muftiat issued a fatwa (legal decree) 
denouncing the activity of HUT in 2002. In November 2003, the Supreme 
Court sustained the verdict by the Lenin District Court of Bishkek, 
which banned four religious organizations that it deemed to be 
extremist and for having alleged ties to international terrorist 
organizations: Hizb-ut-Tahrir, ``Islamic Party of Turkestan,'' 
``Organization for Freeing Eastern Turkestan,'' and ``Eastern Turkestan 
Islamic Party.''
    In 2002 the Muftiat announced the formation of an expert commission 
to review and standardize Islamic educational literature printed and 
distributed in the country, the construction of mosques, and activity 
of Islamic groups. During the period covered in this report, this 
expert commission was formed, issued decrees on taking control of 
construction of mosques, and adopted several decisions denouncing 
activities of HUT and other Islamic groups.
    The Church of Jesus Christ of Latter-day Saints (Mormons) reported 
that a number of ongoing bureaucratic and legal problems remained 
unresolved. Although the church had some positive results on obtaining 
registration of its affiliates, it continued to experience difficulties 
in obtaining from the SCRA and the Mayor's office the title to the land 
on which the main church in Bishkek is located.
    In August 2003, the Ministry of Finance denied the Church of Jesus 
Christ's appeal of the demand of the tax inspectorate of Bishkek's 
Oktyabr Oblast for payment of $110,000 (4.8 million soms) on member 
donations to the church. Authorities allegedly threatened to confiscate 
the church's building as payment. The church's pastor contended that 
the tax bill was an attempt to punish and shut down the church because 
one-third of its 9,500 members are ethnic Kyrgyz, who are traditionally 
Muslim. In December 2003, the Church reported that during a meeting 
between its representatives, Tax Police officials, and officials from 
the Tax Commission, the latter agreed with the church that donations 
were not taxable and sent the case back to the Tax Inspectorate. In May 
the Tax Inspectorate closed the case, thereby officially ending the 
investigation.
    In October 2003, the SCRA suspended the activities of the 
Unification Church, which was registered as a social, rather than a 
religious organization, and had semi-official status, at the request of 
the Procurator General's office. According to the SCRA, the latter 
requested suspension of the activity of the Unification Church because 
it did not, as the law requires, indicate in its registration papers to 
which world religion it adhered.
    In May 2003, Asan Erkinbayev, the head of the local administration, 
closed 7 of the 9 mosques in the Karadarya district of Jalal-Abad 
region, claiming that they were on state-owned land and that their 
imams were preaching contradictory views. All of the closed mosques 
were converted into commercial or public buildings. One of the mosques 
has since officially registered with the SCRA but remains closed. 
Despite complaints from government officials in Bishkek, Erkinbayev has 
refused to reopen any of the mosques.
    There are reports that the Government monitors some religious 
groups, including Protestant denominations and Muslim groups. On May 
14, Kyrgyz and Uzbek security officers were discovered secretly filming 
a mosque congregation near the Kyrgyz-Uzbek border.
    On April 5, a government decree and plan of action was signed 
instructing the SNB to propose measures to ``restrict and prevent the 
activities of missionaries who propagate religious fundamentalism and 
extremism and reactionary and Shiite ideas.'' Few members of the SCRA 
or the Bishkek office of the OSCE have seen the resolution, and the 
SCRA denied involvement in drawing it up. Among the proposed groups to 
be restricted were members of the Ahmadiyya community, a Muslim 
proselytizing movement, which originated in India and is considered un-
Islamic by many traditional Muslims. In May SCRA officials assured the 
Ahmadis that their inclusion on the list of extremist groups was a 
mistake and that the Government would not target the group. There were 
no subsequent reports of harassment.
    The arrest and prosecution of persons accused of possessing and 
distributing literature of HUT continued to increase. Although most 
arrests continued to occur in the south and involved ethnic Uzbeks, 
some ethnic Kyrgyz were also arrested over the past year in both the 
south and the north for distribution or possession of the banned 
literature. In the first 4 months of 2004, 38 persons were arrested or 
detained for distribution or possession of literature ``inciting 
ethnic, racial, or religious hatred.'' Twenty of them were subsequently 
formally charged. During 2003, 89 persons were detained for 
distribution of HUT literature. Those arrested typically were charged 
with violation of Article 299 of the Criminal Code, which prohibits the 
distribution of literature inciting ethnic, racial, or religious 
hatred.
    On June 28, Prime Minister Tanaev announced that the Government 
would create a special board to review religious literature and warned 
that HUT has been gaining membership in the north. Tanaev also warned 
that the group had begun to portray itself to human rights groups as 
persecuted by the Government. During the period covered by this report, 
the Prime Minister had not signed the order and no action had been 
taken to create the special board.
    In March a small number of conservative Muslims in Karasuu in the 
southern Osh region protested the presence of a male obstetrician in a 
local maternity hospital, citing that Shari'a law prohibits a man to 
see a woman naked, except when the woman's life is in danger. A small 
number of men refused to take their wives to the hospital while in 
childbirth to avoid the male obstetrician, and several men have 
requested divorces after learning that a man delivered their children. 
Local and SCRA officials have acknowledged the rights of the male 
obstetrician and claim that there were also female obstetricians in the 
hospital; however, they have also expressed their sensitivity towards 
the religious beliefs of the local population. At the end of the period 
covered by this report, the Government had not resolved the case.
    Female students who attend public schools continued to be forbidden 
from wearing religious headscarves (hijab) while in school. The SCRA 
has stated that students, who for religious reasons choose to wear 
clothing that would indicate adherence to a particular religion, may 
choose to attend religious schools. In spring 2003, teachers in several 
schools in the Osh region prohibited pupils from wearing the hijab in 
school. At the Lomonosov school in Karasuu district of the Osh Oblast, 
school authorities held meetings with students, where police threatened 
the girls with arrest if they continued to wear the hijab. After some 
of the parents sought assistance from the school principal, they were 
told that their children should leave school if they continued to wear 
the hijab. At two schools in the cities of Jalal-Abad and Suzak, in 
Jalal-Abad Oblast, two girls were told not to wear the hijab to school; 
however, when the girls disobeyed the order, no action was taken to 
stop them and the schools have since refrained from reminding the 
students of the rule.
    There were no reports of continued harassment of Muslim children by 
teachers in schools. In April 2003, some teachers in the Jalal-Abad 
region at the Khamza school told children not to perform daily prayers, 
even at home. A teacher at the school harassed the children who 
admitted that they prayed at home by singling them out and hitting them 
on the head. Teachers at the Babur school in the Bazarkorgon district 
also told students not to pray.
    There were no reports of further incidents of village elders 
calling for the expulsion of Christian converts as occurred in earlier 
years.

Abuses of Religious Freedom
    In January, police in the city of Jalal-Abad detained for five 
hours six men suspected of possessing or distributing HUT literature. 
Upon release from jail, the six men alleged that they had been beaten 
while in police custody. One of the men displayed bruises on his 
biceps, while another had bruises on his legs. Procuracy officials said 
that an investigation had been opened into the conduct of the police 
involved and that the six men detained were also under investigation 
for violating Article 299 of the criminal code. The case was still 
being investigated at the end of the reporting period.
    There were no other reports of religious detainees or prisoners.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses By Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Members of the two major religions, 
Islam and the Russian Orthodox Church, respect each other's major 
holidays and exchange holiday greetings.
    There was no evidence of widespread societal discrimination or 
violence against members of different religious groups; however, there 
was evidence of periodic tension in rural areas between conservative 
Muslims and foreign missionaries and individuals from traditionally 
Muslim ethnic groups who converted to other faiths. Both Muslim and 
Russian Orthodox spiritual leaders criticized the proselytizing 
activities of nontraditional Christian groups.
    During the period covered by this report, there were no acts of 
violence, harassment, or vandalism reported against Jewish people, 
community institutions, schools, synagogues or cemeteries. In March 
2002, there were reports that a mosque had broadcast calls for violence 
against Jewish persons over a loudspeaker in central Bishkek. The 
Government investigated the incident, and mosque leaders apologized to 
the local Jewish Cultural Society.
    Although banned by the Government, HUT continues to operate and 
attract new members. There are between 2,000 and 4,000 HUT members 
active in the country, and government officials reported that the 
number of members of Kyrgyz ethnicity is increasing in contrast to the 
early 2000s, when members were predominantly ethnic Uzbeks.
    HUT is considered a terrorist organization in Uzbekistan; however, 
while Kyrgyz authorities insist the group is dangerous, government 
officials have declined to take such drastic measures as the Government 
of Uzbekistan has done in protecting its borders and arresting members. 
The Government is especially concerned that strict Uzbek measures to 
crack down on the group have helped to foment extremism in the region.
    There were reports of occasional hostility towards Christians, 
specifically Protestants and other ``nontraditional'' groups during the 
period covered by this report. According to the SCRA, Muslims made up 
84 percent of the total population in 2001, and that figure has 
declined to 79.3 percent. Some government officials blamed this 
decrease in the number of Muslims on the effects of Christian 
proselytizing and warned that such heavy rates of conversion risked 
starting an ethnic conflict. There were reports that individuals in 
some towns appealed to local leaders or circulated petitions calling 
for Protestant Christians to be expelled. In addition a number of 
Kyrgyz television stations broadcast programs disparaging Protestant 
churches and the Church of Jesus Christ, calling for the Government to 
ban such groups. According to sources, interviews with representatives 
of the SCRA, Russian Orthodox priests, and Muslim leaders were featured 
on the programs.
    According to Forum 18's religious freedom survey, in January, 
Protestant missionaries working in the south have aroused particular 
concern among local devout Uzbeks. It reported that Muslims were 
angered that the authorities monitored and arrested HUT members but did 
not interfere in the work of Protestant groups. There also were reports 
of rumors circulating among Muslims that authorities were deliberately 
following an anti-Islamic policy and were trying to turn Muslims toward 
Christianity.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    During the period covered by this report, the U.S. Embassy 
continued to monitor the progress of the draft law on religion and 
maintained contact with government officials with regard to religious 
affairs. On several occasions, Embassy representatives met with 
government officials and discussed the problems experienced by the 
Church of Jesus Christ. Embassy representatives met with leaders of 
religious communities, including minority groups, and with NGOs 
monitoring religious freedom.
    In November 2003, the Ambassador hosted an annual Iftaar dinner for 
Muslim leaders and government officials. Also in November 2003, the 
Ambassador gave a speech devoted to Eid al-Fitr, and on February 1, the 
Ambassador addressed in the Kyrgyz language thousands of Muslims who 
gathered on the main square of Bishkek for the Eid al-Adha to pray.
    In September 2003, the Embassy participated in the reopening 
ceremony of the 800-year-old Shakh Fazil Mausoleum in Jalal-Abad 
Oblast, a pilgrimage site for Muslims throughout the Ferghana Valley, 
which was renovated with funds provided through the Ambassador's Fund 
for Cultural Preservation.
    The State Department announced a request for grant proposals to 
conduct a $150,000 (6,450,000 som) citizen exchange program to develop 
a religious tolerance program for Muslim youth in the Nookat region of 
Osh Oblast.
    The Embassy also announced a request for grant proposals for local 
NGOs to conduct after-school religious tolerance program for Muslim 
youth in the more conservative rural southern regions. These programs 
will focus on after-school activities and involve parents, religious 
leaders, teachers, and local officials.
    A U.S. government funded institutional partnership commenced 
between the Social Sciences Research Council and the Islamic University 
in Bishkek to supplement the religious curriculum with an international 
one and establish exchange visits between university teachers in the 
country and in the United States.
    During the period covered by the report, the Embassy actively 
distributed publications about Muslim life in the United States. In May 
2003, it funded a group from Osh TV to travel to the U.S. to film a 
documentary about Muslim life in America. During his visit to the U.S. 
in June 2003, the Head Mufti and his deputy met with U.S. Government 
officials. In June, a group of Muslim leaders traveled to the U.S. to 
participate in an International Visitors' Program on religious 
tolerance and diversity. The participants were Kyrgyz Muslim leaders 
from Batken Oblast, which contains a majority of the Muslim population 
in the country. The group met with State Department officials, U.S. 
Muslim religious leaders, and leaders of other organizations to discuss 
the relationship between government and religion in the United States 
and to learn about the American Muslim community.
    In April the United States Agency for International Development 
(USAID) funded a special bus tour for religious leaders, which took 
place in the southern region, known for its predominantly Muslim 
population. During this program, local Islamic leaders were 
familiarized with a number of the projects aimed at developing local 
communities funded by USAID.
                               __________

                                 LATVIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of religious freedom during the 
period covered by this report, and government policy continued to 
contribute to the generally free practice of religion; however, 
bureaucratic problems persisted for some minority religions.
    The generally amicable relations among religions in society 
contributed to religious freedom; however, lingering suspicions remain 
toward newer, nontraditional faiths.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 25,000 square miles, 
and its population is estimated at 2.3 million. The three largest 
faiths are Catholicism, Lutheranism, and Orthodox Christianity. 
Denominational membership statistics are self-reported estimates and 
are not completely reliable. Sizeable religious minorities include 
Baptists, Pentecostals, and various evangelical Protestant groups. The 
once large Jewish community was virtually destroyed in the Holocaust 
during the 1941-44 German occupation and now totals only an estimated 
6,000 persons.
    As of April, the Justice Ministry had registered 1183 
congregations. This total included: Lutheran (308), Roman Catholic 
(264), Orthodox (125), Baptist (96), Old Believer Orthodox (67), 
Seventh-day Adventist (50), members of Jehovah's Witnesses (13), 
Methodist (13), Jewish (13), Buddhist (5), Muslim (15), Hare Krishna 
(11), Church of Jesus Christ of Latter-day Saints (Mormons) (4), and 
more than 100 other congregations.
    Interest in religion has increased markedly since independence. 
However, a large percentage of these adherents do not practice their 
faith regularly. In 2003, churches provided the following estimates of 
membership to the Justice Ministry: Lutherans (556,000), Roman 
Catholics (430,405), Orthodox (350,000), Baptists (6,530), Old Believer 
Orthodox (80,070), Seventh-day Adventists (3,956), Mormons (854), 
Jehovah's Witnesses (154), Methodists (1,012), Jews (685), Buddhists 
(100), Muslims (356), and Hare Krishnas (135). Although no reliable 
statistics exist, it is widely acknowledged that a significant portion 
of the population is atheist. Orthodox Christians, many Russian-
speaking, non-citizen, permanent residents, are concentrated in the 
major cities, while many Catholics live in the east.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. However, 
bureaucratic problems persist for some minority religions. There is no 
state religion; however, the Government distinguishes between 
``traditional'' (Lutheran, Roman Catholic, Orthodox, Old Believers, 
Baptists, and Jewish) and ``new'' religions. In practice, this has not 
resulted in government discrimination against any particular religion.
    Citizens' passports indicate the ethnicity of the bearer only when 
requested by the bearer. However, ethnicity is not listed on the 
personal information page of the passport, but is instead stamped onto 
a blank visa page. Under this system, which is common throughout the 
region, Jewish persons are considered an ethnic group and are listed as 
such rather than as Latvian or Russian.
    December 25 is celebrated as Christmas and is a recognized national 
holiday. Good Friday and Easter Monday are also national holidays. The 
Orthodox Church wants the Government to recognize Orthodox Christmas, 
but the Government had not adopted this plan by the end of this 
reporting period. The Latvian Lutheran Church established its own 
clergy education center, the Luther Academy in Riga, in 1998. The Roman 
Catholic Church also has its own seminary. The University of Latvia's 
theological faculty is nondenominational.
    There are three councils that comment on religious issues for the 
Government. The New Religions Consultative Council consists of doctors, 
academics, and an independent human rights ombudsman. It meets on an 
``ad hoc'' basis and offers opinions on specific issues, but it does 
not have decision-making authority. The Traditional Religion Council 
aims at facilitating greater ecumenical communication, discussing 
matters of common concern and improving dialogue between the 
traditional faiths and the Government. In the past, the council has 
convened monthly, but it is now being replaced by a new organization 
called the Ecclesiastical Council. This new council was organized by 
the previous Prime Minister in 2002 and is chaired by either the 
sitting Prime Minister or the Deputy Prime Minister. It includes 
representatives from the major churches: Catholic, Lutheran, Baptist, 
Orthodox, Jewish, Adventist, Methodist, and Old Believers.
    Although the Government does not require the registration of 
religious groups, the 1995 Law on Religious Organizations accords 
religious organizations certain rights and privileges when they 
register, such as status as a separate legal entity for owning property 
or other financial transactions, as well as tax benefits for donors. 
Registration also eases the rules for public gatherings.
    According to the Law on Religious Organizations, any 20 citizens or 
persons over the age of 18 who have been registered in the Population 
Register may apply to register a church. Asylum seekers, foreign 
embassy staff, and those in the country temporarily in a special status 
may not register a religious organization. Congregations that do not 
belong to a registered church association must reregister each year for 
10 years. Ten or more congregations of the same denomination and with 
permanent registration status may form a religious association. Only 
churches with religious association status may establish theological 
schools or monasteries. A decision to register a church is made by the 
Minister of Justice. According to Ministry of Justice officials, most 
registration applications are approved eventually once proper documents 
are submitted; however, the law does not permit the simultaneous 
registration of more than one religious association (church) in a 
single confession, and the Government occasionally denies applications 
on this basis.

Restrictions on Religious Freedom
    The Law on Religious Organizations does not permit simultaneous 
registration of more than one religious association (church) in a 
single confession, and therefore, the Government does not register any 
splinter groups. This has resulted in the denial of registration 
applications of several groups, including an independent Jewish 
congregation, the Latvian Free Orthodox Church, and a separate Old 
Believers group.
    In 2003, the Religious Affairs Administration proposed amendments 
to the Law on Religious Organizations that would abolish restrictions 
on single association registration. However, the Latvian Ecclesiastical 
Council, which has broad powers in these areas, declined to endorse the 
amendments on the grounds that they were drafted in haste and not well 
thought-out.
    Visa regulations effective since 1999 require foreign religious 
workers to present either an ordination certificate or evidence of 
religious education that corresponds to a Latvian bachelor's degree in 
theology. The visa application process remains cumbersome. Although the 
Government generally was cooperative in helping resolve difficult visa 
cases in favor of missionary workers, problems still persisted.
    Foreign evangelists and missionaries are permitted to hold meetings 
and to proselytize, but the law stipulates that only domestic religious 
organizations may invite them to conduct such activities. Foreign 
religious denominations have criticized this provision.
    The Law on Religious Organizations stipulates that only 
representatives of Evangelical Lutheran, Roman Catholic, Orthodox, Old 
Believer, Baptist, and Jewish religions may teach religion to students 
in public schools on a voluntary basis. The Government provides funds 
for this education. Students at state-supported national minority 
schools also may receive education on the religion ``characteristic of 
the national minority'' on a voluntary basis. Other denominations may 
provide religious education in private schools only.
    Property restitution has been substantially completed, although 
most religious communities, including the Lutheran, Orthodox, and 
Jewish communities, continued to wait for the return of some 
properties. The status of these remaining properties is unclear and is 
the subject of complicated legal and bureaucratic processes. The Jewish 
Community has expressed concern about the terms under which some 
properties have been restored.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Ecumenism still is a new concept in 
the country, and traditional religions have adopted a distinctly 
reserved attitude toward the concept. Although government officials 
encourage a broader understanding and acceptance of newer religions, 
suspicions remain toward newer nontraditional faiths.
    The Latvian Historical Commission, under the sponsorship of 
President Vaira Vike-Freiberga, has continued to promote Holocaust 
awareness throughout society. In 2003, a commission to honor Zanis 
Lipke, a Latvian who helped save dozens of Riga Jews during World War 
II, formed to develop a memorial.
    Vandalism of Jewish cemeteries has occurred occasionally in the 
past. However, no conflicts or violent incidents of anti-Semitism 
occurred during the reporting period. The Government actively 
discourages anti-Semitism; nonetheless, cultural anti-Semitism--though 
hard to quantify--persists.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    During the period covered by this report, the U.S. Embassy worked 
to support the principle of religious freedom by engaging in regular 
exchanges with appropriate government bodies, including the Director of 
the Office of Religious Affairs, human rights nongovernmental 
organizations, and representatives of various religious confessions, 
including missionaries. The Embassy's Consular Section also held 
regular discussions with local immigration authorities and section 
meetings with the Department of Religious Affairs.
    The Embassy actively supports the Latvian Historical Commission. It 
has funded the travel of scholars to the United States for education in 
ethnic and religious tolerance and of U.S. experts to Latvia for 
Historical Commission activities. The Embassy sponsored a series of 
academic exchanges and lectures on Holocaust issues and is supporting 
the Zanis Lipke memorial project in an advisory capacity. In addition, 
the Embassy is working with the Government to develop a Holocaust 
education curriculum for all students in grades 9-12. The Embassy funds 
the training of teachers in curriculum develop, the production and 
publication of a Holocaust education curriculum, and the preparation of 
teachers to teach Holocaust history and awareness. The Embassy has also 
awarded a Democracy Commission Grant to the Jewish Museum in Riga, 
which has embarked on an effort to research and document mass graves.
    Embassy officials maintain an open and productive dialogue with the 
Government's Director of the Office of Religious Affairs. Embassy 
officials also meet regularly with visiting missionary groups as well 
as representatives of different religious confessions, both Latvian and 
foreign. Problems that members of certain minority religions have 
experienced at the Citizenship and Migration Department when seeking 
visas and residency permits often are discussed.
                               __________

                             LIECHTENSTEIN

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Roman 
Catholic Church is the official state church.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total land area of 61.7 square miles (160 square 
kilometers) and as of June 2002, a total population of 32,883, 
according to the Office of the National Economy. There are 25,676 Roman 
Catholics, 2,348 Protestants, 1,347 Muslims, 254 Eastern Orthodox, 70 
Buddhists, 32 members of Jehovah's Witnesses, 13 Anglicans, 17 Jews, 14 
Baha'is, 8 New Apostolics, 8 members of other religions, and 3,569 
persons who were undecided.
    There are no significant foreign missionary groups in the country.

     Section II. Status of Religious FreedomLegal/Policy Framework

    The Constitution provides for freedom of creed and conscience, and 
the Government generally respects this right in practice. The 
Government at all levels strives to protect this right in full, and 
does not tolerate its abuse, either by governmental or private actors. 
The Criminal Code prohibits any form of discrimination or debasement of 
any religion or any of its adherents. The Constitution makes the 
Catholic Church the established church of the country and as such it 
enjoys the full protection of the State.
    Church funding comes from the general budget, as decided by 
Parliament, and is not a direct ``tithe'' paid by the citizens. The 
Government gives money not only to the Catholic Church but also to 
other denominations. The budget is allocated proportionately according 
to membership numbers. The Roman Catholic Church's finances are 
integrated directly into the budgets of the national and local 
governments. The Catholic Church receives approximately $220,000 
(300,000 Swiss francs) per year, plus additional sums from the 11 
communes. The relationship between the State and the Roman Catholic 
Church is being redefined. All religious groups enjoy tax-exempt 
status.
    The Archdiocese of Vaduz is to receive a lump sum of $2.2 million 
(3 million Swiss francs) over a total of 5 years as part of a financial 
settlement with the Diocese of Chur (Switzerland), to which it belonged 
until December 1997. The transaction is intended to allow for the 
financial separation of the dioceses from one another. The first down 
payment of $740,000 (1 million Swiss francs) was transferred in 
December 2003. Additional payments are now being made in installments 
of $300,000 (400,000 Swiss Francs). The Archdiocese of Vaduz will use 
the funds to pay back its property loan.
    There are no significant foreign missionary groups in the country. 
To receive a religious-worker visa, an applicant must demonstrate that 
the host organization is important for the entire country. An applicant 
must have completed theological studies and be accredited with an 
acknowledged order. Visa requests normally are not denied and are 
processed in the same manner as requests from other individuals or 
workers.
    In the course of the on-going discussion on the redefinition of the 
relationship between the State and the Catholic Church, parents of 
secondary school pupils were granted the automatic right to choose 
between traditional confessional religious education (provided for by 
the Catholic Church or the Protestant community) and nonconfessional 
classes on ``Religion and Culture.'' However, confessional religious 
education for primary school pupils remains an issue of debate. A 
working group representing the local communities, religious teachers 
(catechists), and the Department of Education has worked out an 
agreement with the Archbishop of Vaduz that retains the compulsory 
nature of confessional religious education at the primary school level. 
The agreement regulates the employment of religious teachers, the 
authorization of teaching materials, and the supervision of religious 
education, but some local communities oppose the accord. The mooted 
agreement grants the Church autonomy in setting the curriculum and 
supervising religious education, and gives the Archbishop the final say 
on employment decisions of religious teachers, including dismissals. 
The agreement provides for a complementary supervisory role of the 
local communities; under the current system, the Department of 
Education is in charge of supervising religious education. By the end 
of the period covered by this report, the Protestants are the only 
other religious community allowed to offer religious education in 
primary schools. Members of other religious groups are not required to 
attend these classes. Groups other than the Catholic Church and the 
Protestants are free to regulate their own religious education.
    The Government collaborates with religious institutions by 
supporting interfaith dialogues and providing adult education courses 
in religion, as well as other subjects.

Restrictions on Religious Freedom
    Government policy continued to contribute to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Catholics, Protestants, and members 
of other faiths work well together on an ecumenical basis. Differences 
among religious faiths are not a significant source of tension in 
society.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                               LITHUANIA

    The Constitution provides for freedom of religion except in cases 
where religious activities contradict the Constitution and the law, and 
the Government generally respects this right in practice. There is no 
state religion; however, some religious groups enjoy government 
benefits not available to others. Nontraditional religious groups face 
some restrictions.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continues to contribute to the generally free practice of religion.
    The generally amicable relation among religions in society 
contributed to religious freedom, although members of religious 
minorities occasionally are subject to acts of intolerance. The 
country's Jewish communities expressed concern over an increase in 
anti-Semitic remarks of fringe groups and over a series of editorials 
containing anti-Semitic statements that appeared in a major daily 
newspaper. The political leadership of the country publicly criticized 
anti-Semitic statements when they occurred and particularly denounced 
the inflammatory editorials.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights and in 
discussions on Lithuania's strategy for addressing the country's 
Holocaust legacy.

                    Section I. Religious Demography

    The country has an area of 25,174 square miles, and its population 
is approximately 3.5 million. The 2001 population census indicated that 
approximately 79 percent of the inhabitants considered themselves to be 
Roman Catholics; in April there were 702 Catholic parishes. The second 
largest religious group (some 140,000) adheres to the Orthodox Church, 
which has 50 communities concentrated in the east, along the border 
with Belarus. The ``Old Believers'' numbered 27,000; they have 57 
communities. An estimated 20,000 Lutherans (54 communities) resided in 
communities primarily in the southwest. The two branches of the 
Evangelical Reformed community had approximately 7,000 members in 14 
communities. The 5 Sunni Muslim communities numbered approximately 
2,700 members, while the Greek Catholic community had approximately 300 
members. The Jewish community numbers approximately 4,000, although 
only 1,200 of them belong to 1 of the 7 religious communities. The 
majority of Lithuanian Jews are secular and do not belong to a 
religious community. An estimated 9.4 percent of the population does 
not identify with any religious denomination. According to 1998 
research data, approximately one third of the country's Catholics 
attend church services at least once a month. Data on religious 
participation for members of other faiths is not available.
    Karaites, while not unique to the country, exist in few other 
locations in the world. Some consider Karaite to be a branch of 
Judaism; the religion is based exclusively on the Old Testament. Two 
houses of worship, one in Vilnius and one in nearby Trakai, serve the 
Karaite religious community of approximately 250 members. The Karaites 
have been in the country since 1397. The Government recognized the 
Karaites as a distinct ethnic group. Karaites speak a Turkic-based 
language and use the Hebrew alphabet. Their community president also is 
their only religious leader.
    The Chabad Lubavich, a Hassidic Jewish group, operates a school 
(kindergarten through 12th grade), a social center, and a kosher 
kitchen in the capital of Vilnius.
    Approximately 0.23 percent of the population belongs to what the 
Government refers to as ``nontraditional'' religious communities. The 
most numerous are the Full Gospel Word of Faith Movement, Pentecostals/
Charismatics, Jehovah's Witnesses, Baptists, Seventh-day Adventists, 
and New Apostolic Church. According to the Ministry of Justice, a total 
of 1,031 traditional and 164 nontraditional religious associations, 
centers, and communities have officially registered with the new State 
Register of Legal Entities. All communities have to register if they 
seek official status, which they require to have a bank account, own 
property, and address the Government. The number of religious 
nontraditional associations decreased following the consolidation of 
one religious association, the New Apostolic Church, and the Ministry 
of Justice's cancellation of the registration of some associations that 
``have not shown signs of activity during the past 8 years.''
    Foreign missionary groups, including Baptists, the Church of Jesus 
Christ of Latter-day Saints (Mormons), and members of Jehovah's 
Witnesses are also active in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    The Constitution provides that a person's freedom to profess and 
propagate his or her religion or faith ``may be subject only to those 
limitations prescribed by law and only when such restrictions are 
necessary to protect the safety of society, public order, a person's 
health or morals, or the fundamental rights and freedoms of others.'' 
The religious teachings of churches and other religious organizations, 
their religious activities, and their houses of prayer may not be used 
for purposes that contradict the Constitution and the law. The 
Government may also temporarily restrict freedom of expression of 
religious conviction during a period of martial law or a state of 
emergency. There is no state religion; however, under the 1995 Law on 
Religious Communities and Associations, some religious groups enjoy 
government benefits not available to others.
    The Constitution divides religious communities into state-
recognized traditional groups and others. In practice, however, a four-
tiered system exists: traditional, state-recognized, registered, and 
unregistered communities. Traditional religious communities and 
associations are not required to register their bylaws with the 
Ministry of Justice to receive legal status. Nontraditional religious 
communities must present an application, a founding statement signed by 
no fewer than 15 members who are adult citizens of the country, and a 
description of their religious teachings and their aims. The Ministry 
must review the documents within 6 months. Legally, the status of a 
``state recognized'' religious community is higher than that of a 
``registered'' community but lower than that of a ``traditional'' 
community.
    The law stipulates that nontraditional religious communities may be 
granted state recognition if they are ``backed by society'' and have 
been registered in the country for at least 25 years. Both traditional 
and state-recognized communities can receive state subsidies; however, 
only traditional groups receive the subsidy regularly. The law grants 
property rights for prayer houses, homes, and other buildings to 
religious communities, associations, and centers, and permits 
construction that is necessary for their activities. Traditional 
associations and communities receive annual financial support from the 
Government. Other religious communities are not eligible for regular 
financial assistance from the Government; however, they may receive 
government support for their cultural and social projects.
    The law specifies nine religious communities that have been 
declared ``traditional'' and therefore are eligible for governmental 
assistance: Latin Rite Catholics, Greek Rite Catholics, Evangelical 
Lutherans, Evangelical Reformed Church members, Orthodox Christians 
(Moscow Patriarchate), Old Believers, Jews, Sunni Muslims, and 
Karaites. They do not have to pay social and health insurance for 
clergy and other employees; they can register marriages; and they are 
not subject to a value-added tax (VAT) on such services as electricity, 
telephone, and heat. Only traditional communities have the right to 
teach religion in state schools and buy land to build churches (other 
communities may rent it). Only their clergy and theological students 
are exempt from military service, and only their top religious leaders 
are eligible for diplomatic passports. They also may have military 
chaplains. In addition, they have the right to establish subsidiary 
institutions.
    Registered religious communities constitute the third status group; 
they do not receive regular subsidies, tax exemptions, social benefits, 
or military exemptions enjoyed by traditional and state recognized 
communities but can act as legal entities and thus rent land for 
religious buildings.
    Unregistered communities have no juridical status or state 
privileges, but there were no reports that any such groups were 
prevented from worshipping or seeking members.
    There is no separate government agency addressing religious groups; 
a small department in the Ministry of Justice handles requests of 
religious groups for registration. In November 2001, the Government 
reestablished the position of advisor for religious affairs, which it 
had abolished in March 2001, and appointed a person designated by the 
Catholic Church. The decision to abolish the position had contributed 
to a more evenhanded approach to religious matters; some observers 
believe that its reestablishment may benefit the Catholic Church more 
than other religions. The Prime Minister's advisor for Cultural and 
Jewish affairs follows relevant issues within the Jewish community.
    For the second consecutive year, Parliament deferred granting of 
``state recognized religion'' status for the United Methodist Church of 
Lithuania. Several other communities (The New Apostolic Church, 
Pentecostals, and the Seventh-Day Adventists) have also applied or 
reportedly plan to apply for state registration.
    In 2000, the Constitutional Court confirmed the principle of 
separation between church and state in the sphere of education, by 
ruling that in-state educational institutions, classes or groups may 
not be co-established with state-recognized traditional religious 
associations. The Court also ruled that if either public or private 
educational establishments are sponsored jointly by a state institution 
and a religious group, the group may not set any religious test for 
employment of staff not connected with religious instruction. Finally, 
the Court ruled that the heads of state educational establishments 
could not be appointed and dismissed by government institutions on the 
recommendation of a religious association. The Catholic Church 
criticized the Court's ruling.
    In 2000, the Government and the Holy See agreed to establish a 
military Ordinariat to provide religious support to Catholic members of 
the military service in the form of military chaplains. In 2002, the 
Ministry of Defense and the Catholic Church signed a regulation on 
military chaplains' activities; there were 15 chaplains at the time the 
regulation was signed. The Ministry of Defense provides material 
support for the Ordinariat and its places of worship. Other traditional 
churches and religious groups also can provide religious support to the 
military services. Alternative military service within military 
structures is available, but there is no option for alternative 
nonmilitary service, as requested by members of Jehovah's Witnesses.
    In August 2000, three agreements between the Government and the 
Holy See took effect: ``On Cooperation in the Sphere of Education and 
Culture,'' ``On Spiritual Guidance of Catholics Serving in the 
Military,'' and ``On Legal Aspects of Relations Between the Catholic 
Church and the State.'' The last of these agreements established 
Assumption Day (August 15) as a national holiday, in addition to the 
previously established holidays of St. Mary's celebration (January 1), 
Easter Monday, All Saint's Day (November 1), Christmas, and Boxing Day 
(December 26). The list of holidays can be changed by agreement of both 
sides. There were no reports of formal complaints that these agreements 
adversely affect religious freedom for the adherents of other 
religions.

Restrictions on Religious Freedom
    Local observers criticized 2002 draft amendments to the Law on 
Religious Communities and Associations, initiated by the Catholic 
Church. The Government accepted the amendments and forwarded them to 
Parliament for approval in the fall of 2002, but Parliament had not 
begun consideration of the amendments, by April. The Government's 
advisor for religious affairs said in a public interview that the 
amendments will ``help defend against the entrenchment of destructive 
sects.'' The amendments would further limit certain activities to one 
or another religious groups of the four-tiered system. They contain a 
clause that only traditional religions may conduct religious 
instruction in state schools, and that only their religious ceremonies 
may be held there. The draft amendments also introduce a more 
cumbersome procedure for recognizing religious communities. 
Nontraditional religious communities will not be registered unless the 
Ministry of Justice says that their teaching is in line with human 
rights, freedom, and public order. If adopted, the law would also 
require a religious association seeking the status of ``state 
recognized'' religion to unite at least 0.1 percent of adults, 
effectively limiting such recognition to Jehovah's Witnesses only. Most 
notably, the law would disqualify the United Methodist Church of 
Lithuania.
    The Ministry of Justice remains responsible for receiving 
registration applications and issuing registration permits, but in 
January the new State Register of Legal Entities assumed management of 
the database of registered religious communities. New communities of 
nontraditional religions now pay a registration fee, but new 
communities of traditional and state recognized religions register for 
free. Since 1995 the Ministry of Justice has turned down two 
applications, those of the Osho Ojas Meditation Center and the 
Lithuanian Pagans Community (Old Sorcerer). In August 2003, the 
Ministry of Justice declined a new request for registration of the Osho 
Ojas Meditation Center on the grounds that the center is not a 
religious community. The Ministry recommended the Center to register as 
a public organization. The Center sued the Ministry, and, in November 
2003, a Vilnius administrative court ordered the Ministry to review the 
case. In June, the Ministry again refused to issue the registration 
permit to the center; Ministry experts concluded that the meditation 
practiced by this group is not a religious practice and that it 
violates accepted moral norms. The Center intends to appeal this 
decision through the courts. In 2002, following objections by the 
Catholic Church, Parliament suspended the granting of status as a 
traditional community to another pagan group, the Old Baltic Faith 
Community Romuva.
    The operations of foreign missionary groups within the country are 
not restricted. However, the Government appears to be continuing 
preferential treatment in this area for the nine traditional religions.
    According to the Constitution, state and local teaching and 
education establishments are secular. However, in February 2003, the 
Vice Minister of Education admitted in a public interview that, due to 
an agreement with the Holy See, Catholic priests have the final say in 
hiring teachers for religious instruction in state schools. The law 
provides that only religious instruction of traditional and other 
state-recognized religious communities may be taught in state 
educational institutions. At the request of parents from these 
communities, schools can offer classes in religious instruction. In 
practice parents can choose classes in religious instruction or classes 
in ethics for nonreligious education. The Government is obliged by law 
to finance religious instruction (of traditional faiths only) in state 
schools, and to fund fully schools of traditional religious groups and 
schools co-founded with traditional religious groups. In addition, the 
Government may, and often does, support schools run by nontraditional 
religious groups, who have the right to establish private schools and 
receive partial state funding.
    Since 2001, amendments to the Law on Religious Communities and 
Associations grant full government funding only to the educational 
institutions of traditional religious organizations. The governmental 
Department of European Law had criticized the amendments for 
discriminating against nontraditional religious communities and 
associations. The Department implied that although the Government has 
the right to provide different legal statuses for different religious 
communities, differences in status should not result in differences in 
rights and privileges. The Government subsequently passed a different 
law that attempted to correct the negative effect of the amendment on 
non-traditional communities by providing a voucher mechanism for 
schools established by such nontraditional communities.
    The law grants all religious communities equal opportunity in 
regaining control over former property previously used for conducting 
religious services. However, the Catholic community has been more 
successful in regaining its property than many other religious 
communities. Some religious properties, including 28 synagogues, were 
returned to the Jewish community, mostly from 1993 to 1996. A number of 
claims were successfully resolved, while others are still pending. Lack 
of funds for compensation and protracted bureaucratic obstacles are the 
primary problems preventing the return of private property. The 
Government has taken no action on the problem of restoring property of 
religious institutions that no longer exist and has no plans to do so.
    In early 2002, the Government established a commission on communal 
property restitution to identify communal property eligible for 
restitution and to propose amendments to the law on restituting 
property to religious communities so that the Jewish secular community 
(the majority of Jewish citizens) can benefit from the restitution 
process. The Government intends to submit the amendments for 
Parliamentary ratification once all property claims of the Jewish 
community are clarified and verified. In 2003, the Government allocated 
$38,000 (110,000 Litas) for archival research to verify the lists of 
Jewish communal property objects that the Jewish Community of Lithuania 
and the World Jewish Property Restitution Organization had submitted. 
In 2004, the Jewish Community of Lithuania submitted an expanded list 
of properties, which the archivists had not verified by the end of the 
period covered by this report. In addition, a project to reconstruct 
historic Jewish quarter buildings in Vilnius Old Town began in 2004. 
The official Jewish Community of Lithuania criticized the project, 
which has mainly private funding, as overly commercial and not 
resulting in substantive property restitution. They believe the project 
does not substantially benefit the Jewish community.
    In spring 2002, the Supreme Court ruled in favor of an appeal by 
the Evangelical Lutheran Church of the 2001 Vilnius First District 
Court decision's that the Vilnius City Council had violated the 
previous owners' and tenants' rights when it returned four buildings to 
the Church in 1992 and 1993. The Church had appealed, asserting that it 
had owned the properties before they were nationalized in 1945, and 
that restitution had been carried out according to the law. According 
to the ruling, the Church may regain ownership of, or compensation for, 
the four buildings in Vilnius Old Town. In February 2003, the Supreme 
Court again ruled in favor of the Evangelical Lutheran Church in a 
lawsuit related to another lawsuit filed in 2001, and the Church 
regained ownership of the buildings in Vilnius.
    The Government's commission to coordinate the activities of 
governmental institutions to investigate whether the activities of 
religious, esoteric, or spiritual groups comply with the law includes 
representatives of the Ministries of Justice, Interior, Education, 
Health, and Foreign Affairs, the General Prosecutor's office, and the 
State Security Department. The Minister of Justice appoints the 
chairman of the commission. The commission was established in 2000 
following some parliamentarians' calls for increased control of 
``sects,'' following negative coverage of some religious groups in the 
media. The commission takes as its guidance domestic laws and the 
recommendations (No. 1412 and No. 1178) of the Council of Europe, which 
seek to ensure that activities of religious groups are in line with the 
principles of a democratic society, human rights, and fundamental 
freedoms. In 2003, the commission investigated the conditions under 
which esoteric, spiritual, and religious groups may spread their faith 
via educational institutions. In particular the commission looked at 
how many groups were renting premises from state educational 
institutions. Separately the commission investigated the alleged 
involvement of Satanists in the desecration of cemeteries.
    In June 2003, Stanislovas Butkevicius, a Member of Parliament, 
resubmitted his 2001 legislation ``On Barring the Activities of 
Sects.'' The Parliament's Legal Department criticized the draft, which 
had not been presented for discussion during the period covered by the 
report.
    In March, the Parliament established a Working Group on Issues of 
Spiritual and Religious Groups following appeals from persons whose 
relatives the religious ``sects'' allegedly harmed. The group reviewed 
legislation regulating activities of religious groups and aired plans 
to introduce tougher registration requirements. Following Parliamentary 
debates on ``destructive sects and cults,'' two terms which encompass 
both recognized and unrecognized religious groups, the Parliament gave 
initial approval in early June to amendments to the Criminal Code and 
Administrative Code. The draft amendment to the Criminal Code 
introduces fines and imprisonment for up to 3 years for religious 
groups, communities, and centers that use psychological violence to 
prompt a person or his/her relative to pursue illegal action or prevent 
them from pursuing legal action. The draft amendment to the 
Administrative Code sets out fines for individuals seeking to implement 
religious goals in violation of society's security and public order, as 
well as health, morals, and rights of individuals.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reports of persecution targeting specific religions 
by terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    Between January 2003 and April, the Government registered a 
Catholic parish, a Catholic female monastery, two Catholic social 
centers, and a Catholic organization; an Orthodox community; a 
Lithuanian Lutheran Church community and 11 of its parishes; and 39 Old 
Believer communities. Also, following a court decision, another 
autonomous group, an Old Believer community, registered during this 
time. The Government granted legal status to four nontraditional 
religious communities in 2003. There were no registrations of 
nontraditional communities in January-April 2004, in part due to the 
introduction of a more complicated registration system in 2004.
    The Government made an effort to support post-World War II 
restitution efforts during the period covered by this report. In 
September 2003, the Government returned 46 Torah scrolls to an Israeli 
spiritual and heritage group for distribution among Jewish 
congregations worldwide. However, the return of a few remaining Torahs 
at the National Museum has not been actively discussed.
    In February, the Klaipeda district court overturned a lower court's 
ruling, which had denied the requests of two members of Jehovah 
Witnesses for alternative nonmilitary service, provisionally fined 
them, and sentenced them to 1 year in jail. The Government is exploring 
the possibility of introducing alternative service in nonmilitary 
structures for conscientious objectors.

                    Section III. Societal Attitudes

    The generally amicable relations among various religious 
communities in society contributed to religious freedom, although 
members of religious minorities occasionally are targets of acts of 
intolerance, such as insults.
    Disputing factions within some religious communities, for example 
within Evangelic, Old Believer, and Jewish communities, appealed to 
state authorities and courts during the period covered by this report 
in an attempt to limit the activities of their rivals, often by 
preventing a certain faction's registration as a religious community. 
The State did not take any action to this end and attempted not to 
involve itself in internal disputes of various religious communities. 
However, in April and June 2003, Vilnius administrative courts ruled to 
create separate new Old Believer communities. At the end of May, the 
Lithuanian Jewish community temporarily shut down the Vilnius 
synagogue, following a disorderly dispute in the synagogue between the 
Orthodox and the Chabad Lubavich Jewish communities.
    Activities of some nontraditional religions (``sects'') raised 
concerns within sectors of society. For example, since December 2003, 
parents opposed to their children's membership in the Unified Church 
have been protesting the registration of the second community of the 
Unified Church in Lithuania. (The first community was registered in 
1993 by a Cabinet decision.)
    An estimated 10 percent of the population before World War II was 
Jewish. More than 200,000 Jewish persons (approximately 95 percent of 
that population) were killed in the Holocaust. The country still is 
reconciling itself with its past and working to understand it better. 
In 1998, President Valdas Adamkus established a historical commission 
to investigate both the crimes of the Holocaust and the subsequent 
Soviet occupation. The commission has held annual conferences and 
several seminars, published several reports, and co-sponsored a 
Holocaust education program.
    In the past several years, the country's Jewish communities have 
expressed concern over an increase in anti-Semitic remarks made by 
extremist and a few, more mainstream, politicians. The political 
leadership of the country and most media outlets generally criticize 
anti-Semitic statements when they occur.
    The Seimas (Parliament) commemorated Holocaust Day by publicly 
acknowledging and apologizing for the killing of Jews and destruction 
of Jewish culture in the country during World War II. The chairman of 
the Lithuanian Jewish Community attributed recent public expressions of 
anti-Semitism to ignorance and the failure of society to recognize the 
extent of the destruction that occurred there.
    Anonymous anti-Semitic comments repeatedly surfaced on the 
Internet, most notably during the Fall 2003 visit of the Israeli 
Knesset speaker, who criticized the country's participation in the 
Holocaust, and after the public release of the U.S. State Department's 
Human Rights Report, which enumerated the anti-Semitic incidents that 
occurred in the country during the previous year.
    In June 2003, media reports prompted the State Security Department 
to investigate the publication of the ``Protocols of the Zion Elders'' 
in a low-circulation periodical Zemaitijos Parlamentas, or Parliament 
of Zemaitija, causing the periodical to cease publication.
    In December 2003, members of the National Democratic Party, led by 
a member of the Siauliai city council, attempted to disrupt a Hanukkah 
menorah-lighting ceremony and insulted members of the local Jewish 
community. The Siauliai mayor publicly apologized for the incident, 
although the ethics panel of the Siauliai city council failed to 
censure the instigator.
    During the period covered by this report, fringe and anti-Semitic 
groups gained attention by participating in various political rallies 
supporting the embattled and later impeached President. However, 
extremist political parties did not appear to have gained any 
significant traction with the populace as a result of this increased 
publicity.
    Several Lithuanian state institutions received anonymous anti-
Semitic proclamations in February. The proclamations railed against 
Jewish persons, using an epithet that Lithuania's Ambassador to Israel, 
Alfonsas Eidintas, cited as an example of Nazi propaganda in his book 
``Jews, Lithuanians, and the Holocaust.'' In response, government 
representatives spoke out against anti-Semitism.
    In February, a popular national daily ``Respublika'' carried a 
series of editorials with obvious anti-Semitic overtones. The series 
was entitled ``Who Rules the World?'' and the final editorial provided 
the reader with an answer--the Jews. The article made use of a cartoon 
reminiscent of Nazi propaganda. The editorial blamed Jewish organized 
crime figures for exploiting the Holocaust tragedy to avoid punishment 
for their criminal activities, and it focused on the alleged failure of 
the Lithuanian Jewish community to disassociate themselves from such 
criminals. The main point of the article was that Jewish persons, as 
the wealthiest and most powerful societal group in the world, control 
world events. Government officials at the highest levels condemned the 
publication of the series and the anti-Semitic sentiments therein, but 
the Jewish community and others criticized the government for 
responding too slowly. Local nongovernmental organizations (NGOs) and 
representatives of other religious groups similarly denounced the anti-
Semitic articles. The Prosecutor General's Office and the State 
Security Department launched pretrial investigations over incitement of 
ethnic and racial hatred by ``Respublika's'' editor-in-chief. In April, 
the Parliament formed a working group to improve legislation punishing 
incitement of discord, anti-Semitism, racism, and xenophobia.
    In April, the police launched an investigation into the desecration 
of a Jewish cemetery in the Kaisiadorys region, and they had not found 
any of the perpetrators at the end of the period covered by this 
report.
    A March poll indicated that anti-Semitism is more alarming to 
residents in large cities, while people living in rural areas tend not 
to notice it. Respondents of older generations had a poorer opinion of 
Lithuanian-Jewish relations, whereas people aged between 18 and 25 more 
often define their relations as good.
    The Jewish community of Lithuania has argued that, while most 
school textbooks accurately and fairly present the Holocaust, some 
perpetuate unfavorable stereotypes of Lithuania's pre-World War II 
Jewish community and thereby promote intolerance. Although the Ministry 
of Education attempts to ensure the historical accuracy of school 
textbooks, the Lithuanian educational system allows a great deal of 
leeway for individual teachers to choose their own texts. Teachers are 
therefore able to use textbooks that are not recommended by the 
Government and that may portray an unfavorable and outdated view of 
Lithuania's pre-War Jewish community.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintains a close and regular dialogue on religious issues 
with senior officials in the Government, Members of Parliament, and 
presidential advisors, as well as continual contact with religious 
leaders. Religious groups use the Embassy as a vehicle to voice their 
complaints, and the Embassy encourages religious leaders to keep the 
Embassy informed of their views on the status of religious freedom and 
any complaints. The Embassy has been active in discussing the 
restitution of Jewish communal property and the restoration of historic 
religious property with government officials and community leaders in 
the country. The Embassy also maintains regular contact with U.S. 
missionary groups.
    The Ambassador publicly criticized anti-Semitic statements in the 
media and encouraged a similar response from the highest officials of 
the Government. The Embassy also maintained close relations with 
Lithuania's Jewish community to monitor properly the situation.
    The Embassy has continually engaged government officials at all 
levels on issues relating to religious freedom. In March 2003, in 
response to anti-Semitic articles published in the daily newspaper 
``Respublika,'' Embassy raised its concerns at the Ambassadorial level 
with the Vice-Minister of Foreign Affairs. The Embassy also released 
multiple public statements, and the Ambassador gave interviews 
condemning the articles. Following such criticism from U.S. and 
European Union diplomatic representatives, high-level government 
officials stepped up their condemnation of the articles and anti-
Semitism in general. The Foreign Minister and Prime Minister 
specifically mentioned their concern for the country's international 
image in their censure of the articles and in calls for a criminal 
investigation against ``Respublika's'' editor-in-chief.
    During the period covered by this report, the Embassy funded a 
number of projects with the goal of promoting greater religious 
tolerance, particularly projects related to building broader 
understanding of the Holocaust.
    In the summer of 2003, two Lithuanian secondary school teachers 
participated in a teacher-training initiative in the U.S. that sought 
to promote and develop Holocaust education.
                               __________

                               LUXEMBOURG

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 999 square miles, and its 
population is approximately 450,000. The country is historically Roman 
Catholic, and Catholicism remains the predominant faith. According to a 
1979 law, the Government may not collect or maintain statistics on 
religious affiliation; but over 90 percent of the population is 
estimated to be baptized Catholic. The Lutheran and Calvinist Churches 
are the largest Protestant denominations. Muslims are estimated to 
number approximately 6,000 persons, including approximately 885 
refugees from Montenegro; Orthodox (Greek, Serbian, Russian, and 
Romanian) adherents are estimated to number approximately 5,000 
persons; and there are approximately 1,000 Jews. The Baha'i Faith, the 
Church of Jesus Christ of Latter-day Saints (Mormons), the Universal 
Church, and members of Jehovah's Witnesses are represented in smaller 
numbers. The number of professed atheists reportedly is growing.
    There are no significant foreign missionary groups. Many small, 
nontraditional religious groups are represented in the country, but 
their activities have not become significant political or social 
issues.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion. The Government does not register religions or religious 
groups. However, based on the Concordat of 1801, some churches receive 
financial support from the State. The Constitution specifically 
provides for state payment of the salaries of clergy. Pursuant to 
negotiated agreements with the Government, the following religious 
groups receive such support: Roman Catholic; Greek and Russian 
Orthodox; Jewish; and some Protestant denominations.
    In January 2003, the Government signed a convention to extend this 
support to the Anglican Church; the legislation needed to complete this 
convention was passed in May. Legislation covering similar conventions 
was also passed in May for the Romanian and Serbian Orthodox Churches. 
An application for financial support for the Muslim community has been 
under consideration for over 6 years. The Muslim community's agreement 
to name a national representative and single interlocutor allowed 
discussions to proceed on their desire to receive similar government 
funding; however, there was no agreement by the end of the reporting 
period.
    The following religious holidays are considered national holidays: 
Shrove Monday; Easter Monday; Ascension Day; Whit Monday; Assumption 
Day; All Saints Day; All Souls Day; Christmas Day; and the second day 
of Christmas.
    There is a long tradition of religious education in public schools. 
A 1997 convention between the Minister of National Education and the 
Roman Catholic Archbishop governs religious instruction. In accordance 
with this convention, religious instruction is a local matter, 
coordinated at the communal level between representatives of the 
Catholic Church and communal authorities. Government-paid lay teachers 
provide instruction (totaling 2 school hours per week) at the primary 
school level. Parents and pupils may choose between instruction in 
Roman Catholicism or an ethics course; requests for exemption from 
religious instruction are addressed on an individual basis. Although 
approximately 85 percent of primary school students choose religious 
instruction, the number drops to 65 percent for high school students. 
The Roman Catholic, Lutheran, and Calvinist Churches have an agreement 
for the provision of instruction in the Protestant religions within the 
overall framework of religious instruction in the school system. There 
are oral agreements between Catholics and Protestants at the local 
level to provide religious instruction to Protestant students, as 
required, during school hours. Protestant instruction is available on 
demand, and provision of instruction in other faiths may be offered in 
response to demand.
    The State subsidizes private religious schools. All private, 
religious, and nonsectarian schools are eligible for and receive 
government subsidies. The State also subsidizes a Catholic seminary.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuse by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The Roman Catholic, Protestant, and 
Jewish faiths work well together on an interfaith basis. Differences 
among religious faiths are not a significant source of tension in 
society.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its policy to promote human rights.
                               __________

                 MACEDONIA, FORMER YUGOSLAV REPUBLIC OF

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no overall change in the status of respect for religious 
freedom during the period covered by this report. The continued absence 
of provocative actions by state and non-state actors, and focus on a 
unified state for all citizens, has maintained a status of respect for 
religious freedom. The law places some limits on religious practice by 
restricting the establishment of places of worship and restricting 
where contributions may be made.
    The generally amicable relationship among the various religious 
communities contributed to religious freedom. However, an area of 
concern is the deterioration in relations within the Orthodox Church 
community, specifically between the Serbian and Macedonian Orthodox 
churches. The Government openly sided with the Macedonian Church in 
this ongoing dispute.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 9,781 square miles, and its 
population is approximately 2 million. The country has two major 
religions: Orthodox Christianity and Islam. Nominally, approximately 66 
percent of the population is Macedonian Orthodox, approximately 30 
percent is Muslim, approximately 1 percent is Roman Catholic, and 
approximately 3 percent is of other faiths (largely various Protestant 
denominations). There is also a small Jewish community in Skopje. 
Religious participation tends to focus on major holidays or life cycle 
events.
    Numerous foreign missionaries are active and represent a wide range 
of faiths. Many of these missionaries enter the country in connection 
with other work, often charitable or medical. Several Protestant 
missionary groups and members of Jehovah's Witnesses are active.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. However, the law 
places some limits on religious practices, including the establishment 
of places of worship and the collection of contributions.
    The constitutional provision for religious freedom is refined 
further in the 1997 Law on Religious Communities and Religious Groups. 
This law designates the Macedonian Orthodox Church, the Islamic 
community, the Roman Catholic Church, the Jewish community, and the 
Methodist Church as religious communities, and all other religions as 
religious groups. However, there is no legal differentiation between 
religious communities and groups. In 1999, the Constitutional Court 
struck down several provisions of the 1997 law, and in practice the 
remaining provisions are not enforced consistently.
    The Government requires that religious groups be registered. The 
Law on Religious Communities and Religious Groups contained a number of 
specific requirements for the registration of religious groups; these 
were struck down by the Constitutional Court in 1999. Consequently, 
there was considerable confusion over which procedures still applied, 
and several foreign religious bodies experienced delays in their 
efforts to register. This law tends to favor traditional denominations, 
registered as ``communities''. Other denominations registered as 
religious ``groups'' underwent stricter scrutiny by the Republic 
Commission for Relations with the Religious Communities, compared to 
traditional religious communities or organizations. During the period 
covered by this report, there were no reports of any delays or 
difficulties. In practice, religious groups need to register to obtain 
permits to build churches and request visas for foreigners and other 
permits from the Government.
    In the spring, the Republic Commission for Relations with the 
Religious Communities introduced a new requirement that applicants for 
a religious worker visa must present evidence of completion of a 
theological education. During 2003, there were no reports that any 
applications for registration or visa issuance were denied.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, the Law on Religious Communities and 
Religious Groups places some restrictions on the establishment of 
places of worship and parochial schools. It provides that religious 
rites and religious activities ``shall take place at churches, mosques, 
and other temples, and in gardens that are parts of those facilities, 
at cemeteries, and at other facilities of the religious group.'' 
Provision is made for holding services in other places, provided that a 
permit is obtained at least 15 days in advance. No permit or permission 
is required to perform religious rites in a private home. The law also 
states that religious activities ``shall not violate the public peace 
and order, and shall not disrespect the religious feelings and other 
freedoms and rights'' of persons who are not members of that particular 
religion. The Government does not enforce actively most of these 
provisions of the law, but it acts upon complaints when they are 
received.
    In June, the trial of Bishop Jovan (Zoran Vraniskovski) for 
inciting religious and ethnic hatred was ongoing and being monitored by 
the Organization for Security and Cooperation in Europe (OSCE). Jovan 
also is accused of embezzling Macedonian Orthodox Church funds. Jovan 
led a schism within the Macedonian Orthodox Church that he and his 
followers refer to as ``the Ohrid Archbishopric.'' They are closely 
aligned with the Serbian Orthodox Church and, like the Serbian Church, 
continue to reject the Macedonian Orthodox Church's 1967 claim of 
autocephaly, or independent status. The Public Prosecutor's Office 
brought the charge against Jovan following his January 11 arrest as he 
conducted a liturgy in his Bitola apartment. Police acted on complaints 
from building residents that the service had disrupted public peace and 
order; he was released from pretrial detention on January 30. On 
February 5, the United States delegation to the OSCE formally raised 
its objection to Jovan's inappropriate detention.
    Jovan's home was vandalized on February 20, and unknown intruders 
forcibly cut the hair of several nuns present. Jovan claimed the 
attackers were state agents, but there was widespread speculation that 
Jovan's followers staged the attack to generate international sympathy. 
At the end of the period covered by this report, an investigation was 
ongoing.
    Jovan was also arrested and detained for 5 days in July 2003 on 
charges of trespassing and disturbing the peace. He had attempted to 
baptize his niece at a Macedonian church; authorities claimed his 
attempt to do so constituted trespassing since he had earlier been 
defrocked by the Macedonian Orthodox Church, and therefore was a not a 
member of any recognized religious group.
    The Law on Religious Communities and Religious Groups specifically 
allows for foreign citizens to carry out religious activities, but only 
at the request of a registered religious body. During the period 
covered by this report, several individuals were able to obtain 
religious worker or other worker visas. On July 22, 2003, U.S. citizen 
Serbian Archbishop Jovan Mladenovski was delayed at the Macedonia-
Serbia border while authorities verified that he did not intend to 
perform religious work in the country in transit to Greece. He was 
permitted to resume his journey after a brief delay.
    Churches and mosques often are built without the appropriate 
building permits; however, the Government has not taken any actions 
against religious buildings that lack proper construction permits. In 
the past, several Protestant groups have been unable to obtain building 
permits for new church facilities due to bureaucratic complications 
that affect all new construction. During the period covered by this 
report, there were no reports of complications and a registered 
Protestant group completed construction of a new church in Skopje.
    The Law on Religious Communities and Religious Groups also places 
some limitations on the collection of contributions by restricting them 
only to places where religious rites and activities are conducted; 
however, in practice these provisions of the law are not enforced.
    Children below the age of 10 years may not receive religious 
instruction without the permission of their parents or guardians. A law 
provides for religious education in the schools on a voluntary basis; 
however, the Government has not introduced implementation guidelines.
    The issue of restitution of religious properties expropriated by 
the former Yugoslav Government still has not been resolved fully. Some 
progress was made in restitution of previously state-owned religious 
property. Many churches and mosques had extensive grounds or other 
properties that were expropriated by the communist regime. Virtually 
all churches and mosques have been returned to the ownership of the 
appropriate religious community, but that is not the case for many of 
the other properties. Often restitution or compensation claims are 
complicated by the fact that the seized properties have changed hands 
many times or have been developed. In view of the country's very 
limited financial resources, it is unlikely that religious communities 
will gain restitution of many of the expropriated properties.
    In November 2003, the Jewish community met with the U.S. Ambassador 
to raise the issue of a recent incident in which despite the 1997 law 
on property restitution prohibiting the sale or transfer of any 
``Jewish'' property, a parcel of land with a small structure on it in 
the center of Skopje had been transferred. According to the 1997 law, 
this transfer should be reversible. The Jewish community 
representatives indicated that they had notified the Prime Minister as 
well as the Minister of Finance, who responded with statements of 
support. They added that the transaction was approved by the Ministry 
of Transportation. In April, the Jewish community announced the 
restitution of six properties but expressed some frustration with the 
slow pace of developments.

Abuses of Religious Freedom
    As of June, a judge was considering the Bektashi religious sect's 
suit against the Government for not reversing the former Yugoslavia's 
nationalization of the Bektashis' Tetovo compound, the Arabati Baba 
Tekke. The Bektashi also have filed suit against the Macedonian Islamic 
Community, armed members of which seized the complex in August 2002 and 
continue to occupy it.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, Bishop Jovan and the Serbian 
Orthodox Church's public rejection of and activism against the 
Macedonian Orthodox Church's independence provoked angry responses by 
the public, press, and government. Parliament's unanimous January 23 
vote supporting the Macedonian Church's independence reflected public 
sentiment. The Government at times sided with the Macedonian Church by 
applying the law against Jovan and Macedonian Church clergy who 
declared loyalty to the Serbian church.
    The religious communities in the country often reflect an ethnic 
identity. Specifically, most Muslims are ethnic Albanians. However, 
there are a number of ethnic Macedonians who are Muslim. Ethnic 
Macedonians contend that they often are associated with the policies of 
ethnic Albanian Muslims, which they do not always support. In addition 
some ethnic Macedonian Muslims contended that the state sometimes 
confused them with ethnic Albanians and ethnic Turks because of Muslim 
surnames and mixed marriages and, in some instances, assigned their 
children to Albanian language classes. However, societal discrimination 
is more likely to be based upon ethnic bias than upon religious 
prejudice.
    During the period covered by this report, there were reports of 
vandalism of religious properties. In February, two explosions occurred 
in Bitola: one at a furniture store owned by an ethnic Macedonian 
Muslim and the other at the Asan Baba mosque. In March during the 
period of unrest in Kosovo, unknown attackers threw several Molotov 
cocktails at a mosque in Kumanovo. None of the Molotov cocktails 
exploded, and there was only minor damage to the mosque. Later during 
the period covered by this report, it was reported that two churches in 
the Tetovo region had been vandalized following Easter services. A 
collection box was stolen, but damage was minor, leading some to assert 
that the act was criminal in nature and not necessarily religious. 
There were no reports of destruction of places of worship.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    During the period covered by this report, the Ambassador and 
Embassy staff met with leaders and representatives of the various 
religious communities, as well as with government officials, to address 
religious freedom issues and support the new Government's policy of 
ethnic and religious tolerance.
    The Ambassador and other Embassy representatives have met with the 
Archbishop of the Macedonian Orthodox Church, the defrocked Bishop 
Jovan, and the Minister of Interior in connection with the dispute 
between the Macedonian and Serbian Orthodox churches. On each occasion, 
the Embassy has urged respect for religious freedom and the rule of 
law.
                               __________

                                 MALTA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Constitution 
establishes Roman Catholicism as the state religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country is an archipelago, which essentially consists of 3 
islands in the Mediterranean Sea, and has a total area of 122 square 
miles. Its population is approximately 400,000. The overwhelming 
majority of citizens (approximately 95 percent) are Roman Catholic, and 
approximately 63 percent attend services regularly. While some 
political leaders diverge from Catholicism, most of the country's 
political leaders remain practicing Roman Catholics. On May 1, the 
country became a member of the European Union. Along with its European 
counterparts, the governing Nationalist Party, with its Christian 
democratic foundations, made a strong bid to include a reference to 
``Europe's Christian heritage'' in the European Constitution.
    Most congregants at the local Protestant churches are not Maltese; 
many British retirees live in the country, and vacationers from many 
other nations compose the remainder of such congregations. There are 
approximately 680 Jehovah's Witnesses, and 148 members of the Church of 
Jesus Christ of Latter-day Saints (Mormons). The Bible Baptist Church 
has 30 members and the Fellowship of Evangelical Churches has about 100 
affiliates. There is one Jewish congregation. Zen Buddhism and the 
Baha'i Faith also have about 30 members each. There is one Muslim 
mosque and a Muslim primary school. Of the estimated 3,000 Muslims in 
the country, approximately 2,250 are foreigners, approximately 600 are 
naturalized citizens, and approximately 150 are native-born citizens.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Constitution establishes Roman Catholicism as the state 
religion and declares that the authorities of the Catholic Church have 
``the authority to teach which principles are right and which are 
wrong.'' The Government and the Catholic Church participate in a 
foundation, which finances Catholic schools where tuition is free. The 
foundation was established in 1991 as a result of the transfer of 
nonpastoral land to the State under the 1991 Ecclesiastical Entities 
Act. The Government subsidizes children living in Church-sponsored 
residential homes. There is one Muslim private school; work on a 
projected 500-grave Muslim cemetery did not begin during the period 
covered by this report. Some governmental policies, such as a ban on 
divorce, reflect the teachings of the Catholic Church.
    There are six religious holidays that are considered to be national 
holidays: The Motherhood of Our Lady (January 1); St. Paul's Shipwreck 
(February 10); Good Friday and Easter Sunday (dates vary between late 
March and April); the Assumption (August 15); and Christmas Day 
(December 25). These holidays do not affect any religious groups 
negatively.
    Since 1991 all churches have had similar legal rights. Religious 
organizations can own property such as buildings, and their ministers 
can perform marriages and other functions. While religious instruction 
in Catholicism is compulsory in all state schools, the Constitution 
establishes the right not to receive this instruction if the student 
(or guardian, in the case of a minor) objects.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorists
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The Roman Catholic Church makes its presence and its influence felt 
in everyday life. However, converts from Catholicism do not face legal 
or societal discrimination, and relations between the Catholic Church 
and other Christian denominations generally are characterized by 
respect and cooperation. Proselytism by non-Catholic faiths is 
conducted freely and openly. To promote tolerance, school curriculums 
include studies in human rights, ethnic relations, and cultural 
diversity as a part of values education for students.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Whenever possible, the Embassy advocates continued observance of basic 
human rights such as freedom of expression and freedom of religion. 
Both the Embassy's private discussions with government officials and 
its informational programs for the public consistently emphasize these 
points.
    Through a variety of public affairs programs, the Embassy continues 
to work with different sectors of society, including religious groups, 
to promote interfaith dialogue and tolerance. Among the Embassy's 
initiatives during the period covered by this report was a Ramadan 
Iftaar dinner hosted by the Ambassador for resident Muslim diplomats 
and community leaders and increased outreach to the local chapter of 
the World Islamic Call Society.
                               __________

                                MOLDOVA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, the law 
includes restrictions that at times inhibit the activities of some 
religious groups. There was no change in the status of respect for 
religious freedom during the period covered by this report. The 
Government continued to uphold its earlier decisions to deny some 
groups registration. A number of minority religious groups in the 
separatist region of Transnistria that is not controlled by the 
Government continued to be denied registration and are subjected to 
official harassment.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, disputes among various 
branches of the Christian Orthodox faith continued, and there were some 
reports of Jehovah's Witnesses experiencing harassment from local town 
councils, and Orthodox priests and adherents. During the period covered 
by this report, there were several anti-Semitic acts in the separatist 
region of Transnistria, including the desecration of a Jewish cemetery 
and the attempted burning of a synagogue.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Embassy specifically raised concerns about some religious groups' 
persistent registration difficulties to the Government State Service on 
Religious Issues.

                    Section I. Religious Demography

    The country has an area of approximately 13,000 square miles, and 
its population, according to the Statistics Department's annual book 
for 2003, is 4.2 million. Due to illegal and fraudulent migration 
practices, the Migration Department's best estimates indicate that 
between 500,000 and one million Moldovan citizens work abroad. The most 
prevalent destination countries include Russia, Italy, Portugal, Spain, 
and Greece, and more recently Great Britain and Ireland. The 
predominant religion is Christian Orthodox. Ninety percent of the 
population nominally belongs to one of two Orthodox denominations. The 
Moldovan Orthodox Church, according to the State Service on Religious 
Issues, has 1,194 parishes; the Bessarabian Orthodox Church has 124 
parishes. In addition followers of the Old Rite Russian Orthodox Church 
(Old Believers) make up approximately 3.6 percent of the population. 
The religious traditions of the Orthodox Church are entwined with the 
culture and patrimony of the country. Many self-professed atheists 
routinely celebrate religious holidays, cross themselves, and even 
light candles and kiss icons if local tradition and the occasion 
demand. Adherents of other faiths include Roman Catholics, Baptists, 
Pentecostals, Seventh-day Adventists, Muslims, Jehovah's Witnesses, 
Baha'is, Jewish persons, followers of Reverend Moon, Molocans (a 
Russian group), Messianic Jews (who believe that Jesus was the 
Messiah), Lutherans, Presbyterians, Hare Krishnas, and some other 
charismatic Christian and evangelical Christian groups. The Church of 
Jesus Christ of Latter-day Saints (Mormons) has 2 congregations, and a 
combined total of approximately 250 members. According to the most 
recently available numbers, the Jewish community has approximately 
31,300 members, including approximately 20,000 living in Chisinau; 
3,100 in Balti and surrounding areas; 2,200 in Tiraspol; 2,000 in 
Benderi; and 4,000 in small towns.
    Foreign missionaries represent many faiths and denominations.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, the 1992 
Law on Religions, which codifies religious freedoms, contains 
restrictions that inhibit the activities of unregistered religious 
groups. Although the law was amended in 2002, many of the restrictions 
remain in place. The law provides for freedom of religious practice, 
including each person's right to profess his or her religion in any 
form. It also protects the confidentiality of the confessional, allows 
denominations to establish associations and foundations, and states 
that the Government may not interfere in the religious activities of 
denominations. The law specifies that ``in order to organize and 
function,'' religious organizations must be registered with the 
Government, and unregistered groups may not own property, engage 
employees, or obtain space in public cemeteries in their own names.
    There is no state religion; however, the Moldovan Orthodox Church 
receives some favored treatment from the Government. The Metropolitan 
of Chisinau and All Moldova has a diplomatic passport. Other high-
ranking Orthodox Church officials also reportedly have diplomatic 
passports issued by the Government.
    The procedures for registering a religious organization are the 
same for all groups. In 2002, Parliament adopted amendments to the Law 
on Religions. A religious organization wishing to register must present 
a declaration of creation, by-laws, and an explanation of its basic 
religious beliefs to the State Service on Religious Issues. The State 
Service on Religious Issues enters the religious organization into the 
Register of Religions within 30 working days. Under the new procedures, 
at the request of the State Service on Religious Issues, a court can 
annul the recognition of the religious organization if the organization 
``carries out activities that harm the independence, sovereignty, 
integrity, and security of the Republic of Moldova, the public order, 
or are connected with political activities.'' The amendments also 
provide that religious organizations are prohibited from including in 
their by-laws any provisions that would violate the Constitution or any 
other laws.
    The Government has recognized and registered 21 religious 
organizations, many of which are umbrella organizations with sub-
entities throughout the country. Although the 2002 amendments to the 
Law on Religions were intended to simplify the registration process and 
make the process essentially automatic, the State Service on Religious 
Issues continues to deny the registration of some groups, such as the 
Spiritual Organization of Muslims. Members of this organization 
repeatedly tried to register with the State Service on Religious Issues 
and their applications were denied because the State Service claimed 
their documents were not in order. A number of other organizations have 
been denied registration or encountered difficulties in connection with 
their registration applications.
    In 1999, amendments to the Law on Religions legalizing 
proselytizing went into effect. However, the law explicitly forbids 
``abusive proselytizing,'' which is defined as an attempt to influence 
an individual's religious faith through violence or abuse of authority. 
During the period covered by this report, the authorities did not take 
any legal action against any individual for proselytizing.
    In 2002, a new draft Law on Religions, which contained numerous 
contentious provisions, was circulated. The draft law originally 
contained numerous restrictive measures. The draft law has since been 
revised, and it appears that many of the restrictive articles have been 
deleted. At the end of the period covered by this report, the law was 
in the final stage of examination by the Government before being sent 
to Parliament.
    In February 2003, a new Law on Combating Extremism was passed by 
Parliament and took effect in March 2003. Critics of the law raised 
concerns that the law could be used to abuse opposition organizations, 
which could include religious organizations or individuals who may 
support or have political ties to certain parties. By the end of the 
period covered by this report, this law had not been used against any 
religious organizations.
    A new Criminal Code, adopted by Parliament in April 2002 and in 
effect since June 2003, includes an article which permits punishment 
for ``preaching religious beliefs or fulfillment of religious rituals, 
which cause harm to the health of citizens, or other harm to their 
persons or rights, or instigate citizens not to participate in public 
life or of the fulfillment of their obligations as citizens.'' Drafters 
allegedly copied the passage almost word-for-word from the previous 
code, which was passed in 1961 when the country was part of the Soviet 
Union. No organization was prosecuted under this new code during the 
period covered in this report.
    Article 200 of the Administrative Offenses Code, which was adopted 
in 1985, prohibits any religious activities of registered or 
unregistered religions that violate current legislation. The article 
also allows for the expulsion of foreign citizens who engage in 
religious activities without the consent of authorities. The Spiritual 
Organization of Muslims has reported being fined under this provision 
of law for holding its religious services in a location registered to a 
charitable organization. The Government charged that their activities 
are not in line with the stated activities and purposes of the 
charitable organization.
    Foreign missionaries are permitted to enter the country for 90 days 
on a tourist visa. They experience the same bureaucratic difficulties 
in obtaining residence permits and customs clearances as other foreign 
workers who wish to stay in the country for longer periods.
    In 2000, Parliament amended the Law on Education to make ``moral 
and spiritual instruction'' mandatory for primary school students and 
optional for secondary and university students. The program was 
introduced gradually, beginning in 2001, for first graders, and then in 
2002 and 2003 for second and third graders, respectively. In some 
schools, there is a class specifically on religion, although this 
course is conditioned on a request and approval by the parents, and the 
availability of funds to cover the cost of the course. There are a 
number of theological institutes, seminaries, and other places of 
religious education in the country.
    Two public schools and a kindergarten are open only to Jewish 
students, and a kindergarten in Chisinau has a special ``Jewish 
group.'' These schools receive the same funding as other state schools 
and are supplemented by financial support from the community. However, 
Jewish students are not restricted to these schools. There are no 
comparable schools for other religious faiths and no reports of such 
schools for other religious faiths. Agudath Israel operates a private 
boys' yeshiva and a girls' yeshiva, both licensed by the Ministry of 
Education. The total enrollment of both schools is fewer than 100 
students. Total enrollment for all Jewish related schools, including 
those operated by Agudath Israel and public schools, is approximately 
300.
    The authorities in Transnistria also impose registration 
requirements that negatively affect religious groups and have denied 
registration to some groups. In April, a new draft Law on Religions, 
which reportedly contained numerous contentious provisions, was brought 
before the Transnistrian Supreme Soviet. Following strong objections 
from the Orthodox Bishop of Tiraspol and some legislators, the draft 
was sent back for revisions. Despite these protests, the objectionable 
provisions of the draft law are reportedly strongly supported by a 
number of high-level authorities in Transnistria. It is likely that the 
Supreme Soviet will consider the revised version of the draft law in 
the fall.

Restrictions on Religious Freedom
    The Law on Religions contains restrictions that have inhibited the 
activities of unregistered religious groups, and the Government 
continued to deny registration to some religious groups.
    Unregistered religious organizations are not permitted to buy land 
or obtain construction permits for churches or seminaries. In some 
cases, members of unregistered religious groups hold services in homes, 
nongovernmental organization (NGO) offices, and other locations. In 
other cases, the groups obtain property and permits in the names of 
individual members. Individual churches or branches of officially 
registered religious organizations are not obliged to register with 
local authorities; however, the local branch must register locally if 
it wants to make legal transactions as a legal body, including the 
ability to receive donations in its name.
    In 2001, the Government declared the Moldovan Orthodox Church, 
which is subordinate to the Moscow Patriarchate, the successor to the 
pre-World War II Romanian Orthodox Church for purposes of all property 
ownership, although no attempt has been made to seize those properties 
in the hands of the Bessarabian Church, which is subordinate to the 
Bucharest Patriarchate of the Romanian Orthodox Church. In February, 
the Supreme Court repealed the Government's 2001 decision. In April, in 
response to an appeal submitted by the Government, the Supreme Court 
rescinded its February ruling, making the Moldovan Metropolitan Church 
once again the legal successor to the pre-World War II Romanian 
Orthodox Church. The Bessarabian Church, which regards itself as the 
legal and canonical successor to the pre-World War II Romanian Orthodox 
Church, does not accept this decision and has said it will take its 
case to the European Court of Human Rights. The Bessarabian Orthodox 
Church was formed in 1992 when a number of priests broke away from the 
Moldovan Orthodox Church, and was only officially recognized in 2002, 
after years of being denied recognition. The registration issue has 
political as well as religious overtones, since it raises the question 
of whether the Orthodox Church should be oriented toward the Moscow 
Patriarchate or the Bucharest Patriarchate.
    In May 2002, after a long series of registration denials and legal 
appeals, the Supreme Court of Justice ruled that the Government must 
register the Church of the True Orthodox-Moldova, a branch of the 
Russian Orthodox Church Abroad, which is based in the United States. 
The State Service on Religious Issues failed to implement the decision 
in the stipulated 30 days and subsequently asked the Court for a 2-week 
extension to register the church. But after 3 weeks, instead of 
registering the church, the Service filed an extraordinary appeal with 
the Court of Appeals. The Court reviewed the appeal and declared that 
the Service was not allowed to file the appeal, since the case was made 
against the Government, not the Service. Within a couple of weeks 
another appeal from the Prime Minister was filed. In early 2004, the 
appeal was sent to the Supreme Court and was under examination at the 
end of the period covered by this report. The Church had submitted 
applications for registration in 1997, 1998, and 2000; the Government 
rejected these applications on various grounds.
    The Mormons have continuously faced bureaucratic obstacles and have 
not yet obtained registration. They most recently applied for 
registration in January, and the State Service on Religious Issues 
requested further documentation in March. There has been no further 
action taken on their registration request, and the Mormons did not 
report any resistance or pressure from state authorities.
    The State Service on Religious Issues has refused registration on 
numerous occasions to both the Spiritual Organization of Muslims and 
the Central Muslim Spiritual Board of Moldova (the latter associated 
with the Central Muslim Spiritual Board of Russia and CIS states). The 
Spiritual Organization of Muslims has filed a case against the 
Government for denying it registration with the European Court of Human 
Rights, and the case is awaiting review. The Central Muslim Spiritual 
Board of Moldova filed a complaint locally against the State Service on 
Religious Issues in 2002. The case was heard by the Court of Appeals, 
which decided in favor of the Muslim group in September 2003 and 
ordered the Government to register the organization. The Government 
subsequently appealed the decision to the Supreme Court, which returned 
the case to the Court of Appeals for reexamination. On March 15, the 
Court of Appeals began reexamining the case. At the end of the period 
covered by this report, the case was still ongoing. The law provides 
for restitution to politically repressed or exiled persons of property 
that was confiscated during the successive Nazi and Soviet regimes. In 
practice this regulation has been extended to religious communities; 
however, the Moldovan Orthodox Church has been favored over other 
religious groups. The Church had little difficulty in recovering nearly 
all of its property and, in cases where property was destroyed, the 
Government offered alternative compensation. The Church has recovered 
churches, schools, hospitals, orphanages, and administrative 
properties. Property disputes among the Moldovan and Bessarabian 
Churches have not been resolved. The Jewish community has experienced 
mixed results in its effort to recover its property; however, during 
the period covered by this report, there were no pending restitution 
cases for the Jewish community.
    The Transnistrian authorities have developed a new textbook that is 
to be used at all school levels, which reportedly contains negative and 
defamatory information regarding the Jehovah's Witnesses.
    Authorities in Transnistria used registration requirements and 
other legal mechanisms to restrict the religious freedom of some 
religious groups. Evangelical religious groups meeting in private homes 
reportedly have been told that they do not have the correct permits to 
use their residences as venues for religious services. In the past, 
they and other non-Orthodox groups generally were not allowed to rent 
property and often were harassed during religious services.
    In 1997, the authorities in Transnistria announced that they would 
annul the registration of the Jehovah's Witnesses. The Jehovah's 
Witnesses in Transnistria were originally registered in 1991, and the 
church was reregistered by the ``Ministry of Justice'' in 1994 and 
1997. However, in 1997 the ``President's Commissioner for Religions and 
Cults'' sent official letters to public authorities falsely claiming 
that the activity of the Jehovah's Witnesses was banned and that their 
registration was annulled. Using the ``President's Commissioner's'' 
deceptive letter, authorities have repeatedly harassed the Jehovah's 
Witnesses, including halting the distribution of religious literature 
and refusing to approve a property request to build a house of worship. 
In 2001, the Jehovah's Witnesses lodged an official complaint with the 
``President'' of Transnistria, and in 2002, they lodged a complaint 
with the Magistrate in Tiraspol against illegal actions taken by the 
``President's Commissioner for Religions and Cults.'' In July 2002, the 
``President's Commissioner for Religions and Cults'' sent a letter to 
various government departments with instructions to consider the 
Jehovah's Witnesses as illegal until the case brought against them had 
been finalized. The Jehovah's Witnesses have lodged an official 
complaint and a counter lawsuit against the ``President's Commissioner 
for Religions and Cults.'' Following several hearings, the Court has 
decided to suspend the trial until the liquidation case has been 
finalized. In December 2003, the Jehovah's Witnesses were informed that 
the two trials would be combined into one trial that would be heard by 
a panel of three judges. The case was being heard at the close of the 
period covered by this report.
    The Baptist community in Transnistria remains unregistered. In 
previous years, the Baptists in Transnistria complained of increasing 
harassment from the authorities; however, during the period covered by 
this report, the Baptists reported no direct harassment. In addition 
authorities did not report threats to destroy the group's church, and 
the group continued to meet in the same building.
    There were no reports of religious prisoners or detainees.

Abuses of Religious Freedom
    The Spiritual Organization of Muslims has reported regular 
harassment by the police. Members say the police often show up at their 
Friday prayers, which are held at a local Islamic organization's 
offices, checking participants' documents and taking pictures. On March 
5, the police raided their meeting place after Friday prayers, 
detaining several members and subsequently deporting three Syrian 
citizens for not having proper legal residence documents. The 
authorities claimed the religious services were illegal because the 
organization is not registered, and the place they were meeting was 
registered to a charity and was not being used for its stated purpose.
    In several cases, members of Jehovah's Witnesses reported being 
detained and fined for preaching their religion. In the village of 
Cruzesti, the mayor and residents of the village physically blocked 
members of Jehovah's Witnesses from the public cemetery for not 
respecting the customs of the Orthodox religion.
    The Jehovah's Witnesses in Transnistria have reported several 
incidents of administrative fines and unjust arrests of their members. 
In all reported cases, the charges have been dropped in appeals at the 
level of the Supreme Court.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relations among religions in society 
contributed to religious freedom. The dispute between the Moldovan and 
Bessarabian Orthodox Churches is ongoing; however, the adherents of the 
respective Churches do not interfere with others' freedom to worship.
    Jehovah's Witnesses from various regions of the country have 
complained that their ability to practice their religion freely has 
been impeded by local town councils and Orthodox priests and adherents. 
They have also reported physical and verbal abuse by local townspeople 
at the instigation of local Orthodox priests.
    There were a few reports of negative press articles about non-
Orthodox religions. The Jehovah's Witnesses have been the target of 
articles criticizing their beliefs and legitimacy, and the Baptists in 
Transnistria claim press reports about their religion have been 
negative.
    Between March 14 and March 30, more than 70 tombstones were 
desecrated in the Jewish cemetery in Tiraspol. Swastikas and other Nazi 
symbols were painted on monuments, and many tombstones were damaged 
beyond repair. On May 4, unknown persons attempted to set the Tiraspol 
synagogue on fire by throwing a Molotov cocktail onto the premises near 
a local gas supply. The attack failed when passers-by extinguished the 
fire. Transnistrian authorities believe the attacks were propogated by 
the same people and claim they are investigating the incidents.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officers have met with leaders and legal representatives of 
many religious organizations to discuss registration, restitution, and 
other problems organizations have had with the authorities. The Embassy 
has raised concerns about some religious groups' persistent 
registration difficulties to the Government. During the period covered 
by this report, an Embassy Officer met with the head of the State 
Service on Religious Issues highlighting the International Religious 
Freedom report, which cited discriminatory legislation and policy in 
the country that disadvantaged certain religions.
    The U.S. Ambassador met with leaders of the major religious 
organizations, including the Moldovan Orthodox Church, Bessarabian 
Orthodox Church, Roman Catholic Church, and the Jewish community. 
Embassy employees maintain official or social contact with most of the 
resident American missionaries. The Embassy has supported the 
activities of religious and secular groups, and has funded several NGO 
projects to promote tolerance and understanding in Moldovan society. 
The Embassy also funded a project on freedom of religion in post-Soviet 
societies through the Contemporary Issues Fellowship. In December 2003, 
the Embassy forwarded copies of Holocaust-related documents provided by 
the Government to the Holocaust Memorial Museum in Washington, D.C.
    An Embassy representative maintains regular contact with religious 
leaders throughout the country, including in the separatist 
Transnistria region.
                               __________

                                 MONACO

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
are some restrictions. Roman Catholicism is the official religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. The Government denies 
religious organizations regarded as ``sects'' permission to operate.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The principality has a total area of 0.8 square miles and its 
population is approximately 32,120. Roman Catholicism is the state 
religion, and most of the approximately 7,200 Monegasque citizens 
living in the principality adhere to that religion, at least nominally. 
There are five Catholic churches in the principality and a cathedral 
presided over by an archbishop. Protestantism is the next most 
practiced religion, with two churches. There is one synagogue in the 
principality. The Constitution provides the nearly 25,000 noncitizen 
residents in the principality the same religious freedom as citizens. 
Most noncitizens also adhere to either Catholicism or Protestantism, 
although there are some residents who adhere to Judaism, Islam, or 
other world religions. There are no mosques in the principality. No 
missionaries operate in the principality.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
are some restrictions. Roman Catholicism is the state religion. Most 
citizens adhere to Roman Catholicism. The Catholic ritual generally 
plays an important role in state festivities, such as the annual 
national day celebration. The Constitution provides the nearly 25,000 
noncitizens who live in the principality with the same religious 
freedom as the approximately 7,100 citizens.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    No missionaries operate in the principality and proselytizing is 
strongly discouraged. However, there is no law against proselytizing by 
religious organizations that are registered formally by the Ministry of 
State. Organizations regarded as religious ``sects'' routinely have 
been denied such registration; however, there were no reports of 
religious organizations being denied registration during the period 
covered by this report.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There are no known ecumenical 
movements or activities to promote greater mutual understanding and 
tolerance among adherents of different religions. There were no reports 
of societal religious violence in the principality.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                            THE NETHERLANDS

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom. The Government continues to focus on 
better integration of Muslims into society following the national 
debate triggered by the killing in 2002 of a politician who highlighted 
the issue. However, Muslims are facing continued criticism for such 
perceived problems as the poor integration of Muslim immigrants into 
society, the high level of criminal activity among Muslim youth, and 
the conservative views of orthodox Muslims on topics such as women and 
corporal punishment. There is also growing anti-Semitism, particularly 
among Muslims, due to the ongoing conflict between Israel and the 
Palestinians.
    The U.S. Government discusses religious freedom issues with the 
Government as a part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 16,485 square miles, and its 
population is approximately 16.2 million. Approximately 31 percent of 
the population consider themselves Roman Catholic, 14 percent Dutch 
Reformed, 6 percent Muslim, 6 percent Calvinist Reformed, 3 percent 
non-Christian (Hindu, Jewish, or Buddhist), and 40 percent atheist or 
agnostic.
    Society has become increasingly secular. According to the 
Government's Social Cultural Planning Bureau, religious membership has 
declined steadily from 76 percent in 1958 to 41 percent in 1995 and 
continues to decrease, although at a slower pace. Membership is 
decreasing among all denominations except Islam.
    Approximately 26 percent of religious practitioners are active 
within their religious communities. In 2002, an estimated 25 percent of 
Roman Catholics, 33 percent of Dutch Reformed, 55 percent of Calvinist 
Reformed, and 50 percent of Muslims attended church at least once every 
2 weeks.
    Those who leave a religion rarely return. Nonetheless, significant 
numbers of those who have left their religions still consider 
themselves to be members of a religious group. Approximately 60 percent 
of citizens claim adherence to a religion. However, the beliefs and 
practices of many of these adherents have developed into what some 
describe as a selective approach to religion, accepting the positive 
but not the negative aspects of a particular religion. Approximately 20 
percent of citizens, primarily among those who have left the 
``traditional'' churches, describe themselves as ``seekers of spiritual 
or philosophical truths.'' These persons tend to gravitate toward 
(although not necessarily to join) newer or nonorthodox religious 
movements, such as Pentecostal groups, Jehovah's Witnesses, Hare 
Krishna, Transcendental Meditation, Scientology, Theosophy, or 
Anthroposophy.
    In the wake of secularization since the 1960s, many Roman Catholics 
have left the Church. Among those remaining, many express alienation 
from their religious hierarchy and doctrine. For example, most of the 
country's Catholics express no objections to female or married priests 
and differ with church thinking on a number of sensitive doctrinal 
issues.
    Dutch Protestantism is quite heterogeneous. Among the Protestant 
churches, the Dutch Reformed Church remains the largest, although it 
also has suffered the greatest losses to secularization. Church 
membership in this denomination has declined by two-thirds in the past 
50 years. The second largest Protestant group, the Calvinist Reformed 
Church, has been less affected by membership losses and even has 
succeeded in attracting former members of the Dutch Reformed Church. 
Other Protestant denominations include Baptists, Lutherans, and 
Remonstrants. In April, the main Protestant churches merged into the 
United Protestant Churches. However, a few orthodox communities refused 
to merge.
    The country has a long tradition of providing shelter to non-
Christian religions. For example, the present Jewish community includes 
fewer than 25,000 active members but is thriving and operates its own 
schools.
    The number of Muslims continues to rise steadily primarily due to 
Turkish and Moroccan immigrants marrying partners from their countries 
of origin. By the end of 2003, there were approximately 295,000 
Moroccans and 341,000 Turks in the country. Additional Muslims came 
from the former colony of Suriname. In the past decade, Muslim numbers 
further increased due to the large numbers of asylum seekers from 
countries such as Iran, Iraq, Somalia, and Bosnia. By the end of 2003, 
the total number of Muslims amounted to about 920,000, or 5.7 percent 
of the population; the majority are Sunni. A network of mosques and 
cultural centers serves the Islamic community. This network is 
organized to conform to the national system of subsidies, which 
underwrites cultural activities geared to social orientation and the 
promotion of equal opportunities. The number of mosques has increased 
to approximately 400; more than half cater to Turks, approximately 140 
to Moroccans, and approximately 50 to Surinamese. The founding of more 
than 30 Islamic schools further reflects the increased influence of 
Islam.
    There is a sizable community of approximately 95,000 Hindus, of 
whom 85 percent originally came from Suriname and about 10 percent from 
India. The country also hosts smaller numbers of Hindus from Uganda, as 
well as similar movements based on Hindu teachings as Ramakrishna, Hare 
Krishna, Sai Baba, and Osho. The Buddhist community is quite small, 
with approximately 17,000 members.
    There are a small number of foreign missionary groups operating in 
the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Constitution 
permits the Government to place restrictions on the exercise of 
religion only on limited grounds, such as health hazards, traffic 
safety, and risk of public disorder.
    The Government provides state subsidies to religious organizations 
that maintain educational facilities. The Government provides funding 
to public as well as to religious schools, other religious educational 
institutions, and religious health care facilities, irrespective of 
their religious affiliation. In order to qualify for funding, 
institutions must meet strict nonreligious-based criteria for 
curriculum standards, minimum size, and health care.
    Religious groups are not required to register with the government; 
however, the law does recognize the existence of religious 
denominations and grants them certain rights and privileges, including 
tax exemptions. Although the law does not formally define what 
constitutes a ``religious denomination'' for these purposes, religious 
groups generally have not experienced any problems qualifying as a 
religious denomination.
    The law provides for minority views to be broadcast on radio and 
television. For example, broadcasting time has been allotted to the 
Islamic Broadcasting Foundation, an alliance of all Muslim groups in 
the country.
    The Government of Turkey exercises influence within the country's 
Turkish Islamic community through its religious affairs directorate, 
the Diyanet, which is permitted to appoint imams for the 140 Turkish 
mosques in the country. There is no such arrangement with the Moroccan 
Government. The Moroccan Government attempts to exercise influence over 
the approximately 100 Moroccan mosques through a federation of Moroccan 
friendship societies. Authorities have not been pleased with Turkish 
and Moroccan interference with religious and political affairs because 
such interference appears to run counter to government efforts to 
encourage integration of Muslims into society. For example, government 
authorities insist on strict observance of mandatory school attendance 
up to the age of 16 and reject appeals by foreign imams to keep 
sexually mature girls under the age of 16 at home either through action 
by the school administration or direct communication with parents.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. To counter undesired foreign influence, the 
authorities have proposed training imams who practice in the country so 
that they will have at least basic knowledge of the national language 
and of the country's prevailing norms and social values. Given the 
strict separation between the State and religion, the authorities 
themselves cannot organize such training. Although various institutions 
such as the Islamic University of Rotterdam and the Protestant Free 
University of Amsterdam teach Islam, no institution provides 
comprehensive training for imams because the various Islamic 
organizations disagree on the desirability and modalities of such 
training; financing also is a problem. As an interim measure, the 
Government has decided that all imams and other spiritual leaders 
recruited in Islamic countries first must follow a 1-year integration 
course before they are allowed to practice in the country.
    Disputes have arisen when the exercise of the rights to freedom of 
religion and speech has clashed with the strictly enforced ban on 
discrimination. Such disputes are addressed either in the courts or by 
antidiscrimination boards. Complaints have repeatedly been filed 
against religious or political spokesmen who publicly condemned 
homosexuality. However, longstanding jurisprudence dictates that such 
statements made on religious grounds do not constitute a criminal 
offense absent an intention to offend or discriminate against 
homosexuals.
    The Equal Opportunities Committee (CGB) and the courts have also 
repeatedly addressed the headscarf issue. The prevailing opinion is 
that the wearing of headscarves may be banned only on narrow grounds, 
such as security considerations or inconsistency with an official 
government uniform. However, in March 2003, the CGB stated that a 
recent ban by Amsterdam schools on wearing burqas in class is not 
discriminatory. The CGB stated that open teacher-student and student-
to-student interaction is more important than the right to wear a 
burqa.
    In other areas, employers have been rebuked publicly by 
antidiscrimination boards for failure to allow non-Christians to take 
leave from work on their religious holidays, for objecting to Sikhs 
wearing turbans or to Muslim women wearing headscarves, or for 
objecting to observance of food requirements on religious grounds. The 
CGB has ruled against a company that had denied employment to a Turkish 
applicant because he intended to attend Friday service at a mosque. 
This was considered a violation of freedom of religion. According to 
the CGB, Friday service for Muslims is equivalent to Sunday service for 
Christians. It ruled that employers are obliged to take account of 
reasonable religious demands from their employees, except in 
exceptional circumstances.
    In March 2003, legislation took effect that explicitly permits 
employees to refuse to work on Sunday for religious reasons, unless the 
work's nature, such as in the health sector, does not permit such an 
exception. The legislation came in the wake of charges by the Calvinist 
Reformed Social Union of religious discrimination by employers and 
reports of job applicants being turned down for employment for refusing 
to work on Sundays for religious reasons.
    The Government has issued a formal exception to the entry ban 
against Reverend and Mrs. Sun Myung Moon, founders of the Unification 
Church, under the terms of the Schengen Treaty. The Government would 
not refuse the Moons entry to the country on religious grounds.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Religious communities have tended to live alongside each other in 
harmony. Among them, the Protestant denominations in particular have 
both promoted the Jewish cause and reached out to the Islamic 
community. However, in the fall of 2001, widespread societal resentment 
of growing numbers of Muslims and their culture became apparent. 
Populist politician Pim Fortuyn, who was killed shortly before the 2002 
general elections, received broad support for his characterization of 
Islam as ``a backward culture'' that is intolerant toward women and 
homosexuals and that allows practices from the Middle Ages.
    Individual Muslims occasionally face harassment and threats. 
Muslims also face continuing criticism for such perceived problems as 
the poor integration of Muslim immigrants into society, the high level 
of criminal activity among Muslim youth, and the conservative views of 
orthodox Muslims on topics such as women, homosexuals, and corporal 
punishment. Although politicians generally refrain from anti-Islamic 
rhetoric, members of the Muslim immigrant community have criticized the 
perceived tendency of both some politicians and the media to 
characterize Muslims as criminals and backward religious fanatics.
    The escalating conflict between Israel and the Palestinians also 
caused a backlash in society. Several monitoring organizations observed 
an increase in anti-Semitic incidents. Most anti-Semitic incidents were 
not violent and included abusive language, hate mail, shouted insults 
at soccer matches, Internet ``chat room'' discussions, as well as 
persistent historical revisionism (such as Holocaust denial). However, 
pockets of militant young Muslims, mostly Moroccans, on a number of 
occasions have assaulted or intimidated identifiable Jews. The Center 
for Information and Documentation Israel (CIDI) observed a continued 
rise in anti-Semitic incidents in 2002-03, particularly assaults, 
intimidation, and verbal attacks, perpetrated mostly by Moroccan 
youths; however, there were no serious attacks on synagogues or Jewish 
institutions or shops. In addition to the anti-Semitic acts carried out 
by a relatively small group of Arab youths, the virulent anti-Israel 
sentiment among certain groups in society, such as the Arab European 
League and the Stop the Occupation movement, also have contributed to 
an anti-Semitic atmosphere.
    Reacting to CIDI reports on increasing anti-Semitism in recent 
years, the Parliament requested that the Government present an action 
plan to combat anti-Semitism in June 2003. It responded in October 
2003, but the action plan was placed in the broader context of the 
Government's unabated efforts to combat discrimination of all kinds, 
and it did not propose new policy specifically designed to combat anti-
Semitism. The plan proposed that parents have primary responsibility 
for preventing anti-Semitic incidents; however, schools can also help 
to combat discrimination and inculcate respect and tolerance. Public 
debate and dialogue are other tools to achieve these goals, to which 
end several nongovernmental organizations have launched projects such 
as Een Ander Joods Geluid (an alternative Jewish viewpoint) to foster 
debate on equality, tolerance, and human dignity. Also, the Dutch 
Coalition for Peace has called on Jews, Palestinians, and other Muslims 
in the country to work together to restore peace in the Middle East.
    Stricter instructions to prosecutors and the police took effect in 
April 2003 to ensure proper attention to incidents of discrimination. 
Measures were also taken to deal more effectively with discrimination 
on the Internet. The Ministry of Education has tasked schools in 
longstanding guidelines to teach about different religions and 
ideologies in conjunction with discrimination and intolerance. Explicit 
attention must be paid to the persecution of Jewish persons in World 
War II. The Ministry of Welfare subsidizes a special program to teach 
children about the Second World War and the persecution of Jewish 
persons. In particular the program is designed to raise awareness about 
the consequences of prejudice. The Government also seeks to promote 
dialogue and supports initiatives that aim to create a better 
understanding between Jewish persons and Muslims.
    The labor federations have been working to include in collective 
bargaining agreements stipulations that permit non-Christian employees 
to take leave on non-Christian religious holidays. Such stipulations 
now have been included in most agreements.
    The March report of the European Monitoring Center on Racism and 
Xenophobia (EUMC) on Anti-Semitism in the European Union in 2002-03 
also noted the CIDI data and, as a result, listed the country as one 
with a rising problem of anti-Semitism. In April, the Anti-Defamation 
League issued a survey on attitudes towards Jews, Israel, and the 
Palestinian-Israeli conflict in 10 European countries that showed that 
the country scored lowest on the point of holding anti-Semitic views, 
although its score was higher than 2 years previously; it also scored 
second on the list as the most pro-Israel nation.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Promoting religious freedom around the world is a high-priority goal of 
the U.S. Government's foreign policy. The U.S. Embassy works very 
closely with the Government to promote religious freedom. It also 
engages in dialogue with Muslim and Jewish organizations.
                               __________

                                 NORWAY

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Evangelical 
Lutheran Church of Norway, the state church, enjoys some benefits not 
available to other faiths.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.The U.S. Government discusses 
religious freedom issues with the Government as part of its overall 
policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 150,000 square miles, 
and its population is approximately 4.5 million. Citizens are 
considered to be members of the state church unless they explicitly 
associate themselves with another denomination; 86 percent of the 
population (approximately 3.9 million persons) nominally belongs to the 
state church. However, actual church attendance is considered to be 
rather low.
    Other religious groups operate freely and include various 
Protestant Christian denominations (153,104; 3.4 percent of the 
population), Muslims (75,761; 1.6 percent), and Roman Catholics 
(44,153; 1 percent). Buddhists, Jews, Orthodox, Sikhs, and Hindus are 
present in very small numbers, together comprising well under 1 percent 
of the population. The Norwegian Humanist Association--the only 
national organization for those who do not formally practice any 
religion, including atheists--has 69,652 registered adult members and 
claims 10,000 children as associate members. Persons cannot register as 
full members until they reach adulthood. The Government estimates that 
an additional 6 percent of the population (roughly 273,000 persons) 
does not formally practice religion.
    The majority of European and American immigrants, who make up 
approximately half of the foreign-born population, are either Christian 
or nonreligious, with the notable exception of Muslim refugees from 
Bosnia and Kosovo. Most non-Western immigrants practice Islam, 
Buddhism, Christianity, or Hinduism. Foreign missionaries and other 
religious workers operate freely in the country.
    Forty-two percent of the country's religious minorities are 
concentrated in the Oslo metropolitan area, including 76 percent of the 
country's Muslims and the country's entire Buddhist community.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Evangelical Lutheran Church of Norway is the state church. It 
is supported financially by the State, and there is a constitutional 
requirement that the King and at least one-half of the Cabinet belong 
to this church. Church officials and some politicians have spoken in 
favor of a greater separation in the state-church relationship. In 
2002, the Government appointed an official State-Church Commission to 
review the future of the state-church relationship. The commission has 
its own secretariat and has members from several parts of society, 
including different church groups and other religions, politicians, 
legal experts, and the Sami people. The commission is expected to 
present its assessment to Parliament at the end of 2005.
    A religious community is required to register with the Government 
only if it desires state support, which is provided to all registered 
denominations on a proportional basis in accordance with membership.
    There are no special licensing or registration requirements for 
foreign religious workers. Foreign religious workers are subject to the 
same visa and work permit requirements as other foreign workers.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    A 1995 law introduced a course that covers world religions and 
philosophy and promotes tolerance and respect for all religious 
beliefs; however, based on the country's history and the importance of 
Christianity to society, the course devotes more time to Christianity. 
All children must attend this mandatory class, and there are no 
exceptions for children of other faiths; on special grounds, students 
may be exempted from participating in or performing specific religious 
acts such as church services or prayer, but they may not forgo 
instruction in the subject. Organizations for atheists as well as 
Muslim communities have contested the legality of forced religious 
teaching. These organizations have contested the teaching of the 
subject in the courts claiming that it is a breach of freedom of 
religion and parents' rights to provide religious instruction to their 
children. In February 2002, the Humanist Association appealed the case 
to the European Court of Human Rights in Strasbourg; the case remained 
pending at the end of the period covered by this report.
    In the past, Muslims have encountered some difficulties in 
obtaining local permission to build mosques in areas where they are 
concentrated. Since 1975 the town council in Drammen had regularly 
turned down applications to build a mosque. However, during the period 
covered by this report, the Muslim community in Drammen received 
permission to build a mosque. No other problems with permission to 
construct mosques have been recorded.
    The Workers' Protection and Working Environment Act permits 
prospective employers to ask job applicants who are applying for 
positions in private schools, religious schools, or day care centers, 
whether they agree to teach and behave in accordance with the 
institutions or religion's beliefs and principles. There were no 
reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. A Cooperation Council for Faith and 
Secular Society includes the state church and other religious 
communities, including the Jewish, Muslim, Buddhist, and secular 
humanist communities. The Oslo Coalition for Freedom of Religious 
Beliefs works to facilitate closer coordination and international 
cooperation on religious freedom issues, and supports projects in 
China, Azerbaijan, and Indonesia among other countries. The Ecumenical 
Council of Christian Communities has been active in promoting 
cooperation within the Christian community. There also has been 
cooperation between the various religious communities on human rights 
issues in the past several years. Bilateral dialogue between the state 
church and the Muslim and Jewish communities has generated statements 
in support of minority rights and human rights.
    Jewish persons have reported a doubling of anti-Semitic incidents 
in the last 2 years. The majority of the 40 reported incidents in 2003 
involved verbal harassment of primary and secondary Jewish students by 
non-Jewish students. A small number of incidents involved threats 
against Jewish persons. There were no reports of anti-Semitic violence 
or vandalism.
    The Government is vigilant in fighting anti-Semitism and promoting 
religious tolerance. In April Prime Minister Bondevik met with two 
Jewish children who had been harassed on the basis of their religion 
and, at the conclusion of the meeting, issued a strong public statement 
condemning anti-Semitism and calling on the public to fight anti-
Semitism more actively.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy sponsored the participation of a U.S. constitutional law 
expert in an Oslo Coalition seminar on religious freedom.
                               __________

                                 POLAND

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, skinheads and other marginal 
elements of society continued to carry out sporadic incidents of 
harassment and violence against Jewish persons and occasional 
desecration of Jewish and, more frequently, Catholic cemeteries.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy and Consulate General Krakow officers actively monitor threats 
to religious freedom and seek further resolution of unsettled legacies 
of the Holocaust and the Communist era.

                    Section I. Religious Demography

    The country has a total area of 120,725 square miles, and its 
population is an estimated 39 million. More than 96 percent of citizens 
are Roman Catholic; however, Eastern Orthodox, Greek Catholic, and much 
smaller Protestant, Jewish, and Muslim congregations meet freely.
    According to the 2003 Annual Statistical Yearbook of Poland, the 
following figures represent the formal membership of the listed 
religious groups but not the number of actual persons in those 
religious communities; for example, the actual number of Jewish persons 
in the country is estimated at between 20,000 and 30,000, while the 
formal membership of the Union of Jewish Communities totals only 2,500. 
The yearbook counted 34,312,707 Roman Catholics, 509,700 Orthodox 
Church members, 82,000 Greek Catholics, 124,294 members of Jehovah's 
Witnesses, 79,050 Lutherans (Augsburg), 24,158 Old Catholic Mariavits, 
21,938 members of the Polish Catholic Church, 20,376 Pentecostals, 
9,484 Seventh-day Adventists, 4,537 Baptists, 5,142 members of the New 
Apostolic Church, 109 members of Muslim associations, 895 Hare 
Krishnas, 4,380 Methodists, 3,413 members of the Church of Christ, 
3,570 Lutherans (Reformed), 2,490 Catholic Mariavits, and 1,150 members 
of the Church of Jesus Christ of Latter-day Saints (Mormons). Each of 
these religious groups has a relationship with the State governed by 
either legislation or treaty, with the exception of Jehovah's 
Witnesses, the New Apostolic Church, the Church of Krishna 
Consciousness (Hare Krishna), and the Church of Christ.
    According to a 2001 poll, approximately 58 percent of citizens 
actively participate in religious ceremonies at least weekly. In a 1999 
poll, 8 percent of respondents declared that they have no contact with 
the Catholic Church, an estimated 34 percent declared that they attend 
church irregularly, and approximately 3 percent declared themselves to 
be nonbelievers. The survey also found women to be more religious than 
men, with 64 percent of women attending church regularly, compared with 
52 percent of men. Farmers are the most religious occupational group, 
with 69 percent attending church regularly. No figures are available on 
the number of atheists.
    Foreign missionary groups operate freely in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Criminal Code 
stipulates that offending religious sentiment through public speech is 
punishable by a fine or up to a three-year prison term.
    There are 15 religious groups whose relationship with the State is 
governed by specific legislation that outlines the internal structure 
of the religious groups, their activities, and procedures for property 
restitution. There are 139 other registered religious groups that do 
not have a statutorily defined relationship with the State. All 
registered religious groups, including the original 15, enjoy equal 
protection under the law.
    Religious communities may register with the Government; however, 
they are not required to do so and may function freely without 
registration. According to 1998 regulations, registration requires that 
the group submit the names of at least 100 members as well as other 
information regarding the group. This information on membership must be 
confirmed by a notary public, although the registration itself often 
appears to be a formality. In September 2003, an independent Jewish 
Gmina (``starozakonni'') was registered with the Ministry of the 
Interior. All registered religious groups share the same privileges, 
such as duty-free importation of office equipment and reduced taxes.
    Citizens enjoy the freedom to practice any faith that they choose. 
Religious groups may organize, select, and train personnel, solicit and 
receive contributions, publish, and meet without government 
interference. There are no government restrictions on establishing and 
maintaining places of worship.
    The law places Catholic, Jewish, Orthodox, and Protestant 
communities on the same legal footing, and the Government attempts to 
address the problems that minority religious groups may face.
    Foreign missionaries are subject only to the standard rules 
applicable to foreigners temporarily in the country.
    Although the Constitution gives parents the right to bring up their 
children in compliance with their own religious and philosophical 
beliefs, religious education classes continue to be taught in the 
public schools at public expense. While children are supposed to have 
the choice between religious instruction and ethics, the Ombudsman's 
office states that in most schools ethics courses are not offered due 
to financial constraints. Although Catholic Church representatives 
teach the vast majority of religious classes in the schools, parents 
may request religious classes in any of the legally registered 
religions, including Protestant, Orthodox, and Jewish religious 
instruction. While it is not common, such non-Catholic religious 
instruction exists in practice, and the Ministry of Education pays the 
instructors. Religious education instructors, including clergy, receive 
salaries from the Government for teaching religion in public schools. 
Catholic Church representatives are included on a commission that 
determines whether books qualify for school use.
    Catholic holy days (Easter Monday, Corpus Christi Day, Assumption 
of the Virgin Mary, All Saints' Day, Christmas, and St. Stephen's Day) 
are national holidays.
    In 1998, the Concordat, a treaty regulating relations between the 
Government and the Vatican signed in 1993, was ratified by Parliament, 
signed by the President, and took effect. The vote came after years of 
bitter disputes between Concordat supporters and opponents. The 
Government and the Catholic Church participate at the highest levels in 
a Joint Government-Episcopate Task Force, which meets regularly to 
discuss Church-State relations.
    The Government continues to work with both local and international 
religious groups to address property claims and other sensitive issues 
stemming from Nazi- and Communist-era confiscations and persecutions. 
The Government enjoys generally good relations with international 
Jewish groups, and the Orthodox Church reports satisfaction with 
government action to return claimed property. The Ministry of Foreign 
Affairs is largely responsible for coordinating relations between the 
Government and these organizations, although President Aleksander 
Kwasniewski also plays an important role. The Government cooperates 
effectively with a variety of international organizations, both 
governmental and nongovernmental, for the preservation of historic 
sites, including cemeteries and houses of worship. However, contentious 
issues regarding property restitution and preservation of historic 
religious sites and cemeteries remain only partially settled.
    Progress continues in implementing the laws that permit local 
religious communities to submit claims for property owned prior to 
World War II that subsequently was nationalized. A 1997 law, which 
mirrors legislation benefiting other religious communities, permits the 
local Jewish community to submit claims for such property. The law 
allowed for a 5-year period to file claims, the longest period allowed 
for any denomination. These laws allow for the return of churches and 
synagogues, cemeteries, and community headquarters, as well as 
buildings that were used for other religious, educational, or 
charitable activities. The laws included time limits for filing claims; 
these deadlines have expired in recent years, and no additional claims 
may be filed. However, restitution commissions composed of 
representatives of the Government and the religious community are 
continuing adjudication of previously filed claims.
    The time limit for applications by the Catholic Church expired in 
1991. By the end of the period covered by this report, 2,640 of the 
3,060 claims filed by the Church had been concluded, with 1,336 claims 
settled by agreement between the Church and the party in possession of 
the property (usually the national or a local government), 900 
properties returned through decision of the Commission on Property 
Restitution, which rules on disputed claims; and 536 claims rejected. 
Claims by the local Jewish community, whose deadline for filing claims 
under the 1997 law expired in May 2002, number 5,544. The Commission on 
Property Restitution considered 534 cases, of which 194 were settled 
amicably and 238 properties were restored. The Lutheran Church, for 
which the filing deadline was July 1996, filed claims for 1,200 
properties. Of these, 780 cases were heard, 220 of which were resolved 
amicably. A total of 120 claims were filed with the Commission for the 
Orthodox Church, of which 94 were closed.
    The laws on communal property restitution do not address the issue 
of communal properties to which private third parties now have title, 
leaving several controversial and complicated cases unresolved. In a 
number of cases over several years, buildings and residences were built 
on land that included Jewish cemeteries destroyed during or after World 
War II. During the period covered by this report, the Government and 
local authorities restituted one such property, the Slubice Jewish 
Cemetery, and progress has been made toward resolution of other claims.
    The Government cooperates with the country's nongovernmental 
organizations (NGOs) and officials of major denominations to promote 
religious tolerance and lends support to activities such as the March 
of the Living, an event to honor victims of the Holocaust. In June the 
Government held a major international conference to unveil its proposal 
to open an international center for human rights education in Oswiecim.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. In 2001, the Government established a department 
within the Ministry of Interior to monitor the activities of ``new 
religious groups'' and ``cults.'' In 2002 the Government closed the 
department; however, an employee of the Interior Ministry's Public 
Order Department continues to monitor religious movements.
    Although the Constitution provides for the separation of religion 
and state, crucifixes hang in both the upper and lower houses of 
Parliament, as well as in many public buildings.
    Public radio and television stations broadcast Catholic Mass, but 
only with licensure from the National Radio and Television Broadcasting 
Council.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, skinheads and other marginal 
elements of society continued to carry out sporadic incidents of 
harassment and violence against Jewish persons and occasional 
desecration of Jewish and, more often, Catholic cemeteries.
    Orthodox religious officials reported claims of discrimination 
toward the Orthodox community. There were reports of less than 
proportional funds for cultural events associated with the Orthodox 
community, layoffs in which Orthodox employees were the first 
dismissed, and an attitude in the local press in some areas depicting 
Catholicism as necessary for true citizenship.
    In June the National Remembrance Institute (IPN) concluded its 
investigation of the circumstances surrounding the 1941 massacre of the 
Jewish population in Jedwabne. The IPN determined that there were at 
least 340 victims in the Jedwabne killings, and that approximately 40 
citizens committed the murders. The official investigation concluded 
after three years without finding sufficient evidence to charge any of 
the surviving perpetrators, some of whom had been sentenced in trials 
in the late 1940s.
    Authorities closed the 2002 cases of desecration of tombstones in 
Czeladz and in a Jewish cemetery in Wroclaw, as well as the 
investigation by Katowice authorities into the 2001 anti-Semitic, anti-
European Union demonstration by approximately 400 Polish 
ultranationalists, without finding the perpetrators.
    Anti-Semitic feelings persist among certain sectors of the 
population, occasionally manifesting themselves in acts of vandalism 
and physical or verbal abuse. However, surveys over the past several 
years show a continuing decline in anti-Semitic sentiment, and avowedly 
anti-Semitic candidates have won few elections. In December 2003, a 
group of Catholics protested what they considered to be anti-Semitic 
literature sold in a bookstore in the basement of a Warsaw church. The 
group called for church authorities to close the bookstore, which was 
run by a private company renting the basement space, and for state 
authorities to prosecute the bookstore owner for hate crimes. The state 
prosecutors office examined the case and found no basis for 
prosecution, while Catholic Church authorities stated that they could 
not take action due to the bookstore's lease.
    Sporadic and isolated incidents of harassment and violence against 
Jewish persons continue to occur, often generated by skinheads and 
other marginal societal groups. Occasional cases of cemetery 
desecration, including both Jewish and, more frequently, Catholic 
sites, also occurred during the period covered by this report.
    The 13th March of the Living took place on April 19. An estimated 
6,000 to 7,000 participants walked from the former Auschwitz 
concentration camp to the former Birkenau death camp to honor victims 
of the Holocaust. Israeli Deputy Prime Minister Tommy Lapid and 
Israel's former Chief Rabbi Meir Lau delivered speeches. 
Schoolchildren, Boy Scouts, the Polish-Israeli Friendship Society, 
Polish survivors of Auschwitz, and the Polish Union of Jewish Students 
participated in the march.
    On June 3, a memorial was dedicated at the site of the Belzec death 
camp, where Nazis murdered approximately 500,000 Jewish persons during 
the Holocaust. The Government, working together with the U.S. Jewish 
community and the United States Holocaust Museum, constructed the 
memorial.
    There is some public concern about the growth of groups perceived 
to be ``sects'' and the influence of nonmainstream religious groups, 
especially during the summer travel season when young persons travel to 
camps and other gatherings. Articles have appeared in the press and on 
the Internet reporting the involvement of ``sects'' in disappearances.
    Interfaith groups work to bring together the various religious 
groups in the country. The Polish Council of Christians and Jews meets 
regularly to discuss issues of interest to both groups, and the 
Catholic and Orthodox Churches have an active bilateral commission. The 
Polish Ecumenical Council, a group that includes most religious groups 
other than the Roman Catholic Church, is also active. In June, the 
Fourth Annual Muslim Cultural Days conference was held in Gdansk.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Representatives of the U.S. Embassy and U.S. Consulate General Krakow 
continue to monitor closely issues relating to religious freedom and 
interfaith relations, including Polish-Jewish relations. Embassy and 
Consulate officers meet frequently with representatives of religious 
communities, the Government, and local authorities on such matters as 
property restitution, skinhead harassment, and interfaith cooperation.
    Embassy and Consulate officers actively monitor threats to 
religious freedom. On a regular basis Embassy and Consulate officials 
discuss issues of religious freedom, including property restitution, 
with a wide range of government officials at all levels. The Embassy 
and Consulate General also work to facilitate the protection and return 
of former Jewish cemeteries. During the period covered by this report, 
an international foundation overseeing restitution of Jewish communal 
property, founded in 2002 with Embassy support, began participating 
successfully in communal property restitution.
    Embassy and Consulate representatives, including the Ambassador, 
also regularly meet with representatives of major religious 
communities, both in the capital and during travels throughout the 
country. Consulate officials attend events, monitor developments, and 
facilitate official visits to the Auschwitz Museum, which is located 
near Krakow. Consulate officers also maintain contact with and attend 
events associated with the Orthodox, Protestant and Muslim minorities 
in the consular district.
    The Embassy and the Consulate in Krakow provided continuing support 
for activities designed to promote cultural and religious tolerance. 
Those activities included providing press and public affairs support 
for the Auschwitz Jewish Center Foundation's education project in 
Oswiecim, and support to the annual NGO-sponsored ``Days of Tolerance'' 
in Kolobrzeg that brings together youth of various religious and ethnic 
backgrounds and from many countries. The majority of events conducted 
in Krakow's ``Bridges to the East'' featured tolerance as an integral 
part of the presentations.
                               __________

                                PORTUGAL

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom; there are a number of government and 
privately sponsored activities that contribute to interfaith 
understanding.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 35,672 square miles, and the 
population as of July 2003 was estimated to be 10.3 million. More than 
80 percent of the population above the age of 12 identify with the 
Roman Catholic Church; however, a large percentage state that they do 
not participate actively in church activities. Approximately 4 percent 
identify with various Protestant denominations (including about 250,000 
Evangelists) and approximately 1 percent with non-Christian religions. 
Less than 3 percent state that they have no religion.
    Practitioners of non-Christian religions include approximately 
35,000 Muslims (largely from Portuguese Africa, who are ethnically sub-
Saharan African or South Asian), approximately 700 Jews, and very small 
numbers of Buddhists, Taoists, and Zoroastrians. There is also a Hindu 
community of about 7,000 persons, which largely traces its origins to 
South Asians who emigrated from Portuguese Africa and the former 
Portuguese colony of Goa in India. Many of these minority communities 
are not organized formally.
    Government estimates suggest that there are over 200,000 immigrants 
from Eastern European countries in the country. Over half of these 
immigrants are from the Ukraine; many are Eastern Orthodox. The Church 
of Jesus Christ of Latter-day Saints (Mormons) reports 35,000 members. 
Brazilian syncretistic Catholic churches, which combine Catholic ritual 
with pre-Christian Afro-Brazilian ritual, such as Candomble and 
Umbanda, also operate in small numbers, as do Seventh-day Adventists. 
The Igreja Universal do Reino de Deus (the Universal Church of the 
Kingdom of God), a proselytizing church that originated in Brazil, also 
exists. The Church of Scientology has approximately 200 active members, 
primarily in the Lisbon area.
    Foreign missionary groups, such as the Mormons, operate freely.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors. The Constitution 
prohibits discrimination based on religion.
    The Government is secular. Other than the Constitution, the two 
most important documents relating to religious freedom are the 2001 
Religious Freedom Act and the 1940 Concordat with the Holy See.
    The Religious Freedom Act, passed in April 2001, created a 
legislative framework for religions established in the country for at 
least 30 years, or those recognized internationally for at least 60 
years. The act provides qualifying religions with benefits previously 
reserved for the Catholic Church: Full tax-exempt status; legal 
recognition for marriage and other rites; chaplain visits to prisons 
and hospitals; and respect for traditional holidays. It allows for each 
religion to negotiate its own Concordat-style agreement with the 
Government, although it does not ensure the acceptance of any such 
agreements. The act also called for an independent consultative 
commission within the Justice Ministry to oversee the application of 
the act. Representatives of some religions protested the fact that the 
Catholic Church, although exempt from the act, was granted membership 
on the commission. Rules enabling this legislation took effect in 
December 2003; however, no group has instituted action to reach such 
agreement under these rules during the period covered by this report.
    The Catholic Church maintains a separate agreement with the 
Government under the 1940 terms of the Concordat. To comply 
constitutionally with the Religious Freedom Act, the Government 
negotiated with the Vatican and signed the new amended Concordat on May 
18. This document abrogates the previous Concordat, which had been in 
force for 64 years but was considered obsolete given the changes in 
national life. As of the end of the reporting period, the new Concordat 
was scheduled to be approved by Parliament on July 8; it then must be 
approved by the President of the Republic. The new Concordat recognizes 
for the first time the juridical personality of the Portuguese 
Episcopal Conference. The Catholic Church will be able to receive 0.5 
percent of the income tax that citizens can allocate to various 
institutions in their annual tax returns. The revised Concordat also 
provides for the civil recognition of a non-consummated canonical 
marriage. These are cases in which, as the Code of Canon Law 
establishes, there has been no sacramental marriage, despite the fact 
that a ceremony took place.
    Public secondary school curriculums include an optional course 
called ``religion and morals.'' This course functions as a survey of 
world religions and is taught by laypersons. It can be used to give 
instruction on the Catholic religion; the Catholic Church must approve 
all teachers for this course. Other religions may set up such a course 
if they have 10 or more children in the particular school. For example, 
the Evangelical Alliance held 243 classes in schools during the 2002-03 
school year. Under the 2001 Act, each religion may approve the course's 
respective instructors.
    The Government is in the process of establishing a Working Group 
for Inter-Religious Dialogue, a task force to promote multicultural and 
multireligious dialogue between the Government and society. Among its 
objectives are fostering tolerance for religious diversity, promotion 
of interreligious studies, and participation in national and 
international religious events. The working group will be led by a 
Government-appointed chairman and will consist primarily of teachers 
who, by the nature of their jobs, have professional experience in this 
area; however, it had not begun operation during the period covered by 
this report.
    Under the Concordat, major Catholic holidays also are official 
holidays. Seven of the country's 16 national holidays are Catholic 
holidays.
    The Diocese of Leiria-Fatima is no longer seeking funding to 
establish a cable television station. Currently, it is broadcasting 
through the Brazilian Catholic Television network, Cancao Nova.
    The Government takes active steps to promote interfaith 
understanding. Most notably 5 days a week the state television channel 
(Radiotelevisao Portuguesa 2) broadcasts ``A Fe dos Homens'' (``The 
Faith of Men'') a half-hour program consisting of various segments 
written and produced by different religious communities. The Government 
pays for the segments, and professional production companies are hired 
under contract to produce the segments. Religious communities send 
delegates to a special television commission, which determines the 
scheduling of segments. The television commission has operated on the 
general rule that religious communities eligible for the program are 
those that have been operating for at least 30 years in the country or 
at least 60 years in their country of origin.
    The Catholic Church receives 22.5 minutes of programming time per 
episode, while the remaining 7.5 minutes is divided among the other 
religions. The Evangelical Alliance receives two 7.5-minute segments 
per week, while other participating religions receive approximately one 
7.5-minute segment per month. The Catholic Church has a program of its 
own called ``70x7,'' while other religious faiths work together to 
schedule programming on the ``Caminhos'' (``Paths'') broadcast every 
Sunday morning.Lisbon City Hall provided matching funds for completion 
of the city's mosque, which was not completed at the end of the period 
covered by this report. The municipality also provided matching funds 
for the restoration of Lisbon's 19th century synagogue, considered a 
building of historic significance. The municipality of Lisbon also 
provides the opportunity for the religious communities to participate 
in summer festival events.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. The Catholic Church receives some preferential 
treatment; for example, chief chaplaincies for the military, prisons, 
and hospitals remain state-funded positions for Roman Catholics only.
    The Papal Nuncio is always the dean of the diplomatic corps. The 
Church of Scientology, although recognized as a religious association 
since 1986, does not benefit from the 2001 Religious Freedom Act, since 
it has not been established in the country for 30 years or recognized 
internationally for 60 years, as required under the law. Scientology 
leaders are concerned that exclusion from the benefits accorded under 
the act may have a negative effect on their ability to practice their 
faith; however, they reported no discrimination or opposition during 
the period covered by this report.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    There are amicable relations among the various religious 
communities. Participation among the various faiths in crafting the 
programming schedule for ``A Fe dos Homens'' has facilitated greater 
understanding and enhanced mutual respect. Many communities conduct 
``open houses'' or sponsor interfaith education seminars.
    In October 2003, during the Interfaith Congress held at the 
Catholic shrine of F tima, representatives of the world's leading 
religions explored the possibility of opening the shrine to a variety 
of faiths. The first steps in developing F tima as a multifaith center 
were taken on May 5 when a Hindu religious service was held in the 
Chapel of the Apparitions at the shrine. Although some disagreed with 
the practice of non-Catholic rituals inside the sanctuary, reactions to 
opening the shrine to other religions were highly positive.
    The residents of the Azores and Madeira archipelagos, although 
traditionally Catholic, are also quite tolerant of other faiths. Both 
Mormon and Baptist missionaries are active on the islands. They are 
well treated and participate in Azorean and Madeiran social life.
    A number of initiatives in 2003 focused on Judaism. The Aristides 
de Sousa Mendes Foundation, a nongovernmental organization established 
to honor the Portuguese Consul General in Bordeaux, France, who defied 
his dictatorial government and issued visas enabling approximately 
30,000 Jews to escape through the country during World War II, has 
sponsored a number of events, including a ceremony presided over by the 
Archbishop of Lisbon on June 15 at the Lisbon Cathedral in honor of de 
Sousa Mendes. A parallel ceremony was held at the Lisbon Mosque. 
Manuela Franco, State Secretary for Foreign Affairs and Cooperation, 
addressed a seminar on the history of the Jewish community in 
Thessaloniki in November 2003. The Jewish heritage was honored in 
February at a ceremony in Covilha, marking the production and 
distribution of a new kosher wine. The event was attended by government 
officials and received significant media coverage.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy representatives have continuing contacts with leaders of the 
country's religious communities, including the Catholic Church and the 
Jewish and Muslim communities.
                               __________

                                ROMANIA

    The Constitution provides for freedom of religion; while the 
Government generally respects this right in practice, some restrictions 
adversely affect religious freedom, and several minority religious 
groups continued to claim credibly that low-level government officials 
impede their efforts at proselytizing and interfere with other 
religious activities.
    There was no overall change in the status of respect for religious 
freedom during the period covered by this report. The Government 
continues to differentiate between recognized and unrecognized 
religions, and registration and recognition requirements still pose 
obstacles to minority religions. The Government made no further effort 
to adopt a new law regulating religions, and there are no prospects for 
the submission of such a draft law to Parliament in the near future. 
The Government still has not passed legislation to return to the Greek 
Catholic community churches and church property transferred by the 
communists to the Orthodox Church in 1948, nor has it shown any 
inclination to do so. Following controversial remarks in July 2003 by 
President Iliescu regarding the Holocaust, an international commission 
headed by Nobel Prize Laureate Elie Wiesel was set up in October 2003 
to study the Holocaust in the country, and in May the Government 
declared that the Holocaust will be commemorated annually on October 9. 
In March Parliament passed a law that lays the groundwork to return 
properties confiscated from the Jewish community by the pro-Nazi 
government between 1940 and 1945. The process of granting construction 
permits for places of worship continued, but some minority religions 
continued to complain of lengthy delays.
    There are generally amicable relations among the different 
religious groups; however, the Romanian Orthodox Church has shown some 
hostility toward non-Orthodox religious churches and criticized the 
``aggressive proselytizing'' of Protestant, neo-Protestant, and other 
religious groups, which the Church repeatedly has described as 
``sects.'' The Orthodox Church continues to oppose the return of Greek 
Catholic churches it received from the State after the dismantling of 
the Greek Catholic Church by the Communists in 1948.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy raised repeatedly the issue of restitution of religious 
properties, in particular of Greek Catholic Churches, with government 
officials. The need to expand Holocaust education was discussed with 
government officials by the U.S. Embassy and the Special Envoy for 
Holocaust Issues. The U.S. Embassy continues to encourage government 
and religious leaders to respect religious freedom fully.

                    Section I. Religious Demography

    The country has a total area of approximately 91,699 square miles, 
and its population is approximately 21.7 million.
    The Romanian Orthodox Church is the predominant religion in the 
country. The Government officially recognizes 17 religions: The 
Romanian Orthodox Church, the Roman Catholic Church, the Greek Catholic 
Church, the Old Rite Christian (Orthodox) Church, the Reformed 
(Protestant) Church, the Christian Evangelical Church, the Romanian 
Evangelical Church, the Evangelical Augustinian Church, the Lutheran 
Evangelical Church-Synod Presbyterian, the Unitarian Church, the 
Baptist Church, the Pentecostal Church, the Seventh-day Adventist 
Church, the Armenian Church, Judaism, Islam, and Jehovah's Witnesses 
(first recognized as a religion in May 2003). Members of other faiths 
worship freely, but are not afforded various forms of state support.
    According to the March 2002 census, the Romanian Orthodox Church 
had 18,817,975 members (86.8 percent of the population). The Roman 
Catholic Church had 1,026,429 members. The Catholic Church of Byzantine 
Rite (Greek Catholics or Uniates) had 191,556 members. This figure is 
disputed by the Greek Catholic Church, which claims that there were 
many irregularities such as census takers refusing to note Greek 
Catholic affiliation and automatically assuming Orthodox affiliation, 
which led to an inaccurate result. The Greek Catholic Church estimated 
in 2003 that its adherents number over 790,000. (Greek Catholics were 
former members of the Romanian Orthodox Church who in 1697 accepted 
principles required for union of the Orthodox Church with the Roman 
Catholic Church, but continue to maintain many Orthodox observances and 
traditions).
    The Old Rite Christian (Orthodox) Church had 38,147 members. The 
Protestant Reformed Church had 701,077 members. The Christian 
Evangelical Church had 44,476 members. The Romanian Evangelical Church 
had 18,178 members. The Evangelical Augustinian Church had 8,716 
members. The Lutheran Evangelical Church Synod-Presbyterian had 27,112 
members. The Unitarian Church of Romania had 66,944 members. The 
Baptist Church had 126,639 members. The Apostolic Church of God 
(Pentecostal Church) had 324,462 members. The Seventh-day Christian 
Adventist Church had 93,670 members. The Armenian Church had 687 
members. There were 6,075 Jews, according to the 2002 census, the 
Jewish Community Federation states that there are approximately 10,200 
members. Muslims numbered 67,257. According to the same census, the 
number of atheists was 8,524, and there were 12,825 persons who did not 
have any religious affiliation.
    According to the State Secretariat for Religious Denominations, 
most religions have followers dispersed throughout the country, 
although a few religious communities are concentrated in particular 
regions. Old Rite members (Lippovans) are located in Moldavia and 
Dobrogea. Most Muslims are located in the southeastern part of the 
country in Dobrogea, near Bulgaria and the Black Sea coast. Most Greek 
Catholics are in Transylvania, but there is also a large Greek Catholic 
community in Moldavia. Protestant and Catholic believers tend to be in 
Transylvania, but many also are located around Bacau. Orthodox or Greek 
Catholic ethnic Ukrainians are mostly in the northwestern part of the 
country. Orthodox ethnic Serbs are in Banat. Armenians are concentrated 
in Moldavia and the south.
    According to published sources, the Baha'i Faith, the Family (God's 
Children), the Church of Jesus Christ of Latter-day Saints (Mormons), 
the Unification Church, the Methodist Church, the Presbyterian Church, 
Transcendental Meditation, Hare Krishna, and Zen Buddhism have active 
denominations in the country; however, they are not recognized 
officially.
    According to a nationwide poll conducted in October 2003, 1 percent 
of those polled said they go to church on a daily basis; 3 percent said 
they attend church several times per week; 20 percent stated they go to 
church once a week; 23 percent claim to go several times per month; 33 
percent attend services only on Christmas, Easter, and other religious 
holidays; 11 percent go to church once a year or less; and 7 percent do 
not go to church at all. The same poll shows that 85 percent of 
citizens say that church is the institution they trust most.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Although the Constitution provides for freedom of religion, the 
Government exercises considerable influence over religious life under 
laws and decrees. The Orthodox Church exercises substantial influence 
in its dominant role among a majority of the population and 
policymakers, including the commission for construction of new places 
of worship. Government registration and recognition requirements still 
pose obstacles to minority religions. Several minority religious groups 
continued to claim credibly that low-level government officials and the 
Romanian Orthodox clergy impeded their efforts at proselytizing and 
interfered with other religious activities.
    A Communist-era decree, number 177 of 1948, remains the basic law 
governing religious denominations. It allows considerable state control 
over religious life. Technically almost none of the articles of this 
law have been abrogated formally; however, according to the State 
Secretariat for Religious Denominations, a large number of its articles 
have been nullified in practice by the Constitution and a series of 
governmental decrees. Although several religious denominations and 
religious associations confirmed that articles stipulating the State's 
interference with or control over religious life and activities have 
not been enforced, such provisions still exist in the law.
    The Government requires religious groups to register. There is no 
clear procedure for the registration of religious groups as religions. 
The Government has refused to recognize a number of religious groups 
since 1990. After a long period of persistent refusal to enforce a 
Supreme Court ruling in 2000 that ordered that Jehovah's Witnesses be 
recognized, and after repeated interventions by the U.S. Embassy and 
others, the Government granted Jehovah's Witnesses the status of a 
recognized religion in May 2003. Jehovah's Witnesses is the first 
religious group to gain this status since 1989, with the exception of 
the Greek Catholic Church, which was reestablished after the fall of 
communism.
    The total number of recognized religions remains low. Under the 
provisions of Decree 177 of 1948, the Government recognized 14 
religions; subsequently, it added the Greek Catholic Church (1989) and 
Jehovah's Witnesses (2003). The Romanian Evangelical Church and the 
Christian Evangelical Church were listed originally as one religion but 
are now considered two separate fully recognized religions, bringing 
the total to 17. Recognized religions are eligible for State support; 
they have the right to establish schools, teach religion in public 
schools, receive government funds to build churches, pay clergy 
salaries with state funds and subsidize clergy's housing expenses, 
broadcast religious programming on radio and television, apply for 
broadcasting licenses for denominational frequencies, and enjoy tax-
exempt status.
    The Government registers religious groups that it does not 
recognize either as religious and charitable foundations or as cultural 
associations. The State Secretariat for Religious Denominations 
reported that it licensed 622 religious and charitable foundations, as 
well as cultural organizations, under Law 21 of 1924 on Juridical 
Entities, thereby entitling them to juridical status as well as to 
exemptions from income and customs taxes.
    In December 2002, a government decision on local taxes carried a 
list of the 16 (at that time) officially recognized religions, which 
had a negative effect on unrecognized religions with regard to taxes on 
places of worship; unrecognized religions are now required to pay 
annual taxes on these buildings. For example, Jehovah's Witnesses, at 
the time not formally recognized, were asked in several communities to 
pay retroactive property taxes on places of worship. Jehovah's 
Witnesses refused to pay the taxes since they had received a court 
ruling recognizing their religion in 2000 although the Government did 
not recognize them officially until 2003. During the period covered by 
this report, there was no resolution of the dispute.
    Government Decree 26 of 2000 on associations and foundations 
abrogated Law 21 of 1924 and eliminated most of the bureaucratic 
obstacles, including the minimum requirement of members needed to 
establish religious associations and foundations, in the registration 
process. In January 2003, the Government reintroduced mandatory 
approval by the State Secretariat for the registration of religious 
associations. As a result of these procedures, the State Secretariat 
issued 35 approvals in 2003 and 30 in the first half of the year. Five 
associations and foundations notified the State Secretariat in 2003 and 
the first half of the year of their previous registration. The State 
Secretariat approved the change of statutes of four religious 
associations and foundations in 2003 and five in the first half of the 
year. The applications for 20 other religious groups remained pending 
on various grounds; however, there were no reports that any 
applications were denied during the period covered by this report.
    The number of adherents of each recognized religion in the 2002 
census determines its state provided budget. The Orthodox religion 
receives the largest share of governmental financial support. In 
addition Orthodox religious leaders generally preside over state 
occasions. In 2003 the Government allocated funds amounting to almost 
$6.9 million (ROL 228,805 million) to the Orthodox Church, 
approximately $400,000 (ROL 13,270 million) to the Roman Catholic 
Church, close to $127,000 (ROL 4,210 million) to the Greek Catholic 
Church, and approximately $98,000,000 (ROL 3,265 million) to the 
Reformed Church for the construction and repair of churches.
    The law governing the rights of foreigners, revised in 2003, 
introduced a long-stay visa for religious activities. Visa requirements 
include approval by the Ministry of Culture and Religious 
Denominations, evidence that the applicants represent a religious 
organization legally established in the country, medical insurance, and 
a criminal record review. To grant this approval, in May the ministry 
asked religious groups to provide religious workers' professional 
history, documents to prove their qualifications to develop religious 
activities and represent a religious group in the country of origin, 
and reasons for their presence in the country. Some religious groups 
expressed concern that these requirements would delay issuance of visas 
and residency permits. The law no longer limits visa extensions to 6 
months, a provision considered positive by most religious groups. There 
are penalties for any foreigner who stays without a visa, but such 
penalties do not appear to be linked to religious activities. The State 
Secretariat reported that approximately 950 visas and visa extensions 
were approved for religious workers in 2003, and 325 were approved in 
the first 6 months of the year.
    In November 2003, the Ministry of Culture and Religious 
Denominations issued new regulations for the organization and operation 
of the commission in charge of issuing construction permits for places 
of worship. The new regulations, like the old legislation, define 
places of worship as ``buildings such as churches, houses of prayer, 
temples, mosques, synagogues, and houses of assembly, used by religious 
denominations, religious associations and foundations for their 
specific religious services.'' The regulations were modified in 
December 2003 by the Government to eliminate the representative of the 
Orthodox Church from the composition of the 11-member commission. 
Previously, the Orthodox Church was the only religious organization 
represented on the commission. There were no reports that the 
commission denied any applications for construction permits; however, 
there were reports of lengthy delays.
    The Government subsequently made no further progress toward 
adopting a new religion law. Minority religious groups are not 
optimistic about the adoption of a law on religious denominations in 
the near future due to ongoing Greek Catholic-Orthodox tensions and 
pressure by the Orthodox Church to be declared the national church. The 
State Secretariat for Religious Denominations has suggested that a 
long-pending draft religion law may be submitted to Parliament in 2005.
    Minority religious groups assert that central government and 
parliamentary officials are more cooperative than local officials. 
Specifically, relations with the State Secretariat for Religious 
Denominations and the Ministry of Culture and Religious Denominations 
have continued to improve.
    Following a 1999 Supreme Court ruling, the Ministry of Education no 
longer requires Adventist students to come to school or take 
examinations on Saturdays.
    During the period covered by this report, the State Secretariat for 
Religious Denominations, along with religious denominations and local 
authorities, sponsored a training course for monastery and church 
staff; a series of symposiums with ecumenical participation in 
Bucharest, Durau (Neamt County), Selimbar (Sibiu County), Sibiu, and 
Cluj; and a conference in Bucharest on religious freedom and 
interconfessional relations in light of European integration, 
cosponsored with the Bern-based International Association for the 
Defense of Religious Freedom. In order to foster a permanent dialogue 
in religious life, the State Secretariat for Religious Denominations 
has meetings with representatives of religious groups on a regular 
basis and attended the meetings of the leading bodies of some religious 
denominations, for example, the Holy Synod of the Orthodox Church and 
the Congress of the Baptist Church.
    The National Anti-Discrimination Council, established to curb 
discrimination of any kind (including on religious grounds), received 
12 complaints of discrimination on religious grounds in 2003, and 2 in 
the first 4 months of this year.
    Christmas and the Orthodox Easter are national holidays. Members of 
the other recognized religions that celebrate Easter on a different 
date are entitled by law to have an additional holiday. Religious 
leaders occasionally play political roles. In particular many Orthodox 
leaders make public appearances with prominent political figures, and 
religious messages often contain political promises or goals.
    Most mainstream politicians have criticized anti-Semitism, racism, 
and xenophobia publicly. President Ion Iliescu, Prime Minister Adrian 
Nastase, and several members of the cabinet (the Minister of Foreign 
Affairs, the Minister of Culture and Religious Denominations, and 
others) continued to make public statements on various occasions 
against extremism, anti-Semitism, and xenophobia, and criticize 
attempts to deny the occurrence of the Holocaust in the country. During 
the period covered by this report, the Government sponsored several 
seminars and symposiums on anti-Semitism. Two government-issued decrees 
aimed at combating anti-Semitism ban fascist, racist, and xenophobic 
organizations; prohibit the personality cult of war criminals; and 
protect Jewish cemeteries and synagogues.
    In accordance with one of the decrees, three statues of the 
country's pro-Nazi World War II leader Marshal Ion Antonescu located on 
public land were taken down and a square was renamed in 2002. Most of 
the Marshal Antonescu streets nationwide were renamed. One of the 
localities where the street name has not been changed is Cluj, where 
the mayor, a member of the extremist Greater Romania Party, has 
repeatedly opposed the change. A street with this name still exists in 
Targu Mures. In May 2003, the Government inaugurated a Holocaust 
memorial in Targu Mures, a Transylvanian town under Hungarian 
administration in World War II. In October 2003, within the framework 
of a project on the Cultural Heritage of Jews in Romania, the national 
Government, the U.S. Embassy, the NGO Civic Education, and the 
University of Bucharest's Goldstein Goren Center for Hebrew Studies 
supported an international seminar, organized by the Jewish Communities 
Federation in Romania and B'nai B'rith International. The seminar also 
inaugurated the launch of a digital archive of historical Jewish places 
in the country.
    Introduced only recently in some school curriculums and at the 
National Defense College, education on the country's role in the 
Holocaust is still limited. There is no unitary approach to teaching 
the Holocaust. Textbooks used are not consistent in their description 
of events. However, in October 2003, the Government established an 
international commission headed by Nobel Prize Laureate Elie Wiesel and 
consisting of 30 Romanian and foreign historians to study the 
Holocaust. The findings of the commission, which will have full access 
to archives and other documents, will be included in the school 
curriculum. History teachers participated in training courses for the 
teaching of the Holocaust in Paris (November), Cluj (May-September), 
and Bucharest in the fall of 2003 and again in May. The Ministry of 
Education distributed books on the Holocaust in schools throughout the 
reporting period. Over 50 teachers have graduated from the training 
program at the Holocaust teaching center in Bacau, which was 
established with the support of the Ministry of Education in 2002.
    On May 20, the Foreign Intelligence Service signed an agreement 
with the United States Holocaust Memorial Museum to grant access to its 
archives for research regarding the Holocaust. In June 2003, on the 
occasion of the approval of the agreement between the U.S.-based 
Holocaust Memorial Museum and Romania's National Archives, the 
Government issued a communique that denied the occurrence of a 
Holocaust within its borders. Faced with domestic and international 
criticism, the Government issued a second communique, a few days after 
the first, admitting that the pro-Nazi regime had committed serious war 
crimes against the Jews and assumed responsibility for the 
participation of the country's former rulers in the Holocaust. In a 
July 2003 interview with the Israeli newspaper ``Ha'aretz,'' President 
Ion Iliescu downplayed the Jewish Holocaust in Europe, saying that it 
``was not unique to the Jews'' and other nationalities had also 
suffered. The President also said that court cases involving 
restitution of Jewish properties should be either postponed or rejected 
because the country is too poor to return them or pay compensation. 
Following vehement domestic and foreign criticism, the President's 
Executive Office claimed that Iliescu's statements were misinterpreted 
and became actively involved in the establishment of the Wiesel 
Commission and the Holocaust Remembrance Day.
    The Simon Wiesenthal Center criticized the Government in its annual 
report for 2003 for its refusal to cancel 1-year-old court rulings 
pardoning two war criminals that participated in the extermination of 
Jews in Bessarabia and Bucovina.
    In May, following the recommendation of the Wiesel Commission, the 
Government established a Holocaust Remembrance Day on October 9.

Restrictions on Religious Freedom
    There is no law against proselytizing, nor is there a clear 
understanding by the authorities of what activities constitute 
proselytizing. Although protected by law, several minority religious 
groups, which include both recognized and unrecognized religions, made 
credible complaints that low-level government officials and Romanian 
Orthodox clergy impeded their efforts to proselytize, interfered in 
religious activities, and otherwise discriminated against them during 
the period covered by this report. Few politicians sponsor bills and 
measures that would oppose the Orthodox Church due to its substantial 
influence. Local officials tend to be tolerant, but they often are 
pressured and intimidated by Orthodox clergy. According to one official 
of the State Secretariat for Religious Denominations, such cases are 
caused by personal feuds at the local level and overly aggressive 
attitudes by minority religious groups toward the Orthodox Church. In 
some instances, local police and administrative authorities tacitly 
supported societal campaigns (some of which were violent) against 
proselytizing.
    Representatives of religious groups that sought recognition after 
1990 allege that the registration process was arbitrary and unduly 
influenced by the Romanian Orthodox Church, and that they did not 
receive clear instructions concerning the requirements. The 
Organization of the Orthodox Believers of Old Rite, the Adventist 
Movement for Reform, the Baha'i Faith, and the Mormons are some of the 
religious groups that have tried unsuccessfully to register as 
religions. Local leaders of the Baha'i Faith stated that, during the 
period covered by the report, they renewed their attempt to seek 
registration with only negative response. After a prolonged delay, 
during which the U.S. Embassy made repeated representations, the 
Ministry of Culture and Religious Denominations enforced a 2000 court 
ruling ordering recognition of Jehovah's Witnesses as a religion in May 
2003.
    One explanation given by the State Secretariat for Religious 
Denominations for a failure to register new religions was that 
recognition requires a decree issued by the Presidium of the Grand 
National Assembly, a communist-era institution that no longer exists. 
Since no new legislation has been passed in this regard, the State 
Secretariat stated that the registration of any new religion is not 
possible. While this argument appears to have been overtaken by the 
Supreme Court's demand that Jehovah's Witnesses be recognized, the 
confusing set of laws governing recognition impeded the process.
    Unrecognized religions receive no financial support from the State, 
other than limited tax and import duty exemptions, and are not 
permitted to engage in profit-making activities.
    Religious minorities, including the Greek Catholic Church, the 
Catholic Church, and the Baha'i Faith, made credible allegations of 
irregularities during the 2002 census. These irregularities included 
numerous alleged incidents where census takers did not note accurately 
minority religions on census forms by failing to ask, positively 
suggesting the dominant faith, or even refusing to mark minority 
affiliations.
    In addition representatives of several minority religious groups 
complain that allocation of off-budget funds (special funds maintained 
by the Government, supposedly for emergency use) is biased toward the 
Romanian Orthodox Church. According to the State Secretariat for 
Religious Denominations, off-budget funds are distributed depending on 
the needs of the various religious denominations. Over the years, the 
Government has constructed a large number of Orthodox churches. Some 
minority religious groups also continued to complain that Orthodox 
churches were built with government support in areas without Orthodox 
believers.
    While most minority religions reported that they received permits 
to build places of worship without any difficulty, some made credible 
complaints that the regulations generated delays in the process. 
According to reports by the Jehovah's Witnesses, although their 
requests for permits were approved by central authorities, their 
intention to build places of prayer have been obstructed at the local 
level, such as in Bals (Olt County) and Feldioara (Brasov County), 
where the mayors refused to issue the construction permits, and 
Jehovah's Witnesses had to take the issue to court. A decision in the 
Bals case still was pending at the end of the period covered by this 
report. Despite a September 2003 court ruling in favor of Jehovah's 
Witnesses in Feldioara, the mayor continued to refuse to issue the 
permit. Similar situations occurred in a number of other locations. The 
Seventh-day Adventist Church in Carlibaba (Suceava County) reported a 
similar case in which the church was denied a building permit by the 
mayor on the grounds that the number of believers was too few to 
warrant a church; the mayor has denied the permit repeatedly since the 
land purchase in 2000.
    In 2003 the Commission approved 197 applications for the 
construction of places of worship. Of the 197 permits, 102 were granted 
to the Orthodox Church, 6 to the Catholic Church, 14 to the Greek 
Catholic Church, 3 to the Reformed Church, 12 to the Baptist Church, 7 
to the Pentecostal Church, 11 to the Seventh-day Adventist Church, 30 
to Jehovah's Witnesses, and the rest to other religions. In the first 4 
months of the year, the commission issued 50 permits: 31 to the 
Orthodox Church; 1 to the Catholic Church; 4 to the Greek Catholic 
Church; 4 to the Baptist Church; 4 to the Pentecostal Church; 2 to the 
Seventh-day Adventist Church; and 4 to Jehovah's Witnesses. By the end 
of the period covered by this report, 10 applications were pending 
submission of additional data.
    The law does not prohibit or punish assembly for peaceful religious 
activities. However, several minority religious groups complained that 
local authorities and Orthodox priests prevented religious activities 
from taking place, even when the groups had been issued permits. The 
Seventh-day Adventist Church reported difficulties in obtaining 
approvals to use public halls for religious activities following 
pressure by Orthodox priests. Even when they had rented public halls, 
on many occasions, local authorities, pressured by Orthodox priests, 
forced the Seventh-day Adventist Church to discontinue its religious 
programs, for example, in Dragomiresti (Vaslui County). Although 
Jehovah's Witnesses were granted religion status, a large number of 
mayors continued to demand taxes for land and places of worship. 
Thirteen lawsuits regarding taxes are currently in progress following 
Jehovah's Witnesses' complaints. In Saliste (Sibiu County), the mayor 
forbade Jehovah's Witnesses from developing any local activity, 
accusing them of proselytizing.
    The Government permits, but does not require, religious instruction 
in public schools. Attendance in classes is optional. Only the 17 
recognized religions are entitled to hold religion classes in public 
schools. While the law permits instruction according to the faith of 
students' parents, minority recognized religious groups complain that 
they have been unable to have classes offered in their faith in public 
schools. The Seventh-day Adventist Church, the Greek Catholic Church, 
the Baptist Church, and Jehovah's Witnesses continued to report such 
cases. According to minority religious groups, the local inspectors for 
religion classes are typically Orthodox priests who deny accreditation 
to teachers of other religions. Religious teachers are permitted to 
instruct only students of the same religious faith. However, minority 
religious groups, including the Greek Catholics and Jehovah's 
Witnesses, credibly asserted that there were cases of children 
pressured to attend classes of Orthodox religion. The Baptist Church 
complained that inspectorates hired Baptist theological high school 
teaching staffs without asking for the prior approval of the church, 
despite a protocol to this effect signed by the Church and the Ministry 
of Education in September 2000.
    The Religious Assistance Division in the Ministry of Justice 
submits an annual report on religious assistance in prisons to the 
Ministry of Justice and the Orthodox Patriarchate. Only recognized 
religions are entitled to give religious assistance to prisoners, and 
regulations on the organization of religious assistance in 
penitentiaries forbid proselytizing. The prison priest (always an 
Orthodox priest) coordinates religious assistance in prisons. Minority 
recognized religious groups asserted that Orthodox priests denied them 
access to some penitentiaries.
    The law entitles recognized religions to have military clergy 
trained to render religious assistance to conscripts. However, 
according to minority religions, with the exception of two 
representatives of the Catholic Church and Evangelical Alliance, the 
military clergy is comprised only of Orthodox priests.
    In June 2002, the Parliament passed legislation restituting 
religious properties confiscated by the Communist regime. Some 
religious or communal property already had been returned to former 
owners as a result of government decrees or with the agreement of local 
religious leaders. The center-right government in office between 1996 
and 2000 issued 4 decrees and a government decision, which resulted in 
the restitution of 100 buildings to religious and national minorities. 
One of the decrees (94/2000) subsequently became the basis of law 501, 
following an agreement between the Social Democratic Party (PSD) and 
the Democratic Union of Hungarians in Romania (UDMR).
    In many cases, religious minorities have not succeeded in regaining 
possession of the properties despite restitution by these decrees. Many 
properties returned by decree house government offices, schools, 
hospitals, or cultural institutions that would require relocation, and 
lawsuits and protests by current possessors have delayed restitution of 
the property to rightful owners.
    Law 501 should provide for the restitution of all church 
properties. The buildings used by public institutions (such as museums, 
schools, and hospitals) are to remain in tenants' hands for a period of 
5 years, during which time they are to pay rent to the churches. The 
majority of church properties belong to this category. However, this 
law does not address the distinctive and sensitive issue of the Greek 
Catholic churches. Some religious denominations criticized the law for 
failing to include a provision to give other buildings in compensation 
for those that have been demolished. By the final deadline of March 2, 
2002, religious denominations submitted 7,568 applications for 
restitution, according to Law 501, as follows: Orthodox Church, 770; 
Roman-Catholic Church, 992; Greek Catholic Church, 2,207; Reformed 
Church, 899; Mosaic cult, 1,809; Evangelical Church, 690; other 
denominations, 201. The national commission for Law 501 started its 
activity in June 2003 and restituted 70 buildings that month. The 
process continued at more or less regular intervals, and the commission 
restituted an additional 479 buildings during the reporting period.
    The Greek Catholic Church was the second largest denomination 
(approximately 1.5 million adherents out of a population of 
approximately 15 million) in 1948 when Communist authorities outlawed 
it and dictated its forced merger with the Romanian Orthodox Church. At 
the time of its banning, the Greek Catholic Church owned more than 
2,600 churches, which were confiscated by the State and then given to 
the Orthodox Church, along with other facilities. Other properties of 
the Greek Catholic Church, such as buildings and agricultural land, 
became state property.
    According to the State Secretariat for Religious Denominations, 
after 1989 the Greek Catholic Church regained control over 270 of the 
churches transferred by the Communists to the Orthodox Church; however, 
the Greek Catholics claim that they have received only 176 such 
properties. The Greek Catholic Church has very few places of worship. 
Many followers still are compelled to hold services in public places 
(over 353 cases, according to Greek Catholic reports) or in the open. 
For example, Greek Catholic parishioners continue to worship in a local 
park in Rosia Montana, where local authorities did not enforce a final 
court ruling, dating from 2002, returning the Greek Catholic church, 
parish house, and cemetery. Similar situations were reported in at 
least two other localities. In 1992 the Government adopted a decree 
that listed 80 properties (that were not places of worship) owned by 
the Greek Catholic Church to be returned. After the restitution of 60 
to 65 properties, including schools and hospitals (the most important 
buildings, including three schools in Cluj have not been restituted), 
no further progress has been made. In some cases, Orthodox priests 
whose families had been Greek Catholics converted back to Greek 
Catholicism and brought their parishes and churches with them to the 
Greek Catholic Church. In several counties, in particular in 
Transylvania, local Orthodox leaders have given up smaller country 
churches voluntarily. For example, in the Diocese of Lugoj in the 
southwestern part of the country, local Orthodox Church representatives 
reached agreement on the return of an estimated 160 churches; however, 
for the most part, Orthodox leaders have refused to return churches to 
the Greek Catholics. Between July 2003 and April, the Greek Catholic 
Church recovered 30 churches, an improvement over the previous year, 
but only a small percentage of the approximately 2,000 churches 
outstanding.
    In the early 1990s, the Orthodox Archbishop of Timisoara, Nicolae 
Corneanu, returned approximately 50 churches, including the cathedral 
in Lugoj, to the Greek Catholic Church. However, due to his actions, 
the Orthodox Holy Synod marginalized Archbishop Corneanu, and his 
fellow clergymen criticized him.
    A 1990 government decree called for the creation of a joint 
Orthodox and Greek Catholic committee at the national level to decide 
the fate of churches that had belonged to the Greek Catholic Church 
before 1948. The Government did not enforce the decree until 1998, when 
the committee met for the first time. It had three meetings in 1999, 
and it has met annually since 2000, but the Orthodox Church resisted 
efforts to resolve the problem in this forum. The courts generally 
refuse to consider Greek Catholic lawsuits seeking restitution, citing 
the 1990 decree establishing the joint committee to resolve the issue. 
From the initial property list of 2,600 seized churches, the Greek 
Catholic Church has reduced the number of its claims to fewer than 300. 
Only 15 churches have been restituted as the result of the joint 
committee's meetings. Restitution of the existing churches is important 
to both sides because local residents are likely to attend the church 
whether it is Greek Catholic or Orthodox. Thus the number of members 
and share of the state budget allocation for religions is at stake.
    At the most recent meeting of the joint committee in Baia Mare on 
September 23, 2003, the Greek Catholic Church reiterated its core 
claim: the restitution of its former cathedrals and district churches, 
and the return of one church in localities where there are two churches 
and one of them had belonged to the Greek Catholics. The Orthodox 
Church in turn stressed that the will of the majority of believers 
should be taken into account with regard to restitution, and 
restitution problems should be solved by dialogue. It also called for 
an end of all ongoing lawsuits and emphasized that the construction of 
new churches is the only solution to existing conflicts. The next 
meeting of the national joint committee is scheduled for September 
2004.
    Despite the stated desire for dialogue, the Orthodox Church has 
demolished Greek Catholic churches under various pretexts. For example, 
Greek Catholic churches (some of them historical monuments) were 
demolished in Vadu Izei (Maramures County), Baisoara (Cluj County), 
Smig (Sibiu County), Tritenii de Jos (Cluj County), and Craiova (Dolj 
County). A church in Urca (Cluj County) was demolished in August-
September 2003. Another church threatened with demolition is in Ungheni 
(Mures County). In this instance, the Orthodox Church resumed 
construction for a new church during the period covered by this report; 
the new church is being built around the Greek Catholic Church. Despite 
a court order to halt construction, the Orthodox Church continued work 
close to the church of a famous Greek Catholic Monastery of Nicula 
(Cluj County). Moreover, the Government allocated sizeable funds to the 
Orthodox construction site. Over a number of years, the Orthodox Church 
has repeatedly rejected the Greek Catholic requests for alternating 
service in a total of 227 localities. Following increasing tensions in 
some localities, the Ministry of Culture and Religious Denominations 
called and mediated a meeting of the two churches in April 2002. The 
Minister of Culture announced at the meeting the Government's intention 
to help the Greek Catholic Church build 50 wooden churches, a solution 
that does not satisfy fully Greek Catholic Church claims. No churches 
had been built by the end of the period covered by this report.
    The national commission for the restitution of religious property 
according to Law 501/2002 returned 53 of the 2,207 reclaimed buildings 
to the Greek Catholic Church to date.
    In February 2002, the Orthodox Patriarch in a letter to the 
Minister of Justice described court rulings in favor of the Greek 
Catholic Church as ``illegal'' and ``abusive'' and stated that 
decisions on such cases should be made only by the joint Orthodox-Greek 
Catholic committee. The Minister of Justice distributed the letter to 
all Courts of Appeal and asked for its careful consideration.
    In October 2002, Greek Catholic believers from the country and 
throughout the world addressed a memorandum to the President, Premier, 
and other state authorities, complaining about discrimination against 
their Church and calling for the restitution of the Greek Catholic 
churches and other assets confiscated under Communist rule. The 
authorities did not respond to this memorandum.
    An earlier appeal by the Pope in June 2002 for the restitution of 
Catholic properties, as well as a letter sent by the Greek Catholic 
Archbishop later that month for a restitution law regarding Greek 
Catholic churches, remain unanswered. Local and state authorities also 
ignored letters and appeals complaining about discrimination of the 
Church, sent by Greek Catholic bishops and priests in December 2003 and 
in January and February. The authorities did not respond to street 
protests by Greek Catholics in October 2003.
    Even when courts accept lawsuits regarding Greek Catholic churches, 
in many cases restitution was not granted. For example, in March after 
a 14-year long lawsuit, a Bucharest court of appeal rejected the 
restitution claim for the most important Greek Catholic Church in 
Bucharest, despite recognizing that the Greek Catholic Church owned the 
church.
    Historical Hungarian churches, including Roman Catholic as well as 
Protestant churches (Reformed, Evangelical, and Unitarian), have 
received a small number of their properties from the government. 
Churches from these denominations were closed but not seized by the 
communist regimes. However, the communist regime confiscated many of 
these groups' secular properties, which still are used for public 
schools, museums, libraries, post offices, and student dormitories.
    Approximately 80 percent of the buildings confiscated from 
Hungarian churches are used as public facilities (schools, hospitals, 
or museums). Of the 1,630 buildings confiscated by the communist regime 
from Hungarian churches, only 33 were restituted by government decrees 
between 1996 and 2000. Hungarian churches registered 27 of them in the 
official real estate book. Of these buildings, they could take 
possession of fewer than 20. Restitution of the remainder has been 
delayed due to lawsuits or opposition from current possessors. For 
example, restitution under Decree 13 of 1998 of the Batthyanaeum 
Library (which had belonged to the Roman Catholic Church) has been 
delayed by lawsuits. Despite a December 2003 court ruling in favor of 
the Roman Catholic Church, the building has not been restituted. The 
church filed a complaint early this year. No further progress has been 
made in the restitution of the Roman Catholic Bishop's Palace in 
Oradea, which was partially restituted in June 2003, according to a 
protocol between a local museum, its current user, and the Roman 
Catholic Bishopric. The Minister of Culture and Religious Denominations 
stated in 2001 that he is opposed to restitution of these properties, 
despite the court rulings. To date the national commission for 
religious property restitution according to Law 501/2002 has restituted 
340 of the 1,450 reclaimed buildings to the Hungarian Churches.
    The Jewish community has received 42 buildings by government 
decree. Of these structures, the community has taken actual, partial, 
or full possession of 29 buildings. The community has been able to 
reclaim land only in Iasi, where it received 15 pieces of land (of 
former synagogues and schools) between 1999 and 2000. Under Law 501/
2002, 38 additional buildings were returned to the Jewish community 
during the period covered by this report.
    At the beginning of March, Parliament adopted a law amending a 
previous government decree, which restituted a limited number of 
properties to ethnic communities, including the Jewish community. The 
new law stipulates the restitution of all buildings that belonged to 
ethnic communities and were confiscated between September 6, 1940, and 
December 22, 1989. As in the case of religious properties, buildings 
used for the ``public interest'' will remain in the hands of the 
present users for 5 years. Under the law, claims for restitution may be 
submitted until September 30. At the request of the Jewish community, 
the new law extended the period of the confiscation of properties to 
include the interval between 1940 and 1945, when the pro-Nazi 
government seized a large number of Jewish properties. As was earlier 
the case, the new law does not provide compensation for properties that 
no longer exist.
    Another problem with restitution is often a refusal by the occupant 
to return a property or pay rent for occupancy. The nominal owner still 
can be held liable for payment of property taxes in such cases. The 
Reformed College in Cluj, returned to the Reformed Church by government 
decree in 1999, had to pay property taxes without receiving any rent 
from its user, Gheorghe Sincai High School. The building eventually was 
partially returned to the Reformed Church in December 2002.
    According to Law 1 of 2000, religious denominations are entitled to 
claim between 25 to 250 acres of farmland (depending on the type of 
religious unit--parish, eparchy, bishopric), and up to 75 acres of 
forestland from properties seized by the communists. This is the first 
law that establishes a systematic procedure for churches to claim land; 
however, enforcement continues to be slow.
    Amendments to the Constitution enacted in October 2003 allow the 
establishment of confessional schools subsidized by the State.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect toReligious Freedom
    In October 2003, after a year of controversy over government 
statements and presidential remarks regarding the Holocaust, the 
Government established an international commission to study the 
Romanian Holocaust and make recommendations for expanding Holocaust 
education. The commission, which is expected to release its first 
report in November, is headed by Nobel Prize Laureate Elie Wiesel. In 
March Parliament adopted a law to restitute communal properties, 
including those confiscated from members of the Jewish community by the 
pro-Nazi government between 1940 and 1945. In May the Government 
established a Holocaust Remembrance Day, to be observed every October 
9.

                    Section III. Societal Attitudes

    There are generally amicable relations among the different 
religious groups. However, the Romanian Orthodox Church repeatedly has 
criticized strongly the so-called ``aggressive proselytizing'' of 
Protestant, neo-Protestant, and other religious groups, which the 
Church repeatedly has described as ``sects.'' There is no law against 
proselytizing, or any clear understanding of what activities constitute 
proselytizing. Proselytizing that involves denigrating established 
churches is perceived as provocative. This has led to conflicts in some 
cases. The press reported several cases in which adherents of minority 
religions were prevented by others from practicing their faith, and 
local law enforcement authorities did not protect them. The ``New 
Right'' (Noua Dreapta) organization (a small, right-wing group with 
nationalistic, xenophobic views) repeatedly harassed verbally and 
sometimes physically Mormons in several cities around the country. In 
July 2003, ``New Right'' members picketed an open house meeting in 
Bucharest. The police intervened to protect the meeting. In 2001 
Jehovah's Witnesses filed a complaint with the European Court of Human 
Rights (ECHR) regarding the sentencing of six of its members from Mizil 
to pay fines on charges of insult and assault in a trial initiated by 
persons linked with the Orthodox Church in 2000. The ECHR's decision 
remained pending at the end of the period covered by this report.
    The centuries-long domination of the Orthodox Church, along with 
its status as the majority religion, has resulted in the Orthodox 
Church's reluctance, in particular at the local level and with the 
support of low-level officials, to accept the existence of other 
religions. Consequently, actions by other religious groups to attract 
members frequently are perceived by the Orthodox Church as attempts to 
diminish the number of its members. Minority religious groups allege 
that some members of the Orthodox clergy have provoked isolated mob 
incidents. The Adventist Church reported an incident at Fetesti (Iasi 
County) in November 2003, when the Orthodox priest and the mayor 
incited the population to bury a deceased Adventist following Orthodox 
rites, acting forcibly against the wishes of the family.
    Members of Jehovah's Witnesses continue to allege verbal and 
physical abuse from persons incited by some Orthodox priests, who often 
took an active part in these actions. In some instances, the priests 
reportedly had the support of local authorities and the police, such as 
in Dofteana (Bacau County) in April. In many cases, including Covasna 
(Covasna County) and Dofteana (Bacau County) in April, the police 
either did not intervene in such incidents or, under the influence of 
Orthodox priests, reacted negatively to Jehovah's Witnesses' 
complaints. In Covasna the police reportedly attempted to intimidate 
Jehovah's Witnesses to stop their activity.
    Tensions with the Orthodox Church reportedly increased in Mizil, a 
village with a small congregation of Jehovah's Witnesses. The 
congregation was subjected to a persistent discrediting campaign by the 
local Orthodox Church, which sent a letter to the police in April 
threatening to take measures to stop Jehovah's Witnesses activity 
unless the police took action. The police initially refused to register 
a complaint in May by an ordinate Jehovah's Witnesses minister that an 
Orthodox priest verbally and physically abused him. Jehovah's Witnesses 
appealed for help from the State Secretariat for Religious 
Denominations. The Secretariat urged the prefect's office, in an 
official letter on May 24, to take all necessary steps to guarantee 
constitutional provisions and to defuse interconfessional tensions. 
Reportedly, at the end of June, the Jehovah's Witness ordinate minister 
was summoned to the police station, verbally abused, and threatened by 
four Orthodox priests and eight Orthodox believers, in the presence of 
two police officers. The officers failed to protect the minister or 
prevent the incident from taking place in a public building. Jehovah's 
Witnesses subsequently wrote a letter of complaint regarding the 
incident to the Prahova County Police Inspectorate who responded by 
suggesting Jehovah's Witnesses should take such incidents to court.
    The Seventh-day Adventist Church reported similar incidents with 
Orthodox priests in several localities, including Anghelesti (Vrancea 
County) in February and Danciulesti in March (Gorj County). In April in 
Cervenia and Licurici (Teleorman County), Orthodox priests verbally 
abused school children participating in the Biblical School courses of 
the Seventh-day Adventist Church. Mormons reported that two church 
missionaries were harassed by an Orthodox priest in Bucharest in 
October 2003. This religious group encountered similar problems in Iasi 
and Pitesti between October 2003 and February. In addition the Seventh-
day Adventist Church reported that an Orthodox priest beat a Seventh-
day Adventist student during the religion class in Jorasti (Galati 
County) in March. The school principal refused to discuss the issue 
with the Adventist priest; reportedly no legal action was taken against 
the Orthodox priest for the assault.
    In January and February, unidentified persons damaged the facade of 
a new Adventist Church in Girov (Neamt County), and the local police 
refused to receive the Adventist Church's written complaint. A 
complaint was filed at the end of February with the county police, but 
the perpetrators were unidentified at the end of the reporting period.
    In June 2003, an Orthodox priest assaulted a Presbyterian priest 
with a metal cross in Bucecea (Botosani Count). The population and the 
police took action in favor of the Presbyterian priest; however, the 
incident was closed without legal action against the Orthodox priest.
    During the period covered by this report, Orthodox priests denied 
the Seventh-day Adventist Church access to bury its deceased members in 
the cemeteries of Vizantea (Vrancea County), Mihaileni (Botosani 
County), Vaslui (Vaslui County), Jabenta and Chiherul (Mures County), 
Horezu (Valcea County), and Cervenia (Teleorman County). In Mihaileni 
and Jabenta, following pressure by the local authorities, the burials 
eventually were allowed. In all of these cases, it is not clear whether 
public or church cemeteries were the subject of the disputes. In order 
to avoid such encounters, the Adventist Church asked the mayors' 
offices for land for cemeteries, but during the period covered by this 
report received positive answers to only 4 of its 500 requests. 
Orthodox priests also obstructed the burial of Greek Catholic believers 
in Garbau (Cluj County), Ileanda (Salaj County), Rosia (Sibiu County), 
Magina (Alba County) and Salistea de Sus (Maramures County).
    Representatives of minority religions credibly complain that only 
Orthodox priests grant religious assistance in hospitals, children's 
homes, and shelters for the elderly. Charitable activities carried out 
by other churches in children's homes and shelters often have been 
interpreted as proselytizing.
    Dialogue between the Orthodox and the Greek Catholic churches has 
not eliminated disputes at the local level and has led to little real 
progress in solving the problem of the restitution of the Greek 
Catholic assets.
    Disputes between Greek Catholics and Orthodox believers over church 
possession increased in number during the period covered by this 
report. Greek Catholic communities have decided, in many cases, to 
build new churches due to lack of progress in restituting their 
properties either through dialogue with the Orthodox Church or in 
court; however, their efforts have been obstructed by the Orthodox 
Church, sometimes with the support of local authorities. For example, 
in Sapinta, the Greek Catholic Church chose not to reclaim its former 
church and cemetery but rather to construct a new church. In September 
2003, the Orthodox priest reportedly prompted the population to stop a 
meeting of the local council, which should have approved the 
construction plans of the new Greek Catholic Church. There were similar 
tensions in Certeze (Satu Mare County), where the Greek Catholic Church 
was not permitted to build a new church on its land due to obstructions 
and harassment by the Orthodox Church and local authorities. Tensions 
continued in localities where the Orthodox Church refused to enforce a 
court ruling ordering the restitution of churches to the Greek Catholic 
Church, for example, Tigvaniul Mare (Caras Severin County), Rosia 
Montana (Alba County), and Racovita.
    In Prunis (Cluj County), where most of the residents belong to the 
Greek Catholic Church, tensions continue due to a long-standing 
lawsuit. The Minister of Culture and Religious Denominations mediated 
an agreement in June 2003, designed to defuse tensions between the 
Orthodox and the Uniate Churches in Mihalt (Alba County), according to 
which the Greek Catholic Church should have received government funding 
to build a new cemetery. However, discord continued in the region, 
following the Government's allocation in December 2003 of approximately 
$150,000 (ROL 5 billion) to the Orthodox Church instead of the Greek 
Catholic Church. In the time that it took to correct the misallocation, 
approximately 3 months, the Orthodox Church purchased the piece of land 
the Greek Catholics intended to buy.
    In Ardud the Greek Catholic Church, which previously had owned the 
only church in the locality, built a new church to put an end to the 
long-standing conflict. However, the Orthodox Church took legal action 
and evicted the Greek Catholic priest (who had been an Orthodox priest) 
from the parish house in December 2003 in the presence of numerous 
gendarmes and police. The Orthodox Church refused the Greek Catholics' 
proposal to help buy a new house for the Orthodox priest.
    In most localities with two churches (one of which had belonged to 
the Greek Catholic Church) and only one Orthodox priest, priests 
frequently do one of three things: hold religious services in turns in 
both locations; keep the Orthodox Church locked and hold the services 
in the former Greek Catholic Churches; or establish a second Orthodox 
parish in the locality. Such cases are reported in Pintic, Letca, 
Boereni, Sanpaul, Lupsa, Singiorzul Nou, and Suciu de Jos. However, 50 
Greek Orthodox churches still are closed.
    During the period covered by this report, 17 final restitution 
court rulings in favor of the Greek Catholic Church could not be 
enforced because of local authorities' lack of cooperation. Moreover, 
in many cases during the reporting period, local authorities, for 
example, local police and prefects in Maramures, Satu Mare, Alba, and 
other counties, repeatedly supported the Orthodox Church in opposing 
enforcement of such court rulings. The Ministry of Culture and 
Religious Denominations granted museum status to churches in Sieu and 
Bogdan Voda (Maramures County) instead of supporting the enforcement of 
final court rulings restituting the former Greek Catholic churches.
    In Racovita the local Orthodox priest and the mayor continued to 
refuse to implement Orthodox Archbishop Corneanu's decision to 
restitute a church to the Greek Catholics.
    In Bicsad (Satu Mare County), where the Greek Catholics obtained a 
government decision restituting a former Greek Catholic monastery, the 
Greek Catholic Church still could not take possession of the monastery 
because of opposition from the local Orthodox clergy. Local authorities 
have not supported enforcement of the Government's decision.
    In Dumbraveni the Orthodox Church continued to refuse to enforce a 
previous court ruling to share a local church with the Greek Catholic 
Church. Short-term prospects for the return of the Greek Catholic 
church are dim, since restitution is contingent on construction of a 
new Orthodox church, which is expected to take many years.
    The fringe press continued to publish anti-Semitic articles. The 
Legionnaires (also called the Iron Guard, an extreme nationalist, anti-
Semitic, pro-Nazi group that existed in the country in the inter-war 
period) continued to publish books from the inter-war period and Iron 
Guard magazines. A new Iron Guard monthly, ``Obiectiv Legionar'' 
(Legionnaire Focus), carrying mostly old legionnaire literature, began 
publication in July 2003 and is distributed in several of the largest 
cities, including Bucharest. A contributor to one of these magazines, 
the Timisoara-based ``Gazeta de Vest,'' was sentenced in July 2003 to 
30 months' imprisonment for dissemination of nationalist-chauvinistic 
propaganda and fascist symbols. The ``New Right'' organization (also 
with legionnaire orientation) continued to sponsor marches to 
commemorate Corneliu Zelea Codreanu, the founder of the Legionnaire 
Movement, for example, a march in November 2003. Religious services to 
commemorate legionnaire leaders continue to be held in Orthodox 
churches, such as the services commemorating Corneliu Zelea Codreanu in 
November 2003. In March a private television station, National TV, 
broadcast a talk show on ``Gypsies, Jews, and Legionnaires,'' which 
voiced xenophobic, anti-Semitic, and racist opinions. One of the 
participants, the leader of an extremist organization, wore the 
legionnaire uniform. National TV did not react to a protest sent by the 
Jewish Communities Federation in Romania regarding this show.
    Unidentified persons broke into a synagogue in Bacau and broke its 
windows in March. The perpetrators could not be identified, but are 
believed to have been local youths, rather than members of an organized 
anti-Semitic movement. Non-Jewish cemeteries in Bucharest were 
vandalized in a similar manner. Anti-Semitic graffiti was written on 
the walls of the Jewish Theater in Bucharest and on downtown buildings 
in Cluj in October 2002. Perpetrators have not been identified in 
either case. Thieves broke into the Jewish temple in Vatra Dornei in 
July 2002. The synagogue in Focsani was desecrated in July 2002. Five 
Jewish cemeteries were desecrated in 2003. Perpetrators have not been 
identified in these cases.

                   Section IV. U.S. Government Policy

    The U.S. Government actively discusses religious freedom issues 
with the Government as part of its overall policy to promote human 
rights. The Embassy also maintains close contact with a broad range of 
religious groups in the country. Embassy staff, including the 
Ambassador, Deputy Chief of Mission, political section chief, human 
rights officer, and USAID and Public Diplomacy officers, regularly met 
with religious leaders and government officials who work on religious 
affairs in Bucharest and in other cities.
    In July 2003, the Embassy financed the travel of four high school 
teachers to a course in the United States for teaching the Holocaust 
and provided books on the Holocaust to the Ministry of Education to use 
to develop a text and teachers' manual.
    In a series of meetings during the period covered by this report, 
the Ambassador discussed with the Prime Minister, Minister of 
Education, and Minister of Culture and Religious Affairs the need to 
ensure that specific, widespread teaching of the Holocaust takes place 
within the national educational system. The Ambassador offered 
technical and material assistance to support further development of the 
curriculum. During a visit to Bucharest in November 2003, the Special 
Envoy for Holocaust Issues, Ambassador Edward O'Donnell, discussed with 
government officials expanding Holocaust education and ensuring access 
to archival materials on the Holocaust for historians and other 
researches.
    On repeated occasions, the Ambassador raised the issue of 
restitution of religious properties, in particular of Greek Catholic 
churches, with government officials, including the President and Prime 
Minister. In August 2003, members of the Embassy's Office in Cluj 
discussed the problems encountered by the Greek Catholic Church in 
restitution of its churches in some specific cases at a panel on the 
U.S. and Europe in Tusnad. The Embassy's Office in Cluj focused on 
similar restitution topics at a conference on the Greek Catholic Church 
at the Babes-Bolyai University in November 2003, at an ecumenical 
conference in Cluj in March, and in numerous speeches in schools and 
universities.
    Through SEED funding, and at the Ambassador's direction, USAID 
cosponsored a project on the Cultural Heritage of Jews in Romania, 
which included an international seminar in October 2003 and the 
development of the ``Jewish Heritage Trail'' computer archive of 
historic Jewish sites in the country.
    In addition Embassy staff members were in frequent contact with 
numerous nongovernmental organizations that monitor developments in the 
country's religious life. U.S. officials have lobbied consistently in 
government circles for fair treatment on property restitution issues, 
including religious and communal properties, and for nondiscriminatory 
treatment of all religious groups. The Embassy has worked on the 
development of interconfessional understanding and broader religious 
tolerance.
                               __________

                                 RUSSIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, in some 
cases the authorities imposed restrictions on some groups. Although the 
Constitution provides for the equality of all religions before the law 
and the separation of church and state, the Government did not always 
respect these provisions.
    Conditions deteriorated somewhat for minority religious faiths 
although government policy continued to contribute to the generally 
free practice of religion for most of the population. Some federal 
agencies and many local authorities continued to restrict the rights of 
various religious minorities. Legal obstacles to registration under a 
complex 1997 law ``On Freedom of Conscience and Associations,'' which 
seriously disadvantages religious groups new to the country, and which 
had eased somewhat in the period covered by the last report, were cited 
as the basis for banning Jehovah's Witnesses in Moscow and upheld in 
the second appeal of the case. There were indications that the security 
services increasingly treated the leadership of some minority religious 
groups as security threats.
    Religious matters are not a source of societal hostility for most 
citizens, although many citizens firmly believe that at least nominal 
adherence to the Russian Orthodox Church (ROC) is at the heart of what 
it means to be Russian. Popular attitudes toward traditionally Muslim 
ethnic groups are negative in many regions, and there are 
manifestations of anti-Semitism as well as societal hostility toward 
Roman Catholics and newer, non-Orthodox religions. Instances of 
religiously motivated violence continue, although it often is difficult 
to determine whether xenophobia, religion, or ethnic prejudices were 
the primary motivation behind violent attacks. Conservative activists 
claiming ties to the ROC disseminated negative publications and staged 
demonstrations throughout the country against Roman Catholics, 
Protestants, members of Jehovah's Witnesses, and religions new to the 
country. Leaders in the ROC have stated publicly their opposition to 
the presence of Roman Catholics, Protestants, and newer religions.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Government continued to engage the Government, a number of 
religious groups, nongovernmental organizations (NGOs), and others in a 
steady dialogue on religious freedom. The Embassy and consulates have 
worked with NGOs to encourage the development of programs designed to 
sensitize officials to recognize discrimination, prejudice, and crimes 
motivated by ethnic or religious intolerance. The Embassy maintains a 
broad range of contacts in the religious and NGO community via frequent 
communication and meetings. Consular officers routinely investigate 
criminal, customs, and immigration cases involving foreign citizens to 
determine whether they involve possible violations of religious 
freedom, and also raise the issue of visas for religious workers with 
the Passport and Visa Unit in the Internal Affairs Ministry (MVD) and 
the Foreign Ministry (MFA). The U.S. Ambassador addressed religious 
freedom in public addresses and consultations with government 
officials. He also attended events on major religious holidays and 
often met with a range of religious leaders.

                    Section I. Religious Demography

    The country has a total area of 6,592,769 square miles, and its 
population is approximately 144 million. There are no reliable 
statistics that break down the population by denomination. Available 
information suggests slightly more than half of the inhabitants 
consider themselves Russian Orthodox Christians, although the vast 
majority are not regular churchgoers. There are an estimated 14 to 20 
million Muslims, constituting approximately 14 percent of the 
population and forming the largest religious minority. Muslims live 
predominantly in Tatarstan, Bashkortostan, the North Caucasus, and the 
Volga region. By most estimates, Protestants constitute the third 
largest group of believers. An estimated 600,000 to 1 million Jews 
remain in the country (0.5 percent of the total population) following 
large-scale emigration over the last 2 decades; approximately 80 
percent live in Moscow or St. Petersburg. The so-called Jewish 
Autonomous Oblast, located in the Far East, has between 5,000 and 7,000 
Jews. Buddhism is traditional to three regions: Buryatiya, Tuva, and 
Kalmykiya. In some areas, such as Yakutia and Chukotka, pantheistic and 
nature-based religions are practiced independently or alongside 
majority religions.
    According to the Ministry of Justice (MOJ), there were 21,664 
registered religious organizations as of January 1. The figures show an 
increase of approximately 1,000 registered organizations since 2002 and 
more than 5,000 since 1997. The MOJ recorded the number of registered 
religious groups as follows: Russian Orthodox Church--11,525 groups, 
Russian Orthodox Autonomous Church--41, Russian Orthodox Church 
Abroad--45, True Orthodox Church--24, Russian Orthodox Free Church--16, 
Ukrainian Orthodox Church (Kiev Patriarchate)--11, Old Believers--284 
(divided among 4 groups), Roman Catholic--248, Greek Catholic--5, 
Armenian Apostolic--60, Muslim--3,537, Buddhist--192, Jewish--267 
(divided among Orthodox and Reform groups), Baptist--979, Pentecostal--
1,467, Seventh-day Adventist--646, other evangelical and charismatic 
groups--134, Lutheran--219 (divided among 4 groups), Apostolic--81, 
Methodist--105, Reformist--5, Presbyterian--176, Anglican--1, Jehovah's 
Witnesses--386, Mennonite--9, Salvation Army--32, Church of Jesus 
Christ of Latter-day Saints (Mormons)--50, Unification Church--9, 
Church of the ``Sovereign'' Icon of the Mother of God--27, Molokane--
28, Dukhobor--1, Church of the Last Covenant--11, Church of Christ--26, 
non-denominational Christian--24, Scientologist--2, Hindu--1, Krishna--
80, Baha'i--20, Tantric--2, Taoist--6, Assyrian--2, Sikh--1, 
Shamanist--14, Karaite--1, Zoroastrian--1, Spiritual Unity 
(Tolstoyan)--1, Living Ethic (Rerikhian)--1, pagan--11, other 
confessions--216.
    The number of registered religious organizations does not reflect 
the entire demography of religious believers. For example, due to legal 
restrictions, poor administrative procedures on the part of some local 
authorities, or disputes between religious organizations, an unknown 
number of groups have been unable to register or reregister. An 
estimated 500 (official estimate) to more than 9,000 (Council of Muftis 
estimate) Muslim organizations remain unregistered; some reportedly are 
defunct, but many, according to the Council of Muftis, have concluded 
that they did not require legal status and have postponed applying for 
financial reasons. Registration figures probably also underestimate the 
number of Pentecostals. The Union of Christians of Evangelical Faith 
estimates that there are 1,600 Pentecostal churches, 62 regional 
associations, and about 300,000 believers. The official number of 
registered Pentecostal organizations as of January 1 was 1,467. The 
difference in numbers can be explained by the fact that many 
Pentecostal churches remain unregistered.
    Some religious groups have registered as social organizations 
because they were unable to register as religious organizations. The 
Unification Church reports that the drop in registered organizations 
from 17 during the previous reporting period, to 10 the period covered 
by this report, was due to local authorities hindering the Church's 
attempt to reregister its local organizations. As of January 1, there 
were no Quaker organizations listed by the MOJ, but the groups may have 
been categorized under ``other faiths,'' of which there were 216 
organizations. The Moscow Monthly Friends' Meeting (Quakers) is an 
officially registered Quakers' organization.
    In practice, only a small minority of citizens identify strongly 
with any religion. Many who identify themselves as members of a faith 
participate in religious life only rarely, or not at all.
    A large number of foreign missionaries operate in the country, many 
from Protestant denominations.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion and the 
Government generally respects this right in practice; however, in some 
cases the authorities imposed restrictions on some groups. The 
Constitution also provides for the equality of all religions before the 
law and the separation of church and state; however, the Government did 
not always respect this provision.
    The law on freedom of religion was adopted in 1990 by the country's 
Supreme Court and remained the same until a new law was adopted in 
1997. The 1990 law declared all religions equal before the law, 
prohibited government interference in religion, and established simple 
registration procedures for religious groups. Registration of religious 
groups was not required, but groups could obtain a number of advantages 
by registering, such as the ability to establish official places of 
worship or benefit from tax exemptions. The 1990 law helped facilitate 
a revival of religious activity. In 1997, a supplemental law on 
religion was passed: The Law on Freedom of Conscience. Although the 
1997 law does not recognize a state religion, its preamble identifies 
Russian Orthodoxy, Judaism, Islam, and Buddhism as ``traditional 
religions'' and recognizes the ``special contribution of Orthodoxy to 
the history of Russia and to the establishment and development of 
Russia's spirituality and culture.''
    Neither the Constitution nor the 1997 law accords explicit 
privileges or advantages to ``traditional religions;'' however, many 
politicians and public figures argue for closer cooperation with them, 
above all with the ROC's Moscow Patriarchate. The ROC has entered into 
a number of agreements, some formal, others informal, with government 
ministries on such matters as guidelines for public education, 
religious training for military personnel, and law enforcement and 
customs decisions, giving the ROC special access to institutions such 
as schools, hospitals, prisons, the police, the Federal Security 
Service (FSB), and the army.
    Many government officials and citizens, equate Russian Orthodoxy 
with nationhood. This belief appears to have manifested itself in a 
church-state relationship. For example, the ROC has made special 
arrangements with government agencies to conduct religious education 
and to provide spiritual counseling. These include agreements with the 
Ministries of Education, Defense, Health, Interior, and other bodies, 
such as Emergency Situations, Tax, Federal Border Service, and Main 
Department of Cossack Forces under the President. The details of these 
agreements are far from transparent, but available information 
indicates that the ROC appears to receive more favorable treatment than 
other denominations. Public statements by some government officials and 
anecdotal evidence from religious minorities suggest that the ROC, 
increasingly since 1999, has enjoyed a status that approaches official. 
Election campaign teams often include members of the Russian Orthodox 
clergy. The clergy frequently plays a special role at official events 
at both the local and national level. For example, in early 2002, the 
director of the FSB received Patriarch Aleksiy at the Service's 
Lubyanka headquarters, where the prelate blessed a church that had been 
restored. Nonetheless, policymakers remain divided on the State's 
proper relationship with the ROC and other churches.
    The Duma elected in December 2003 contains several staunchly pro-
ROC members, although this has not so far been reflected in the 
legislation taken up by the Duma leadership. The Rodina faction and 
single-mandate deputies representing the People's Party have already 
declared their positions as ROC lobbyists. Aleksandr Chuyev, Chairman 
of the Duma Committee on Public Associations and Religious 
Organizations Affairs, announced in February that an inter-factional 
deputies' group, ``In Support of Traditional Spiritual and Ethical 
values of Russia,'' was to be formed in the State Duma. According to 
Chuyev, 30 deputies have already expressed their will to join the 
association. Oleg Yefremov, who was appointed executive secretary of 
the interfactional group, in an interview emphasized the Duma deputies' 
extraordinary role in defending traditional values and withstanding 
various sects. In Yefremov's view, there should be only four 
traditional religious faiths in the country: Russian Orthodoxy, Islam, 
Judaism and Buddhism. No other religions should be allowed. Despite the 
strength of the ROC lobby in the Duma, no actual legislative moves to 
strengthen ROC's position have been taken yet.
    The President, who has openly spoken of his belief in God, 
acknowledged Orthodox Easter, Rosh Hashanah, Ramadan, and the Buddhist 
New Year with greetings to representatives of the ROC, Jewish, Muslim, 
and Buddhist communities, respectively. Some of the country's highest-
level officials attended the Orthodox Christmas service, celebrated on 
January 7, a national holiday, at Christ the Savior Cathedral.
    The 1997 law ostensibly targeted so-called ``totalitarian sects'' 
or dangerous religious ``cults.'' However, the intent of some of the 
law's sponsors appears to have been to discriminate against members of 
foreign and less well-known religions by making it difficult for them 
to establish religious organizations. For example, many officials in 
law enforcement and the legislative branches speak of the need to 
protect the ``spiritual security'' of the country by discouraging the 
growth of ``sects'' and ``cults,'' usually understood to include 
Protestant and newer religious movements. The 1997 law is very complex, 
with many ambiguous provisions; and it creates various categories of 
religious communities with differing levels of legal status and 
privileges. Most significantly, the law distinguishes between religious 
``groups'' and ``organizations.'' A religious ``group'' is not 
registered and consequently does not have the legal status of a 
juridical person; it may not open a bank account, own property, issue 
invitations to foreign guests, publish literature, or conduct worship 
services in prisons and state-owned hospitals and among the armed 
forces. It does not enjoy tax benefits or the right to proselytize. 
Individual members of the group may buy property for the group's use, 
invite personal guests to engage in religious instruction, and import 
religious material. In this way, groups theoretically are permitted to 
rent public spaces and hold services; however, in practice members of 
unregistered groups sometimes encounter significant difficulty in 
exercising these rights.
    The 1997 law provides that a group that has existed for 15 years 
and has at least 10 citizen members may register as a ``local 
organization.'' It acquires the status of a juridical person and 
receives certain legal advantages. A group with three functioning local 
organizations in different regions may found a ``centralized 
organization,'' which has the right to establish affiliated local 
organizations without adhering to the 15-year rule.
    Under a 1999 amendment to the law, groups that failed to reregister 
became subject to legal ``liquidation,'' i.e., deprivation of juridical 
status. By the deadline for registration, December 31, 2000, an 
estimated 2,095 religious groups were subject to liquidation, and the 
MOJ reported that by May 2002, approximately 980 of them had been 
liquidated. The MOJ asserted that most liquidated organizations were 
defunct, but religious minorities and NGOs contended that a significant 
number were active. Complaints of involuntary liquidation have 
decreased in recent years.
    The 1997 law gives officials the authority to ban religious groups. 
Unlike liquidation, which involves only the loss of an organization's 
juridical status, a ban prohibits the activities of an entire religious 
community. The 1997 law required all religious organizations previously 
registered under the more liberal 1990 law to reregister by December 
31, 2000. In practice, this process, which involves simultaneous 
registration at both the federal and local levels, requires 
considerable time, effort, and legal expense. International and well-
funded domestic religious organizations began to reregister soon after 
publication of the 1997 regulations; however, some Pentecostal 
congregations refused to register out of philosophical conviction, and 
according to spokespersons for the country's two most prominent muftis, 
some Muslim groups decided that they would not benefit from 
reregistering.
    As with liquidation, complaints of bans against legitimate groups 
have been decreasing, although a Moscow court judge's decision to 
uphold on appeal the ban on Jehovah's Witnesses garnered much media 
coverage and prompted an upswing in anti-Jehovah's Witnesses activity. 
According to the 2003-2004 Jehovah's Witnesses Country Report for 
Russia, authorities permitted registration of Jehovah's Witnesses 
groups in 399 local communities in 72 regions, but problems with 
registration continued in a number of communities.
    Local officials, reportedly sometimes influenced by close relations 
with local ROC authorities, either refused outright to register groups 
or created prohibitive obstacles to registration. A lack of specific 
guidelines to accompany the 1997 law and the shortage of knowledgeable 
local officials contributed to the problem. There are indications that 
the Procurator General encouraged local prosecutors to challenge the 
registration of some nontraditional religious groups.
    The Mormons have succeeded in registering more than 45 local 
religious organizations as of the end of the period covered by the last 
report. The group had been unable to register a local religious 
organization in Kazan, Tatarstan, since 1998. The Mormons sued the 
local Department of Justice in Chelyabinsk after the MOJ rejected 12 
applications to register the local Mormon organization in 5 years. The 
Mormons won at the trial and appellate court levels and were 
successfully registered.
    Many regional Muslim organizations still continue to operate 
without official registration and, in the Council of Muftis' opinion, 
registration is not an issue for Muslim organizations. Disagreement 
between the heads of country's two main Muslim spiritual boards 
continued and is exploited by the Government for political purposes. 
Allegations of ``Wahhabism'' have become pejorative because of 
persistent allegations that it was to blame for terrorist attacks 
linked to the war in Chechnya.
    In September 2001, the Taganskiy District Court ruled to liquidate 
the Moscow branch of the Salvation Army and the Moscow City Court 
upheld the decision in December 2001 according to an amendment to the 
1997 law, which requires the MOJ to seek the liquidation of groups who 
fail to reregister. In February 2002, the Constitutional Court ruled 
that the Moscow City Court had acted improperly in liquidating the 
local branch, since it had made repeated and timely attempts to 
reregister. The MOJ had not reregistered the organization by the end of 
the reporting period, and as of May, two of the court judgments whereby 
the applicant branch was stripped of the legal entity status remained 
in force, despite the ruling of the Constitutional Court. The 
Presnenskiy District court ruling against the Salvation Army's 
registration has not yet been upheld, and according to the Salvation 
Army's Moscow office, it continues to operate based on their documents 
filed under the old statute. In the preface of the Presnenskiy court's 
ruling, the Salvation Army is referred to as a ``militarized 
organization.'' A textbook on religious culture prepared for use in 
schools repeats this definition of the Salvation Army, which it calls a 
``sect.'' A lawyer from the SCLJ has agreed to help the Moscow 
organization to get the Presneskiy Court ruling repealed and is working 
with the Salvation Army. The European Court for Human Rights (ECHR) 
accepted the Salvation Army's case in July 2003 for consideration and 
ruled on June 24 that the group's complaint that they had not been 
allowed to reregister is admissible; however, the court declared the 
rest of the group's complaints inadmissible.
    The Moscow branch of the Church of Scientology has continued to be 
denied registration by the Moscow authorities and is facing threats of 
liquidation. The Scientologists countered the MOJ contention that the 
Church had failed to reregister by the deadline by citing the 2002 
Constitutional Court ruling in favor of the Salvation Army. Despite the 
court ruling against liquidation, the Government filed a supervisory 
appeal to the Supreme Court, which was granted, and the case was 
remanded back to the trial court for new proceedings, where the court 
found in the Government's favor. The Church of Scientology filed a suit 
with the ECHR against the liquidation order, and the court is expected 
to make a judgement on the case's admissibility in the fall of 2004. 
Local authorities denied registration to the St. Petersburg branch of 
the Church of Scientology four times during the previous reporting 
period and impeded the operation of Scientology centers in Dmitrograd, 
Izhevsk, and other localities. The Supreme Court also returned for 
retrial a liquidation order against the Khabarovsk Dianetics Center 
filed by the local Department of Justice, which the Church of 
Scientology had lost on appeal.
    Representative offices of foreign religious organizations are 
required to register with state authorities, though they are barred 
from conducting services and other religious activities unless they 
have acquired the status of a group or organization. In practice, many 
foreign religious representative offices have opened without 
registering or have been accredited to a registered religious 
organization.
    A November 2002 ``Law on Foreigners,'' which transferred much of 
the responsibility for visa affairs from the MFA to the Ministry of the 
Interior (MOI), appears to have disrupted the visa regime for religious 
and other foreign workers, contributing to the sharp decrease in the 
issuance of long-term visas and causing hardship for many groups. The 
FSB has asserted itself into matters dealing with visas and religion, 
particularly where groups it views as ``dangerous cults and sects'' are 
concerned. For example, an FSB official who acted as the official 
representative of the the country at a June 16 Organization for 
Security and Cooperation in Europe (OSCE) meeting on the Relationship 
between Racist, Xenophobic, and anti-Semitic Propaganda on the Internet 
and Hate Crimes presented an official statement that labeled members of 
Jehovah's Witnesses and Hare Krishnas as examples of xenophobic cults 
that propagated ``fanatical devotion and rejection of other religions'' 
on their Web sites. The sites, which were nonexistent, were given as 
evidence.
    Working groups within the Government continued to focus on 
introducing possible amendments to the controversial 1997 law. Duma 
Deputy Aleksandr Chuyev is one of several officials who have proposed 
legislative changes to formally grant special status to ``traditional'' 
religious denominations. In February, Chuyev announced that an 
interfactional deputies' group, In Support of Traditional Spiritual and 
Ethical Values of Russia, was to be formed in the State Duma. Chuyev's 
bill advocating state cooperation on healthcare, social issues, and 
culture with the traditional religions was not taken up during the 
Duma's spring session.
    A religious news source reported that on May 27 and 28, the State 
Duma held parliamentary hearings organized by the Committee on Affairs 
of Public Associations and Religious Organizations on ``Improvement of 
the Legislation on Freedom of Conscience and Religious Organizations--
Practice of Implementation and Problems and the Way to Solution.'' A 
representative from the MOJ reported that during the past year, 
investigations into the activities of more than 2,000 religious groups 
were conducted, leading to 1,900 notifications of various violations of 
existing legislation. In addition, the MOJ representative reported that 
246 petitions were sent to courts requesting the liquidation of a 
number of religious organizations, and reported that more than 4,000 
monuments and more than 15,000 museum exhibits were returned to the 
Church. The Metropolitan of Smolensk and Kaliningrad Kirill testified 
at the hearing and expressed his opposition to abolishing the 15-year 
rule, which a working group for the Commission on Questions of 
Religious Associations of the Government had suggested. The 
Metropolitan also opposed removing tax privileges for religious 
organizations and encouraged the Government not to oppose the 
introduction of a curriculum on the culture of traditional religious 
organizations into secondary schools.
    Officials of the Presidential Administration, regions, and 
localities established consultative mechanisms to facilitate government 
interaction with religious communities and to monitor application of 
the 1997 law. At the national level, groups interact with a special 
governmental commission on religion, which includes representatives 
from law enforcement bodies and government ministries. On broader 
policy questions, religious groups interact with a special department 
within the Presidential Administration's Directorate for Domestic 
Policy, entitled the Presidential Council on Cooperation with Religious 
Organizations. The broad-based Council is composed of members of the 
Presidential Administration, secular academics who are specialists on 
religious affairs, and representatives of majority and minority faiths.
    Discussion continued during the period covered by this report on 
the efficacy of creating a government ministry or organ for religious 
affairs, although many observers believe the idea may have been dropped 
after President Putin appointed a new cabinet in March. Interest in 
establishing such a ministry may have been prompted in part by a view 
held by a number of government officials, particularly in the security 
services, that foreign religious groups, particularly Muslims, but also 
Roman Catholics, some Protestant groups, and a number of religious 
groups relatively new to the country, constituted security threats that 
required greater monitoring and possibly greater control. Many 
religious organizations emphasized that such an institution would be 
unwelcome if it emulated its Soviet predecessor's repressive 
activities. Others, including some minority religious groups, believe 
that such a body could ensure equal treatment for all faiths under the 
law.
    In June, officials in the Kursk region adopted a law restricting 
missionary activity, including the use of venues in which religious 
meetings may be held, a religious news service reported. The law was 
based on a 2001 law that was passed in neighboring Belgorod. A similar 
law was passed in Smolensk during the period covered by this report. 
Under these laws, foreigners visiting the region are forbidden to 
engage in missionary activity or to preach unless specifically allowed 
to do so according to their visas (some groups reportedly sent 
religious workers on business or tourist visas in order not to alert 
the authorities to their activities). In 2001, the Belgorod regional 
court ruled to strike the article of the law that stated that groups 
receiving repeated violations would be banned, and there have been no 
reports of a reversal of the courts' decision. Despite passage, local 
religious officials have indicated that there has been no enforcement 
of the Belgorod, Smolensk, and Kursk laws.
    Contradictions between federal and local laws, and varying 
interpretations of the law, provide regional officials with 
opportunities to restrict the activities of religious minorities. Many 
observers attribute discriminatory practices to the greater 
susceptibility of local governments to discriminatory attitudes and 
lobbying by local majority religions. There were isolated instances in 
which local officials detained individuals engaged in the public 
discussion of their religious views, but usually these instances were 
resolved quickly. Although President Vladimir Putin's expressed desire 
for greater centralization of power and strengthening the rule of law 
initially led to some improvements in religious freedom in the regions, 
as local laws were brought into conformity with federal laws, many 
localities appeared to implement their own policies with very little 
federal interference. When the federal Government chooses to intervene, 
it works through the Procuracy, MOJ, Presidential Administration, and 
the courts to force regions to comply with federal law. The Government 
only occasionally intervenes to prevent or reverse discrimination at 
the local level.
    The legal code includes strong hate-crime laws. An antiextremism 
bill was adopted in July 2003 with the goal of reducing religious and 
ethnic intolerance and limiting the activities of ultra-right-wing 
organizations. The legislation prohibits advocating in public speech 
the superiority of any group based on religion, race, nationality, 
language, or other attributes; however, the law does not restrict Web 
sites that contain hate speech. Critics charged that the legislation 
could prompt a dangerous expansion of police power and that the 
Government had already demonstrated a lack of political will in 
implementing existing legislation (such as Article 282 of the Criminal 
Code, which governs cases of incitement of national, racial, or 
religious hatred). Some observers expressed particular concern about 
the effect of the legislation on religious freedom. In 2003, 
authorities in Samara subsequently made use of the antiextremism 
legislation to cancel the registration of a Buddhist community and the 
Church of the Last Covenant, and to refuse registration to communities 
of Scientologists and the Unification Church. In the vast majority of 
crimes targeting Jewish organizations and property, officials generally 
ignore the anti-Semitic motivation of the crimes and prosecute 
criminals under the much more lenient charge of ``hooliganism.''
    The Government does not require religious instruction in schools, 
although in some regions the ROC uses public buildings after hours to 
provide religious instruction on a voluntary basis. Although still used 
by some schools, the Ministry of Education has rejected funding for 
another edition and further circulation of a textbook to accompany an 
optional course in public schools on the ``Foundations of Orthodox 
Culture.'' A human rights group had complained about negative language 
describing Jews. In May, the Education Minister announced plans for a 
new school subject entitled, ``history of religion,'' which would teach 
the history of all religions.
    The Constitution mandates the availability of alternative military 
service to those who refuse to bear arms for religious or other reasons 
of conscience. The law on alternative civil service took effect on 
January 1, and two supplements to the law were issued in March. The 
first supplement listed 722 organizations to which draftees may be 
assigned for the alternative service, and the second listed 283 
activities that draftees were permitted to perform. On June 1, Prime 
Minister Fradkov signed regulations regarding the implementation of the 
law on alternative civilian service performance. According to the 
regulations, the standard alternative service term will be 42 months, 
but the term will be shortened to 36 months if the draftee was assigned 
to a military organization. The required service for university 
graduates will be 21 and 18 months in these situations. Some human 
rights groups have complained that the extended length of service for 
draftees requesting alternative assignments (1.75 times longer than 
regular military service) acts as a punishment for those who choose to 
exercise their religious or moral convictions.
    The authorities permit Orthodox chapels and priests on army bases. 
They give some Protestant groups access to military facilities on a 
more limited basis; however, Islamic services are banned, and Muslim 
conscripts are not given alternatives to pork-based meals or time for 
daily prayers.
    The office of federal Human Rights Ombudsman Aleksandr Lukin 
contains a department dedicated to religious freedom issues, which 
receives and responds to complaints from individuals and groups about 
infringements of religious freedom. Some human rights groups, such as 
Soldiers' Mothers, have expressed their satisfaction with Lukin's 
performance since he replaced Oleg Mironov, although they have also 
noted that it is still too early to assess his performance. Others, 
such as Memorial, note with concern June reports that Lukin and the MVD 
have agreed that an MVD representative be assigned to all human rights 
organizations.
    Other avenues for interaction with regional and local authorities 
also exist. The administrative structures of some of the offices of the 
seven Plenipotentiary Presidential District Representatives (polpreds) 
include offices that address social and religious issues. Regional 
administrations and many municipal administrations also have designated 
officials responsible for acting as a liaison with religious 
organizations; however, it is at the regional and municipal levels that 
religious minorities often encounter the greatest problems.
    The Russian Academy of State Service works with religious freedom 
advocates, such as the Slavic Center for Law and Justice (SCLJ), to 
train regional and municipal officials in implementing the law 
properly. The academy opens up many of its conferences to international 
audiences.
    In June, the federally targeted program on tolerance and 
antiextremism was closed ahead of its original 2005 end date. The 
program called for a large number of interagency measures, such as the 
review of federal and regional legislation on extremism, mandatory 
training for public officials to promote ethnic and religious 
tolerance, and new materials for use in public educational 
institutions. Presidential Human Rights Commission Chair Ella Pamfilova 
expressed shock over the decision to liquidate the tolerance program 
and called it ``political nearsightedness.'' A representative involved 
with the program remarked that the implications of the program's early 
cancellation were unclear at this point, but that several Government 
leaders have continued to express interest in attending tolerance 
conferences organized by a group that sponsors the program.
    Since 1993, officials have encouraged a revival of Buddhism in 
Kalmykia, along with state subsidies for building Buddhist temples and 
training monks. Despite this support, officials state that Buddhism is 
not the state religion in Kalmykia. Kalmykiya President Ilyumzhinov 
told a June 3 federal Government meeting that the country's Buddhists 
intend to appeal to the Constitutional Court against the MFA's decision 
to deny the Dalai Lama a visa. The Constitutional Court has denied that 
any appeal had been received.
    The local government in the Republic of Tatarstan, one of the 
strongest Islamic areas, continued to encourage a Tatar cultural and 
religious revival, while avoiding instituting confrontational religious 
policies. Since the breakup of the Soviet Union, the Tatarstan 
government has funded the construction of some 1,000 mosques and 
several dozen Islamic schools.
    The regions of Kabardino-Balkariya and Dagestan have laws banning 
extremist religious activities, described as ``Wahhabism,'' but there 
were no reports that authorities invoked these laws to deny Muslim 
groups registration. On June 11, deputies at the State Duma rejected a 
bill that would criminalize ``Wahhabism'' and other ``extremist'' 
activities because, among other things, the term ``Wahhabi'' was said 
to be too broad a category and not defined well enough to cast into 
law.
    In June 2003, President Putin stated publicly that secular 
authorities would do everything in their power to help improve 
relations between the ROC and the Vatican. Following this, the 
President met with Pope John Paul II at the Vatican in November 2003, a 
move that both sides viewed as a positive step toward improved 
understanding between the Roman Catholic and Russian Orthodox Churches. 
However, the ROC continues to complain vociferously about Roman 
Catholic incursion into traditionally non-Catholic areas.

Restrictions on Religious Freedom
    Critics continue to identify several aspects of the 1997 Law on 
Freedom of Conscience as providing a basis for actions that restrict 
religious freedom. In particular, they criticize the provisions 
allowing the Government to ban religious organizations, requiring 
organizations to reregister, and establishing procedures for their 
liquidation. Critics also cite provisions that not only limit the 
rights of religious ``groups,'' but also require that religious groups 
exist for 15 years before they can qualify for ``organization'' status. 
Although the situation is somewhat better for groups that were 
registered before 1997, groups new to the country are hindered in their 
ability to practice their faith. The federal Government has attempted 
to apply the 1997 law widely and critics direct most of their 
allegations of restrictive practices at local officials. Implementation 
of the 1997 law varies widely, depending on the attitude of local 
offices of the MOJ (responsible for registration, liquidation, and 
bans).
    The Procuracy of Moscow's Northern Circuit banned the local 
organization of Jehovah's Witnesses on the grounds that it was a threat 
to society, a basis for banning a religious organization under the 1997 
law. Unlike liquidation, which involves only the loss of juridical 
status, a ban prohibits the activities of an entire religious 
community. On June 16, a ban on all organized activity by Moscow's 
10,000 members of Jehovah's Witnesses took effect, marking one of the 
first times that such a ban has been implemented under the 1997 
religion law. Members of Jehovah's Witnesses appealed the ruling, and 
although the judge admitted that members did not incite violent 
religious hatred, he did accuse the organization of ``forcing families 
to disintegrate, violating the equal rights of parents in the 
upbringing of their children, violating the Constitution and freedom of 
conscience, encouraging suicide, and inciting citizens to refuse both 
military and alternative service.'' The June 16 ban, although applying 
only to Moscow, could set a dangerous precedent for the 133,000 members 
of Jehovah's Witnesses practicing in the country.
    Many local congregations of Jehovah's Witnesses throughout the 
country reported that the rental contracts on their buildings were 
either being cancelled or that they faced that risk by landlords. 
Members of Jehovah's Witnesses reported an increase in these denials 
after court decisions to ban all religious activity by the group in 
Moscow, first on March 26 and then on June 16, were publicized. Some 
landlords have misunderstood the exact ruling and believed they were 
obligated by law to cancel rental contracts with the group. In Sochi, 
in June, members of Jehovah's Witnesses were denied access to a meeting 
venue after the FSB pressured the landlord; the decision to deny access 
was later reversed and the meeting took place.
    In March, the Bashkortostan Supreme Court banned the local 
Dianetics Center. The Center continues its operations despite the 
verdict. The Center's representatives have filed an appeal with the 
Supreme Court and began to prepare documents for filing a suit with the 
ECHR.
    The SCLJ advised the ``Faith in Action'' Bible College in 
Vladivostok to seek official registration and counseled the 
organization that further appeals of a May 2003 Supreme Court decision 
upholding a March 2003 decision to liquidate the college would be 
fruitless. The college had been accused of conducting religious 
education without a license, though lawyers for the school argued there 
was no basis to the accusations as long as the school did not issue 
diplomas or certificates.
    At the end of the reporting period, the new Magadan Cathedral 
remained unconsecrated in symbolic recognition of Bishop Jerzy Mazur's 
absence, despite the arrival of the new Bishop, Kirill Klimovich. In 
March 2002, Father Shields won his court case, which challenged the 
legality of his nomination as priest of the local Catholic parish on 
the grounds that he is a foreign citizen.
    Although past reports indicated the FSB made frequent visits to the 
Family of God Pentecostal Community, the Moscow branch of the SCLJ, 
which provided legal counseling to the community, reported no 
continuing harassment during the reporting period, and reported that 
the community had since been reregistered.
    While many of the restrictions on religious freedom are associated 
with the 1997 law, there were other unrelated restrictions enacted at 
the local level.
    Some local governments prevented religious groups from using venues 
suitable for large gatherings such as cinemas and government 
facilities. Forum 18 reported that in March 2003, a 300-member 
unregistered Baptist community was unexpectedly informed they could no 
longer rent premises at a public library in Moscow where they had met 
for the previous 6 years.
    Regional and local authorities at times have refused to let 
facilities to local Jehovah's Witnesses communities, especially since 
the June 16 Moscow court ruling banning the group. Religious 
conventions held by members of Jehovah's Witnesses were disrupted in 
Moscow, Yekaterinburg, Vladimir, Khabarovsk, Stavropol Kray, Nizhniy 
Novgorod, and Pyatigorsk in the period covered by this report. The 
Witnesses were told in Vladimir that they could use a venue to meet as 
long as they had permission from a local Russian Orthodox priest. In 
Krasnoyarsk, the Jehovah's Witnesses community managed to rent 
facilities only with assistance of a local expert on religious issues. 
In August 2003, in Stavropol, members of Jehovah's Witnesses were 
notified that their convention was cancelled, after territorial and 
city administrations, the Council for Security in Stavropol Territory, 
and the ROC met and determined that the meeting presented a high risk 
for crime in connection with terrorist attacks. When a new location was 
found, police demanded the event be stopped because a permit had not 
been obtained and because it was necessary to inspect the premises for 
explosives. Videotapes of the incident show that officials were armed 
with large guns. Also in August 2003, in Stavropol, a sign-language 
convention for members of Jehovah's Witnesses was disrupted when police 
prevented delegates from entering the building. When a new meeting 
place was obtained, electricity was cut off from the building; despite 
this, the convention was held. The members of Jehovah's Witnesses filed 
a claim against the police for the disruption of the event, but in 
September 2003, the Oktyabrskiy District Court of the City of Stavropol 
ruled against the group, and in November 2003, a higher court upheld 
the decision. In July 2003, police surrounded a stadium in Nizhny 
Novgorod and prevented delegates from entering the convention. Also in 
July 2003, a similar convention was disrupted in Pyatigorsk when police 
blocked the entrance preventing approximately 10,000 delegates from 
participating. Members of Jehovah's Witnesses lodged a complaint with 
the Prosecutor's Office of the Stavropol Territory, but the 
Prosecutor's Office dismissed the complaint.
    An unconfirmed report from members of Jehovah's Witnesses in 
Sakhalin region stated that the group is facing an ongoing campaign by 
the authorities against their right to gather for worship in the 
region. Forum 18 reports indicate that following the ban on Jehovah's 
Witnesses activity in Moscow, one Russian Orthodox priest, Fr. Oleg 
Stenyayev, suggested a similar ban in Sakhalin region, and that a new 
Jehovah's Witnesses Kingdom Hall be confiscated and given to local 
Muslims. Sakhalin's Vice-Governor, Georgi Karlov responded favorably to 
this suggestion.
    There are no indications that Pentecostals were harassed by the 
Khabarovsk administration's Department of Religion during the reporting 
period.
    An unconfirmed Forum 18 report stated that the FSB had summoned the 
leadership of the Old Believers on the eve of their church leadership 
election on February 9 to indicate the FSB's preference for a 
particular candidate who ultimately was not elected.
    Members of Jehovah's Witnesses cite five child custody cases in 
which courts have reportedly discriminated against their religion. In 
Dagestan, in April 2002, a mother lost custody of her two children to 
an absentee father, because she was a member of Jehovah's Witnesses. 
The case was appealed to the ECHR and the court found in favor of the 
mother. Members of Jehovah's Witnesses note that six cases were 
resolved in favor of members of the group who sought custody of their 
children.
    Human rights groups and religious minorities have criticized the 
Procurator General for encouraging legal action against some minority 
religions and for giving an imprimatur of authority to materials that 
are biased against Muslims, members of Jehovah's Witnesses, Mormons, 
and others. The FSB, the Procurator, and other official agencies have 
conducted campaigns of harassment against Muslims, Roman Catholics, 
some Protestant groups, and newer religious movements. Religious groups 
and organizations faced investigations for purported criminal activity, 
landlords were pressured to renege on contracts, and in some cases the 
security services are thought to have influenced the MOJ to reject 
registration applications.
    Although Pastor Martinez' Kingdom of God Church in Moscow reported 
disruptions by law enforcement officers and others in previous 
reporting periods, he reported no attacks during this reporting period 
and his church has been officially registered. Likewise, the Mormons in 
the Far East have not reported visits by law enforcement officials 
during this reporting period in contrast with the previous reporting 
period.
    While many in the Jewish community claim that conditions for Jews 
have improved in recent history, primarily because there is no longer 
any official ``state-sponsored'' anti-Semitism, anti-Semitic incidents 
against individuals and institutions continue to occur and violence is 
used during these attacks with increasing frequency compared with the 
previous reporting period. The Anti-Defamation League reports that 
while the number of anti-Semitic incidents remained stable in 2003, the 
nature of the attacks has become more violent. Anti-Semitic statements 
are not encouraged and have even been legally prosecuted. While the 
Government has publicly denounced nationalist ideology and supports 
legal action against acts of anti-Semitism, reluctance of lower-level 
officials to call such acts anything other than ``hooliganism'' remains 
problematic. In March, prominent Rabbis Berel Lazar and Pinchas 
Goldshmidt came together to call on the Government to better define the 
meaning of extremism. Lazar and Goldshmidt said that law enforcers were 
prone to dismiss anti-Semitic actions as simple hooliganism to avoid 
calling attention to their region as extremist-oriented and/or to 
consciously protect extremist groups with which they sympathized. In 
June 2003, President Putin met with major foreign Jewish organization 
leaders, and in April, many of the same leaders met again with Foreign 
Minister Lavrov. There have been multiple cases of anti-Semitic 
statements from government authorities in some of the country's 
regions, specifically in Krasnodar Kray and Kursk Oblast, as well as in 
the State Duma.
    The Rodina bloc united several openly anti-Semitic politicians with 
former Chairman of the State Duma's International Affairs Commission 
Dmitriy Rogozin. Originally registered with well-known neo-Nazis on its 
electoral list, Rodina attempted to improve its image by rejecting 
openly neo-Nazi candidates; however, it has allowed others known for 
their anti-Semitic hate speeches to remain, such as Andrey Savelev, a 
former co-leader of the now defunct Congress of Russian Communities 
(KRO) and Rogozin, its former primary ideologist.
    Vladimir Zhirinovskiy and his Liberal Democratic Party of Russia 
(LDPR) party are also known for their anti-Semitic rhetoric and 
statements. In Moscow during a May Day celebration, LDPR supporters 
rallied, carrying anti-Semitic signs and spoke out against what they 
called ``world Zionism.''
    The Communist Party of the Russian Federation (KPRF) also made 
anti-Semitic statements during the Duma elections. Krasnodar Kray 
Senator Nikolai Kondratenko blamed Zionism and Jews in general for many 
of the country's problems and blamed Soviet Jews for helping to destroy 
the Soviet Union, according to a November 2003 article in 
``Volgogradskaya Tribuna.''
    The ultranationalist and anti-Semitic Russian National Unity (RNE) 
paramilitary organization continued to propagate hostility toward Jews 
and non-Orthodox Christians. The RNE appears to have lost political 
influence in some regions since its peak in 1998, but the organization 
maintained high levels of activity in other regions, such as Voronezh.
    A splinter group of the RNE called ``Russian Rebirth'' has 
registered successfully in the past in Tver and Nizhniy Novgorod as a 
social organization, prompting protests from human rights groups; 
however, in several regions such as Moscow and Kareliya, the 
authorities have successfully limited the activities of the RNE by 
denying registration to their local affiliates. Despite losing its 
registration as a political party, the National Sovereign Party of 
Russia (NDPR) is still active. NDPR activists distributed their 
newspaper Russian Front in downtown Kostroma along with leaflets 
reading ``Russia, liberate yourself from (ethnic slur) fascism.''
    As reported in 2003, law enforcement personnel monitored some 
Muslim groups operating in Sverdlosk Oblast, especially their hate 
literature focused on the conflict in Chechnya. No update on the 
monitoring, or any subsequent criminal cases, was available at the 
close of the reporting period.
    Some religious personnel experienced visa and customs difficulties 
while entering or leaving the country. Authorities either deported or 
denied entry to several religious workers with valid visas during the 
period covered by this report. Forum 18 news service reports that to 
date, there are over 30 reported cases of foreign religious workers of 
various faiths who have been barred from the country since the mid-
1990s.
    It is difficult to get a religious visa, and some foreign workers 
reported they feel they have little choice but to conceal the true 
purpose of their visit. This often leaves foreign workers open to 
accusations from authorities that they have misrepresented the purpose 
of their travel and therefore do not qualify for another visa.
    Foreign religious workers without residency permits typically must 
go abroad once a year to renew their visas, usually back to their 
countries of origin; some receive multiple-entry visas or are able to 
extend their stays. Since the enactment of a Law on Foreigners and 
subsequent amendments that took effect in 2002, some religious workers 
report difficulty obtaining visas with terms longer than 3 months (even 
if they had previously held visas with one year validity). The 
curtailed validity has led some religious groups to begin shuttling 
their missionaries in and out of the country every 3 months, presenting 
a financial, psychological, and spiritual hardship for such groups. 
Missionaries under such restrictions must pay for travel back to 
countries of origin, often not knowing if they may ever return. As a 
result, many missionary groups must find and maintain two workers for 
every position if one is to be available for ministry while the other 
is outside the country applying for a visa renewal. Officials in the 
Duma, MFA, and MOJ have stated that the changes in visa validity are a 
result of administrative adjustments due to the new regulations. Some 
have asserted that the issuance of 3-month visas is a temporary 
situation.
    Contrary to previous reporting years, there were no reported 
expulsions of Roman Catholic priests during the reporting period. 
Authorities reversed a February 2003 decision that denied Catholic 
priest Bronislaw Czaplicki, who had worked in the country for 11 years, 
an extension of his residency permit. He returned to St. Petersburg in 
May 2003 after being issued a 3-month visa and is no longer having 
immigration problems. Local Catholic leaders now believe the problem 
was administrative rather than a conscious effort to limit Catholic 
activities in the region.
    Catholic Archbishop Kondrusiewicz reported that there have not been 
any visa denials for Catholic priests during the period covered by this 
report. Other Catholic sources indicate that none of the expelled 
priests in previous years have been able to return, including Bishop 
Jerzy Mazur, Fathers Wisniewski and Mackiewicz, all Polish citizens; 
Father Stefano Caprio, an Italian; and Father Krajnak, a Slovak. In 
2003, mostly 3-month visas were issued for Catholic priests, and this 
situation continues for many priests; however, some now have been able 
to obtain 1-year visas. Krasnodar Kray remains an extremely difficult 
region in which to obtain a visa. At the time of this report, only 3-
month visas were being issued. Celibate Catholic clergy do not have the 
option to gain permanent residency or citizenship on the basis of 
marriage to citizens, unlike other religious workers who have done so.
    Contrary to previous reporting periods, there were no reports of 
religious workers of minority faiths having difficulties registering 
their visas with the local authorities, as required by law. In March 
2002, authorities detained Riga-based Pentecostal pastor Aleksey 
Ledyayev an estimated 9 to 11 hours before being returned to Riga when 
he flew to Moscow. Authorities reportedly left Ledyayev's Russian visa 
in his Latvian passport without canceling it, but offered no 
explanation for their actions. Ledyayev has not had problems since the 
incident in March 2002. In the fall of 2002, a Khabarovsk court 
attempted to deport two Mormon missionaries for failing to register 
their visas, but the court decision was reversed and the missionaries 
were successfully registered. The individuals involved did not report 
continuing problems during the reporting period.
    The Government has denied the Dalai Lama a visa since 1994. The MFA 
announced in June that the Dalai Lama again would not receive a visa 
out of consideration for the effect visa issuance could have on the 
country's relations with China. Kalmykiya President Ilyumzhinov 
promised to appeal the ruling and continues to advocate on the Dalai 
Lama's behalf.
    Mormons noted an improvement in the reporting period in securing 
visas for their foreign missionaries and reported that all of their 
foreign missionaries have received 1-year, multiple entry visas. The 
Mormons encountered some difficulties in securing residency permits for 
missionaries, but noted the difficulties varied from region to region 
and did not constitute a systemic problem. Authorities have never 
officially accused Mormon missionaries of proselytism.
    Dan Pollard of the Vanino Baptist Church in Khabarovsk region 
continued to be barred from the country as of April, Forum 18 news 
service reported. Pollard's visa application was rejected first in 
1999, despite his acquittal on earlier tax and customs charges. A judge 
in Khabarovsk issued an order in July 2002 clearing Pollard of any 
obstacles to entering the country, but Khabarovsk officials have still 
not complied, even though legal obstacles barring Pollard from the 
country officially ended in March. Forum 18 reported that the FSB 
responded to an inquiry from a lawyer for the Church by stating that 
Pollard would be unable to return. There was no new information 
available for the case of Charles Landreth of the Church of Christ in 
Volgograd, who was refused a visa in the fall of 1999 amid accusations 
in the Volgograd press of spying.
    There was no new information available on Patrick Nolan, a member 
of the Unification Church. Nolan was denied entry in June 2002, because 
security services considered Nolan's activities a threat to the nation. 
Nolan lost both a court case in April 2003 and an appeal before the 
Supreme Court in June 2003.
    Leo Martensson, of the Swedish Evangelical Church in Krasnodar, and 
Victor Barousse, a Christian working for the Global Strategy Missions 
Association in Irkutsk, were refused visas in 2002 despite both having 
lived in the country for 9 years. They were not able to return during 
the reporting period. Larry Little, of the Church of Christ in Komi, 
continued to be denied permission to return since his religious visa 
was canceled in 2001. Randolph Marshall, a missionary with the OMS 
Christian organization continued to be barred since he was refused 
reentry in November 2002.
    The SCLJ reported that it was unaware of further attempts by Jeff 
and Susan Wollman and Rolland and Virginia Cook to reenter the country, 
and that the couples continued to be denied visas. The Wollmans and the 
Cooks had taken an active part in the work of the Christian Church in 
Kostroma and were denied visas to reenter in July 2002. The Consular 
Services of the Ministry of Foreign Affairs stated that the two 
families were denied visas for state security reasons. There was no 
information to suggest that American preacher Bill Northon had 
attempted to reenter the country. Northon was invited to Kostroma by 
``The Family of God'' Pentecostal Church, but was denied a visa on 
three different occasions, starting in summer 2002, for the same state 
security reasons.
    While most conscripts looking for exemptions from military service 
sought medical or student exemptions, the courts provided relief to 
others on the grounds of their religious convictions. Members of 
Jehovah's Witnesses reported 40 court cases where conscripts defended 
their right not to serve in the military. Out of these 40 cases, 11 
were adjudicated in favor of the objector, 6 against, and 23 cases were 
still ongoing. One refusal of exemption, in Bashkortostan, for Marsel 
Faizov, was upheld based upon a criminal conviction of the appellant. 
Faizov's efforts to have the conviction overturned reached the Supreme 
Court in November 2003, but the court upheld the lower courts' 
decisions. In a separate case, a Russian Orthodox priest was permitted 
to testify as an expert against a member of Jehovah's Witnesses who had 
applied for conscientious objector status.
    According to nongovernment sources, there have been no criminal 
cases initiated against conscripts refusing to serve in the military on 
the grounds of their religious convictions during the reporting period. 
The law on alternative service came into effect in January, and 
conscript boards waiting for the new law to come into force made no 
attempts to prosecute those who refused to participate in military 
service.
    Some religious groups reported problems with religious properties. 
In Sosnovyy Bor in northwest Russia, local authorities refused to let a 
Jehovah's Witnesses community use land to construct a prayer center. 
The refusal was based on the results of a March 14 referendum, in which 
90 percent of the city inhabitants voted against the construction.
    In Khabarovsk, members of Jehovah's Witnesses purchased a building, 
but the authorities refused to register the title despite three court 
orders to do so. The group reported that the building was secretly sold 
to another buyer under whom the title was registered in February 2003. 
A claim has been filed against the vendor, the new buyer, and the MOJ 
and was awaiting trial.
    Voronezh authorities prohibited a local Lutheran community from 
using a private apartment for religious services, but failed to support 
the prohibition with any legislative acts. For several years, the 
Voronezh Lutheran Community has been unsuccessful in trying to gain 
back its church. When registering in 2000, the community had to list a 
private apartment as its legal address.
    Religious news sources reported that Orthodox churches not 
belonging to the Moscow Patriarchate, including the True Orthodox, have 
sometimes been restricted from obtaining or holding onto buildings for 
worship.
    The only existing Hare Krishna temple in Moscow has been 
demolished, and the situation with the construction of a new temple has 
not been resolved. According to the Moscow Veda Cultural Center, on 
January 1 Mayor Luzhkov signed a decree allocating land in northwest 
Moscow for construction of the first Veda temple in the country. 
Several construction projects of the building have been reportedly 
under consideration. Moscow authorities have not provided the Center 
with temporary facilities, but the Center has been successfully renting 
facilities in Moscow and the Moscow region for gathering and religious 
services. The difficulties concerning construction of a new complex 
began in October 2003 when the Union of Orthodox Citizens sent a letter 
to Moscow Mayor Luzhkov protesting against construction of a Krishna 
temple on a place called Khodynskiye field.
    The Moscow Krishna Community, which is separate from the Hare 
Krishnas, sought assistance from the leaders of the Russian 
Interreligious Council, which is made up of representatives of the four 
traditional religions, but received a refusal from the Council's 
Executive Secretary Roman Silantyev, who stated that they were a 
``degrading sect.'' As of April 21, Deputy Moscow Mayor Vladimir Resin 
assured the Moscow Krishna Community that it would receive a 3,000 to 
4,000 thousand square meter property in Northwest Moscow in order to 
compensate for its ``moral losses.''
    On April 19, the Moscow Buddhist Community ``Rinchen Ling'' 
received notification that a territorial agency of the Moscow Northern 
Administrative District filed an appeal with the Arbitrary Court 
demanding that the community be forcefully evicted from its building, 
which the community received in 1997 for a 15-year beneficial rent. In 
September 2003, the authorities had decided to demolish the building 
and demanded that the community vacate the building before the end of 
2003. No other buildings were offered to the community and the 
community did not have money to rent a new building. Despite the lack 
of a court decision, the community's electric and water supply were cut 
for 2 days in April.
    Citizens in Kaliningrad protested against the construction of a 
mosque, which the local Muslim community has been requesting since 
1993. The ROC is involved in the talks to allow construction. While it 
claims not to be against the mosque's construction, the local Bishop 
insists that a small mosque rather than a large Muslim cultural center 
should be built in the suburbs, proportional to the small number of 
Muslims living in Kaliningrad. The Muslim community has been 
unsuccessful in negotiating an agreement with the local authorities. 
The Roman Catholic Community reports 44 disputed properties, most of 
which were properties used for religious services.
    Restitution of religious property seized by the Communist 
government remained an issue. Many properties used for religious 
services, including churches, synagogues, and mosques, have been 
returned, although some in the Jewish community assert that only a 
small portion of the total properties confiscated under Soviet rule has 
been returned. The Jewish community is still seeking the return of a 
number of synagogues, religious scrolls, and cultural and religious 
artifacts, such as the Schneerson book collection, a revered collection 
of the Chabad Lubavitch.
    Contrary to the previous reporting period, in which there were no 
functioning synagogues in Krasnodar Kray, there is now a two-room 
Jewish community center in Sochi that is used as a synagogue. There are 
no synagogues in Krasnodar city. There was no information to indicate 
that officials have returned a synagogue in Krasnodar that was 
confiscated in 1936. A news service reported in June 2003 that 
authorities in Krasnodar officially refused to return the synagogue, 
arguing that there were no alternative locations to house the occupants 
(a youth radio school). In May 2003, Krasnodar officials refused a 
request by the Jewish community to stop construction of a sports 
complex that threatened to destroy a Jewish cemetery. There are no 
updates on this case at the end of the period covered by this report. 
Muslims in Krasnodar continued unsuccessfully to attempt to gain 
authorization from the mayor's office to build a new mosque in the city 
of Sochi.
    Roman Catholics continue to pursue legal avenues towards 
restoration of the Saint Peter and Saint Paul Cathedral in Moscow. The 
office of an oil company currently occupies the cathedral, and the 
Catholic parish is meeting in a former disco hall because it does not 
expect the company to vacate the premises. According to ROC officials, 
the Catholic Church did not submit its proposal to the ROC leadership 
and therefore has encroached on the ROC's spiritual territory.
    The ROC appears to have had greater success reclaiming 
prerevolutionary property than other groups, although it still has 
disputed property despite its preferential treatment. Patriarch Aleksiy 
II asked Moscow Mayor Luzhkov to give the ROC retroactive property tax 
benefits, which were cut in accordance with the new Tax Code. 
Accordingly, the Moscow City Duma passed a law returning approximately 
$27,500 (approximately 800,000 rubles) on March 10.
    The St. Petersburg Russian Orthodox Old Believers' Community has 
not been able to get its church returned, which was confiscated by 
Soviet authorities in 1922, only 7 years after its original purchase.
    On January 17, in Stavropol, Cossacks protested against the federal 
authorities' decision to turn a city art gallery back into a mosque 
because it was located in the center of Stavropol. The Cossacks 
insisted that the mosque should be built in a different place. First 
Deputy Stavropol Administration Head Nikolay Zhukov assured the 
Cossacks and citizens of Stavropol that they had the administration's 
support. The local Muslim community insists that according to the 1993 
law on returning religious property, the building should be returned to 
the community; however, opponents argue that the building has never 
been used for religious services and as the building is located in the 
center of Stavropol, early morning calls to prayer will wake citizens 
and will create vehicle and foot traffic as well as noise in an urban 
residential area.

Abuses of Religious Freedom
    There were reports that city administrators and local police in the 
town of Liski, Voronezh Oblast, broke up an antidrug demonstration on 
August 29, which was organized by the President of the Voronezh Center 
for Spiritual Rebirth, Pastor Andrey Bashmakov, and the Pastor of the 
Congregation of the United Churches of Christians of Evangelical Faith, 
Grigory Protsenko. Bashmakov told the press that attendees were beaten 
in the street and at the police station. Among the victims were the 
wife and 12-year-old son of Pastor Protsenko, who suffered head 
injuries. Witnesses photographed and videotaped the beatings and sent 
the materials to Moscow news outlets. In January, Protsenko was served 
notice that a criminal case was opened against him for allegedly 
resisting and attacking a police officer at the August demonstration. 
The charges were later dropped, and activists familiar with the case 
believe that the videotaped evidence played a role. According to Pastor 
Protsenko, the Deputy Mayor of Liski said he opposed Protesenko's group 
in principle and stated the Pentecostals were a sect.
    In March, a roundtable was held to discuss special operations 
conducted by law enforcement agencies in Moscow mosques leading up to 
the Presidential elections in May. Many Muslims were detained during 
the operations, which the Moscow police claimed were carried out on 
agreement with the Spiritual Directorate for European Russia (SDER); 
however, the SCER refuted the police claims. The Moscow Muslim 
Community condemned the law enforcement agencies' actions and claimed 
that they looked like deliberate attempts to destabilize the situation 
before the election.
    There were instances in which local officials detained individuals 
engaged in the public discussion of their religious views, but such 
incidences were resolved quickly. For example, local police frequently 
detained missionaries for brief periods throughout the country, or 
asked them to cease their activities, such as displaying signboards on 
city streets, regardless of whether they were actually in violation of 
local statutes on picketing.
    There were no received reports of continued raids on groups 
suspected of terrorism during the period covered by this report. In 
June 2003, authorities carried out a raid on Muslim terrorist suspects, 
many of who were suspected members of Hizb ut-Tahrir, an international 
Islamic group banned in the country in February 2003. Officials freed 
most of the suspects the following day; criminal proceedings on weapons 
charges were opened against only two of the suspects.
    There were reports of short-term religious detainees but no reports 
of religious prisoners.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens abducted or illegally removed from the United 
States, or of the refusal to allow such citizens to be returned to the 
United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    Religious news services report that in June the Arbitration Court 
of Sverdlovsk Oblast ordered the shutdown of a local anti-Semitic 
paper, Russkaya Obshchina Yekaterinburga, according to the Jewish 
National-Cultural Autonomy of Sverdlovsk Oblast. The newspaper had 
received three warnings from the Ministry of the Press based on 
complaints from activists. In October 2002, the Prosecutor's office had 
closed the criminal case; however, in June, the Court found that the 
newspaper violated the laws banning incitment of ethnic hatred and 
ordered the newspaper closed down. The court also fined a company that 
publishes the newspaper approximately $34 (1,000 rubles).
    In March, then Russian Minister for Nationalities Vladimir Zorin 
brought extremism to the forefront of public attention by calling anti-
Semitism and xenophobia major threats to the country. Zorin called for 
stricter enforcement of the country's existing statutes outlawing 
extremism, specifically article 282 of the Criminal Code (inciting 
ethnic hatred), and anti-Semitism and tolerance education programs. In 
addition, Russian Interior Minister Rashid Nurgaliyev became the first 
high government official to acknowledge the existence of right-wing 
extremist youth groups in the country. Combating this extremism was one 
of the top priority tasks for the MVD and FSB, he said. These 
statements marked a positive step on behalf of the Government in its 
willingness to prosecute those who commit acts of anti-Semitism, 
although few concrete steps have been taken to solve high-profile 
cases, such as the killing of a 9-year-old Tajik girl that prompted 
Nurgaliyev's statement.
    Some minority groups were able to obtain restitution of their 
religious property. In June 2003, city authorities in Oryol approved 
the restitution of a synagogue in the city after years of petitions by 
the local Jewish community. There have been no additional reports of 
problems concerning the property during the period covered by this 
report. The Buryat leaders of the traditional Buddhist Sangha 
(Organization) won back the rights to the oldest Buddhist temple in 
Europe during the previous reporting period, and continue to occupy the 
building. A secular group had occupied the temple for the previous 4 
years, despite a 2002 city court decision in favor of the Sangha. City 
officials supported the Buddhists' efforts to occupy the temple.
    In March, Tula City Duma Deputies returned a church to the local 
Catholic community. The church was officially given to the Tula 
Catholic community in 1994, but the building was occupied by a forensic 
medical practice until 2003. In December 2003, the Tula regional Duma 
refused to support the 1994 decision without offering an explanation 
for the change. In March, 13 out of 25 Duma deputies unexpectedly voted 
in favor of returning the church to the community. Tula Mayor Kazakov 
signed the corresponding decree on March 30.
    The delayed construction of the Catholic Church in Pskov resumed in 
September 2003, and the church has been completed. Roman Catholics also 
obtained final approval from the mayor's office for construction of a 
church in the historical center of Yaroslavl. The land adjoins a 
building that housed a pre-Revolutionary Catholic chapel, and while 
approval was withheld unexpectedly in July 2003, construction has 
resumed and is proceeding according to schedule.
    The Government has backed off from previous plans to introduce an 
optional course, ``Foundations of Orthodox Culture,'' using a textbook 
that detailed Orthodox Christianity's contribution to the country's 
culture. Although still used by some schools, the Ministry of Education 
has rejected funding for another edition and further circulation of the 
textbook. A human rights group had complained about anti-Semitic 
language in the book. In December 2003, former Education Minister 
Vladimir Filippov announced that the issue would be left up to regional 
Governments, and perhaps even individual schools. In May, the current 
Education Minister, Andrei Fursenko, announced plans for a new school 
subject entitled, ``history of religion,'' which would teach the 
history of all religions.

                    Section III. Societal Attitudes

    Religious matters are not a source of societal hostility for most 
citizens; however, many citizens firmly believe that at least nominal 
adherence to the ROC is at the heart of what it means to be Russian. 
Popular attitudes toward traditionally Muslim ethnic groups are 
negative in many regions, and there are manifestations of anti-Semitism 
as well as societal hostility toward Roman Catholics and newer, non-
Orthodox religions. Instances of religiously motivated violence 
continue, although it was often difficult to determine whether 
xenophobia, religion, or ethnic prejudices were the primary motivation 
behind violent attacks. Conservative activists claiming ties to the ROC 
disseminated negative publications and staged demonstrations throughout 
the country against Roman Catholics, Protestants, members of Jehovah's 
Witnesses, and religions new to the country, and some ROC leaders 
publicly expressed similar views.
    There is no large-scale movement in the country to promote 
interfaith dialogue, although the President oversees a Commission of 
Religious Affairs that includes representatives from a wide range of 
faiths that are active in the country. Religious groups successfully 
collaborate on the local level on charity projects and participate in 
interfaith dialogues. Pentecostal and Baptist organizations, as well as 
the ROC, have been reluctant to support ecumenism. At the international 
level, the ROC has traditionally pursued interfaith dialogue with other 
Christians; however, the Patriarch appeared displeased with the 
Vatican's 2002 decision to upgrade its four apostolic administrations 
to dioceses. Individuals closely associated with Russian Orthodox and 
Muslim hierarchies made numerous hostile statements opposing the 
decision and continue to consider it a source of tension.
    A number of small, radical-nationalist newspapers are readily 
available throughout the country. They carry anti-Semitic as well as 
anti-Muslim and xenophobic leaflets, much of which violates the law 
against extremism. Nevertheless the production of this material 
continues, and the publishers are rarely prosecuted. For example, an 
anti-Semitic novel, The Nameless Beast, by Evgeny Chebalin, has been on 
sale in the State Duma's bookstore since September 2003. The xenophobic 
and anti-Semitic text makes offensive comparisons of Jews and non-
Russians. According to the Anti-Defamation League, books sold in the 
Duma are not typically monitored for content. In cases where Jewish or 
other public organizations have attempted to take legal action against 
the publishers, the courts are generally unwilling to recognize the 
presence of anti-Semitic content. Some NGOs claimed that many of these 
publications are owned or managed by the same local authorities that 
refuse to take action against offenders.
    Other examples of anti-Semitic hate speech include the painting of 
the main entrance of a Jewish school with anti-Semitic graffiti in 
October 2003 and a December 2003 preelection comparison of Judaism to 
Satanism in the Bryansk local administration's official newspaper.
    Anti-Semitism and xenophobic thought has become increasingly 
popular among certain sectors of the population. Nationalistic parties, 
such as Rodina and LDPR, have gained a wider voter base by addressing 
issues of nationalism, race, ethnicity, and religion.
    The number of underground nationalist extremist organizations (as 
distinguished from such quasipublic groups as the RNE) appears to be 
growing. According to the MOI, there are approximately 50,000 skinheads 
in the country, including between 5,000 and 5,500 in Moscow. The 
primary targets of skinheads were foreigners and individuals from the 
North Caucasus, but they expressed anti-Muslim and anti-Semitic 
sentiments as well. As in previous years, nationalists distributed 
anti-Semitic literature in Moscow and elsewhere during the Victory Day 
holiday in May.
    Hostility toward non-Russian Orthodox religious groups sparked 
harassment and occasionally even physical attacks. On June 19, Nikolai 
Girenko, an expert on xenophobia, racism, and anti-Semitism, was shot 
and killed in his apartment in St. Petersburg after a death threat 
appeared on the Web site of the nationalist group, ``Russian 
Republic.'' The group took responsibility for the killing; however, 
some experts believe the real killer may be one of the violent 
extremists incarcerated as a result of Girenko's testimony. Girenko had 
served for many years as an expert witness in trials involving alleged 
skinheads and neo-Nazis. He was also involved in a program to promote 
religious and ethnic tolerance whose funding the Government recently 
canceled.
    Muslims, the largest religious minority, continue to encounter 
societal discrimination and antagonism in some areas. Discrimination 
has become stronger since the onset of the conflict in the 
predominantly Muslim region of Chechnya and the 2002 takeover of a 
Moscow theater by armed Chechen separatists and suicide bombings at the 
Tushino airfield in July 2003 and on the Moscow metro in January. 
Muslims have claimed that citizens in certain regions have a fear of 
Muslims, citing cases such as a dispute in Kolomna, approximately 60 
miles southeast of Moscow, over the proposed construction of a mosque. 
Government officials, journalists, and the public have been quick to 
label Muslim organizations ``Wahhabi,'' a term that has become 
equivalent with ``extremist.'' Such sentiment has led to a formal ban 
on Wahhabism in Dagestan and Kabardino-Balkariya. In the fall of 2002 
and spring of 2003, several prominent human rights activists expressed 
concern about the rise in anti-Islamic attitudes.
    Numerous press reports documented anti-Islamic sentiment, and a 
large number of small, radical-nationalist newspapers distributed 
throughout the country carry anti-Muslim, as well as anti-Semitic and 
xenophobic leaflets.
    Muslim activists complain that the country is not entirely a 
secular state, based on the Government's active support of the Russian 
Orthodox majority. Muslim recruits serving in the army often are 
subjected to insults and abuse on the basis of religion. Tatarstan's 
human rights ombudsman reported that many Muslim youths have deserted 
the army rather than risk going to Chechnya and fighting fellow 
Muslims.
    In Muslim-dominated regions other than Chechnya, relations between 
Muslims and Russian Orthodox believers are generally harmonious. In the 
Volga region, a liberal brand of Islamic thought dubbed ``Euro-Islam'' 
has been growing in influence; however, tensions occasionally emerge. 
Law enforcement organizations closely watch Muslim groups operating in 
the country. Officials often describe Muslim charitable organizations 
as providing aid to extremists in addition to their overt charitable 
work. Extremist versions of Islam, such as Wahhabism or Salafism, are 
often immediately associated with terrorism and radical Muslim fighters 
in Chechnya and Ingushetiya.
    The chairman of the Council of Muftis, Ravil Gaynutdin; the head of 
the Central Spiritual Board of Russia's Muslims, Talgat Tadzhuddin; and 
the head of the Coordinating Center of Muslims of the North Caucasus, 
Ismail Berdiev issued a joint statement denouncing terrorism. The 
leaders declared that it was necessary to put up resistance against 
extremists and terrorists who make use of religious slogans.
    In May, 50 tombs were desecrated in Yekaterinburg. Similar acts of 
vandalism at this cemetery were reported in spring 2003. On May 9, 30 
tombstones were broken during the night in a Sverdlovsk cemetery. No 
investigation results have been reported. Twenty-six tombs were 
desecrated in a Muslim cemetery in Yoshkar-Oly in February; witnesses 
claim to have seen 40 teenagers in the cemetery area. In November 2003, 
a mosque in Bratsk, Irkutsk Region was set on fire, and while regional 
authorities promised aid to the local Muslim community, it was never 
provided nor were the arsonists ever found. In August 2003, in 
Chelyabinsk, a Muslim cemetery was desecrated and swastikas were 
painted on several tombstones. In May 2003, a mosque in Usole-Sibirsk 
was firebombed during a worship service. No one was injured in the 
attack. There was no new information available on the case at the end 
of the period covered by this report.
    During the reporting period, vandals regularly attacked the 
``Tauba'' mosque in Nizhniy Novgorod. Groups of teenagers and young 
persons routinely threw dirt at the walls and broke the mosque's 
windows. Mosque employees reported threats, and vandals in April again 
broke windows and painted swastikas on the walls. A police guard was 
stationed at the mosque to prevent any incidents related to Hitler's 
birthday celebration, but the mosque was attacked in the night after 
the guards left. Nizhniy Novgorod's Regional Spiritual Board of Muslims 
has repeatedly contacted the local police and district administration 
but no concrete measures have been taken.
    It has been estimated that the number of xenophobic publications 
exceeds 100; many of which are sponsored by local chapters of NDPR. The 
larger anti-Semitic publications are Russkaya Pravda, Vitaz, and 
Peresvet, which are easily available in the multitude of metro stations 
located around Moscow. In addition, there are at least 80 Russian Web 
sites dedicated to distributing anti-Semitic propaganda; the law does 
not restrict Web sites that contain hate speech.
    In June 2002, the local prosecutor's office in Ulyanovsk opened a 
criminal case under Article 282 against the editor of the local 
newspaper Orthodox Simbirsk, who ran a number of articles demonizing 
Jewish persons. In January, there were preliminary hearings in 
Leninskiy District Court. The case was ongoing at the end of the period 
covered by this report.
    Jewish groups report that although the number of attacks on Jews 
and Jewish institutions has remained constant over the past few years, 
the severity of such violent attacks has increased. Crimes are mostly 
committed by young skinhead groups, whose numbers have increased from 
only a few dozen in 1992 to over 50,000 today. Typically, skinheads 
form loosely organized groups of 10 to 15 persons, and, while these 
groups do not usually belong to any larger organized structure, they 
tend to communicate through the hundreds of fascist journals and 
magazines that exist throughout the country, and increasingly on the 
Internet.
    In April, Jewish youth leader Aleksandr Golynsky was beaten near 
his home in Ulyanovsk and sent to the hospital. Two days later, 
skinheads stormed the Ulyanovsk Jewish Center screaming, ``don't 
pollute our land,'' smashing windows, and tearing down Jewish symbols 
as two Jewish youths hid inside. No one was injured, but police failed 
to respond quickly, arriving 40 minutes after the time they were 
called. A member of the extremist National Bolshevik Party was later 
arrested in connection with the attack. The investigation was ongoing 
at the end of the period covered by this report. It is suspected that 
both events were prompted by the anniversary of Hitler's birthday. 
Other examples of recent attacks include rocks being thrown through the 
Kostroma synagogue windows while persons prayed inside on Yom Kippur 
night in September and December 2003, and vandals who threw rocks 
through the windows of Bryansk's Jewish school.
    Several Jewish cemeteries were desecrated during the reporting 
period including cemeteries in Bryansk, Ulyanovsk, and Petrozavodsk. In 
Petrozavodsk, unknown persons sprayed anti-Semitic graffiti on 
tombstones on the day a local court was to render a decision in another 
case concerning cemetery desecration. In April, vandals damaged 14 
tombstones in Pyatigorsk's Jewish cemetery in Stavrapol Oblast. On 
March 31, a Jewish cemetery was desecrated in Kaluga, and after the 
local Jewish community Chairman notified the Governor about the 
incident, four teenagers and two adults suspected in the vandalism were 
detained. The four teenagers were released due to their age, and the 
two adults are still under investigation. In February, several Jewish 
tombs were desecrated in one of the oldest cemeteries in St. Petersburg 
and swastikas were painted on the tombstones. In September 2003, an 
anti-Semitic poster with wires attached to it was found at the Velikiy 
Novgorod Synagogue, and in October a suspected bomb was found on one of 
the tombs at the Kostroma Jewish cemetery. In contrast to similar 
incidents in 2002, both bombs were found to be a harmless imitation. At 
the end of July 2003, the only Jewish cemetery in Stavropol Kray was 
desecrated.
    There were several new attacks on a synagogue in Kostroma during 
the reporting period. One Jewish person there was injured during an 
attack in December 2003. Reportedly teenagers threw stones at the 
windows and covered the synagogue fence with anti-Semitic inscriptions. 
Local police doubted they would be able to find the vandals and a local 
rabbi said the attack was being blamed on hooliganism.
    A synagogue in Yaroslavl was attacked in August 2003. Vandals 
attempted to torch a synagogue and library in Chelyabinsk in February, 
but neighbors managed to extinguish the fire before the arrival of 
firefighters. The local Jewish community representatives suspected a 
local anti-Semitic organization was responsible for the attack. On 
April 11, a group of young persons threw bottles at a synagogue in 
Nizhniy Novgorod. The police failed to catch the vandals, and the 
criminal investigation was dropped on April 22.
    In Voronezh, on April 29, two skinheads attacked Aleksey Kozlov 
outside the headquarters of the Inter-Regional Human Rights Movement of 
which he is in charge. Kozlov is the regional monitor for anti-Semitism 
and racism in the country, a project sponsored by the European 
Commission.
    Pyatigorsk Catholic priest Michael Rogers was attacked in his 
apartment in December 2003. Rogers was injured though he was able to 
fend off his attackers. The local branch of the FSB joined the criminal 
investigation started by the local police department. In October 2003, 
a Catholic cemetery was desecrated in Perm, and the authorities listed 
Satanists as the main suspects.
    Tensions between the ROC and the Vatican continued during the 
reporting period, despite President Putin's visit to the Vatican in 
November 2003. The Vatican's decision in 2002 to change the name of the 
administrative units in Russia to dioceses remained a source of 
tension. Other issues of concern between the two groups include: the 
possibility that the Holy See could recognize an Eastern-rite Ukrainian 
Catholic Patriarchate in Kiev, the ROC's continued negative perception 
that Roman Catholics proselytize across the country, and a proposal by 
a local priest to open a small, three-room Catholic Convent whose main 
mission would be to work with orphans in the city of Nizhny Novgorod. 
In February, the Nizhniy Novgorod Diocese of the ROC said this decision 
was considered by the ROC as an ``a priori'' unfriendly move. The 
Nizhniy Novrogod Catholic parish insisted that the convent devoted to 
the Carmelite order was not going to perform missionary activities; 
however, the ROC argued that the Carmelite Order is known as the 
Catholic Church's most active missionary order.
    In February, Cardinal Walter Kasper, President of the Pontifical 
Council for the Promotion of Christian Unity, met with His Holiness, 
Alexiy II, Patriarch of Moscow and All Russia, and the Metropolitan of 
Smolensk and Kaliningrad, Kirill, who is the president of the Moscow 
Patriarchate's Department of Foreign Ecclesiastical Relations, to 
engage in ecumenical dialogue between the two Churches. During Kaspar's 
visit, Patriarch Aleksiy told the press that the establishment of a 
Patriarchate in Kiev would ruin Orthodox-Catholic relations for 
decades. ROC leaders continue to publicly accuse Roman Catholics of 
coercing the Orthodox faithful into the Catholic Church, in particular, 
that Roman Catholics have baptized Orthodox orphans.
    In March, a lawyer noted that the situation for Protestants in the 
country has been dramatically worsening for the last 4 years. A 
Pentecostal prayer center in Moscow Oblast was set on fire in February 
and similar incidents were reported in Chekhov, Balashikha, Tula, 
Lipetsk, and Nizhniy Tagil. Local law enforcement agencies have taken 
no actions in any of the cases.
    As a consequence of beatings and the burning of his church building 
in 2001 by unknown assailants who were never apprehended, an African-
born Pentecostal pastor and his congregation in the Moscow suburb of 
Chekhov disbanded mid-year in 2003 after continued threats and 
harassment. Efforts were made to continue using apartments to meet for 
worship, but gradually the congregation dwindled as a result of 
pressure. Other African ministers of non-Orthodox Christian churches 
also experienced prejudicial treatment, based apparently on a 
combination of religious and racial prejudice.
    The SCLJ reported that on January 13 there was an explosion in a 
Tula Baptist building. The Tula Baptist community believes the incident 
was a terrorist act, as community members had been receiving threats 
from unknown persons. The Tula Baptists do not belong to the Russian 
Union of Evangelical Christian-Baptists and follow the movement of so-
called ``separated Baptists.''
    Members of Jehovah's Witnesses are still referred to routinely in 
the press as a religious ``sect,'' although they have been present in 
the country for approximately 100 years. A common prejudice circulating 
among the general public is that members of Jehovah's Witnesses are 
``spies of imperialism.'' In January, the governor of Stavropol Kray 
compared members of Jehovah's Witnesses to Wahhabis, a particularly 
damning comparison in Stavropol, an area that has been attacked by 
Chechen separatists.
    In May 2003, a meeting of 15,000 members of Jehovah's Witnesses in 
St. Petersburg was almost disrupted when police initially refused to 
provide protection against ``anticult'' activists who protested the 
event. In response to a request for help, police tried to cancel the 
event, claiming the group lacked documentation, but ultimately 
permitted it to take place. There were no reports during the reporting 
period of continued harassment of members of the group in St. 
Petersburg.
    In December 2003, Yuriy Samodurov, the Director of the Sakharov 
Center, was served notice that a long-pending case against him and four 
others for organizing a provocative exhibit of religious art entitled 
``Danger, Religion'' at the Sakharov Center would go to trial. All are 
charged with inciting religious and ethnic hatred. The January 2003 
exhibit roused the ire of the ROC and was defaced on January 18 by six 
vandals whom police caught at the scene. Upon their arrest, the vandals 
explained that the exhibition offended their Russian Orthodox beliefs. 
The vandals were never charged, although just days after the attack, 
criminal proceedings were initiated against Samodurov and the other 
four individuals. They face various penalties, including a $16,700 
(484,467 rubles) fine, a 3 to 5 year prison sentence, or being banned 
from their professions for the next 5 years. The trial began on June 
15, at the Tagansky district court in Moscow. An authorized picket in 
protection of freedom of conscience against state and clerical 
censorship, and against prosecutions for political and ideological 
heterodoxy passed opposite the court building the same day. On June 16, 
the judge sent the indictment back to the Procuracy because of flaws, 
which it was to fix within 5 days for resubmission. The trial has yet 
to restart. Aleksiy II, the Patriarch of the ROC, recently issued a 
general statement that included criticism of the Sakharov Center.
    Speakers associated with the ROC took part in antisect conferences 
and meetings around the country. Aleksandr Dvorkin, Chairman of St. 
Ireneus of Lion Information and Consulting Center, suggested that the 
status of several registered religious organizations in the country, 
the Hare Krishnas, Scientologists, and the Unification Church in 
particular, be reviewed in that they should be banned. Rabbi Berl Lazar 
suggested that the Government adopt a law prohibiting sect activities 
and defining which religious organizations are a sect.
    Members of some religions continued to face discrimination in their 
efforts to rent premises and conduct group activities. Religious 
minorities report both official pressure and personal prejudice as 
obstacles to renting space. According to Forum 18 and reports from 
members of Jehovah's Witnesses, confusion over the meaning of the 
recent ban on the group in Moscow led some landlords to cancel leases.
    A continuing pattern of violence, with either religious or 
political motivations, against religious workers in the North Caucasus 
was evident during the period covered by this report. Foreign religious 
workers have been deterred or prohibited from entering war zones in the 
North Caucasus, and information about religious activity in the area is 
largely unavailable.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Government continued to engage the Government, a number of 
religious groups, NGOs, and others in a steady dialogue on religious 
freedom. The U.S. Embassy in Moscow and the consulate generals in 
Yekaterinburg, St. Petersburg, and Vladivostok were active throughout 
the period in investigating reports of violations of religious freedom. 
U.S. Government officials engaged a broad range of the country's 
officials, representatives of religious groups, and human rights 
activists on a daily basis. In the period covered by this report, such 
contacts included government officials, representatives of over 20 
religious confessions, the SCLJ, the Esther Legal Information Center, 
the Anti-Defamation League, lawyers representing religious groups, 
journalists, academics, and human rights activists known for their 
commitment to religious freedom.
    The Embassy and consulates have worked with NGOs to encourage the 
development of programs designed to sensitize law enforcement officials 
and municipal and regional administration officials to recognize 
discrimination, prejudice, and crimes motivated by ethnic or religious 
intolerance. Senior Embassy officials discussed religious freedom with 
high-ranking officials in the Presidential Administration and the 
Government, including the MFA, raising specific cases of concern. 
Federal officials have responded by investigating some of those cases 
and by keeping Embassy staff informed on issues they have raised. As 
part of continuing efforts to monitor the overall climate of religious 
tolerance, the Embassy and consulates maintained frequent contact with 
working-level officials at the MOJ, Presidential Administration, and 
MFA.
    The Embassy's addresses religious freedom by maintaining a broad 
range of contacts in the religious and NGO. Two positions in the 
Embassy's political section are dedicated to human rights and religious 
freedom issues. These officers work closely with consular and public 
affairs officers in Moscow and other U.S. Consulates around the 
country.
    Consular officers routinely investigate criminal, customs, and 
immigration cases involving foreign citizens and attempt to determine 
whether they involve possible violations of religious freedom. Consular 
officers also raised the issue of visas for religious workers with the 
Passport and Visa Unit in the MOI and the MFA. Embassy officers also 
meet with missionaries during regional travel in the country's 
interior.
    The U.S. Ambassador addressed the theme of religious freedom in 
public addresses and consultations with government officials. He 
attended events on major religious holidays and often met with a range 
of religious leaders. The U.S. Ambassador hosted a Passover Seder for 
local contacts, and the Consul General in Yekaterinburg hosted an Iftar 
dinner for Muslim contacts to celebrate Ramadan. Representatives from 
the Embassy attended trials relating to issues of religious belief and 
a political officer was present at the delivery of the verdicts against 
the members of Jehovah's Witnesses in Moscow on March 26 and June 16.
    The U.S. Government presses for the country's adherence to 
international standards of religious freedom. Officials in the State 
Department met regularly with U.S.-based human rights groups and 
religious organizations concerned about religious freedom, as well as 
with visiting representatives of Russian religious organizations, the 
Esther Legal Center, the SCLJ, and members of the State Service Academy 
that trains regional officials in charge of registering local religious 
organizations. In May, an officer with responsibilities for the country 
reports on human rights and religious freedom held meetings in Moscow 
with officials, members of faith-based organizations, and human rights 
advocacy groups.
    On May 20, members of the Helsinki Commission held a hearing on 
human rights in Russia. Several members of Congress made statements 
urging Russia to respect human rights and religious freedom. Witnesses 
testified about patterns of abuse toward minority, especially 
Protestant, religions. On June 7, Helsinki Commission staff held a 
briefing by four Russian human rights advocates. When asked about the 
status of religious freedom, one replied that the situation is 
worsening and becoming harsh for all minority religions, even 
traditional groups, as the Patriarchy seeks identification of Russian 
Orthodoxy as the State religion.
    The U.S. Agency for International Development (USAID) works to 
promote tolerance and human rights. USAID awarded a grant to the Bay 
Area Council for Jewish Rescue and Renewal to continue promoting its 
``Climate of Trust'' program, which focuses on forming and 
strengthening Regional Tolerance Councils in Kazan, Ryazan, and 
Leningrad Oblast. Ethnic and religious leaders, local government 
officials, and NGO representatives participate in the Councils; 
however, in June, a federally targeted program on tolerance and anti-
extremism was closed down by the Russian Government ahead of its 
original 2005 end date. In June 2003, the grantee organized a 
conference on combating hate crimes in Ryazan for over a hundred 
students and cadets of the Ryazan branch of the Moscow University of 
the MVD. Also in June 2003, the grantee organized a conference for a 
hundred participants in Kazan to focus on relations among diverse 
religious groups (including Russian Orthodox practitioners, Muslims, 
and Roman Catholics). Participants attended from the northwest and 
central regions, the Volga region, and Stavropol, and included ethnic 
and religious representatives, government officials, and NGO activists.
    During the reporting period, USAID supported the Ural NGO Support 
Center, which worked to encourage public discussion of ethnic and 
religious tolerance in Perm by working with 58 media outlets to 
publicize project activities and conduct a training program for 
journalists to promote more responsible media coverage on racial and 
ethnic issues. Twenty-seven specialists who received training on 
tolerance issues have already reached more than 550 teenagers and 
raised their awareness of interethnic and interreligious issues.
    USAID also supported the Volga Humanitarian-Theological Institute 
in Nizhniy Novgorod, which provided representatives of government and 
religious organizations with a series of seminars to educate 
participants and help them focus their thoughts and ideas on religious 
policy issues. The activity of religious communities in the Volga 
Federal District increased as a result of this project. For example, in 
Tatarstan, program participants held a conference on the role of 
religious organizations in the arena of social policy. Representatives 
of different religious communities and government officials took part 
in the conference. The conference aided the different religious 
organizations in uniting their efforts to assist street children, 
migrants, and other people in difficult situations. Participants also 
established a Web site to serve as a virtual resource center for state 
officials and community leaders. One direct result of the project was 
further refining of the proposal to change federal legislation 
concerning the regulation of religion that was submitted to the 
Committee on Religion Affairs.
    The U.S. Government organized exchanges under the International 
Visitor program with a focus on religious freedom issues during the 
period covered by this report. A group of mullahs, imams, Islamic 
journalists, and directors of Islamic cultural centers participated in 
a U.S. International Visitor program entitled, Promoting 
Multiculturalism: Islam in the U.S, in June and July of 2003.
    During the period covered by this report, the Embassy's Democracy 
Commission, a small (up to $24,000--approximately 700,000 rubles) 
grants program supporting local NGOs pursuing projects related to 
ethnic, racial, and religious tolerance, approved nine tolerance-
related grants totaling approximately $106,000 (3,074,000 rubles).
                               __________

                               SAN MARINO

    The law provides for freedom of religion, and the Government 
generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 37.57 square miles, and its 
population is approximately 28,100.
    The Government does not provide statistics on the size of religious 
groups, and there is no recent census data providing information on 
religious membership; however, it is estimated that over 95 percent of 
the population is Catholic. There are also small groups of members of 
Jehovah's Witnesses and adherents to the Baha'i Faith (who organize 
small, active missionary groups), some Muslims, and members of the 
Waldensian Church.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The law provides for freedom of religion, and the Government 
generally respects this right in practice. The Government at all levels 
strives to protect this right in full, and does not tolerate its abuse, 
either by governmental or private actors.
    Although Roman Catholicism is dominant, it is not the state 
religion, and the law prohibits discrimination based on religion. The 
Catholic Church receives direct benefits from the State through income 
tax revenues; taxpayers may request that 0.3 percent of their income 
tax payments be allocated to the Catholic Church or to ``other'' 
charities, including two religious groups (the Waldensian Church and 
members of Jehovah's Witnesses).
    In 1993 some parliamentarians objected to the traditional 1909 oath 
of loyalty sworn on the ``Holy Gospels.'' Following this objection, 
Parliament changed the law in 1993 to permit a choice between the 
traditional oath and one in which the reference to the Gospels was 
replaced by ``on my honor.'' In 1999 a European Court of Human Rights 
(ECHR) ruling implicitly endorsed the revised 1993 legal formulation. 
The ECHR also noted that the traditional oath still is mandatory for 
other offices, such as the Captain Regent or a member of the 
Government; however, to date, no elected Captain Regent or government 
member has challenged the validity of the 1909 oath.
    There are no private religious schools; the school system is public 
and is financed by the State. Public schools provide Catholic religious 
instruction; however, students may choose without penalty not to 
participate. Epiphany, Saint Agata, Easter, Corpus Domini, All Saints 
Day, Commemoration of the Dead, Immaculate Conception, and Christmas 
are considered national holidays.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Amicable relations exist between the religious communities, and 
government and religious officials encourage mutual respect for 
differences.
    Roman Catholicism is not a state religion but it is dominant in 
society, as most citizens were born and raised under Catholic 
principles that form part of their culture. These principles still 
permeate state institutions symbolically; for example, crucifixes 
sometimes hang on courtroom or government office walls. They also 
affect societal lifestyles independently of individual compliance with 
Catholic precepts (such as strictures on divorce).

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its policy to promote human rights.
                               __________

                         SERBIA AND MONTENEGRO

    The Constitution and laws of the state union of Serbia and 
Montenegro and its constituent republics provide for freedom of 
religion, and state union and republic Governments generally respect 
this right in practice. There is no state religion in Serbia and 
Montenegro; however, the majority Serbian Orthodox Church receives some 
preferential consideration.
    There was no change in the status of respect for religious freedom 
during the period covered by this report and government policy 
contributed to the generally free practice of religion.
    There were some instances of discrimination and acts of societal 
violence directed against representatives of religious minorities in 
Serbia and Montenegro. The worst vandalism during the period covered by 
this report was the burning of two mosques, in Nis and Belgrade, in 
reaction to violence against Serbs during March riots in Kosovo. The 
Jewish community in Serbia reported an increase in anti-Semitic hate 
speech and threats on the Internet during the period covered by this 
report. Leaders of minority religious communities often relate acts of 
vandalism to negative media reporting labeling them as ``sects.'' 
Police and government officials have taken some positive steps in 
response to acts of hate speech and vandalism.
    The U.S. Government discusses religious freedom issues with the 
state union and republic Governments as part of its overall policy to 
promote human rights. Embassy representatives meet regularly with 
representatives of ethnic and religious minorities as well as with 
government representatives to promote respect for religious freedom.

                    Section I. Religious Demography

    The state union of Serbia and Montenegro (excluding U.N.-
administered Kosovo) has a total land area of nearly 35,300 square 
miles and a population of approximately 8,186,000. Religion plays a 
small but growing role in public life. The predominant faith in the 
country is Serbian Orthodoxy. Approximately 78 percent of the citizens 
of Serbia and Montenegro, including most ethnic Serbs and Montenegrins 
who profess a religion, are Serbian Orthodox. The Muslim faith is the 
second largest in Serbia and Montenegro, with approximately 5 percent 
of the population, including Slavic Muslims in the Sandzak, and ethnic 
Albanians in Montenegro and southern Serbia. Roman Catholics make up 
about 4 percent of the population of Serbia and Montenegro, mostly 
Hungarians in Vojvodina, ethnic Albanians in Montenegro, and Croats in 
Vojvodina and Montenegro. Protestants make up about 1 percent of the 
population and include Adventists, Baptists, Reformed Christians, 
Evangelical Christians, Evangelical Methodists, Jehovah's Witnesses, 
the Church of Christ, Pentecostals, and members of the Church of Jesus 
Christ of Latter-day Saints. Serbia and Montenegro has a small and 
aging Jewish population numbering a few thousand. The remainder of the 
population professes other faiths or considers itself atheists. 
According to Montenegro's 2003 census, almost 70 percent of its 
population is Orthodox, 21 percent is Muslim, and 4 percent is 
Catholic.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution and laws of the state union of Serbia and 
Montenegro and its constituent republics provide for freedom of 
religion, and the Governments generally respect this right in practice. 
The Governments at all levels strive to protect this right in full and 
do not tolerate its abuse, either by governmental or private actors. 
There is no state religion in Serbia and Montenegro; however, the 
Montenegrin Republic's Constitution mentions the Orthodox Church, 
Islamic Religious Community, and Roman Catholic Church by name. The 
majority Serbian Orthodox Church receives some preferential 
consideration.
    The requirement for religious groups to register lapsed when the 
Federal Republic of Yugoslavia (FRY), predecessor of the state union of 
Serbia and Montenegro, ceased to exist in February 2003. By the end of 
the period covered by this report, there was no formal registration of 
religions in either republic. However, to gain the status of a 
juridical person necessary for real estate and other administrative 
transactions, religious groups may register as citizen groups with the 
Ministry of Interior in their home republic.
    Religious education in Serbian primary and secondary schools 
continued during the period covered by this report. According to a 2001 
Serbian government regulation, students are required either to attend 
classes from one of the seven ``traditional religious communities'' 
(Serbian Orthodoxy, Islam, Roman Catholicism, the Slovak Evangelical 
Church, Judaism, the Reform Christian Church, or the Evangelical 
Christian Church), or they can elect to substitute a class in civic 
education. The proportion of students registering for religious 
education grew during the period covered by this report, but 
registrations for civic education courses continued to predominate. 
Some Protestant leaders and nongovernmental organizations (NGOs) in 
Serbia continued to voice their objection to the teaching of religion 
in public schools, as well as to proposals that would officially 
classify some of Serbia's religions as traditional.
    There was no progress noted during the period covered by this 
report on restitution of previously seized church property. There were 
indications that restitution of religious property would be addressed 
in Serbia by a wider law on restitution of nationalized private 
property. Montenegro's Law on Restitution, enacted early this year, 
does not cover religious property; restitution of religious property 
will be addressed in a special law on the subject, but no timetable 
exists for its enactment.
    In February, Catholic Priest Don Branko Sbutega publicly opposed 
Government construction of a World Bank-funded waste disposal site in 
Lovanja, near Kotor, Montenegro. He claimed that the Government 
violated property rights of citizens and the Catholic Church, which had 
title to part of the land. Local media reports alleged the Government 
concealed improper legal documentation for the site to avoid losing 
World Bank funding. Although this issue remained unresolved at the end 
of the period covered by this report, construction continued.
    While municipal governments in Serbia at times fund rehabilitation 
of historical religious property of various faiths, the Serbian 
Government also is funding construction of one religious building--a 
large Serbian Orthodox Church--through a requirement for an additional 
postage stamp. After the widespread destruction of the Church's 
property in Kosovo in March, the Serbian Government decided to 
subsidize salaries of Orthodox clergy in Kosovo.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Office of Religious Affairs of the state union's Ministry of 
Human and Minority Rights, an interlocutor with minority religious 
groups, has not obtained satisfactory government action in response to 
reports of vandalism and other societal acts against these groups. 
However, representatives of minority religious communities reported 
good relations with this office.
    There is no chaplain service in the armed forces. Although local 
Serbian Orthodox priests are the only clergy offering religious 
services at armed forces chapels, members of the armed forces of other 
faiths can attend religious services outside their barracks and spend 
important religious holidays with their families. Due to cost 
considerations, the Army has not yet implemented plans to meet dietary 
requirements of Islamic soldiers, which would require separate 
kitchens.
    The Belgrade Islamic community reported continued difficulties in 
acquiring land and government approval for an Islamic cemetery near the 
city.
    The Montenegrin Government challenged a decision by the Ministry of 
Defense of the former Federal Republic of Yugoslavia to transfer 
military property to the majority Serbian Orthodox Church in March 
2003. Montenegrin officials claim the transfer was an illegal attempt 
to prevent the republic Government from obtaining this property when 
the federal state was dissolved and replaced by the state union of 
Serbia and Montenegro. The case remained unresolved by the end of the 
period covered by this report.

Abuses of Religious Freedom
    A long-running dispute between the southern Serbian city of 
Leskovac and a tent church used by the Protestant Evangelical Roma 
Church expanded on April 30 when building inspectors, three police 
cars, an electrical distribution company crew and a demolition team 
arrived to demolish the church. The tent church had been singled out 
for demolition although all 463 structures in the area, including an 
industrial plant and many houses, were illegal. Worshippers prevented 
the demolition, and the city later that day agreed to allow relocation 
of the tent church. As part of the agreement, the city offered to 
provide for free a 22,000-square-meter site in an industrial zone, as 
well as electricity, water, sewage, and an asphalt road for the site. 
The church was required to purchase one of the two adjacent privately 
owned sites to facilitate road access. The church agreed with the owner 
of one of the adjacent sites and acquired the necessary funding, but 
the municipality's ownership department has required opinions from 
Serbia's Ministries of Religion and Building before approving the sale. 
The sale had not been completed by the end of the period covered by 
this report.
    There were no reports of religious detainees or prisoners.


Forced Religious Conversions
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States; nor were there reports of the refusal to allow such 
citizens to be returned to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    The state union Government has implemented civilian service as an 
alternative to mandatory army service. Civilian service options 
complement the non-lethal options already present for conscripts who 
object to military service for reasons of conscience. There are no 
reports of religious adherents serving sentences for conscientious 
objection to the draft.
    In 2002, Serbian courts began proceedings in the Savic case, in 
which an author of anti-Semitic literature was tried for spreading 
racial or national hatred through the printed word. According to 
sources in the Jewish community of Serbia and Montenegro, a number of 
continuances have been issued in this trial. The latest continuance, 
granted to allow for a psychiatric examination of the defendant, had 
been ongoing for over a year at the end of the period covered by this 
report.

                    Section III. Societal Attitudes

    While relations between members of different religious groups are 
good, there were some instances of discrimination against 
representatives of religious minorities in the country. Religion and 
ethnicity are intertwined closely throughout Serbia and Montenegro, and 
in many cases it is difficult to identify discriminatory acts as 
primarily religious or primarily ethnic in origin. A number of the 
incidents of religious discrimination or harassment that occurred 
during the period covered by this report appear to have been based more 
on ethnicity than on religion.
    After the December 28, 2003, parliamentary elections--in which the 
Serbian Radical Party rebounded by taking a plurality of seats--there 
was an upsurge in vandalism and violence against minority ethnic and 
religious groups in the northern Serbian province of Vojvodina. Among 
the incidents that targeted religious sites or adherents were: (1) the 
January 19 desecration of a Hungarian Catholic cemetery in Novi Sad; 
(2) the January 19 desecration of a Reformist church in Sombor; (3) the 
January 24 desecration of a Croatian Catholic cemetery in Subotica; (4) 
the desecration of another Subotica graveyard, where Croats and 
Bunjevci (both Catholic groups) are buried, on the night of March 26-
27; (5) the desecration of 21 gravestones in the Catholic and Orthodox 
graveyard in Novi Becej between May 1 and 2; and (6) an attack in Novi 
Sad on two Christian Adventist priests who were trying to defend church 
members from six youths who entered the church after evening services 
and began cursing and shouting. One of the attackers grabbed a priest 
by the neck and then attacked the other priest. Police were called and 
arrested the attackers. The investigation of this incident is ongoing. 
One violent incident that predated the parliamentary elections was the 
August 8, 2003, attack on a music concert organized by the local Church 
of God Pentecostal in Vrdnik in Vojvodina. A power line for the concert 
was cut with an axe, and an explosive device was thrown near the stage, 
damaging nearby cars. Police investigated the incident, but they have 
not identified the perpetrators.
    In reaction to widespread violence by ethnic Albanians against 
Serbs and their personal and religious property in Kosovo on March 17, 
there were protests and violence in Serbia and Montenegro beginning on 
the night of March 17-18. This reaction included violence against 
Muslim religious sites in Serbia and Montenego, although the sites 
belonged primarily to Bosniak, not ethnic Albanian, Muslims.
    During the night of March 17-18, the Belgrade mosque was looted and 
set on fire by a mob of thousands of youths, reportedly mostly from 
Belgrade's sports clubs, who went to the mosque after demonstrating in 
front of the Serbian Government building. The first police officers to 
respond to the mosque created a cordon around it, but they were 
equipped inadequately and the mob pushed them aside; some officers were 
injured. Officers who arrived later were better equipped, but they did 
not confront the mob. Two fire trucks arrived nearby before the mosque 
was set on fire, but firefighters did not attempt to get to the mosque 
when the arson occurred, although they did reach the mosque about 2 
hours later. The mosque was damaged, but it remained structurally 
sound; however another building on the compound was destroyed. Six 
cars, including three police cars, also were destroyed. Serbian 
Orthodox Metropolitan Amfilohije and some followers vigorously 
attempted to protect the mosque. Government and political leaders 
condemned the attack, and the Interior Minister later fired the police 
commander of the Stari Grad neighborhood where the mosque is located 
for inadequate police response. The Belgrade and Stari Grad Governments 
each have pledged $34,480 (2 million dinars) to repair the mosque. 
(Reconstruction of the mosque facade, already on the Belgrade City 
planned rehabilitation list, was moved to the top of the list after the 
attack.) Police arrested 110 persons for the attack. Shortly after a 
radio station carried the address of a Muslim boy who was injured when 
he fell from the roof of the mosque during the rioting, an explosive 
device was thrown at his house. Later the same night, a mob broke 
windows at the U.S. Embassy and damaged two Embassy vehicles; it also 
attacked the Croatian Embassy. The mob was prevented from reaching the 
Albanian Embassy, which is in a remote location.
    The same night, the mosque in the southern Serbian city of Nis was 
set on fire. Although police and firefighters soon arrived, the 
thousands of rioters surrounding the building prevented their 
approaching the mosque, which, along with the minaret, was gutted. 
Eleven persons have been charged in the attack with ``joining together 
for violent activity,'' which carries a sentence of up to 5 years in 
prison. Nis municipality has pledged to refurbish the mosque 
completely.
    Attacks also took place against Muslim property in Serbia's 
northern province of Vojvodina in reaction to the Kosovo events. The 
Helsinki Committee of Serbia noted 40 attacks between March 17 and 21 
against property owned by Albanian and Bosniak Muslims in Vojvodina. 
Also, in the western Serbian town of Mali Zvornik, mosque windows were 
broken with stones on March 20.
    In Bar, Montenegro, an Islamic community bookstore was stoned on 
March 20; the offenders had not been found by the end of the period 
covered by this report. The same day, police detained 10 young men in 
Podgorica, Montenegro who threatened to set fire to Podgorica's main 
mosque. Police questioned the youths in the presence of their parents 
and released them; no legal action was planned out at the end of the 
period covered by this report.
    There was also an attack against at least one non-Muslim religious 
site, apparently in reaction to the events in Kosovo. On the evening of 
March 18, a Protestant Bible Cultural Center in Nis was burned by a mob 
of 30 persons that threw Molotov cocktails.
    Minority religious communities report continued problems with 
vandalism of church buildings, cemeteries, and other religious 
premises. According to the Forum 18 News Service, more than 50 attacks 
occurred during the period covered by this report. Many of the attacks 
involved spray-painted graffiti, rock throwing, or the defacing of 
tombstones, but a number of cases involved more extensive damage. There 
were a number of incidents in which gravestones were desecrated, 
including those in Jewish, Islamic, and Lutheran cemeteries. On April 
27, the Catholic Church of Sveti Matej in Kotor, Montenegro, was 
defaced with an image of three raised fingers--a sign of Serbian 
nationalism--and graffiti reading, ``This church should be burnt 
down,'' and ``Serbia.'' The former synagogue of Nis, Serbia, was 
defaced with a swastika and graffiti reading ``Serbia for the Serbs'' 
and ``skinheads.''
    Jewish leaders in Serbia reported a continued increase in anti-
Semitism on the Internet. According to representatives of the Union of 
Jewish Communities of Serbia and Montenegro, anti-Semitic hate speech 
often appears in small-circulation books. The release of new books (or 
reprints of translations of anti-Semitic foreign literature) often 
leads to a spike in hate mail and other expressions of anti-Semitism. 
These same sources associated anti-Semitism with anti-Western and anti-
globalization sentiments, as well as nationalism.
    Anti-sect propaganda continued in the Serbian press, which labels 
minority Christian churches--including Baptists, Adventists, and 
Jehovah's Witnesses--and some other minority faiths ``sects.'' 
Religious leaders have noted that instances of vandalism often occur 
soon after press reports on sects. In July the periodical Nin published 
a special supplement entitled ``Sects--Spiritual Drug'' funded by the 
Karic Foundation; the supplement contained articles on the dangers of 
various minority religions. The daily Novosti ran a series of anti-sect 
articles, beginning in February. According to some sources, the fact 
that one of Serbia's leading experts on sects is a police captain whose 
works are used in military and police academies further complicates 
this situation.
    In Montenegro, the Catholic, Muslim, and Orthodox communities 
coexist within the same towns and often use the same municipally owned 
properties to conduct worship services. Tensions continued between the 
Serbian Orthodox Church and the Montenegrin Orthodox Church. These 
tensions are largely political, stemming from Montenegro's periodic 
drive for independence that started in 1997. Nevertheless, the 
Montenegrin Orthodox Church remains schismatic in the eyes of official 
Orthodoxy. One focus of controversy continued to be the Berane Yule log 
ceremony. During the period covered by this report, Montenegrin 
Orthodox and Serbian Orthodox believers in several municipalities, 
including Berane, burned their Yule logs in separate locations. The 
Montenegrin Orthodox Church in Bijelo Polje decided not to hold the 
ceremony. Municipal authorities in Bar were reluctant to allow Yule Log 
burning for security reasons, but did not stop the ceremonies. The two 
churches continue to contend for adherents and to make conflicting 
property claims, but this contention has not been marked by violence. 
However, NGO representatives reported concern at the level of 
nationalism and hate speech in Montenegro. Members of minority 
religious communities in Montenegro also reported being labeled 
``sects'' and ``cults'' in the media.
    In May, the landlord of a building used by a Protestant 
denomination in Montenegro requested the church to remove a sign from 
the building announcing dates and times of services. Missionaries of 
the denomination, which wishes to remain anonymous, recently reported 
that in 2002 their mission's car was firebombed. Local police responded 
quickly to the incident, but the perpetrators have not been found.

                   Section IV. U.S. Government Policy

    The U.S. Government continues to promote ethnic and religious 
tolerance throughout Serbia and Montenegro. Embassy officials meet 
regularly with the leaders of religious and ethnic minorities, as well 
as with representatives of the Serbian Orthodox Church and the 
Government to promote the respect of religious freedom and human 
rights. These representations have included meetings with Serbian Prime 
Minister Vojislav Kostunica, Serbian President-elect Boris Tadic, 
Serbian Interior Minister Dragan Jocic, and Serbia and Montenegro 
Minister for Human and Minority Rights Rasim Ljajic. Embassy Officials 
urged these leaders to speak out against incidents targeting ethnic 
minorities (including their places of worship and cemeteries) and to 
find and punish the perpetrators.
                                 kosovo
    Kosovo continued to be administered under the civil authority of 
the U.N. Interim Administrative Mission in Kosovo (UNMIK), pursuant to 
U.N. Security Council Resolution (UNSCR) 1244. This resolution called 
for ``substantial autonomy and meaningful self-administration'' for the 
persons of Kosovo ``within the Federal Republic of Yugoslavia.'' UNMIK 
and its chief administrator, the Special Representative of the 
Secretary General (SRSG), established a civil administration in 1999, 
following the conclusion of the NATO military campaign that forced the 
withdrawal of Yugoslav and Serbian forces from Kosovo. Since that time, 
the SRSG and UNMIK, with the assistance of the international community, 
have worked with local leaders to build the institutions and expertise 
necessary for self-government under UNSCR 1244.
    The UNMIK-promulgated Constitutional Framework provides for freedom 
of religion, as does UNMIK Regulation 1999/24 on applicable law in 
Kosovo; UNMIK and the provisional institutions of self-government 
(PISG) generally respected this right in practice. The number of 
attacks by Kosovo Albanians against Kosovo Serbs, which peaked 
following the NATO campaign in 1999, decreased during the period 
covered by this report; however, incidents peaked again during riots 
from March 17-19 that were sparked by events during a time of general 
discontent concerning UNMIK involvement in Kosovo. The March riots 
resulted in the deaths of 19 persons, numerous injuries, and widespread 
property damage connected with ethnic minorities, including 30 Serbian 
Orthodox churches, monasteries and cemeteries and over 900 homes.
    Prior to the March riots, the status of respect for religious 
freedom had improved somewhat during the period covered by this report, 
with attempts by Kosovo leaders to include the Serbian Orthodox 
minority. However, ethnic tensions between Kosovo's Albanians and Serb 
populations remained noticeable throughout the period covered by this 
report and significantly increased in March. Most of these tensions 
were largely rooted in ethnic, rather than religious, bias. Prior to 
the March riots, a few Orthodox religious sites were attacked, 
presumably by ethnic Albanian extremists, but the number of such 
attacks had decreased. Until March, the protection of Serbian Orthodox 
churches and other religious symbols continued to be transferred from 
the NATO-led Kosovo Force (KFOR) to U.N. international police (CIVPOL) 
and the Kosovo Police Service (KPS); however, following the March 
riots, this transfer was halted and KFOR increased the number of 
checkpoints. Since the March riots, Kosovo leaders, with prompting by 
internationals, sought to address the concerns of persons displaced by 
the violence and agreed to cooperate with religious site 
reconstruction.
    The U.S. Government discusses religious freedom issues with UNMIK, 
the PISG, and religious representatives in Kosovo as part of its 
overall policy to promote human rights. The U.S. Government also 
supports UNMIK and KFOR in their security and protection arrangements 
for churches and patrimonial sites. U.S. Office Pristina and USKFOR's 
activities during the March riots helped by halting further escalation, 
resulting in several religious sites being saved from looting and 
burning.

                    Section I. Religious Demography

    Kosovo has a total land area of approximately 4,211 square miles 
and its population is approximately 2 million. Islam is the predominant 
faith, professed by most of the majority ethnic Albanian population, 
the Bosniak, Gorani, and Turkish communities, and some in the Roma/
Ashkali/Egyptian community, although religion is not a significant 
factor in public life. Religious rhetoric is largely absent from public 
discourse, mosque attendance is low, and public displays of 
conservative Islamic dress and culture are minimal. The Kosovo Serb 
population, of whom about 100,000 reside in Kosovo and 225,000 in 
Serbia and Montenegro, are largely Serbian Orthodox. Approximately 3 
percent of ethnic Albanians are Roman Catholic. Protestants make up 
less than 1 percent of the population but have small populations in 
most of Kosovo's cities.
    Foreign clergy actively practice and proselytize. There are Muslim, 
Orthodox, Catholic, and Protestant missionaries active in Kosovo. There 
are approximately 64 faith-based or religious organizations registered 
with UNMIK who list their goals as the provision of humanitarian 
assistance or faith-based outreach.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    In May 2001, UNMIK promulgated the Constitutional Framework for 
Provisional Self-Government in Kosovo (the ``Constitutional 
Framework''), which established the PISG and replaced the UNMIK-imposed 
Joint Interim Administrative Structure. Following November 2001 central 
elections, the 120-member Kosovo Assembly held its inaugural session in 
December 2001. In March 2002, the Assembly selected Kosovo's President, 
Prime Minister, and Government. Since that time, UNMIK has transferred 
most of the authority authorized by the Constitutional Framework to the 
PISG, while retaining authority in such areas as security and 
protection of communities.
    Kosovo's Constitutional Framework incorporates international human 
rights conventions and treaties, including those provisions that 
protect religious freedom and prohibit discrimination based on religion 
and ethnicity; UNMIK and PISG generally respect this right in practice. 
UNMIK, the Organization for Security and Cooperation in Europe (OSCE), 
and the PISG officially promote respect for religious freedom and 
tolerance in administering Kosovo and in carrying out programs for its 
reconstruction and development.
    UNMIK recognizes as official holidays some, but not all, religious 
holy days of the Muslim, Catholic and Orthodox faiths.
    There are no specific licensing regulations with regard to 
religious groups; however, to purchase property or receive funding from 
UNMIK or other international organizations, religious organizations 
must register with UNMIK as nongovernmental organizations (NGOs). 
Religious leaders have complained that they should have special status 
apart from that of NGOs. The Kosovo Prime Minister's Office established 
a working group to draft a law on religious freedom and legal status of 
religious communities in Kosovo, with the first meeting held in July 
2003. The group consists of representatives of religious groups in 
Kosovo; however, Serbian Orthodox representatives have thus far 
declined to participate. This decision reflects the Kosovo Serb 
political leadership's belief that any Kosovo Serb participation 
legitimizes Kosovo Albanian institutions. The working group continues 
to provide Serbian Orthodox representatives with drafts of the law. The 
group is currently on the third draft of the law, with additional work 
to be done before the final version is sent to the Kosovo Assembly and 
the SRSG for approval.

Restrictions on Religious Freedom
    UNMIK, the PISG, and KFOR policy and practice contributed to the 
generally free practice of religion; however, the Kosovo Islamic 
Community has at times publicly complained that Kosovo lacks genuine 
religious freedom, citing as examples UNMIK's refusal to provide radio 
frequencies for an Islamic radio station and the closing of a prayer 
room in the National Library by the Ministry of Education, Science, and 
Technology. The same community has also complained that although 32 
acres have been allocated for building a Catholic cathedral in the 
municipality of Pristina, the Pristina Municipal Assembly refuses to 
grant their request for allocation of space for new mosques. There have 
been some complaints by Kosovar Muslim leaders that they are not 
consulted prior to registration of foreign Islamic NGOs with UNMIK.
    At the end of the period covered by this report, various groups 
released reports analyzing the performance of KFOR, CIVPOL, and KPS 
during the March riots and the future role of each entity. Serbian 
Orthodox priest Father Sava said that ``everything failed'' regarding 
the protection of religious sites during the March riots. In its latest 
report, ``Human Rights Challenges Following the March Riots,'' the OSCE 
Mission in Kosovo stated that UNMIK, KFOR and KPS could have done more 
to protect minorities in the period following the March riots. The 
report declared that KPS needed to become a more effective, 
accountable, and human rights compliant police force and asserted that 
despite the political progress since the March violence, a safe 
environment for Kosovo Serbs remained elusive.
    With the exception of Prime Minister Bajram Rexhepi, most political 
leaders were criticized for not doing enough to stop the violence 
during the March riots and for being slow to respond after the riots. 
However, Kosovo political leaders--including Kosovo government 
officials and political party leaders--have increasingly called 
publicly for tolerance.
    In December, the media openly debated the pros and cons of wearing 
the traditional Islamic headscarf, spurred by two separate events. The 
media reported that a Kosovo Government delegation, on a trip to 
Germany, complained that the interpreter provided to them wore a 
headscarf. Consequently a part of the delegation did not want to attend 
scheduled meetings. The other event involved a student who was told by 
the principal of the high school that she could not wear a headscarf to 
school.
    In the fall of 2003, the principal of the Pristina secondary school 
``Naim Frasheri'' banned a student from wearing a headscarf on the 
school premises, and the student appealed to the Kosovo Ombudsperson. 
The Ministry of Education's position was that the education law stated 
public education institutions must refrain from activities promoting 
any specific religion. The student continued to attend the school 
wearing a headscarf, yet the principal's decision remained unchanged. 
On June 4, the Ombudsperson released a nonbinding opinion that the 
Ministry's interpretation should only apply to school teachers or 
officials, not students, and students should be able to wear the 
headscarf to school.
    In June 2003, an Islamic-oriented Kosovo Albanian political party 
with a seat in the Kosovo Assembly undertook an initiative to install 
religious teaching in schools; this initiative faced resistance from 
many within the Assembly and did not reach the Assembly agenda.
    Although they claim the situation has slightly improved, 
Protestants still report discrimination in media access, particularly 
by the public Radio and Television Kosovo (RTK).
    There were no reports of religious detainees or prisoners.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the government authorities' refusal to allow such 
citizens to be returned to the United States.
    On August 19, 2003, the Kosovar media reported that two Christians 
in Ferizaj complained to the police that three individuals threatened 
them with ``consequences'' if they did not convert to Islam. The police 
in Ferizaj stated that the dispute was between family members; the 
brother and nephew of a young woman told her to convert from 
Christianity back to Islam. It is unclear whether these individuals 
were affiliated with a government organization.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    One of the most serious challenges facing the international 
community in its administration of Kosovo has been to stop ethnically 
motivated attacks on Serbian Orthodox churches and shrines and on the 
Orthodox population of Kosovo. Prior to the March riots, KFOR and UNMIK 
international police, with increasing participation of the Kosovo 
Police Service, reduced the number of crimes against Orthodox persons 
and sites; however, there have been few convictions of those who 
perpetrated attacks prior to March.
    The number of attacks on Serbian Orthodox churches continued to 
decrease during the period covered by this report; however, during the 
March riots, 30 Orthodox religious sites and over 900 homes and 
businesses of ethnic minorities were burned or damaged. Members of the 
PISG and some political leaders made efforts to communicate with the 
Kosovo Serbs and Serbian Orthodox officials and expressed a public 
commitment to assist in their return and the reconstruction of damaged 
or destroyed churches. Following the March 17 and 18 riots, on April 2, 
Kosovo Albanian leaders issued another public letter, condemning the 
violence and calling for building of the tarnished interethnic 
relations. Although on April 15 Kosovo Prime Minister inaugurated the 
first rebuilt Kosovo Serb homes in Pristina, damaged during the March 
riots, the European Union and NATO have criticized the PISG for being 
slow to rebuild the razed homes. As of June 30, according to UNMIK, 70 
persons were convicted and a further 270 persons have cases pending in 
the courts in relation to the March riots.
    In July 2003, key Kosovar Albanian, Turk, Bosniak, Roma and Ashakli 
leaders issued a public letter calling on Kosovo Serbs to return home. 
This letter was supported by the Kosovo Assembly's July 10 
recommendations and coincided with the first-ever joint Kosovo 
President's and the head of the second-largest Kosovo Albanian 
political party's meeting of Kosovo Serbs in Ferizaj. An important 
event was also the beginning of Belgrade-Pristina dialogue on technical 
matters in October 2003 in Vienna, which was followed by the first 
technical groups meeting in Pristina on March 4. The Kosovo Prime 
Minister called on Kosovo Serbs for cooperation, such as the January 12 
appeal to the Kosovo Serbs to join the ``Standards for Kosovo'' policy, 
and was widely praised for his attempts to stop the March riots. 
Nevertheless, the UN stated that approximately 2,400 Serbs and other 
Kosovo minorities had not returned to their homes 3 months after the 
ethnic Albanian riots.
    Although Protestants were not initially included in the Working 
Group established by the Kosovo Government to draft a law governing the 
legal status of religious communities, they were later invited during 
the period covered by this report to join and provide input as an equal 
partner with other religions.

                    Section III. Societal Attitudes

    Ethnicity and religion are closely entwined in Kosovo. While most 
Kosovo Albanians identify themselves as Muslim, the designation has 
more of a cultural than religious connotation. Kosovo Serbs identify 
themselves with the Serbian Orthodox Church, which defines not only 
their religious but also their cultural and historical perspectives. 
During and after the 1999 conflict, some Serbian Orthodox leaders 
played a moderating political role, but most have since withdrawn from 
political life as secular Serb leaders have stepped forward, especially 
following the November 2001 elections and subsequent establishment of 
Kosovo's Provisional Institutions. At the beginning of March, Raska-
Prizren Bishop Artemije Radosavljevic resigned from his semi-political 
position as the president of the Serbian National Council for Kosovo.
    Societal violence continued during the period covered by this 
report. Of 109 killings in Kosovo from July 2003 through June 30, there 
were 24 Serb victims, including the 8 Serb victims of the March riots; 
although none of these killings is believed to have been religiously 
motivated, there were some reported incidents of rock-throwing and 
other assaults against Serbian Orthodox clergy, and monks and nuns at 
some monasteries reportedly remained unable to use parts of the 
monasteries' properties due to concerns about safety.
    On May 31, the media reported that an imam, after receiving an 
invitation to perform a religious ceremony in the village of Stublla, 
was kidnapped and assaulted by masked assailants. The imam escaped with 
minor injuries. The motives behind the alleged attack are unknown and 
an investigation is ongoing at the end of the period covered by this 
report.
    Security concerns had a chilling effect on the Serb community and 
its freedom of movement and also affected their freedom to worship, 
particularly after the March riots. Some Kosovo Serbs have asserted 
that they were not able to travel freely to practice their faith due to 
security concerns. Serb families with relatives living in both Kosovo 
and Serbia were restricted by security concerns from traveling for 
religious holidays or ceremonies, including weddings and funerals. At 
the end of the period covered by this report, Bishop Artemije 
Radosavljevic, the head of the Serbian Orthodox Church in Kosovo, 
remained in a monastery in the Serbian enclave of Gracanica rather than 
return to the diocesan seat in Prizren; the Bishop's residence was 
among the religious sites burned and destroyed during the March riots. 
Like most Serb leaders, Bishop Artemije traveled under armed security 
escort. Freedom of movement suffered some setbacks following the March 
riots, but in general has improved since 2003, particularly in Eastern 
Kosovo.
    Attacks on Serbian Orthodox religious sites, presumably by ethnic 
Albanian extremists, continued during the period covered by this 
report, although these incidents had decreased prior to the March 
riots. There were incidents of vandalism at religious sites. At St. 
Nicholas Church in Prizren, the priest claimed that after the KFOR 
static checkpoint was removed in 2003, the church was attacked several 
times, including an incident in July 2003 when the church's windows 
were broken. The media reported that on September 19, the St. Petka 
church in the village of Laplje Selo was broken into and vandalized, 
and objects were stolen; on September 24, a similar incident occurred 
at the St. Nedelja church in Brnjaca village. In January, the Orthodox 
leadership reported the burning of the bell tower of Stimje church.
    Most serious of all incidents were the March 17-19 riots, which 
occurred simultaneously throughout Kosovo and left 19 persons dead, 
including 8 Kosovo Serbs, and more than 900 injured. The protests were 
sparked by events during a time of general discontent concerning UNMIK 
involvement in Kosovo. On March 15, a Serb was shot allegedly by 
Albanian youths and Serb protestors blocked the main commercial road, 
and on March 16 three Albanian children drowned in the Ibar River, 
which the media alleged was caused by Serbs chasing the children. The 
resulting 3 days of riots resulted in intensive property damage 
including the destruction or damage of 30 Orthodox religious sites and 
more than 900 houses and businesses of ethnic minorities.
    Many of the churches and monasteries burned were constructed in the 
14th century and considered part of the cultural and religious heritage 
of the Serbs. Father Sava, of the Decan monastery, provided a 
comprehensive list of religious sites destroyed or damaged between 
March 17 and 19. The list included 33 sites altogether in the following 
14 locations: Prizren, Rahovec, Gjakova, Skenderaj, Peja, Ferizaj, 
Kamenica, Shtime, Pristina, Fushe Kosove, Vushtrri, Obiliq, Mitrovica, 
Podujevo. A Council of Europe mission to assess the damage concluded 
that approximately $11.83 million (9.7 million euros) would be required 
to repair and restore the damaged sites.
    In addition problems with the unfinished Serbian church located on 
University of Pristina grounds continued. In April 2003, the Student 
Union leader at Pristina University called for the removal of the 
unfinished Church. The Education Ministry later requested that the 
Pristina municipality authorities fence off university grounds and 
indicated that all non-university buildings--including the church--
should be removed. The land on which the church sits was given to the 
Serbian Orthodox Church by the Serb-dominated administration in 
Pristina during the 1990s. On December 30, the Pristina Municipal 
Assembly passed a resolution to return the land to the University. The 
UNMIK representative in the Pristina municipal government immediately 
suspended this decision, and no further action was taken. The media 
reported that Roma from Albania were squatting around the unfinished 
church for several months until they were removed in April after 
Orthodox leaders sent an open letter to the SRSG complaining of the 
situation.
    In light of societal violence in Kosovo against properties owned by 
the Serbian Orthodox Church and Serbian Orthodox religious symbols, 
UNMIK authorities continued to provide special security measures to 
protect religious sites and to ensure that members of all religious 
groups could worship safely. KFOR deployed security contingents at 
religious sites throughout Kosovo to protect them from further 
destruction, such as that which had occurred immediately after KFOR's 
intervention in 1999; however, KFOR gave priority to saving persons' 
lives rather than property and was unable to stop the burning and 
destruction of many sites in March. Due to improving security 
conditions and decreasing interethnic tensions in some areas, KFOR 
removed static checkpoints from most churches and religious sites 
during the period covered by this report until March, relying instead 
on patrols by the U.N. international police (CIVPOL) and indigenous 
Kosovo Police Service (KPS). In most cases, prior to March, such 
changes in security measures did not result in a change in the level of 
safety of, or access to, the religious sites. During the March riots, 
KFOR, CIVPOL and KPS were involved in crowd control and protecting 
lives and property. The priority was evacuating persons over saving 
property, even religious property. Immediately following the March 
riots, the process of transfer from KFOR to CIVPOL and KPS was halted. 
In some areas KFOR resumed static checkpoints and increased protective 
measures around religious sites and KFOR patrols were more visible. 
However, following the riots, sporadic attacks against ethnic minority 
property continued, including looting of reconstructed houses in 
Obilic/Obiliq and other areas and youths throwing stones at a Serbian 
Orthodox church near Viti/Vitina.
    While previously Protestants have reported suffering violence and 
discrimination, during the period covered by this report, the only 
discrimination reported was verbal attacks and exclusion from 
interfaith initiatives by Islamic leadership on the grounds that 
Protestants do not comprise a ``traditional'' religion in Kosovo. The 
absence of attacks on the Protestants and their religious buildings 
during the March riots was, according to their leadership, a good sign 
of acceptance by the Kosovo public.
    Apart from an incident during the March riots in Prizren when the 
rioters mistook a Catholic church for a Serbian Orthodox church and 
nearly attacked it, Kosovo Catholic leaders reported no problems. The 
Catholic leaders reported that they had good relations with the Muslim 
community but hardly had any contact with the Orthodox leadership, whom 
they consider highly politicized. The Muslim community made similar 
remarks concerning their relationship with the Catholic leadership and 
lack of relationship with the Orthodox community.
    The withdrawal of FRY and Serbian troops from Kosovo in 1999 and 
establishment of UNMIK resulted in an improved situation for the 
majority, largely Muslim, ethnic Albanian population, and a cessation 
of attacks on their mosques and religious sites.
    According to the American Jewish Joint Distribution Committee 
(AJJDC) representative in Pristina, the Jewish community in Kosovo is 
very small; about 40 people from 2 families in Prizren have some Jewish 
roots, but there are no synagogues or Jewish institutions. The AJJDC 
representative reported no incidents of physical violence or harassment 
toward Jewish persons during the period covered by this report.
    Islamic, Orthodox, and Catholic religious leaders have attempted to 
encourage tolerance and peace in Kosovo, in both the religious and 
political spheres.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with UNMIK, 
the PISG, and religious representatives in Kosovo as part of its 
overall policy to promote human rights and has sought to promote ethnic 
and religious tolerance in Kosovo. U.S. officials have also maintained 
close contacts with religious leaders.
    Since 2000, the U.S. Government has provided significant funding to 
Radio KIM (Radio Caglavica), based at Gracanica Monastery, which 
broadcasts in both Serbian and Roma. Serbian Orthodox Bishop Artemije's 
clerical staff runs the station, and it broadcasts news, music, 
interviews, and cultural programs. Also, during the period covered by 
this report, the U.S. Government funded the remainder of a survey of 
Islamic manuscripts in Kosovo to help the local Islamic community 
preserve its religious heritage.
    The U.S. is involved actively in UNMIK, which is aimed at securing 
peace, facilitating refugee return and reconstruction, laying the 
foundations for democratic self-government, and fostering respect for 
human rights regardless of ethnicity or religion.
    U.S. KFOR peacekeeping troops have worked to prevent ethnic and 
religious violence in Kosovo and have guarded religious sites. USKFOR 
was credited with preventing the situation from further escalation in 
their sector during the March riots.
    The Department of State's Bureau of International Narcotics and Law 
Enforcement Affairs funds a U.N. international police (CIVPOL) advisor 
in Pristina and provided $48 million (39.36 million euros) to support 
KPS and CIVPOL. KPS and CIVPOL have worked to prevent ethnic and 
religious violence in Kosovo.
    The Department of State's Bureau of Population, Refugees and 
Migration funds a returns officer in Pristina $11.9 million (9.76 
million euros) in returns programs for Muslim and Orthodox Roma, 
Orthodox Serbs, and Muslim Bosnians.
    During the March riots, U.S. Office Pristina was in direct, 
constant communication with Orthodox religious officials and interacted 
with local and central government officials as necessary. The Orthodox 
clergy at Decan monastery credited the U.S. Office with helping to 
coordinate KFOR's helicopter evacuation of an injured clergy family 
member. The U.S. Office Pristina was also instrumental in persuading 
the Decan Mayor to help stop the rioting crowd from advancing on the 
14th century monastery, and as a result, the monastery and church were 
not harmed.
    In the wake of the March inter-ethnic violence, U.S. officers met 
with Islamic, Orthodox, and Catholic religious authorities to discuss 
ways of supporting reconciliation and interfaith dialogue. Many high-
level U.S. Government and military officials visited Kosovo and met 
with both political and religious leaders to assess the situation and 
urge reconstruction and progress toward a multiethnic Kosovo. The U.S. 
Office also urged the Kosovo government to quickly reconstruct Serb 
homes and allow UNESCO to take the lead on reconstruction of destroyed 
and damaged religious sites in Kosovo.
    The U.S. Office has encouraged dialogue between Kosovo Serbs and 
Kosovo Albanians on many levels, including hosting an informal dialogue 
organized by the NGO ``Project for Ethnic Relations'' on June 23.
                               __________

                            SLOVAK REPUBLIC

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, anti-Semitism persisted 
among some elements of the population.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 18,859 square miles, and its 
population is 5,396,193. According to the 2001 census, the number of 
persons who claimed a religious affiliation increased from 72.8 percent 
in 1991 to 84.1 percent in 2001. This increase may be in part due to 
greater willingness among persons to state their affiliation, unlike in 
1991 immediately after the fall of communism. According to the census, 
there were 3,708,120 Roman Catholics (68.9 percent of the population), 
372,858 Augsburg Lutherans (6.9 percent), 219,831 Byzantine Catholics 
(4.1 percent), 109,735 members of the Reformed Christian Church (2 
percent), 50,363 Orthodox Christians (1 percent), and 20,630 members of 
Jehovah's Witnesses. There were also approximately 3,562 Baptists, 
3,217 Brethren Church members, 3,429 Seventh-day Adventists, 3,905 
Apostolic Church members, 7,347 Evangelical Methodist Church members, 
3,000 Jews, 1,733 Old Catholic Church members, 6,519 Christian Corps in 
Slovakia members, and 1,696 Czechoslovak Husite Church members. 
According to the 2001 census, 12 percent of the population claimed no 
religious affiliation, and 2 percent were undecided. There were also 
some Muslims living in the country, primarily immigrants from Middle 
Eastern countries or international students. Estimates of the Muslim 
population vary from 500 to 5,000.
    There are 3 categories of nonregistered religions that comprise 
approximately 30 groups: nontraditional religions (Ananda Marga, Hare 
Krishna, Yoga in Daily Life, Osho, Sahadza Yoga, Shambaola Slovakia, 
Sri Chinmoy, Zazen International Slovakia, Zen Centermyo Sahn Sah, 
Rosicrucians, and Raelians); the religious societies termed 
``syncretic'' by the Government (Unification Church, the Church of 
Scientology, Movement of the Holy Grail, and the Baha'i Faith); and the 
Christian religious societies (The Church of Christ, Manna Church, 
International Association of Full Evangelium Traders, Christian 
Communities, Nazarenes, New Revelation, Word of International Life, 
Society of the Friends of Jesus Christ, Sword of Spirit, Disciples of 
Jesus Christ, Universal Life, the Church of Jesus Christ of Latter-day 
Saints (Mormons), Free Peoples' Mission, Presbyterian Church Emmanuel, 
and Brothers in Christ (Christadelphians).
    The number of immigrants is insignificant. There are very small 
numbers of refugees who practice different faiths than the majority of 
native-born citizens. Missionaries do not register with the Government, 
and no official statistics exist, although according to government 
information, there are missionaries from the Roman Catholic, Augsburg 
Lutheran, and Methodist faiths as well as a Jewish emissary active in 
the country. From among the nonregistered churches, there are Mormon 
missionaries.
    There is some correlation between religious differences and ethnic 
or political differences. The Christian Democratic Party (KDH), which 
has ties to the Catholic faith, is the only political party with an 
explicitly religious agenda. The Slovak Democratic Christian Union 
(SDKU) is a Christian Democratic party similar to those found in many 
western European countries, and the Party of the Hungarian Coalition 
(SMK) also has a Christian wing.
    Followers of the Orthodox Church live predominantly in the eastern 
part of the country near the Ukrainian border. The Ruthenian minority 
are typically adherents to the Orthodox faith. The Reformed Christian 
Church exists primarily in the south, near the border with Hungary, 
where many ethnic Hungarians live. Other religious groups tend to be 
spread evenly across the country.
    According to a poll conducted in 1998 by the Institute of Sociology 
of the Academy of Sciences, the number of religious practitioners 
increased from 73 percent in 1991 to 83 percent in 1998. Approximately 
54 percent of Catholics and 22 percent of Lutherans actively 
participate in formal religious services.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Constitution provides for the right to practice the religion of 
one's choice, the right to change religion or faith, and the right to 
refrain from any religious affiliation. The Government observes and 
enforces these provisions in practice.
    The law provides for freedom of religion and defines the status of 
religious groups, including those groups not registered with the 
Government. It does not prohibit the existence of nontraditional 
religions. It allows the Government to enter agreements with religious 
communities. The law is applied and enforced in a nondiscriminatory 
fashion.
    Governmental entities at all levels, including the courts, 
interpret the law in a way that protects religious freedom.
    No official state religion exists; however, because of the numbers 
of adherents, Catholicism is considered the dominant religion. The 
Catholic Church receives significantly larger government subsidies 
because it has the most clergy. In 2001, the Government signed an 
international treaty with the Vatican, which provides the legal 
framework for relations between the country's Catholic Church, the 
Government, and the Vatican. Four corollaries to the framework treaty 
have been proposed. In 2002, the Government signed an agreement with 11 
other registered religious groups in an attempt to counterbalance the 
Vatican agreement and provide equal status to the remaining registered 
religions. This agreement is subordinate to national law and subject to 
amendment by statute; the Vatican treaty, as an international 
agreement, can be amended only through international legal mechanisms.
    In 2002, the Government approved one of the corollaries regarding 
military service for priests. In May, the President signed a second 
corollary regarding religious education, which had been approved by 
Parliament in January. An identical agreement was signed with 11 other 
registered religions. This treaty mandates that all public elementary 
schools require children to take their (or their parents', for young 
children) choice of either a religion class or an ethics class. This 
was previously required only for students in fifth through ninth grade. 
Private church-run schools need not provide classes in other religions. 
These courses often are taught by religious leaders, and the religious 
groups are responsible for providing instructors, although their 
salaries are covered from the government budget. There is a lack of 
appropriate teachers for certain religions. Some representatives of 
religious groups complain that the status of religious lecturers is not 
equal with that of regular teachers. Religious lecturers usually are 
hired on contract and are not paid during the 2-month summer vacation. 
There was some concern about possible ostracism of student members of 
smaller religions, who might be one of a small group requesting the 
class, especially in smaller municipalities. The remaining two 
corollaries, including a proposal to allow Catholic government 
employees to refuse to perform official functions on religious grounds, 
remained under consideration at the end of the period covered by this 
report.
    Registration of religious groups is not required, but under 
existing law, only registered religious groups have the explicit right 
to conduct public worship services and other activities, although no 
specific religions or practices are banned or discouraged by the 
authorities in practice. Those that register receive government 
benefits, including subsidies for clergymen and office expenses. 
Government funding also is provided to religious schools and to 
teachers who lecture on religion in state schools. The Government 
occasionally subsidizes one-time projects and significant religious 
activities, and registered religious groups are partly exempt from 
paying taxes and import custom fees. A religion may elect not to accept 
the subsidies. By law funding is based on the number of clergy, not the 
number of adherents, resulting in some religions with fewer members 
receiving more funding than those with more. In 2001, the New Apostolic 
Church was registered, raising the number of registered religious 
groups from 15 to 16.
    To register a new religion, a group must submit a list of 20,000 
permanent residents who adhere to that religion. The 14 religions 
already established before the law passed in 1991 were exempt from the 
membership requirement. Although the Nazarene and the Muslim 
communities existed in the country prior to 1991, they were never 
properly registered and, therefore, were not given registered status 
under the 1991 law. Two additional religious groups have been allowed 
to register since 1991, the Jehovah's Witnesses and the New Apostolic 
Church. Leaders of a number of minority religious communities, in 
particular Muslims, smaller Protestant churches, the Hare Krishna 
community, and the Church of Scientology have complained about the 
membership requirement, which effectively bars them from obtaining 
registered status. Nonregistered religious groups may not build public 
places of worship or conduct legally valid religious ceremonies such as 
weddings. In 2000, the Muslim community in Bratislava purchased a plot 
of land with the hope of building an Islamic center, but municipal 
officials continue to deny permission for the construction. City 
officials said this is because the land is zoned as a park; however, 
there appears to be confusion regarding the land in question. Members 
of the Muslim community also criticized the registration law, noting 
that the community in the Czech Republic was able to submit an 
application for first-tier registration (300 or more citizen member 
signatures). During the period covered by this report, the only 
communication from a new religion that the Department of Church Affairs 
received was from a three-member group of Slovaks in Nitra called the 
Slovak Islamic Movement. Members of the Muslim community said they 
consider the group to be spurious.
    Because the law on registration of religious groups does not 
provide for registration of nontheistic groups, the Department of 
Church Affairs suggested that an atheist group that had made inquiries 
into obtaining registration might find funding from the Department of 
Minority Culture.
    There are no specific licensing or registration requirements for 
foreign missionaries or religious organizations. The law allows all 
religious groups to send out their representatives as well as to 
receive foreign missionaries without limitation. Missionaries neither 
need special permission to stay in the country, nor are their 
activities regulated in any way.
    In February 2001, the Ministry of Education and the Institute of 
Judaism undertook a joint educational project on Jewish history and 
culture targeted to elementary and high school teachers of history, 
civic education, and ethics to educate the public about Jewish themes 
and increase tolerance toward minorities. The Government, as an 
associate member, is seeking to obtain full membership in the Task 
Force for International Cooperation on Holocaust Education, 
Remembrance, and Research. The project has continued to be very 
successful and well received. In 2002, four teachers participated in 
summer training programs in the United States, and in 2003 an 
additional teacher attended. In 2004, more teachers were scheduled to 
visit U.S. universities; 25 Slovak teachers visited the concentration 
camp in Dachau, and 20 teachers will go to Terezin for training on 
Holocaust education in the Czech Republic. To assist teachers with 
instruction about the Holocaust, the Ministry of Education published a 
textbook, ``Why We Learn about the Holocaust,'' during the reporting 
period and distributed it to four teacher-training centers. In 2003, a 
Holocaust Center was established as a joint project of the Bratislava 
Jewish community and the Milan Simecka Foundation. It has released 
several publications dealing with the Holocaust in the country, Jewish 
wartime history, and memoirs of Jewish personalities.
    There are several religious holidays that are celebrated as 
national holidays, including Epiphany, the Day of the Virgin Mary of 
the Seven Sorrows, All Saints Day, St. Stephen's Day, Christmas, and 
Easter. A treaty with the Vatican prohibits the removal or alteration 
of existing religious holidays considered as state holidays. However, 
none of these holidays appears to have a negative impact on any 
religious groups.
    The Department of Church Affairs at the Ministry of Culture 
oversees relations between religious groups and the State and manages 
the distribution of state subsidies to religious groups and 
associations. However, the Ministry cannot intervene in the internal 
affairs of religious groups and does not direct their activities. The 
Ministry administers a cultural state fund, Pro Slovakia, which among 
other things allocates money to cover the repair of religious 
monuments. Public cooperation was integral to the reconstruction of a 
Jewish cemetery in Bratislava, which involved rerouting tram tracks. 
The site, including the grave of 19th-century Jewish scholar Chatam 
Sofer, was restored in 2001 with substantial financing from the 
Bratislava Local Council as well as from a foreign organization, the 
International Committee for the Preservation of the Gravesites of 
Geonai in Pressburg.
    Under the auspices of the government Office for National Minorities 
and Human Rights, an official agreement was signed between the 
Government and the Greek Catholic and Orthodox Churches to conclude 
property disputes stemming from the Communist and post-World War II 
eras. Since 1989 the Government has promoted interfaith dialogue and 
understanding by supporting events organized by various religious 
groups. The state-supported Ecumenical Council of Churches promotes 
communication within the religious community. Most Christian churches 
have the status of members or observers in the Council. The Central 
Union of Jewish Religious Communities in the Slovak Republic was 
invited and participates in its activities.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. Although government support is provided in a 
nondiscriminatory manner to registered religious groups that seek it, 
the requirement that a registered organization have 20,000 members 
disadvantages some smaller faiths. The Government monitors but does not 
interfere with religious ``cults'' and ``sects.'' Some property 
restitution cases remain unresolved.
    The Institute of State-Church Relations monitors and researches 
religious ``cults'' and ``sects;'' however, it is difficult to identify 
these groups because they largely register as nongovernmental 
organizations (NGOs) rather than as religious groups. The Institute 
conducts seminars, issues publications, and provides information to the 
media regarding its findings. The Institute's budget comes mainly from 
the Ministry of Culture's general fund, although it has received some 
grants for its projects from other sources. Other organizations not 
funded by the Government, such as the Center for the Study of Sects, 
engage in similar work.
    Some Scientologists have complained of harassment by the Slovak 
Information Service (SIS). In 2002, stories appeared in the media that 
were critical of companies that have ties to Scientology, including 
reports that the SIS director was concerned that a company with an 
indirect connection to the Church of Scientology had won a contract to 
provide the Government with a new computer system. The award was 
eventually cancelled, and a new one had not been announced by the end 
of the period covered by this report.
    Law 282/93 on Restitution of Communal Property enabled all 
religious groups to apply for the return of their property confiscated 
by the communist government. The deadline for these claims was December 
31, 1994. The property was returned in its existing condition, and the 
Government did not provide any compensation for the damage done to it 
during the previous regime. The property was returned by the 
Government, municipalities, state legal entities, and under certain 
conditions, by private persons. In some cases, the property was 
returned legally by the Government, but it was not vacated by the 
former tenant, often a school or hospital with nowhere else to go.
    There also have been problems with the return of property that had 
been undeveloped at the time of seizure but upon which there since has 
been construction. Churches, synagogues, and cemeteries have been 
returned, albeit mostly in poor condition. Religious groups often lack 
the funds to restore these properties to a usable condition. The main 
obstacles to the resolution of outstanding restitution claims are the 
Government's lack of financial resources, due to its austerity program, 
and bureaucratic resistance on the part of those entities required to 
vacate restitutable properties. The Reformed Christian Church has been 
vocal regarding its unfulfilled restitution claims. The Church exists 
primarily in poorer areas of the country where there is little money 
for restoration; it is seeking funds from abroad.
    While the Orthodox Church reported that six of the seven properties 
on which it had filed claims already had been returned, the Catholic 
Church and the Central Union of Jewish Religious Communities in the 
Slovak Republic (UZZNO) reported lower rates of success. The Catholic 
Church reported that more than half of the property that it had claimed 
had been returned to it already. In another 12 percent of cases, the 
property had been returned legally to the Church but typically was 
occupied by other tenants and would require court action to be returned 
to church hands. The Church had not received any compensation for the 
remaining 40 percent of claims since these properties were undeveloped 
at the time of nationalization but since have been developed. The 
Church also is not eligible to reacquire lands that originally were 
registered to church foundations that no longer exist or no longer 
operate in the country, such as the Benedictines.
    UZZNO has reported some successful cases of restitution and has 
only a few pending cases that require resolution. These include cases 
in which property had been restituted to UZZNO but not in usable 
condition, cases in which the property still is occupied by previous 
tenants, and lands upon which buildings had been constructed after the 
seizure of the property.
    During the year, the Bratislava City Government proposed to evict 
the state-run Jewish Museum from its current location unless it would 
pay a higher, market-rate rent rather than the nominal rate that it 
currently pays. The museum responded that it did not have the funds to 
pay the higher rent. There have been public relations repercussions. 
Jewish community leaders suggested that the city owes some 
consideration to them since it owns many other buildings that once 
belonged to Jewish Holocaust victims. While this building is not among 
them, it was occupied by many who also perished in the concentration 
camps.
    Following 2 years of negotiations, the Deputy Prime Minister's 
office drafted a proposal of compensation for heirless property owned 
by Jewish families before the Holocaust. In September 2002, the Cabinet 
agreed to $18,747,253 (SKK 850 million) in compensation for this 
property. The entire amount has been placed into an account at the 
Slovak National Bank, and one-third has been made available immediately 
as needed due to the advancing age of Holocaust survivors. The Jewish 
community will draw interest on the account for 10 years before 
receiving the remaining principal. The community intends to use the 
funds to compensate some community members as well as to fund social, 
educational, and cultural programs.
    In 2002, Parliament passed an amendment to Law 206, which allows 
compensation to Jewish Holocaust victims who lived in the country's 
territory when it was occupied by Hungary. Law 305 compensates the 
victims or direct heirs of victims of Nazi persecution during World War 
II in the wartime State. The deadline for applications under the 
amendment was November 2002. UZZNO filed a lawsuit against Germany to 
reclaim compensation of $425,000 (SKK 19,269,500) that the wartime 
Government paid to Germany to cover the cost to deport a Jewish 
population of 57,000. UZZNO lost the lawsuit in January 2003 and 
immediately appealed. Should the German courts refuse the appeal, 
Jewish leaders plan to take the case to the European Court of Human 
Rights.
    There were no reports of religious detainees or prisoners.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Few communication problems exist 
among the major faiths, and there are several ecumenical organizations 
that foster closer relationships. The Ecumenical Council of Churches 
operates and comprises several religions. Some of the recognized 
religious groups formed a working group on religion and ``sects,'' 
which functions as the authority on new religious movements. Former 
President Schuster brought together the heads of all the registered 
faiths for a meeting on New Year's Day to highlight previous issues 
successfully resolved, such as pastoral services in the military and 
the completion of governmental treaties with all the major faiths in 
the country.
    Anti-Semitism persists among some elements of society, manifested 
occasionally in incidences of violence and vandalism. According to 
estimates, 500 to 800 neo-Nazis and 3,000 to 5,000 sympathizers operate 
in the country and commit serious offenses; however, only a small 
number of these abuses are prosecuted. The Penal Code stipulates that 
anyone who publicly demonstrates sympathy towards fascism or movements 
oppressing human rights and freedoms can be sentenced to jail for up to 
3 years. Legislation is similar to that of neighboring countries, but 
court delays and insufficient legal remedies have prevented comparable 
improvements in the situation.
    The low number of prosecutions for racially motivated crime 
generally improved over the past 2 years due to the creation of a 
specialized police unit and an advisor in the Bratislava Regional 
Police. Their successes included the arrest of 24 skinheads, including 
a major neo-Nazi organizer, at a large meeting in 2003. In another 
success, the Bratislava Police checked 158 suspected meeting places of 
extremist groups in an overnight raid, which resulted in 14 arrests. 
Due to this monitoring unit and its NGO advisory board, the police are 
better trained in identifying neo-Nazi members and more informed about 
their activities. Interior Minister Vladimir Palko has an advisor on 
racially motivated crime who participates actively on the Government's 
advisory commission with NGOs. This year the Ministry of Interior 
assigned specialists on hate crimes to each of the country's eight 
regions.
    Some organizations, such as the official cultural organization 
Matica Slovenska and the Slovak National Party (SNS), continue to seek 
the rehabilitation of former leaders of the Nazi-collaborationist State 
under Josef Tiso. Meetings and demonstrations to commemorate the 
anniversary of the first Slovak State from World War II occur each year 
throughout the country. At these and other events, extremists 
frequently appear in the uniforms of the Hlinka guards, who identified 
and sent Jewish people to the concentration camps during World War II.
    Despite protests by UZZNO, Matica Slovenska gave Jozef Mikus, a top 
official in the Tiso regime, an award for the protection of human 
rights. Former President Schuster also was criticized for awarding the 
Pribina Cross, 1st Class to Mikus for his contributions to the country. 
Jozef Mikus was employed with the Foreign Ministry during the Tiso 
regime and fled the country after the war to escape imprisonment.
    Several Jewish cemeteries are desecrated each year, including those 
in Puchov, Humenne, and Kosice during the period covered by this 
report. Vandals usually spray-paint anti-Semitic slogans and topple or 
break gravestones. In most cases, police have caught adolescent 
perpetrators, who are sentenced to pay at least part of the cost of the 
repairs. Jewish community leaders say they have been satisfied with the 
Government's response to these incidents, and they do believe that the 
communities support this vandalism.
    The Jewish community continues to protest that a lawsuit against 
Martin Savel, a former editor of the publishing house Agres who 
published anti-Semitic literature and the anti-Jewish magazine Voice of 
Slovakia in the early 1990s, never has been resolved due to the 
slowness of the courts.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintained contacts with a broad spectrum of religious 
groups. The Embassy encouraged tolerance for minority religions. 
Embassy officers and official visitors met with officials of major and 
minor religious groups on a regular basis to discuss property 
restitution issues as well as human rights conditions. Relations with 
religious groups are friendly and open.
    The Embassy continued its dialogue with the Conference of Bishops, 
the Federation of Jewish Communities, and the Orthodox Church. The 
Embassy has good relations with the Ministry of Culture and has 
fostered an effective dialogue between religious groups, the Ministry, 
and the Commission for the Preservation of U.S. Heritage Abroad on 
matters of importance to the commission.
    The Ambassador and Deputy Chief of Mission actively lobbied members 
of the Government to expedite the work of the Joint Commission on 
resolving the questions of heirless property taken from Holocaust 
victims. This work was concluded successfully during the previous 12-
month period.
    Embassy officers have played an active role assisting in 
restitution cases involving U.S. citizens and have aided the Government 
in its attempts to become a member of the Task Force for International 
Cooperation on Holocaust Education, Remembrance, and Research and to 
initiate a liaison project on Holocaust education in cooperation with 
the task force. Embassy officers have continued to be active in 
perpetuating this successful project.
                               __________

                                SLOVENIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 7,827 square miles, and its 
population is approximately 1,964,036. Estimates of religious 
identification vary. According to the 2002 census, the numbers are: 
Roman Catholic, 1,135,626; Evangelical, 14,736; Other Protestant, 
1,399; Orthodox, 45,908; Other Christian, 1,877; Islam, 47,488; Jewish, 
99; Oriental, 1,026; other religion, 558; Agnostic, 271; Believer, but 
belongs to no religion, 68,714; Unbeliever/atheist, 199,264; Did not 
want to reply, 307,973; Unknown, 139,097.
    The Orthodox and Muslim populations appear to correspond to the 
country's immigrant Serb and Bosniak populations, respectively. These 
groups tend to have a lower socioeconomic status in society.
    Foreign missionaries, including a mission of the Church of Jesus 
Christ of Latter-day Saints (Mormons) and other religious groups 
(including Hare Krishna, Church of Scientology, and the Unification 
Church) operate without hindrance.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    There are no formal requirements for recognition as a religion by 
the Government. Religious communities must register with the 
Government's Office for Religious Communities if they wish to be legal 
entities, and registration entitles such groups to rebates on value-
added taxes. In response to complaints from several groups that the 
Office had failed to act on their registration applications, the 
Secretary General of the Government clarified registration procedures 
and instructed the Office to process outstanding applications. As of 
September 2003, the Office had approved 6 out of 10 pending 
applications. The applications pending as of the end of 2003 were for 
Holy Church Annasann, Traditional Catholics, Church of Holy Innocence, 
and a religious community referred to as ''Reformed Gospel Church''.
    Registered religious groups, including foreign missionaries, may 
receive value-added tax rebates on a quarterly basis from the Ministry 
of Finance. All groups in the country report equal access to 
registration and tax rebate status.
    The appropriate role for religious instruction in schools continued 
to be an issue of debate during the period covered by this report. The 
Constitution states that parents are entitled to give their children 
''a moral and religious upbringing.'' Only those schools supported by 
religious bodies taught religion.
    After independence in 1991, Parliament passed legislation calling 
for denationalization (restitution or compensation) within a fixed 
period. The law provides for denationalization (restitution or 
compensation) of church property--church buildings and support 
buildings, residences, businesses, and forests--that were nationalized 
after World War II by the Socialist Federal Republic of Yugoslavia. By 
the end of September 2003, the Government had completed 32,614 (86 
percent) of the 38,156 denationalization claims filed. During the 
period covered by this report, the Government reallocated existing 
resources, including judges, to reduce the backlog.
    The Roman Catholic Church was a major property holder in the 
Kingdom of Yugoslavia before World War II. After the war, much church 
property--churches and support buildings, residences, businesses, and 
forests--was confiscated and nationalized by the Socialist Federal 
Republic of Yugoslavia. Despite the Catholic Church's numerical 
predominance, restitution of its property remains a politically 
unpopular issue. In 2001 the Ministry of Agriculture issued a decree 
returning approximately 20,396 acres of forests in Triglav National 
Park to the Church; however, in 2002 the Ljubljana Administrative Court 
annulled this decree in response to multiple legal challenges. The 
Catholic Church challenged the annulment of the decree in the Supreme 
Court, and a portion of the forest lands was returned in late 2003.
    According to the Office for Religious Communities, it has been 
government policy since 1991 to pay the share of social insurance 
contribution for clergy and other full time religious workers that is 
normally paid by an employer. The Human Rights Ombudsman was 
investigating complaints from several smaller religious communities 
that they do not receive this benefit; however, this ceased to be an 
issue during the reporting period. According to the Office of the Human 
Rights Ombudsman, past complaints were tied to the registration problem 
that was resolved when the Secretary General exerted pressure for 
timely registration of religious groups.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, the Muslim community has experienced 
difficulty in receiving permission from the Government to build 
mosques.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    Societal attitudes toward religion are complex. Historical events 
dating long before the country's independence color societal 
perceptions regarding the dominant Catholic Church. Much of the gulf 
between the (at least nominally) Catholic center-right and the largely 
agnostic or atheistic left stemmed from the massacre of large numbers 
of alleged Nazi and Fascist collaborators in the years 1946-48. Many of 
the so-called collaborators were successful businessmen whose assets 
were confiscated after they were killed or driven from the country, and 
many were prominent Catholics. The current perception in the country is 
that this gulf is a political historical issue. After independence, 
right-of-center political groups called for a purge of Communist 
government and business officials, but this call quickly was replaced 
by one for reconciliation. Since religious undertones today are minor 
and tangential, this issue no longer attracts public attention.
    Interfaith relations were generally amicable, although there was 
little warmth between the majority Catholic Church and foreign 
missionary groups that were viewed as aggressive proselytizers. 
Societal attitudes toward the minority Muslim and Serb Orthodox 
communities generally were tolerant; however, some persons feared the 
possible emergence of Muslim fundamentalism. While there are no 
governmental restrictions on the Muslim community's freedom of worship, 
services commonly are held in private homes under cramped conditions.
    There are no mosques in the capital of Ljubljana. The lack of a 
mosque has been due, in part, to a lack of Muslim community 
organization and to complex legislation and bureaucracy in construction 
and land regulations. The Muslim community has conceptual plans to 
build a new facility in Ljubljana. In 2001 the Ljubljana Municipality 
Council selected one of five potential sites that the city previously 
had identified for the facility and tasked the city's planning 
department to begin preparing the materials necessary to move ahead 
with the project. At the beginning of 2003, Ljubljana mayor Danica 
Simsic expressed support for the Mosque and the location on which it is 
to be built. In August 2003, the Agency for Environment granted 
permission to the Ljubljana Department for Urbanism to make zoning 
changes that would enable construction of the Mosque on the selected 
site. City councilor Mihael Jarc launched an initiative in December 
2003 for a referendum opposing the zoning regulation change that would 
enable mosque construction and collected the requisite 11,000 
signatures to call the referendum. Extreme supporters of the referendum 
effort said that the country could become a ''terrorist breeding 
ground'' if the mosque were constructed. In April Jarc stated that 
Muslim values are seen as somehow opposed to the Jewish, Christian and 
Orthodox European tradition. On April 18, the City Council voted to 
acknowledge the petition as legitimate and set the referendum date for 
May 23. Ombudsman Matjak Hanzek noted, however, that referendum 
gatherers used tactics asking residents to ''sign a petition against 
the mosque'' rather than a zoning change. Simsic considered the 
referendum to be an unconstitutional, unlawful encroachment on the 
constitutionally guaranteed rights of religious minorities and sent the 
initiative to the Constitutional Court to decide whether the referendum 
is in accordance with the Constitution and whether it violates basic 
human rights. On April 28, the Constitutional Court issued a temporary 
injunction halting the referendum. On June 28, the City Council voted 
to reverse its earlier position and support Mayor Simsic's effort to 
have the constitutionality of the referendum decided by the Court.
    The Government promotes anti-bias and tolerance education through 
its programs in primary and secondary schools, with the Holocaust as an 
obligatory topic in the contemporary history curriculum. However, 
teachers have a great deal of latitude in deciding how much time to 
devote to it. The country formally joined in the Council of Europe's 
proclamation of May 9, 2004, as Holocaust Memorial Day. Schools carried 
out various activities to remember the Holocaust that day, for example, 
watching documentaries, written assignments and discussions on the 
topic.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy has held extensive discussions with the Government on the 
topic of property denationalization in the context of the rule of law, 
although it has not discussed specifically church property during these 
sessions. In addition the Embassy has made informal inquiries into the 
status of the mosque construction project. The Embassy meets with 
members of all major religious communities, representatives of 
nongovernmental organizations that address religious freedom issues, 
and government officials from relevant offices and ministries.
                               __________

                                 SPAIN

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. There is no state 
religion; however, the Catholic Church enjoys some privileges 
unavailable to other faiths.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationships among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 194,897 square miles, and its 
population is approximately 42.7 million.
    The Center for Sociological Investigation (CIS), an autonomous 
state agency, collects statistics on religious trends in the society. 
In December 2003, a CIS survey reported that 81 percent of citizens 
consider themselves Catholic; however, 42 percent stated that they 
never attend Mass. Among non-Catholics, 11.6 percent said that they 
were agnostics, 4.1 percent said that they were atheists, and 
approximately 2 percent said that they practiced other religions.
    The Episcopal Conference of Spain (CEE) estimates that there are 
approximately 37 million Catholics in the country. The Federation of 
Evangelical Religious Entities (FEREDE) represents 350,000 Spanish 
Protestants, but estimates that there are 800,000 foreign Protestants, 
mostly European, who reside in the country at least 6 months of each 
year. The Federation of Spanish Islamic Entities (FEERI) estimates that 
there are close to 1 million Muslims, including both legal and illegal 
immigrants. The Ministry of Interior last estimated (2002) that there 
are as many as 600,000 persons who had come from predominately Muslim 
countries. In March the National Institute of Statistics reported that, 
according to surveys taken in January 2003, immigrants from Morocco 
compose approximately 21 percent of all legal immigrants; there are 
375,767 Moroccans living in the country legally. In Catalonia the 
Moroccan population is 126,686. The next highest concentrations of 
Moroccans immigrants are in Madrid (56,137), Andalusia (50,047), 
Valencia (30,078), Murcia (29,648), Balearic Islands (12,650), Castile 
La Mancha (12,168), Canary Islands (11,611), Extremadura (8,371), 
Aragon (7,025), and Melilla (5,857); there are fewer than 5,000 in 
other specific areas. However, there may also be as many as 200,000 
undocumented Moroccans living in the country. Local sources report that 
there are 40-50,000 resident Jews. There are approximately 9,000 
practicing Buddhists.
    In May the Register of Religious Entities maintained by the 
Ministry of Justice listed 12,017 entities created by the Catholic 
Church, as well as 1,328 non-Catholic churches, denominations, and 
communities in the register, including 1,041 Protestant church 
entities. Protestant entities include 277 Charismatic churches, 128 
Assemblies of Brothers, 255 Baptist churches, 98 Pentecostal churches, 
37 Presbyterian churches, 1 Evangelical Church of Philadelphia, 10 
Church of Christ churches, 1 Salvation Army entity, 18 Anglican 
churches, 61 interdenominational churches, 35 Churches for Attention to 
Foreigners, 1 Seventh-day Adventist church, 3 Reformed Adventist 
churches, and 120 other evangelical churches. In addition there are 
also 9 Orthodox entities, 4 Christian Scientist entities, 2 entities of 
Jehovah's Witnesses, 1 entity of the Church of Jesus Christ of Latter-
day Saints (Mormons), 1 entity of the Unification Church, 10 entities 
of other Christian confessions, 16 entities of Judaism, 236 entities of 
Islam, 11 entities of the Baha'i Faith, 3 entities of Hinduism, 19 
entities of Buddhism, and 2 entities of other confessions.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. Discrimination on 
the basis of religious beliefs is illegal.
    Article 16 of the Constitution provides for religious freedom and 
the freedom of worship by individuals and groups. It also states, ``no 
faith shall have the character of a state religion.'' However, the 
Government provides certain public financing benefits to the Catholic 
Church that have not yet been made available to other religious 
entities in practice. These benefits derive from four accords signed 
with the Holy See in 1979. They cover economic, religious education, 
military, and judicial matters. The Catholic Church receives financing 
through voluntary tax contributions and direct payments. Taxpayers can 
select a box on their income tax forms to contribute up to 0.5 percent 
of their taxes to the Catholic Church. In 2003 taxpayers contributed 
$127.2 million (135 million euros) to the Catholic Church. In addition 
to voluntary taxpayer contributions, the Government provided the 
Catholic Church an additional $33.6 million (28 million euros). This 
sum did not include state funding for religion teachers in public 
schools, military and hospital chaplains, and other indirect 
assistance.
    Representatives of Protestant, Jewish, and Islamic faiths signed 
bilateral agreements with the Government in 1992. Protestant entities 
signed the accord as the Federation of Evangelical Entities of Spain 
(FEREDE), Jewish entities signed as the Federation of Israelite 
Communities of Spain (FCIE), and Islamic entities signed as the Islamic 
Commission of Spain (CIE). The CIE is composed of two federations: the 
FEERI, the Federation of Spanish Islamic Entities, and the UCIDE, the 
Union of Islamic Communities in Spain. In April 2003, the Government 
expanded the concept of ``well-known deeply-rooted'' beliefs (notorio 
arragio) to allow other religious groups, such as Jehovah's Witnesses 
and Mormons, to sign bilateral agreements. As of the end of the 
reporting period, neither Jehovah's Witnesses nor Mormons had begun 
negotiations with the Government.
    National religious holidays include Epiphany (January 6), Holy 
Thursday and Good Friday, Assumption (August 15), All Saints Day 
(November 1), Immaculate Conception (December 8), and Christmas 
(December 25); some communities celebrate local religious holidays. 
National religious holidays do not have a negative effect on other 
religious groups. In the 1992 cooperation accords with the Federation 
of Israelite Communities of Spain (FCIE) and Islamic Commission of 
Spain (CIE), the Government agreed to recognize Jewish and Muslim 
holidays. The 1992 accord with FEREDE accommodates Protestants 
entities, such as the Seventh-day Adventists, that celebrate Saturday 
as the Sabbath, by giving them Friday afternoon off from work with pay.
    The Law of Religious Freedom of 1980 implements the constitutional 
provision for freedom of religion. The 1980 law establishes a legal 
regime and certain privileges for religious organizations. To enjoy the 
benefits of this regime, religious organizations must be entered in the 
Register of Religious Entities maintained by the Office of Religious 
Affairs of the Ministry of Justice, which is updated regularly. To 
register with the Ministry of Justice, religious groups must submit 
documentation supporting their claim to be religions. If a group's 
application is rejected, it may appeal the decision to the courts. If 
it is judged not to be a religion, it may be included on a Register of 
Associations maintained by the Ministry of Interior. Inclusion on the 
Register of Associations grants legal status as authorized by the law 
regulating the right of association. Religions not officially 
recognized, such as the Church of Scientology, are treated as cultural 
associations. Following the court decisions of 2001 and 2002, the 
Church of Scientology continued to seek official status.
    The first section of the Register of Religious Entities, called the 
``special section,'' contains a list of religious entities created by 
the Catholic Church and a list of non-Catholic churches, denominations, 
and communities that have an agreement on cooperation with the State. 
Catholic dioceses and parishes are not required to register to gain 
benefits under the 1980 law. However, Catholic monasteries, religious 
communities, associations, and foundations may voluntarily register to 
participate in the legal regime.
    Leaders of the Protestant, Muslim, and Jewish communities report 
that they are discussing the issue of expanded tax benefits and public 
funding, the opening of new places of worship, and the quality of 
religious education with the Office of Religious Affairs in the 
Ministry of Justice; in particular they are seeking public financing 
comparable to that enjoyed by the Catholic Church. All religious 
minority groups have asked the Government to revise the national income 
tax form to allow taxpayers the option to donate a percentage of their 
taxes to non-Catholic entities. As of the end of the reporting period, 
these negotiations were ongoing. In general the Government places no 
legal restrictions on opening new places of worship; however, 
representatives of minority religious groups sometimes have difficulty 
opening places of worship, most frequently because of resistance from 
neighborhood groups. Muslim and Protestant leaders also have called for 
the Government to provide more support for public religious education 
in their respective faiths. The CIE has proposed that it submit names 
of teachers of the Islamic faith for the Ministry of Justice to 
consider employing in secondary schools to teach the Islamic component 
of religious studies. The FEREDE also is pressing for more non-Catholic 
teachers in religious studies courses.
    Public schools offer general courses in religious education 
covering Catholicism, Islam, Protestantism, and Judaic themes. These 
courses are not mandatory. There are religious schools for Catholic, 
Protestant, Muslim, and Jewish students.
Restrictions on Freedom of Religion
    Government policy and practice contributed to the generally free 
practice of religion.
    The Islamic Federation (FEERI) reported that the building permit 
process for new mosque construction can be difficult and lengthy, 
especially for building sites in central urban locations. According to 
FEERI, new mosque construction sometimes is forced into less-visible 
suburban areas, primarily due to resistance from neighborhood groups. 
However, in 2003 the construction of a large and prominent mosque was 
completed in Granada. FEERI reported that female Muslim students who 
wear headscarves have not encountered problems with school dress codes. 
The Government has consistently held that the right of education takes 
priority over the enforcement of clothing regulations.
    The Government funds Catholic chaplains for the military, prisons, 
and hospitals. The 1992 bilateral agreements recognize the right of 
Protestant and Muslim members of the armed forces to have access to 
religious services, subject to the needs of the service and 
authorization by their superiors. According to the agreements, such 
services are to be provided by ministers and imams approved by the 
religious federations and authorized by the military command. However, 
Protestant and Muslim leaders continue to report that there are no 
military regulations to implement the 1992 agreements. Muslim leaders 
report that prison officials generally provide access for imams to 
visit Muslim prisoners, but officials have not granted permission for 
imams to hold religious services on prison grounds.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationships among religions in society 
contributed to religious freedom. The growth of the country's immigrant 
population has at times led to social friction, which in isolated 
instances has had a religious component. Many citizens blame recent 
Moroccan immigrants for increased crime rates in the country. These 
beliefs sometimes result in anti-Muslim sentiment. There was no 
documented increase in violence toward Muslims following the March 11 
terrorist train bombings in Madrid. Muslim leaders were concerned that 
media reports appeared to link the Islamic religion to the terrorist 
attacks. They also expressed concern over discrimination in housing and 
employment.
    In May 2002, arsonists burned an evangelical church in the town of 
Arganda del Rey, in the Madrid Autonomous Community. The church, whose 
congregation was predominantly Romanian, previously had been vandalized 
with anti-immigrant graffiti. Police arrested four youths who, 
according to the local mayor, were associated with an ultra-right 
group. The four youth were not brought to trial and were later 
released. During the period of this report, the church was subjected to 
occasional attacks by unidentified, stone-throwing youth. Police 
officials have investigated the incidents, but they have made no 
arrests.
    Two Jewish synagogues in Barcelona belonging to the Jewish 
Community of Barcelona and the Atid Jewish Community were vandalized at 
various times in recent years and again in March. The vandalism 
included anti-Semitic graffiti on the walls of the synagogue. The 
groups also reported that local extremist groups monitored them. The 
regional government responded by increasing security at the center.
    On May 27, Catalan police arrested three leaders of a neo-Nazi 
group called the Circle of Indo-European Research (CEI). The three CEI 
members were arrested on charges of being members in an illicit 
association that opposed the fundamental rights and public freedom of 
citizens within the international community. The police, as well as 
Jewish community leaders, believed the leaders were involved in the 
March synagogue attacks. One was charged with illicit association; the 
police released one of the leaders without bail, another was released 
with bail, and the third was released with an order to appear in court 
in July.
    Officials from B'nai B'rith have suggested there was an increasing 
anti-Semitic tone in newspaper commentary and political cartoons as 
well as public displays of anti-Semitism at major sporting events. They 
cited the example of a soccer game held in Madrid following the March 
11 train bombings. Some participants at the game wore swastikas and 
other Nazi emblems; they also displayed a banner with an anti-Semitic 
epithet.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Embassy officials also meet with religious leaders of various 
denominations.
    The Embassy has facilitated exchanges between U.S. and local 
religious associations to foster dialogue and promote religious 
tolerance.
                               __________

                                 SWEDEN

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 173,732 square miles, and its 
population is an estimated 9.0 million. Approximately 79.6 percent of 
the population belongs to the Church of Sweden. Since the Church and 
the State separated in 2000, a number of people have left the Church 
each year. In 2003, 58,746 people left the Church. According to studies 
carried out by the Church of Sweden, the main reason for people leaving 
appears to be economic; membership means a tax of 1.19 percent of 
members' incomes. In 2003, the Church of Sweden baptized 67.6 percent 
of children, a figure that has declined steadily over the past 2 
decades. Confirmations have declined even more sharply; 37.6 of Swedish 
children were confirmed in 2003, as opposed to 80 percent in 1970.
    There are an estimated 140,000 Roman Catholics, of whom 82,000 are 
registered with the Church. Approximately 80 percent of Catholics in 
the country are foreign born, the largest groups coming from Southern 
Europe, Latin America, and Poland. The Orthodox Church has 
approximately 100,000 practicing members, and the main national 
Orthodox churches are Syrian, Serbian, Greek, Romanian, and Macedonian. 
There is also a large Finnish-speaking Lutheran denomination. While 
weekly services in Christian houses of worship generally are poorly 
attended, a large number of persons observe major festivals of the 
ecclesiastical year and prefer a religious ceremony to mark the turning 
points of life.
    Those who attend Protestant churches, other than the Church of 
Sweden, total more than 400,000. The Pentecostal movement 
(Pingstrorelsen) and the Missionary (or Missions) Church 
(Missionskyrkan) are the largest Protestant groups. In 2003, the 
Pentecostal movement had approximately 127,000 members.
    The total number of Jewish persons living in the country is 
estimated to be approximately 18,500-20,000; however, the Jewish 
community estimates 10,000 active, or practicing, members. There are 
Orthodox, Conservative, and Reform Jewish synagogues. Large numbers of 
Jewish people attend High Holy Day services but attendance at weekly 
services is low.
    The exact number of Muslims is difficult to estimate; however, it 
has increased rapidly in the past several years through immigration. 
The number provided by the Muslim community is approximately 300,000 to 
350,000 members, of whom around 100,000 are said to be active. Muslim 
affiliations represented among immigrant groups are predominantly with 
the Shi'a and Sunni branches of Islam. There are mosques in many parts 
of the country. Buddhists and Hindus number approximately 3,000 to 
4,000 persons each. Although no reliable statistics are available, it 
is estimated that 15 to 20 percent of the adult population are 
atheists.
    The major religious communities and the Church of Sweden are spread 
across the country. Large numbers of immigrants in recent decades have 
led to the introduction of various world religions to Sweden, such as 
Islam, Buddhism, Hinduism, and a number of Christian Churches other 
than the Church of Sweden in those communities populated by immigrants. 
These communities tend to be concentrated in the larger cities.
    The Church of Jesus Christ of Latter-day Saints (Mormons) and other 
foreign missionary groups are also active in the country.
    A large number of smaller, internationally active religions groups 
have established themselves in the country but are viewed by the 
general public as lying outside of the mainstream. Such groups include 
the Church of Scientology (claiming to have approximately 3,500 
members), Landmark-Forum, Hare Krishna, Word of Faith (Livets Ord), 
members of Jehovah's witnesses, Opus Dei, and the Unification Church.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The rights and 
freedoms enumerated in the Constitution include the right to practice 
one's religion and protection of religious freedom. The laws concerning 
religious freedoms are observed and enforced at all government levels 
and by the courts in a nondiscriminatory fashion. Legal protections 
cover discrimination or persecution by private actors.
    Since the separation of Church and the Government, all recognized 
religious denominations now receive state financial support, and those 
paying ``church tax'' may now choose to divert that to the religious 
organization of their choice or receive a tax reduction. The State does 
not favor the Church of Sweden at the expense of other religious groups 
in any noticeable way. Since the population is predominantly Christian, 
certain Christian religious holidays are considered national holidays, 
but this does not appear to affect other religious group negatively. 
School students from minority religious backgrounds are entitled to 
take relevant religious holidays.
    No recognition or registration is required to carry out religious 
activity. Registration is voluntary and entitles groups to receive 
government aid, so long as they have a sufficient number of followers 
and have been established in the country for a number of years.
    Religious education covering all major world religions is 
compulsory in public schools. Parents may send their children to 
independent religious schools, all of which receive government 
subsidies and are obliged to follow certain government guidelines.
    The Office of the Ombudsman Against Ethnic Discrimination 
investigates individuals' or groups' claims of discrimination ``due to 
race, skin color, national or ethnic origin, or religion.'' 
Discrimination on religious grounds is illegal, and specific 
legislation concerning the work place was introduced in 1999. In 2003, 
legislation concerning the provision of public and private services was 
enacted.
    Following a 1998 public opinion poll that showed a low percentage 
of Swedish school children had even basic knowledge about the 
Holocaust, the Government launched nationwide Holocaust education 
projects. Approximately one million copies of the education project's 
core textbook are in circulation and available in many languages at no 
cost to every household with children.
    The Government promotes interfaith understanding and meets annually 
with representatives from various religious groups. The Commission for 
State Grants to Religious Communities (SST) is a government body that 
cooperates with the Swedish Free Church Council. Religious bodies 
entitled to some form of state financial assistance select SST members.
    Many religious communities in the country are involved in 
interfaith dialogue. However, in May, the Jewish central council 
decided that the Jewish community should withdraw from all cooperation 
with the Church of Sweden after the launch of the Church's ``HOPP 
(HOPE) campaign for a just peace in the Middle East.'' The campaign is 
endorsed by Archbishop KG Hammar and includes a recommendation to 
boycott Israeli goods originating from ``occupied territory.'' The 
campaign will continue into 2005.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    A law is in place requiring animal slaughter to be preceded by the 
administration of anesthetics to minimize undue suffering of the 
animal. The Jewish community has protested that this prevents the 
practice of kosher slaughter, requiring kosher meat to be imported. The 
Muslim community appears to be split between those who feel certain 
anesthetic methods do not conflict with halal requirements, and those 
who feel that it does. Since the 1930s, a law banning kosher slaughter 
has been in place, meaning that the Jewish community needs to import 
kosher meat from abroad. The justification of the ban is that the 
kosher method of slaughter causes undue suffering to the animal. Jewish 
community leaders have openly criticized the legislation.
    In October 2001, a new law became effective that regulates the 
circumcision of boys. The law stipulates that the circumcision may be 
performed only by a licensed doctor or, in the case of boys under the 
age of 2 months, in the presence of a person certified by the National 
Board of Health. Approximately 3,000 Muslim boys and 40 to 50 Jewish 
boys are circumcised each year. The National Board of Health has 
certified the Jewish mohels (persons ordained to carry out circumcision 
according the Jewish faith) to carry out the operations, but a medical 
doctor or an anesthesia nurse must accompany them. Some members of the 
Jewish and Muslim communities have protested against the law on the 
grounds that it interferes with their religious traditions. The new law 
is scheduled to be evaluated in 2005, 4 years after its introduction.
    Individuals serving in the military are given the time and 
opportunity to fulfill religious requirements. The military makes 
available food options fulfilling religious dietary requirements and 
allows time for appropriate mourning periods. Some regiments have an 
imam attached to them to facilitate religious observance by Muslim 
soldiers. Jehovah's Witnesses are exempt from national military 
service.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who have been abducted or illegally removed from 
the United States, or of the refusal to allow such citizens to be 
returned to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Citizens are tolerant of diverse religious practitioners. However, 
some anti-Semitism exists, which occasionally takes the form of 
vandalism or assault. It also appears that Muslims are sometimes 
subject to societal discrimination. Law enforcement maintains 
statistics on hate crimes but does not break the figures down by 
categories relating to the targeting of specific religious groups, with 
the exception of anti-Semitic attacks. Therefore, there are no specific 
figures on incidents or crimes motivated by religious prejudice or 
intolerance toward members of the Muslim community.
    The number of reported anti-Semitic crimes has increased since the 
end of the nineties, and has averaged around 130 annually during the 
period 2000-2003, with 128 crimes reported in 2003. The two largest 
categories of anti-Semitic crime in 2003 were agitation against ethnic 
group with 52 reported incidents, and unlawful threat/molestation 
second with 35 reported incidents. There were three reported cases of 
assault during the same period. Some members of the Jewish community 
believe that increases in attacks are directly linked to the Israeli-
Palestinian conflict and increased tensions in the Middle East at 
large. Since the beginning of the second intifada in 2000, the Jewish 
community no longer sees its primary threats coming from neo-nazis but 
from Islamic and leftist extremists. In March, four young people of 
Arabic origin broke into a Jewish owned shop in Malm, shouting anti-
Semitic epithets and threats, after which they attacked the shop owner 
and another Jewish person. The shop owner was sent to hospital for 
treatment. Two weeks earlier, Muslims had thrown stones at employees of 
the Jewish Burial Society at the Jewish cemetery in Malm. In June a 
football match ended with Jewish players being attacked by Muslim 
Somali players.
    Since 2001 there have been two instances of Islamic schools being 
subjected to arson attacks and mosques receiving bomb threats. 
Representatives of the Muslim community report that during the period 
covered by this report a veiled woman was assaulted by a hysterical 
woman.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Government is a member of the Task Force for International 
Cooperation on Holocaust Education, Remembrance, and Research.
    The Embassy maintains regular contacts with local religious leaders 
and Embassy officials have participated in events promoting interfaith 
understanding and religious tolerance. The Embassy has also nominated 
individuals to participate in International Visitor programs on 
religious diversity.
                               __________

                              SWITZERLAND

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom. However, negative reaction to 
immigration, the conflict in the Middle East, and terrorist acts by 
Muslim extremists in foreign countries, have increased intolerance in 
radical and populist publications and occasionally in mainstream daily 
newspapers.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 15,942 square miles, and its 
population is an estimated 7.21 million. Three-quarters of the 
population nominally adhere to either the Roman Catholic or the 
Protestant Church, the two predominant denominations, but actual church 
attendance rates are much lower. The Muslim population is the largest 
religious minority, making up approximately 4 percent of the resident 
population. Over 11 percent of citizens claim no formal allegiance to 
any church or religious community.
    The breakdown between the different religious denominations has 
shifted noticeably over the past several years. Traditionally, over 95 
percent of the population had been split evenly between the Protestant 
and the Roman Catholic Church, but since the 1970s, there has been a 
steady increase of persons formally renouncing their church membership. 
In the Roman Catholic Church, immigration from southern Europe has 
countered this trend. The arrival of immigrants from other areas has 
contributed to the noticeable growth of religious communities that had 
little presence in the country in the past. According to the 
Government's Statistics Office, membership in religious denominations 
is as follows: 41.8 percent Roman Catholic; 33.0 percent Protestant; 
1.8 percent Orthodox; 0.2 percent Old Catholic; 0.2 percent other 
Christian groups; 4.3 percent Muslim; 0.2 percent Jewish; 0.8 percent 
other religions (Buddhist, Hindi, and other); 11.1 percent no formal 
creed.
    According to official statistics, the Muslim population has doubled 
to more than 310,000 over the past several years, but independent 
sources believe an additional 150,000 Muslims may be residing illegally 
in the country. Muslim immigrants from North African countries 
typically settled in the French-speaking western part of the country, 
whereas those arriving from Turkey, Albania, Kosovo, and Bosnia 
commonly relocated in the German-speaking eastern and central parts. 
There are only two major mosques, one in Zurich (built in 1963 and 
belonging to the Ahmadayyia movement) and one in Geneva (built in 1978 
and financed by Saudi Arabia). There are approximately 120 Muslim 
centers located throughout the country in private homes or office 
complexes.
    Approximately three-quarters of the Jewish households are located 
in the urban areas of four major cities: Zurich, Geneva, Basel, and 
Bern. There are four distinguishable Jewish subgroups: Orthodox; 
conservative; liberal; and reformists. About 15 percent of Jews belong 
to the Orthodox branch.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    Article 15 of the Constitution provides for freedom of creed and 
conscience, and the Federal Penal Code prohibits any form of debasement 
or discrimination of any religion or any religious adherents.
    There is no official state church; religious matters are handled by 
the cantons, according to Article 72 of the Constitution. Most of the 
26 cantons (with the exception of Geneva and Neuchatel, where church 
and religion are separated) financially support at least one of the 
three traditional denominations--Roman Catholic, Old Catholic, or 
Protestant--with funds collected through taxation. Each canton has its 
own regulations regarding the relationship between Church and State. In 
some cantons, the church tax is voluntary, but in others an individual 
who chooses not to contribute to church tax may have to leave the 
church formally. In some cantons, private companies are unable to avoid 
payment of the church tax. Some cantons grant ``church taxation'' 
status, which the traditional three Christian denominations enjoy, to 
the Jewish community. Islamic and other nonofficial religious groups 
are excluded from these benefits.
    In November 2003, voters in Zurich rejected an amendment to the 
cantonal constitution that would have provided for the recognition of 
nontraditional religious communities and allowed them to levy a tax on 
their members and to receive public funds. According to a local polling 
institute, the main reason for the amendment's defeat at the polls was 
its provisions for granting Islam recognition as an official religion 
under cantonal law. The debates on a reform of the relations between 
Church and State, as well as the official recognition of the Jewish 
community, continue in the context of the ongoing complete revision of 
the Zurich cantonal constitution.
    A religious organization must register with the Government in order 
to receive tax-exempt status.
    In May the Federal Council (cabinet) decided to appoint an 
ambassador to the Vatican in order to establish full diplomatic 
relations with the Holy See. Although a Papal Nuncio has resided in 
Bern since 1920, the country only appointed an ambassador-at-large ``in 
special mission'' to the Holy See in 1991. The Federation of Swiss 
Protestant Churches expressed unease over the Government's action 
because the latter did not consult them on the issue.
    Groups of foreign origin are free to proselytize. Foreign 
missionaries must obtain a ``religious worker'' visa to work in the 
country. Visa requirements include proof that the foreigner would not 
displace a citizen from doing the job, that he or she would be 
supported financially by the host organization, and that the country of 
origin of religious workers also grants visas to Swiss religious 
workers. The number of working visas awarded to foreign imams increased 
from 7 to 10 between 2002 and 2003.
    Religious education is taught in most public cantonal schools, with 
the exception of Geneva and Neuchatel. The doctrine generally depends 
on which religion predominates in the particular canton, but some 
schools cover other religious groups living in the country. A new 
religious tutorial printed in Lausanne in the fall of 2003 and 
distributed to French-speaking primary schools in Fribourg, Bern, 
Wallis, and Jura created controversy among Roman Catholic 
parliamentarians in the canton of Wallis because it presented 
Christianity and Islam on an equal footing. The local section of the 
Swiss People's Party (SVP) criticized the book's version of Islam 
because it did not mention radical Muslim practices such as Shari'a and 
stoning. Arguing that 95 percent of the Wallis population was Roman 
Catholic, the SVP submitted a petition with 2,000 signatures to the 
cantonal chancellery asking that the book be withdrawn, and they also 
threatened to launch a popular initiative as an alternative solution. 
Other cantons using the book have not made similar complaints.
    Those of different faiths are free to attend classes for their own 
creeds during the class period. Atheists are not required to attend the 
classes. Parents also may send their children to private religious 
schools and to classes offered by their church, or they may teach their 
children at home.
    The debate over the country's World War II record contributed to 
the problem of anti-Semitism. To counter anti-Semitism and racism, the 
Federal Department of the Interior set up, in 2002, a Federal Service 
for the Combating of Racism to coordinate antiracism activities of the 
Federal Administration with cantonal and communal authorities. This 
Federal Service has a budget of $11.1 million (15 million Swiss francs) 
to use over a 5-year period. Of this money, $370,000 (500,000 Swiss 
francs) per year was reserved for the establishment of new local 
consultation centers where victims of racial or religious 
discrimination may seek assistance. Approximately 130 of these 
consultation centers or contact points already exist in the country. In 
addition the Federal Service for the Combating of Racism sponsors and 
manages a variety of projects to combat racism, including some projects 
specifically addressing the problem of anti-Semitism.
    On May 3, the Cabinet decided to retain the national anthem, 
although it acknowledged that the anthem's text is outdated and overtly 
religious and sexist. The Cabinet also rejected a parliamentary request 
to drop the ``Swiss Psalm,'' which was written in 1841 and has in 
recent years been the target of considerable criticism. Among the 
controversial aspects of the anthem are its explicitly religious 
lyrics, such as ``the pious soul recognizes God in the noble 
fatherland,'' and its exclusion of female citizens.Of the country's 16 
largest political parties, only 4 (the Evangelical People's Party, the 
Christian Democratic Party, the Federal Democratic Union, and the 
Christian Social Party) subscribe to a religious philosophy. There have 
been no reports of individuals being excluded from a political party 
because of their religious beliefs. Some religious or spiritual groups 
have organized their own parties, such as the Transcendental Meditation 
Maharishi's Party of Nature and the Argentinean Guru's Humanistic 
Party. However, none of these groups have a large enough following to 
win political representation.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    In several cases between 1995 and 2000, the Federal Tribunal (the 
country's Supreme Court) consistently ruled that the Church of 
Scientology is a primarily commercial, rather than religious, entity.
    In April 2003, the Federal Tribunal ruled that it was 
constitutional to refuse a license to run a private school to a body 
affiliated with the Church of Scientology because of the latter's 
controversial nature, a stance the court had already taken in 1993 and 
1996. The Federal Tribunal thus upheld a decision of the Lucerne 
cantonal government to close a private primary school run by a woman 
formally associated with the Church of Scientology.
    On April 7, the Geneva Cantonal Government confirmed its decision 
to fire public school teacher Hani Ramadan, a Muslim cleric, despite a 
contradictory court ruling. Ramadan had been suspended from teaching 
since October 2002 following the publication of an article in the 
French newspaper ``Le Monde'' in which he favored the stoning of 
adulterers as set out in Islamic law (Shari'a). Nevertheless, Ramadan 
will be entitled to financial damages, which have yet to be set.
    The European Court of Human Rights has upheld the Canton of 
Geneva's decision to prohibit a Muslim primary school teacher from 
wearing a headscarf in the classroom; the Court found that the legal 
provisions did not discriminate against the religious convictions of 
the complainant, but were meant to protect the rights of other subjects 
as well as the public order.
    Ritual slaughter (the bleeding to death of animals that have not 
been stunned first) has been banned in the country since 1893, but the 
1978 Law on the Protection of Animals explicitly allows for the 
importation of kosher and halal meat. Imported kosher and halal meat 
from France and Germany is available in the country at comparable 
prices. A popular initiative to protect animal rights was filed in July 
2003 with the Swiss chancellery collecting 117,113 signatures, well 
above the required 100,000-signature threshold. If passed, the proposed 
bill would prohibit the importation of meat from animals bled without 
stunning. It is not yet clear whether such regulation would in effect 
prohibit local religious minorities from practicing their religion. The 
popular initiative has yet to be reviewed by Parliament.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    The country participated in the April conference sponsored by the 
Organization of Security and Cooperation in Europe (OSCE) on anti-
Semitism in Berlin. Franz von Daniken, the State Secretary for Foreign 
Affairs, highlighted the various ways the country was confronting anti-
Semitism. He condemned all forms of racism and anti-Semitism and fully 
endorsed the OSCE measures to promote tolerance and nondiscrimination.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The Swiss Observatory of Religions based in Lausanne believes that 
anti-Islamic and anti-Semitic feelings have increased over the last 
decade. Although physical violence was rare, most anti-Semitic and 
anti-Muslim remarks have largely been fueled by extensive media reports 
over the Israeli-Palestinian conflict, the Holocaust Assets issue, and 
terrorist acts by Muslim extremists in foreign countries. The few 
journalists that engaged in anti-Zionist rhetoric later apologized. 
Nevertheless, other xenophobic and revisionist publications exist, 
sometimes using Internet web sites based in the United States to avoid 
prosecution.
    According to statistics gathered by the Foundation Against Racism 
and Anti-Semitism, the total of reported incidents against foreigners 
or minorities was 107 in 2003, down from 121 incidents recorded in 
2002. These figures include instances of verbal and written attacks, 
which were much more frequent than physical assaults. According to the 
Federal Statistics Office, 24 persons were convicted in 2002 under the 
1995 anti-racism law (down from 38 convictions in 2001), whereas 3 
persons were sentenced for interfering with religious freedom or 
freedom to worship (down from 4 convictions in 2001).
    A study released by the Zurich University on March 26 found no 
evidence of anti-Semitism in the country's German language media, but 
noted that newspapers and electronic media often resorted to 
questionable stereotypes. The study also said that Muslims were more 
likely to be portrayed as aggressors and as uneducated people who are 
opposed to democracy. The report was based on a survey of the media in 
the German-speaking part of the country.
    On April 26, the Zurich lawyer and honorary chairman of the Jewish 
religious community, Sigi Feigel, sued the political party Europa 
Partei Schweiz by claiming that it sponsored newspaper advertisements 
comparing Israel to Nazi Germany. The party, which is not represented 
in Parliament, ran advertisements in the daily ``Tages-Anzeiger'' the 
day after the killing of Hamas leader Abdel Aziz Rantisi calling on the 
country to cut off diplomatic relations and end military cooperation 
with Israel. The advertisements referred to ``Israel, nation of the 
Jews'' and stated, ``with the exception of the gas chambers, all the 
Nazi instruments are being used against (Israel's) resident 
population.'' The party is being charged under antiracism laws.
    On January 27, schools across the country held a day of remembrance 
for victims of the Holocaust. Education authorities said the aim was to 
remember the Holocaust and other forms of genocide committed in the 
past century and raise awareness of inhumane ideologies.
    Fear of radical Islam in the country is reflected in various media 
reports on supposed radical Islamic rhetoric in mosques. Many imams in 
the country come from Kosovo, Bosnia, the Middle East, or Maghreb 
countries. They are often self-taught persons or trained in Muslim 
countries, mainly Saudi Arabia. Officially, the country has two large 
mosques, in Geneva and Zurich, and approximately 120 prayer rooms. It 
is believed that another 100 rooms exist, many of which belong to the 
Albanian, Turkish, or Arab communities and are controlled by imams 
under Salafist influence, which escape tight federal and cantonal 
control. Prayer rooms are legal as long as they do not provide 
personnel or financing to terrorist networks. Religious associations 
are only required to register if their earnings reach approximately 
$74,000 (100,000 Swiss francs). Swiss Muslims in Geneva complained in 
April that foreign imams invited to the Great Mosque of Geneva for a 
prayer were giving radical speeches, sometimes filled with invective 
against the Jewish population and western countries.
    The Federal Office of Immigration, Integration, and Emigration 
acknowledged that the training of imams poses a problem. Some cantons 
refused to grant a residency permit to imams considered 
fundamentalists. An updated version of the Law on Foreigners, being 
debated in Parliament at the end of the period covered by this report, 
will include mandatory training for all immigrants in order to 
facilitate their integration in society. Among other provisions, the 
training program will ensure that immigrants can speak at least one of 
the three national languages (French, German, or Italian).
    While Muslim and Jewish cemeteries already exist in the country, 
two laic cantons (Geneva and Neuchatel) require that all religious 
communities be buried in state-owned cemeteries only. Both Jewish and 
Muslim communities have protested that this restriction breaches their 
freedom of religion and incurs higher costs. Islam prohibits Muslims 
from being buried in cemeteries with those of other religions, and 
Geneva Muslims protest that they are forced to pay expensive 
repatriation costs to send their deceased by plane to a Muslim country. 
It is estimated that between 90 and 95 percent of deceased Muslims in 
Geneva are sent to their countries of origin for burial.
    During the period covered by this report, the canton of Geneva 
started a series of consultations to change its religious cantonal law, 
but the political climate surrounding the issue was not appropriate for 
a vote.
    Other religious customs such as sexual mutilation of children, 
forced marriage, or ``repudiation'' of a marriage are illegal. In July 
2000, the Federal Tribunal ruled that a unilateral repudiation by a 
Muslim man against his wife could not be recognized because it 
contravened the country's values of justice and the basic rights of a 
defendant to appeal.
    In April Muslim leaders expressed fears of a ``witch-hunt'' against 
the community, following government revelations that members of half a 
dozen militant Muslim groups are operating secretly in the country. 
These fears were increased in January when police arrested eight 
foreign nationals suspected of links to the May 2003 terrorist attacks 
in Saudi Arabia. Hafid Ouardiri, spokesman for Geneva's Islamic 
Cultural Foundation, said he was ``terrified'' that people would 
mistakenly link Islam with extremism. The Federal Refugee Office later 
confirmed press allegations that these radical Islamic groups included 
the Tunisian Islamic Front, the Palestinian militant Islamic group 
Hamas, and Algeria's Islamic Salvation Front. It admitted that the 
Government had become more sensitive to potential threats in the wake 
of the September 11, 2001, attacks in the United States, but denied 
that the authorities were involved in any systematic targeting of the 
country's Muslims.
    On April 10, a Muslim shop selling religious Islamic objects in 
Basle was destroyed by arson. Police officials could find no reason for 
the crime. The investigation continued at the end of the period covered 
by this report.
    There have been no reports of difficulties for Muslims buying or 
renting space to worship. Although occasional complaints arise, such as 
a Muslim employee not being given time to pray during the workday, 
attitudes generally are tolerant toward Muslims.
    The debate over a new French law adopted in March that banned all 
ostentatious religious signs from public school did not affect the 
country, largely because religious matters are managed at the local 
level by the cantons. Nevertheless, the debate received extensive 
coverage in the media, and many cantonal officials expressed concerns 
over the need to avoid tensions in public schools.
    Many nongovernmental organizations coordinate interfaith events 
throughout the country.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy discusses religious freedom issues with government 
officials and representatives of the various faiths.
                               __________

                               TAJIKISTAN

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
are some restrictions.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Government policies reflect a 
concern about Muslim extremism, a concern shared by much of the general 
population. The Government monitors the activities of religious 
institutions to keep them from becoming overtly political. Members of 
the organization Hizb ut-Tahrir (Party of Emancipation), an extremist 
Islamic organization, were subject to arrest and imprisonment for 
subversion. During the period covered by this report, northern regional 
authorities closed three mosques. The Government, including President 
Imomali Rahmonov, continued to enunciate a policy of active secularism, 
which it tends to define in antiextremist rather than nonreligious 
terms.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, some religious minority 
groups continued to experience local harassment during the period 
covered by this report. Some mainstream Muslim leaders occasionally 
expressed concern through sermons and press articles that minority 
religious groups undermine national unity.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy has promoted a message of tolerance not only between, but 
also within, faiths through public diplomacy efforts. In addition the 
Ambassador meets regularly with community leaders of different 
confessions.

                    Section I. Religious Demography

    The country has a total area of 55,300 square miles, and its 
population is approximately 6.8 million. An estimated 95 percent of 
citizens consider themselves Muslims, although the degree of religious 
observance varies widely. An estimated 30 to 40 percent of the rural 
population and 5 to 10 percent of the urban population regularly follow 
Muslim practices (such as daily prayer and dietary restrictions) or 
attend services at mosques. The number of Muslims who fast during the 
holy month of Ramadan is high; up to 99 percent of Muslims in the 
countryside and 70 percent in the cities fasted during the latest month 
of Ramadan. Approximately 7 percent of all Muslims are Shi'a, 40 
percent of whom are Ismailis. Most of them reside in the remote Gorno-
Badakhshan region as well as certain districts of the southern Khatlon 
region and in Dushanbe. Most other Muslim inhabitants (approximately 90 
percent) are Sunni.
    There are approximately 230,000 Christians, mostly ethnic Russians 
and other Soviet-era immigrant groups. The largest Christian group is 
Russian Orthodox, but there also are registered organizations of 
Baptists (five), Roman Catholics (two), Seventh-day Adventists (one), 
Korean Protestants (two), Jehovah's Witnesses (one), and Lutherans (no 
data on registered organizations). Other religious minorities are very 
small and include Baha'is (four registered organizations), Zoroastrians 
(no data on registered organizations), Hare Krishna (one registered 
organization), and Jews (one registered organization). Each of these 
groups is estimated to total less than 1 percent of the population. 
There are no accurate data on atheists in the country, but it is 
estimated that 0.01 percent of the population is atheist or does not 
belong to any confession. The overwhelming majority of these groups 
live in the capital or other large cities.
    Christian missionaries from Western countries, Korea, India, and 
other countries are present, but their numbers are quite small. The 
number of Christian converts since independence is estimated to be 
approximately 2,000 persons. Some small groups of Islamic missionaries 
from Saudi Arabia and other Middle Eastern states also visited the 
country during the period covered by this report. One U.S. Muslim 
organization began working in Khujand and Dushanbe during this 
reporting period.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
are some restrictions, and the Government monitors the activities of 
religious institutions to keep them from becoming overtly political. 
Members of the extremist organization Hizb ut-Tahrir were subject to 
arrest and imprisonment for subversion.
    Although there is no official state religion, the Government has 
declared two Islamic holidays, Id Al-Fitr and Idi Qurbon, as state 
holidays.
    According to the Law on Religion and Religious Organizations, 
religious communities must be registered by the State Committee on 
Religious Affairs (SCRA), which is under the Council of Ministers and 
monitors the activities of Muslim groups, the Russian Orthodox Church, 
and other religious establishments. While the official reason given to 
justify registration is to ensure that religious groups act in 
accordance with the law, the practical purpose is to ensure that they 
do not become overtly political. To register with the SCRA, a national 
religious group must submit a charter, a list of at least 10 members, 
and evidence of local government approval of the location of a house of 
worship, if one exists. Religious groups are not required to have a 
physical structure in order to register, but they cannot hold regular 
meetings without one. Individual believers--up to 10 persons--do not 
have to register with the SCRA in order to worship privately.
    Responsibility for registration of neighborhood mosques is divided 
between the SCRA and local authorities, who must agree on the physical 
location of a given mosque. The SCRA is the primary authority for 
registration of non-Muslim groups; however, these religious groups must 
also register with local authorities. According to the SCRA, local 
authorities may object to the registration of a place of worship only 
if the proposed structure is not in accordance with sanitation or 
building codes, located on public land, or immediately adjacent to 
government buildings, schools, or other places of worship. If the local 
government objects to a proposal, it is required to suggest an 
alternative. In the absence of registration, local authorities can 
force the closure of a place of worship and members can be 
administratively fined. There were no cases of SCRA refusal to register 
religious groups during the period covered by this report nor were 
there reports of groups that did not apply for registration out of a 
belief that it would not be granted. However, there were isolated cases 
of local government refusal to register religious groups in their 
areas, as well as closures of unregistered mosques.
    The Council of Islamic Scholars, technically a nongovernmental 
body, governs Islamic theology and education in the country and 
approves appointments of imams and imam-khatibs; however, the Council's 
charter and membership are subject to SCRA approval. Some prominent 
religious figures reportedly have voiced disapproval with the quality 
of religious education implemented by the Council.
    Approximately 2,500 mosques are registered for daily prayers. So-
called ``Friday mosques'' (large facilities built for Friday prayers) 
must be registered with the SCRA. There are 213 such mosques 
registered, not including Ismaili places of worship because complete 
data were unavailable. Only one such mosque is authorized per 15,000 
residents in a given geographic area. Many observers contend that this 
is discriminatory because no such rule exists for other faiths.
    During the period covered by this report, President Rahmonov 
strongly defended ``secularism,'' which in the country's political 
context is a politicized term that carries the strong connotation--
likely understood both by the President and his audience--of being 
``antiextremist'' rather than ``nonreligious.'' In national speeches, 
the President cautioned against outsiders unfairly linking Islam to 
terrorism. While the vast majority of citizens consider themselves 
Muslims and are not anti-Islamic, there is a significant fear of 
Islamic extremism, both in the government and among the population at 
large.
    A 1999 constitutional amendment stated that the State is secular 
and that citizens may be members of political parties formed on a 
religious basis, although a 1998 law specifying that parties may not 
receive support from religious institutions remained in effect. Two 
representatives from a religiously oriented party, the Islamic 
Renaissance Party (IRPT), were members in the Lower House of the 
National Parliament during the period covered by this report. There 
also were several deputies from the Islamic Renaissance Party in 
regional and district parliaments around the country. The IRPT was 
incorporated into the Government at the end of the Civil War and is the 
only legal Islamic political party in Central Asia.
    There are small private publishers that publish Islamic materials 
without serious problems. There is no restriction on the distribution 
or possession of the Koran, the Bible, or other religious works. The 
IRPT continued to publish its official newspaper, ``Najot'' (founded in 
1999). The party also publishes ``Naison,'' a magazine for women, and 
``Safinai Umed,'' a journal targeting youth. All of these publications 
are printed at a private press because state-run publishing houses 
refuse to print IRPT materials, apparently for political reasons. The 
Union of Islamic Scientists of Tajikistan publishes the weekly journal 
``Tamaddun.'' Privately owned mass-circulation newspapers regularly 
published articles explaining Islamic beliefs and practices.

Restrictions on Religious Freedom
    The Government did not explicitly ban, prohibit, or discourage 
specific religions; however, local authorities in some cases used the 
registration requirement in attempt to prevent the activity of some 
groups. The Government has banned the activities of Hizb ut-Tahrir, 
which has developed a significant following among the ethnic Uzbek 
population in the north, with signs of an increased following among 
Tajiks in and around Dushanbe as well as in the Kulyob area of the 
southern Khatlon oblast. This movement operates underground and calls 
for a nonviolent overthrow of secular governments and the establishment 
of a theocratic, borderless, Islamic Caliphate.
    Beginning in August 2002, the Government required all mosques to 
reregister with local authorities and the SCRA. Approximately 750 
mosques were closed for failing to comply with this requirement during 
2002, although many remained open as ``teahouses'' or other public 
facilities where observant Muslims go to talk and pray. The Government 
is no longer actively pursuing a registration campaign, so mosque 
closures have declined. In August and September 2002, authorities in 
the northern Sughd region closed a number of unregistered mosques in 
the districts of Isfara and Jabbarasulov. Most of these mosques 
registered with the Government and were officially reopened; eight 
remained ``closed,'' although congregants continued to pray there. 
During Ramadan in 2002, city authorities in Dushanbe informed several 
``teahouses'' that they would need to register as mosques; officials 
did not restrict activities at these teahouses while the registration 
applications were pending.
    In July and August 2002, government officials in Sughd oblast first 
carried out an ``attestation'' of all imams in the region, through 
which all imams were tested on their knowledge of Islamic teachings and 
religious principles. Although the test was designed by the Council of 
Islamic Scholars, technically a nongovernmental body, it was approved 
by the SCRA, which enforced the results of the test. As a result, 15 
imams were removed from their posts; 3 of the imams were members of the 
IRPT and were removed for that reason. Local observers alleged that the 
Government used the testing process as a means to silence certain 
politically outspoken religious figures. In Sughd oblast, mosques that 
registered allegedly signed an agreement declaring, ``I will use our 
organization only for religious ends. I will not be a member of a 
party, and will not assist them.'' This agreement has proven to be 
sufficient for the Government; no additional attestation took place 
during the period covered by this report.
    There were reports that some local officials have forbidden members 
of the Islamic Renaissance Party to speak in mosques in their region. 
However, this restriction is more a reflection of political rather than 
religious differences.
    There have been reports that in some cases, local government 
officials have forbidden Muslim women from having their photograph 
taken for an internal identification document while wearing the hijab. 
The SCRA claims that this occurs rarely, and that they have interceded 
with the identification agencies in each case to make an exception. 
Reportedly, this is attributable to overzealous interpretation of the 
statement that ``Tajikistan is a secular country.''
    In May 2003, local authorities in Tursunzade, a city just outside 
of the capital Dushanbe, dispersed a Jehovah's Witnesses gathering in 
one parishioner's apartment for violation of the religion law's 
provisions on registration and private religious education. The judge 
in the case fined the owner of the apartment $17 (50 somoni) and issued 
an order banning any gathering of more than two Jehovah's Witnesses in 
the city unless they registered the apartment as a place of worship 
with the Tursunzade city government and the SCRA. The court case seems 
to have been resolved quietly, with no further appeals. The Jehovah's 
Witnesses are working with the local and national authorities to 
register their apartment. In November 2002, a Baptist was tried in a 
northern region and fined $8 (25 somoni) after his neighbors complained 
that he was holding evangelical services in the courtyard of his home. 
He filed an appeal, but according to the central Baptist church, he has 
since left the country.
    Missionaries of registered religious groups legally were not 
restricted and proselytized openly. Missionaries are not particularly 
welcomed by local communities, and some religious groups experienced 
harassment in response to evangelical activities. The Government's 
concern about Islamic extremists prompted it to restrict visas for 
Muslim missionaries. There was evidence of an unofficial ban on foreign 
missionaries who were perceived as Islamic extremists.
    An executive decree generally prohibits Government publishing 
houses from publishing anything in Arabic script, but they have done so 
in special cases. They generally do not publish religious literature, 
but have done so on occasion, including copies of the Koran using 
Arabic script. The ``ban'' on printing in Arabic script is thought to 
be an attempt to prevent the publication of extremist literature, such 
as flyers circulated by Hizb ut-Tahrir.
    The Government continued restrictions on pilgrims undertaking the 
hajj during the period covered by this report, mandating that pilgrims 
travel by air. The Government stated that it made the decision because 
no tour operators in the country could meet Saudi government safety and 
hygiene regulations for buses carrying pilgrims and to ensure that the 
instability in Iraq would not put pilgrims at risk. There were no 
quotas on the total number or regional origin of pilgrims. A total of 
5,000 citizens made the pilgrimage (out of a Saudi-imposed limit of 
5,900), which was an increase of 2,000 compared with the previous hajj. 
This increase is likely due to an increase in air connections and a 
general improvement in the country's economic situation.
    Authorities in Isfara continued to impose restrictions on private 
Arabic language schools (to include restrictions on private Islamic 
instruction) stemming from past reports that one such school was 
hosting a suspected terrorist. In addition restrictions on home-based 
Islamic instruction remained in place. While these restrictions were 
reportedly due to political concerns, they affected religious 
instruction.

Abuses of Religious Freedom
    The Government continued to detain and try on charges of subversion 
numerous members of Hizb ut-Tahrir in the northern, primarily ethnic 
Uzbek, Sughd region, as well as increasing numbers of ethnic Tajiks in 
and around Dushanbe and in Khatlon Oblast, particularly around Kulyob. 
These measures primarily were a reaction to the group's political 
agenda of overthrowing the Government with a theocratic Islamic 
Caliphate. Although Hizb ut-Tahrir asserts that it intends to 
accomplish this by nonviolence, officials are concerned by its alleged 
links to terrorist organizations, including the Islamic Movement of 
Uzbekistan (IMU). According to press reports, approximately 45 Hizb ut-
Tahrir members were arrested during the period covered by this report. 
Most of these persons were sentenced to between 1 and 4 years' 
imprisonment, but some received sentences of up to 18 years' 
imprisonment. There were reports of serious irregularities in trials 
and abuse in detention of Hizb ut-Tahrir members, although such reports 
were also common in other legal proceedings.
    During the period covered by this report, both the Dushanbe 
Synagogue and the Grace Sunmin Church experienced administrative 
difficulties with the city government. The synagogue is located in a 
section of the city slated for urban renewal, and the community has 
been asked to leave the location. The U.S. Ambassador intervened 
several times. He emphasized to government officials the importance the 
U.S. places on the issue, and he was able to obtain credible assurance 
that a compromise would be reached. The city authorities and the Jewish 
congregation have apparently agreed on a new location. Grace Sunmin 
church bought a building at a discounted price under their designation 
as a ``labor collective.'' The city authorities sued for repayment of 
the 30 percent discount based on the price of the building after the 
Grace Sunmin church performed renovations; however, the city lost its 
court case. While these cases may initially appear to be religiously 
motivated, it has been determined that both are cases of bureaucratic, 
rather than ideological, problems.
    There were reports that authorities subjected members of Islamic 
institutions and the political opposition to increasing pressure during 
the period of this report. In May 2003, the Government arrested 
Shamsiddin Shamsiddinov, the IRPT's Deputy Chairman for Cultural 
Affairs, and charged him with murder and other ``grave crimes,'' 
according to press statements by the national Military Prosecutor's 
office. In mid-January, he was sentenced to 16 years in prison. The 
IRPT stated that it believed these arrests were motivated politically 
as efforts to discredit the IRPT, but it did not allege that this was 
part of any government campaign against religion.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements in Respect for Religious Freedom
    Officials suspended prohibitions against the use of loudspeakers 
for the daily call to prayer in Dushanbe and certain areas of the 
Khatlon and Sughd regions. These prohibitions were issued by the 
mayors' offices in each area in 2001, but were apparently not based on 
any central directive.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Conflict between different religious 
groups virtually is unknown, in part because there are so few non-
Muslims. However, some Muslim leaders occasionally expressed concern 
that minority religious groups undermine national unity and complained 
that current laws and regulations give preference to religious 
minorities. While most citizens consider themselves Muslim and most of 
the inhabitants are not anti-Islamic, there is a pervasive fear of 
Islamic extremism among both the government and the general population.
    In January, a Baptist missionary was killed in his church in 
Isfara. A police investigation uncovered two suspects, one of whom fled 
the country. The other was arrested, but not been tried at the end of 
the period covered by this report.
    In May 2003, fires occurred in at least two mosques and the homes 
of two imams in the Isfara district in the northern region. 
Responsibility for these acts was unclear, although local authorities 
reportedly instructed one of the imams to tell any inquiring 
journalists that the fire in his house was due to an electrical short 
circuit. The Sughd regional fire department said in a press statement 
that an arson investigation was ongoing at the end of the period 
covered by this report.
    In November 2003, unknown individuals scattered pages torn from the 
Koran along the streets of the village of Chorkuh, a village known for 
a high concentration of devout Muslims. The motivation is unclear, with 
some speculating that it was an attempt to spark Muslim hatred for 
other religions. There was no known backlash.
    The small Baha'i community generally did not experience prejudice; 
however, two Baha'i residents of Dushanbe were shot and killed in 2001. 
A police investigation determined that both men were killed because of 
their religion. In fall 2002, the Government arrested approximately 40 
persons in connection with these killings; in November 2002, the 
Government formally charged 3 of these individuals with the murders, 1 
of whom also was charged with the 1999 murder of a leader of Dushanbe's 
Baha'i community. Police alleged that the suspects killed the three men 
because of their religion and that they were aligned with Iran. During 
the period covered by this report, all three were sentenced to prison 
for the murders.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    Through public diplomacy, the U.S. Embassy has supported programs 
designed to create a better understanding of how democracies address 
the issue of secularism and religious freedom.
    The Embassy also has investigated actively allegations of religious 
abuse by the city government, observing judicial processes for Grace 
Sunmin Church and facilitating meetings between the head of the Jewish 
community and the city government.
    The Ambassador hosted an Iftar dinner for prominent Islamic figures 
and scholars. The overriding message was that of promoting religious 
tolerance, not only between religions but also within.
    To ensure community support for the Embassy's development programs, 
USAID conducted a ``Mullahs on the Bus'' tour of some of its program 
sites. This tour ensured that shapers of Islamic opinion were familiar 
with all U.S. development programs and could see the positive results 
achieved by U.S. assistance.
                               __________

                                 TURKEY

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, the 
Government imposes some restrictions on Muslim and other religious 
groups and on Muslim religious expression in government offices and 
state-run institutions, including universities.
    There was some improvement in the status of respect for religious 
freedom during the period covered by this report. Nevertheless, some 
Muslims, Christians, and Baha'is faced some restrictions and occasional 
harassment, including detention for alleged proselytizing or 
unauthorized meetings. The Government continued to oppose ``Islamic 
fundamentalism.'' Authorities continue their broad ban on wearing 
Muslim religious dress in government facilities: including 
universities, schools, and workplaces.
    The generally tolerant relationship among religions in society 
contributed to religious freedom in principle; however, a sharp debate 
continued over the country's definition of ``secularism,'' the proper 
role of religion in society, and the potential influence of the 
country's small minority of Islamists. Christians, Baha'is, and some 
Muslims faced societal suspicion and mistrust, and more radical 
Islamist elements continued to express anti-Semitic sentiments. 
Additionally, persons wishing to convert from Islam to another religion 
sometimes experienced social harassment and violence from relatives and 
neighbors. Some members of non-Muslim religious groups claim that they 
have limited career prospects in government or military service, 
particularly as military officers, judges, or prosecutors.
    The U.S. Government frequently discusses religious freedom with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 301,383 square miles, and its 
population is approximately 67.8 million. Approximately 99 percent of 
the population is officially Muslim, the majority of whom are Sunni. 
The actual percentage of Muslims is slightly lower; the Government 
officially recognizes only three minority religious communities--Greek 
Orthodox Christians, Armenian Orthodox Christians, and Jews--and counts 
the rest of the population as Muslim, although other non-Muslim 
communities exist. The level of religious observance varies throughout 
the country, in part due to the strong secularist approach of the 
Government. In addition to the country's Sunni Muslim majority, there 
are an estimated 5 to 12 million Alevis, followers of a belief system 
that incorporates aspects of both Shi'a and Sunni Islam and draws on 
the traditions of other religions found in Anatolia as well. Alevi 
rituals include men and women worshipping together through oratory, 
poetry, and dance. The Government considers Alevism a heterodox Muslim 
sect; however, some Alevis and radical Sunnis maintain Alevis are not 
Muslims. In several areas of western Anatolia, there is also a small 
group of Muslims, sometimes referred to as Tahtacilar, some of whose 
practices include rituals with ancient Turkmen (shamanist) roots; some 
Sunni groups consider these practices to be un-Islamic.
    There are several other religious groups, mostly concentrated in 
Istanbul and other large cities. While exact membership figures are not 
available, these religious groups include approximately 65,000 Armenian 
Orthodox Christians, 25,000 Jews, and less than 3,000 Greek Orthodox 
Christians. The Government interprets the 1923 Lausanne Treaty as 
granting special legal minority status exclusively to these three 
groups. However, this does not extend to the religious leadership 
organs; for example, the Ecumenical and Armenian Patriarchates continue 
to seek recognition of their legal status. There also are approximately 
10,000 Baha'is, an estimated 15,000 Syrian Orthodox (Syriac) 
Christians, 5,000 Yezidis, 3,000 Protestants, and small, undetermined 
numbers of Bulgarian, Chaldean, Nestorian, Georgian, Roman Catholic, 
and Maronite Christians. The number of Syriac Christians in the 
southeast was once high; however, under pressure from government 
authorities and later under the impact of the war against the terrorist 
Kurdistan Workers Party (PKK) insurrection, many Syriacs migrated to 
Istanbul, Western Europe, or North America. Over the last several 
years, small numbers of Syriacs have returned from overseas to the 
southeast, mostly from Western Europe. In most return cases, older 
family members have returned while younger ones have remained abroad.
    There are no known estimates of the number and religious 
affiliation of foreign missionaries in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, the 
Government imposes some restrictions on Muslim and other religious 
groups and on Muslim religious expression in government offices and 
state-run institutions, including universities, usually for the stated 
reason of preserving the ``secular state.'' The Constitution 
establishes the country as a ``secular state'' and provides for freedom 
of belief, freedom of worship, and the private dissemination of 
religious ideas. However, other constitutional provisions regarding the 
integrity and existence of the secular state restrict these rights. The 
Constitution prohibits discrimination on religious grounds. The state 
bureaucracy has played the role of defending traditional Turkish 
secularism throughout the history of the Republic. In some cases, 
elements of the bureaucracy have opposed policies of the elected 
government on the grounds that they threatened the secular state.
    The Government oversees Muslim religious facilities and education 
through its Directorate of Religious Affairs (Diyanet), which reports 
directly to the Prime Ministry. The Diyanet has responsibility for 
regulating the operation of the country's 75,000 registered mosques and 
employing local and provincial imams, who are civil servants. Some 
groups, particularly Alevis, claim that the Diyanet reflects mainstream 
Sunni Islamic beliefs to the exclusion of other beliefs; however, the 
Government asserts that the Diyanet treats equally all who request 
services.
    A separate government agency, the General Directorate for 
Foundations (Vakiflar Genel Mudurlugu), regulates some activities of 
non-Muslim religious groups and their affiliated churches, monasteries, 
synagogues, and related religious property. There are 161 ``minority 
foundations'' recognized by the Vakiflar, including Greek Orthodox 
foundations with approximately 70 sites, Armenian Orthodox foundations 
with approximately 50 sites, and Jewish foundations with 20 sites, as 
well as Syrian Christian, Chaldean, Bulgarian Orthodox, Georgian, and 
Maronite foundations. The Vakiflar also regulates Muslim charitable 
religious foundations, including schools, hospitals, and orphanages.
    Some religious groups, particularly the Greek and Armenian Orthodox 
communities, have lost property to the Government in the past or 
continue to fight against such losses. Many such properties were lost 
because current laws allow the Vakiflar to assume direct administration 
of properties that fall into disuse when the size of the local non-
Muslim community dwindles. Other properties that were held in the name 
of individual community members were expropriated after the community 
members emigrated or died without heirs.
    In 2002, the Government adopted a reform measure allowing, in 
principle, non-Muslim foundations to acquire property for the first 
time since 1936. However, the measures are restricted to the 161 
minority foundations recognized by the Vakiflar and to cases in which 
the foundations can demonstrate a renewed community need. A number of 
foundations criticized the application process as lengthy and 
burdensome. By the end of the period covered in this report, the vast 
majority of petitions to recover properties expropriated by the State 
had been rejected or deferred due to what authorities asserted was a 
lack of documentation. In June, representatives of the Conference of 
Catholic Bishops of Turkey met Prime Minister Erdogan to discuss 
difficulties with property ownership and other longstanding problems 
facing non-Muslim communities.
    Government authorities do not interfere in matters of doctrine 
pertaining to non-Muslim religions, nor do they restrict the 
publication or use of religious literature among members of the 
religion.
    There are legal restrictions against insulting any religion 
recognized by the Government, interfering with that religion's 
services, or debasing its property. However, some Christian churches 
have been defaced, including in the Tur Abdin area of the southeast 
where many ancient Syriac churches are found, and communities often 
have been unable to make repairs due to lack of resources. During the 
period covered by this report, Syriac Christians in Mardin Province 
were able to begin restoration projects on some churches.
    Alevis freely practice their beliefs and build ``Cem houses'' 
(places of gathering). Many Alevis allege discrimination in the 
Government's failure to include any of their doctrines or beliefs in 
religious instruction classes in public schools, which reflect Sunni 
Muslim doctrines. They also charge a bias in the Diyanet, which views 
Alevis as a cultural rather than religious group; the Diyanet does not 
allocate specific funds for Alevi activities or religious leadership. 
During a September visit to Germany, Prime Minister Erdogan told 
reporters that ``Alevism is not a religion'' and said Alevi Cem houses 
are ``culture houses'' rather than ``temples.''
    The Caferis, Turkey's principal Shi'a community numbering between 
500,000 and 1 million (concentrated mostly in eastern Turkey and 
Istanbul), do not face restrictions on their religious freedoms. They 
are free to build and operate their own mosques and to appoint their 
own imams; however, like the Alevis, the Diyanet does not allocate 
funds for this purpose. The Caferis claim to have faced discrimination 
and repression in the past, but such incidents reportedly have been 
rare in recent years.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, the Government imposes some restrictions 
on religious groups and on religious expression in government offices 
and state-run institutions, including universities.
    ``Secularists'' in the military, judiciary, and other branches of 
the bureaucracy continued to wage campaigns against what they label as 
proponents of ``Islamic fundamentalism.'' These groups view ``religious 
fundamentalism,'' which they do not define clearly, but which they 
assert is an attempt to impose the rule of Shari'a law in all civil and 
criminal matters, as a threat to the ``secular State.'' The National 
Security Council (NSC), a military and civilian body established by the 
1982 Constitution to advise senior leadership on national security 
matters, categorizes religious fundamentalism as a threat to public 
safety.
    According to the human rights organization Mazlum-Der and other 
groups, some government ministries have dismissed or barred from 
promotion civil servants suspected of ``anti-state'' or ``Islamist'' 
activities. Additionally, reports by Mazlum-Der, the media, and others 
indicate that the military regularly dismisses religiously observant 
Muslims from the service. Allegedly such dismissals are based on 
behavior that the military believes identifies these individuals as 
``Islamic fundamentalists,'' which they fear indicates disloyalty to 
the secular State. According to Mazlum-Der, the military has charged 
individuals with ``lack of discipline'' for activities that include 
performing Muslim prayers or being married to women who wear 
headscarves.
    Mystical Sufi and other religious-social orders (tarikats) and 
lodges (cemaats) have been banned officially since the mid-1920s. The 
military ranks tarikats among the most harmful threats to 
``secularism''; however, tarikats remain active and widespread. The NSC 
has called for stricter enforcement of the ban as part of its campaign 
against the perceived threat of Islamic fundamentalism. Nevertheless, 
some prominent political and social leaders continue to associate with 
tarikats, cemaats, and other Islamic communities.
    Under the law, religious services may take place only in designated 
places of worship. Municipal codes mandate that only the Government can 
designate a place of worship, and if a religion has no legal standing 
in the country, it may not be eligible for a designated site. Non-
Muslim religious services, especially for religious groups that do not 
own property recognized by the Vakiflar, often take place on diplomatic 
property or in private apartments. Police occasionally bar Christians 
from holding services in private apartments, and prosecutors sometimes 
open cases against Christians for holding unauthorized gatherings.
    In May a Diyarbakir court acquitted Ahmet Guvener, pastor of the 
Diyarbakir Evangelical Church, in the opening hearing of his trial on 
multiple charges of operating an ``illegal'' church. The prosecutor 
told the court that Guvener's actions no longer constituted a crime due 
to international law and recent Turkish legal reforms. The church has 
faced repeated, arbitrary legal challenges, including many relating to 
zoning regulations, by the Government since its 1994 opening. In May, a 
local board charged with protecting cultural and historic sites 
rejected an application by the church to have its property zoned as a 
place of worship. The board stated that the church did not meet zoning 
regulations requiring that places of worship be situated on at least 
2,500 square meters of property. Church members maintained that only 
one of 175 mosques in Diyarbakir met that standard.
    An 2001 circular from the Ministry of Interior encouraged some 
provincial governors to use existing laws, such as those regulating 
meetings, religious building zoning, and education, to regulate 
gatherings of ``Protestants, Baha'is, Jehovah's Witnesses, Believers in 
Christ'' within their provinces, while ``bearing in mind'' those 
provisions of the law that provide for freedom of religion. According 
to one Protestant group, as well as reports by the media and other 
observers, local authorities asked more than a dozen churches in 
Istanbul and elsewhere to close. Other churches experienced increased 
police harassment following the publication of the circular. Several 
Protestant groups that have engaged in religious activities, including 
worship, Bible study, and religious education, had charges filed 
against them for zoning violations.
    The authorities continue to monitor the activities of Eastern 
Orthodox churches but generally do not interfere with their activities. 
The Government does not recognize the ecumenical authority of the Greek 
Orthodox Patriarch, acknowledging him only as head of the country's 
Greek Orthodox community; however, the Government does not interfere 
with his travels or other ecumenical activities. The Ecumenical 
Patriarchate in Istanbul continues to seek to reopen the Halki seminary 
on the island of Heybeli in the Sea of Marmara. The seminary has been 
closed since 1971, when the State nationalized all private institutions 
of higher learning. Under existing restrictions, religious communities 
other than Sunni Muslims cannot legally train new clergy in the country 
for eventual leadership. Coreligionists from outside the country have 
been permitted to assume leadership positions in some cases, but in 
general all religious community leaders, including Patriarchs and Chief 
Rabbis, must be citizens.
    In February, the Vakiflar expropriated an orphanage on the Prince's 
Islands that had belonged to the Ecumenical Patriarchate, asserting 
that it was unused and had fallen into disrepair. Patriarchate 
representatives note, however, that they had been willing to repair the 
historically significant property but had refused to do so while their 
legal ownership was being challenged. Also, by the end of the period 
covered in this report, the Patriarchate was unable to receive 
permission to repair churches, including one damaged in the 1999 
earthquake and another in the terrorist bombings carried out in 
Istanbul in November 2003.
    In March, Ecumenical Patriarch Bartholomew I appointed six non-
Turkish citizen metropolitans to the church's Holy Synod, representing 
the first time in the 80-year history of the Republic of Turkey that 
noncitizens had been appointed to the body. Although the Synod has met 
four times since these appointments, at the end of the period covered 
by this report, the Government was still conducting a legal analysis of 
the unprecedented move.
    No law explicitly prohibits proselytizing or religious conversions; 
however, many prosecutors and police regard proselytizing and religious 
activism with suspicion, especially when such activities are deemed to 
have political overtones. Police occasionally bar Christians from 
handing out religious literature and sometimes arrest proselytizers for 
disturbing the peace, ``insulting Islam,'' conducting unauthorized 
educational courses, or distributing literature that has criminal or 
separatist elements. Courts usually dismiss such charges. Proselytizing 
is often considered socially unacceptable; Christians performing 
missionary work are sometimes beaten and insulted. If the proselytizers 
are foreigners, they may be deported, but generally they are able to 
reenter the country. Police officers may report students who meet with 
Christian missionaries to their families or to university authorities.
    In October, three members of the Nationalist Movement Party in 
Bursa Province were charged with severely beating Yakup Cindilli, a 
convert to Christianity, for distributing copies of The New Testaments. 
Cindilli was in a coma for 40 days after the attack. In March, the 
court trying the case postponed hearings for 15 months on the grounds 
that such a period of time was needed before a medical evaluation could 
be conducted to determine the full extent of Cindilli's injuries.
    Authorities continued to enforce a long-term ban on the wearing of 
headscarves at universities and by civil servants in public buildings. 
Women who wear headscarves and persons who actively show support for 
those who defy the ban have been disciplined or have lost their jobs in 
the public sector as nurses and teachers. Students who wear head 
coverings are not permitted to register for classes. Many secular 
Turkish women accuse Islamists of using advocacy for wearing the 
headscarf as a political tool and say they fear that efforts to remove 
the headscarf ban will lead to pressure against women who choose not to 
wear a head covering. In October 2003, Istanbul University prevented a 
visiting foreign professor from entering the campus for a conference 
because she was wearing a headscarf. Also in October 2003, President 
Sezer excluded the covered wives of government ministers and Members of 
Parliament from the guest list for the traditional presidential 
Republic Day reception. In November 2003, a judge in Ankara ordered a 
defendant out of the courtroom because she was wearing a headscarf. 
Opponents of the headscarf ban staged a number of nonviolent protests 
against the policy during the period covered by this report.
    In June, the European Court of Human Rights (ECHR) in Strasbourg 
ruled that Turkish universities have the right to ban Muslim 
headscarves.
    A 1997 law made 8 years of secular education compulsory. After 
completing the 8 years, students may pursue study at imam hatip 
(Islamic preacher) high schools. Imam hatip schools are classified as 
vocational, and graduates of vocational schools face an automatic 
reduction in their university entrance exam grades if they apply for 
university programs outside their field of high school specialization. 
This reduction effectively bars imam hatip graduates from enrolling in 
university programs other than theology. Many pious Turks criticize the 
religious instruction provided in the regular schools as inadequate. 
Most families that enroll their children in imam hatip schools do so to 
expose them to more extensive religious education, not to train them as 
imams. In May, President Sezer vetoed a bill that would have eliminated 
the disadvantage faced by graduates of imam hatip schools (and other 
vocational schools) seeking to enroll in the full range of university 
social sciences programs. Sezer stated that the bill violated the 
``principles of secularism.'' Prime Minister Erdogan criticized the 
President for ``preventing equal opportunity in education.''
    Only the Diyanet is authorized to provide religion courses outside 
of school, although clandestine private courses do exist. Students who 
complete 5 years of primary school may enroll in Diyanet Koran classes 
on weekends and during summer vacation. Many Koran courses function 
unofficially. Unlike in past years, police and Jandarma did not close 
any unauthorized Koran courses during the period covered by this 
report. Only children 12 and older legally may register for official 
Koran courses, and Mazlum-Der reports that police often raid illegal 
courses for younger children.
    The 1923 Lausanne Treaty exempts religious minorities--which the 
State interprets as referring to Greek Orthodox Christians, Armenian 
Orthodox Christians, and Jews--from Islamic religious and moral 
instruction in the public schools upon written notification of their 
non-Muslim background. These students may attend Muslim religious 
courses with parental consent. Others, such as Catholics, Protestants, 
and Syriac Christians, are not exempted legally; however, in practice 
they may obtain exemptions. The minorities recognized under the 
Lausanne Treaty are permitted to operate schools under the supervision 
of the Ministry of Education. The curriculum of these schools includes 
Greek Orthodox, Armenian Orthodox, and Jewish instruction. There have 
been reports that authorities have refused to allow children to attend 
minority schools in cases where one parent is Muslim and the other is 
not Muslim.
    In April 2003, an appeals court upheld a ruling allowing the 
Armenian Orthodox Patriarchate to retain control of an Armenian 
Orthodox Church in Kirikhan, Hatay Province. Church officials in May 
2003 formed a foundation to take charge of the property. Authorities 
had sought to expropriate the church because the local Armenian 
Orthodox community had dwindled in numbers.
    In December 2003, local authorities in Edirne rescinded a 
longstanding order to expropriate a sacred site of the Baha'i 
community. At the end of the period covered in this report, members of 
the Baha'i community were seeking authorization to renovate the 
property from a local board responsible for protection of cultural and 
national wealth.
    In April 2003, Mersin police arrested 12 members of Jehovah's 
Witnesses for allegedly holding an illegal meeting in a private home 
after being notified in 2002 that they would no longer be allowed to 
use a rented Kingdom Hall due to zoning laws. When the group planned in 
May 2003 to hold services in an old Kingdom Hall, police reportedly 
threatened to close down the Hall if it was used, then attended the 
next 17 meetings at the Hall, taking notes. In September, a court 
acquitted the 12 members of Jehovah's Witnesses. On several occasions 
during the period covered by this report, members of Jehovah's 
Witnesses in Mersin and Istanbul were fined for conducting religious 
meetings without permission.
    Restoration or construction may be carried out in buildings and 
monuments considered ``ancient'' only with authorization of the 
regional board on the protection of cultural and national wealth. 
Bureaucratic procedures and considerations relating to historic 
preservation in the past have impeded repairs to religious facilities, 
especially in the case of Syrian Orthodox and Armenian Orthodox 
properties. Authorities in Mardin and Sirnak provinces reportedly 
denied permission to restore historic Syrian Orthodox churches and 
buildings on zoning grounds. Groups are prohibited from using funds 
from their properties in one part of the country to support their 
existing population in another part of the country.
    Although religious affiliation is listed on national identity 
cards, there is officially no discrimination based upon religious 
persuasion. Some religious groups, such as the Baha'i, allege that they 
are not permitted to state their religion on their cards because their 
religion is not included among the options; they have made their 
concerns known to the Government. There were reports that authorities 
have become more flexible regarding the types of religious affiliation 
that can be listed on the cards. Conversion to another religion entails 
amending one's identification card; there are reports that those who 
convert from Islam to another religion have been subject to harassment 
by local officials when they seek amendment of their cards. Some who 
are not Muslim maintain that listing religious affiliation on the cards 
exposes them to discrimination and harassment.
    Jehovah's Witnesses reported increasing official harassment over 
meeting for worship due to the fact that they are not members of an 
officially recognized religion. Members also have reported some 
difficulties in claiming conscientious objector status and exemption 
from required military service. Jehovah's Witnesses who are conscripted 
into the military refuse to take the military oath or carry weapons and 
have faced arrest and detention as a result; generally the detention 
lasts for about a month, after which the individual is released pending 
trial.

Abuses of Religious Freedom
    Christian groups sometimes encounter difficulty in organizing. The 
authorities periodically detain Turkish and foreign Christians on 
charges of holding unauthorized gatherings.
    In June 2003, an Istanbul court acquitted 13 Ahmadi Muslims, 
members of a small religious community, who had been arrested in 2002 
and charged under Article 7 of the Anti-Terror Law for involvement with 
an organization ``with terrorist aims.'' The case was under appeal at 
the end of the period covered in this report.
    During 2003, Bulent Bozdogen, a member of Jehovah's Witnesses, was 
reportedly tried on two separate occasions and sentenced to a total of 
3 months in military prison on charges related to his refusal to serve 
in the military. During the period, he was reportedly beaten and 
mistreated numerous times.
    Members of a Protestant church in Kecioren, Ankara, claimed local 
residents opposed to their presence repeatedly threatened them, 
attempted to attack church members, and vandalized the church. They 
said police were dismissive of their reports; church members filed a 
complaint against the local police chief. In September 2003, church 
members opened a case against the alleged organizer of the harassment; 
however, the suspect remained at large and the threats and vandalism 
continued.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States.
Abuses By Terrorist Organizations
    In November, simultaneous suicide terrorist attacks against two of 
Istanbul's major synagogues killed 23 and wounded over 300, including 
many passersby. Five days later, similar attacks against the British 
Consulate and the HSBC bank Istanbul headquarters also took place in 
Istanbul. Reports of the ongoing investigation suggest that the bombers 
and accomplices may have had assistance and support from al-Qa'ida.
Improvements and Positive Developments in Respect for Religious Freedom
    In June 2003, Parliament approved an amendment to the Act on 
Construction replacing the word ``mosques'' with ``houses of worship,'' 
in theory removing a legal obstacle to the establishment of non-Muslim 
religious facilities. The law gives local officials the authority to 
determine whether there is a need for such a place of worship in the 
community. Members of Christian groups reported that local authorities 
often rejected applications or failed to designate zones where 
religious facilities could be constructed. In some cases authorities 
have used the measure to challenge the legality of existing places of 
worship of communities that are not Muslim. Members of Christian groups 
said their applications to build new churches or have existing churches 
re-zoned as places of worship were sometimes rejected because their 
churches failed to meet regulations requiring places of worship to be 
situated on at least 2,500 square meters of property, even though most 
local mosques failed to meet that standard. In December 2003, the 
Interior Ministry issued a circular summarizing the legal amendments 
and directing provincial governors to ``facilitate'' efforts by 
religious communities to open places of worship.
    In January, the Government abolished the Minorities Subcommittee, 
established by secret regulation in 1962 to monitor minorities as 
potential threats to the country, and replaced it with the Board to 
Assess Problems of Minorities. (The new board regulation was also 
secret, though it was leaked to the press.) Unlike the Subcommittee, 
the new board does not include representatives from military and 
intelligence agencies. According to the Government, the board will work 
to support the rights of non-Muslims.
    In March, authorities approved an application by a group of German-
speaking Christians to establish a religious/charity association in 
Alanya, Antalya Province. In the past, authorities have routinely 
rejected such applications on the grounds that the Act on Associations 
prohibits associations based on religion.
    Members of the Christian community reported that the Government 
revised school textbooks in response to complaints about inaccurate, 
negative references to Christianity. They said the revised versions 
represent a significant improvement.

                    Section III. Societal Attitudes

    Government policy and the officially tolerant relationship among 
religions in society contribute to religious freedom; however, some 
Muslims, Christians, and Baha'is face societal suspicion and mistrust. 
Jews and Christians from most denominations freely practice their 
religions and report little discrimination in daily life. However, 
there were regular reports that citizens who convert from Islam to 
another religion often experience some form of social harassment or 
pressure from family and neighbors. Proselytizing on behalf of non-
Muslim religions is socially unacceptable and sometimes dangerous. A 
variety of newspapers and television shows have published anti-
Christian messages. In April, an Ankara State Security Court sentenced 
Kerim Akbas of Baskent TV to 23 months' imprisonment for inciting 
attacks against local Protestants and their places of worship. The 
court convicted Akbas for a series of broadcasts claiming Protestants 
were bribing Muslims to convert and attempting to disturb the peace. 
The ruling was under appeal at the end of the period covered by this 
report. Following the broadcasts, vandals damaged several local 
Protestant facilities.
    In March, two bombers attacked an Istanbul Masonic Lodge, killing 
two and wounding seven. Turks widely believe that Masons in Turkey have 
Zionist and anti-Islamic tendencies. Evidence gathered in the 
subsequent investigation suggests that anti-Semitism was at least a 
partial motivating factor in the attack. According to press reports, 
one of the suspects later arrested also confessed to the August 2003 
murder of a Jewish dentist in Istanbul. Reports also suggest that the 
perpetrator of this hate crime used his victim's address book and 
subsequently telephoned a number of Jewish board members of an Istanbul 
retirement home and threatened them with violence.
    Many non-Muslim religious group members, along with many in the 
secular political majority of Muslims, fear the possibility of Islamic 
extremism and the involvement of even moderate Islam in politics. 
Several Islamist newspapers regularly publish anti-Semitic material.
    Iftar dinners, evening events tied to the daily breaking of the 
Ramadan fast, often involve invitations to religious and secular 
leaders of various faiths. Iftars hosted by diplomats, as well as 
business and religious leaders, may include invitations to people of 
other faiths as a sign of openness and hospitality.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Ambassador and other Mission officials, including staff of the U.S. 
Consulate General in Istanbul and the U.S. Consulate in Adana, enjoy 
close relations with the Muslim majority and other religious groups. 
The U.S. Embassy continues to urge the Government to enable the 
reopening of the Halki seminary on Heybeli Island. In February, the 
Archons of the Order of St. Andrew, an American group that actively 
supports the Ecumenical Patriarchate, visited Istanbul and Ankara with 
the support of the Mission. The Ambassador accompanied the Archons to 
meetings with Cabinet members to encourage an agreement on the 
reopening of Halki.
    In June, President Bush met with President Sezer and discussed the 
importance of maintaining the tradition of religious freedom. President 
Bush acknowledged the country's religious diversity and stressed the 
importance of maintaining it.
    The Ambassador discussed religious freedom regularly in private 
meetings with Cabinet members. These discussions touched on both 
government policy regarding Islam and other religions, and specific 
cases of alleged religious discrimination. Other Embassy officers held 
similar meetings with government officials. The Ambassador held an 
Iftar dinner with government officials and others. Diplomats from the 
Embassy and Consulates also hosted Iftar dinners and met regularly with 
representatives of the various religious groups. These meetings covered 
a range of topics, including the Baha'i property in Edirne, the beating 
of Christian convert Yakup Cindilli, problems faced by non-Muslim 
groups, and the debate over the role of Islam in the country.
    The Ambassador at Large for International Religious Freedom 
discussed religious freedom for Muslims and religious minorities with 
the head of the Directorate of Religious Affairs (Diyanet) in 
Washington. In March, an official from the Office of International 
Religious Freedom traveled to the country to meet with Diyanet 
officials and representatives of Muslim and Christian communities.
    Representatives from the Embassy and Adana Consulate attended 
trials involving religious issues, including the above-mentioned trials 
of Diyarbakir Pastor Ahmet Guvener and the alleged organizer of the 
harassment of the Protestant church in Kecioren, Ankara.
    The Mission utilizes the International Visitor Program to introduce 
professionals in various fields to the United States and American 
counterparts. Religious issues are included among these programs.
                               __________

                              TURKMENISTAN

    The Constitution provides for freedom of religion and does not 
establish a state religion; however, in practice the Government 
continues to monitor all forms of religious expression. Amendments to 
the law on religious organizations adopted in March establish two 
categories of religious assemblies: religious groups (to comprise at 
least 5 and not more than 50 members of legal age) and religious 
organizations (to comprise at least 50 members). All groups must 
register in order to gain legal status with the Government. Until 
recently the only religions that were registered successfully were 
Sunni Islam and Russian Orthodox Christianity, which are controlled by 
the Government; by the end of the period covered by this report, four 
minority religious groups had registered. The March amendments to the 
law on religious organizations and subsequent Presidential decrees have 
enabled the Ministry of Justice to facilitate registration of some 
religious congregations and have engendered a noticeable reduction in 
harassment of minority congregations. The Government limits the 
activities of unregistered religious congregations by prohibiting them 
from gathering publicly, proselytizing, and disseminating religious 
materials. The Government's interpretation of the law restricts their 
freedom to meet and worship in private.
    The status of government respect for religious freedom, from a 
legislative perspective and in practice, improved during the period 
covered by this report. On March 11, the President signed a decree 
pledging to register all religious groups, regardless of creed or 
number, and to adhere to generally accepted international norms and 
rules concerning treatment of religious minorities; however, he 
subsequently promulgated an unpublished implementing regulation 
stipulating onerous additional requirements for minority congregations 
to register and operate. The President signed another decree in May 
that disavowed requirements enumerated in the unpublished regulation 
and eliminated criminal penalties for members of unregistered religious 
groups. In early June, the President also granted amnesty to six 
members of Jehovah's Witnesses serving prison sentences for 
conscientious objection to military service.
    Although the level of harassment has significantly decreased in the 
last six months, the types of government harassment experienced by 
religious groups was consistent with that experienced in years past and 
included detention, arrest, confiscation of religious literature and 
materials, pressure to abandon religious beliefs, and threats of 
eviction and loss of jobs. There were reports of torture, but these 
claims have not been confirmed. Human rights observers widely reported 
that the Government replaced a number of Sunni Muslim imams with 
individuals believed to be less independent in their interpretations of 
Islam in an attempt to better facilitate government control of mosques.
    There is no general, notable societal discrimination or violence 
based on religion in the country, although the overwhelming majority of 
citizens identify themselves as ``Muslim,'' and ethnic Turkmen identity 
is linked to Islam. Ethnic Turkmen who choose to convert to other 
faiths are viewed with skepticism and sometimes ostracized, but the 
society has historically been tolerant and inclusive of different 
religious beliefs. The Government's restrictions on nontraditional 
religions do not stem from doctrinal differences or societal friction 
between the majority Muslim population and non-Muslim communities. 
Rather, some observers have speculated that official restrictions on 
religious freedom, a holdover from the Soviet era, reflect the 
Government's concern that liberal religious policies could lead to 
political dissent, particularly the emergence of extreme, political 
interpretations of Islam throughout the country. The Government appears 
to view active participation in, or sponsorship of both traditional and 
nontraditional religions, as a threat to the stability of the 
Government.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
During the period covered by this report, Embassy representatives and 
State Department officials raised specific cases of religious freedom 
abuses in meetings with government officials and urged greater support 
for religious freedom. The Ambassador, the State Department's Deputy 
Assistant Secretary for European and Eurasian Affairs, and the U.S. 
Ambassador to the Organization for Security and Cooperation in Europe 
(OSCE) urged senior Government officials to cease minority religious 
group harassment, rescind numerical requirements requiring 500 members 
for registration of groups, decriminalize nonregistered group activity 
and permit minority groups to register. In addition, the U.S. 
Ambassador and the U.S. State Department's Ambassador at Large for 
International Religious Freedom conveyed formal messages in April and 
May urging the Government to make a number of improvements with respect 
to religious freedom. Improving registration for nongovernmental 
groups, including religious organizations, was a top U.S. priority. 
Embassy officers met with representatives of unregistered religious 
groups on a regular basis; these representatives have been more willing 
to meet publicly with embassy officials after beginning the 
registration process.

                    Section I. Religious Demography

    The country has a total area of 188,457 square miles, and its 
population is approximately 5 million. Statistics regarding religious 
affiliation are not available. According to figures from the 
Government's most recent census in 1995, ethnic Turkmen constituted 77 
percent of the population. Minority populations included ethnic Uzbeks 
(9.2 percent), ethnic Russians (6.7 percent), and ethnic Kazakhs (2 
percent). Armenians, Azeris, and other ethnic groups comprised the 
remaining 5.1 percent of the population. The majority is Sunni Muslim, 
and the largest minority is Russian Orthodox Christian. The level of 
religious observance was unknown for both religions.
    Ethnic Turkmen, Uzbeks, and Kazakhs are predominantly Sunni Muslim. 
There are small pockets of Shi'a Muslims in the country, many of whom 
are ethnic Iranians living along the border with Iran. There has been a 
modest, government-sponsored and tightly controlled revival of Islam 
since independence. During the Soviet era, there were only 4 mosques 
operating; now there are approximately 350.
    While the 1995 census showed that Russians comprised almost 7 
percent of the population, subsequent emigration to Russia and 
elsewhere has reduced this proportion considerably. The majority of 
ethnic Russians and Armenians are Christian. Practicing Russian 
Christians are most likely to be members of the Russian Orthodox Church 
(ROC). There are 11 Russian Orthodox churches in the main cities, 3 of 
which are in Ashgabat. A priest resident in Ashgabat, who also is a 
Deputy Chairman of the Government's Council on Religious Affairs, leads 
the ROC. He serves under the religious jurisdiction of the Russian 
Orthodox Archbishop in Tashkent, Uzbekistan. There are five Russian 
Orthodox priests, but no seminaries.
    Russians and Armenians also comprise a significant percentage of 
unregistered religious congregations, although ethnic Turkmen appear to 
be increasingly represented among these groups as well. There are small 
communities of the following unregistered denominations: the Armenian 
Apostolic Church, the Roman Catholic Church, Pentecostal Christians, 
the Protestant Word of Life Church, the Greater Grace World Outreach 
Church, the New Apostolic Church, Jehovah's Witnesses, Jews, and 
several unaffiliated, nondenominational evangelical Christian groups. 
In addition, there are small communities of Baha'is, Baptists, Seventh-
day Adventists, and Hare Krishnas, all of whom the Government recently 
registered after the adoption of a series of laws this spring that 
removed obstacles preventing minority groups from registering. A very 
small community of ethnic Germans, most of who live in and around the 
city of Serakhs, reportedly practices Lutheranism. The Roman Catholic 
community in Ashgabat, which includes both citizens and foreigners, 
meets in the chapel of the Vatican Nunciate. Foreign missionaries, 
typically representing evangelical Protestant denominations, operate in 
the country, although the extent of their activities is unknown.
    Estimates show fewer than 1,000 ethnic Jews living in the country, 
virtually all of whom are non-practicing. Most are descendants from 
families who came to the country from Ukraine during World War II, but 
there also are some Jewish families living in Turkmenabat, on the 
border with Uzbekistan, who are members of the community known as 
Bokharski Jews, referring to the city of Bokhara, Uzbekistan. There are 
no synagogues or rabbis in the country and the Jewish community 
continues to dwindle as members emigrate to Israel, Russia, and 
Germany.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, in 
practice the Government largely does not protect these rights. In 
November 2003, the Government implemented a new law on religion to 
replace the 1991 Law on Freedom of Conscience and Religious 
Organizations and its subsequent amendments in 1995 and 1996. Under the 
old legislation, religious groups had to have 500 citizens of at least 
18 years of age in each locality in which it wished to register, in 
order to obtain legal status. These requirements made it impossible for 
religious communities other than Sunni Muslims and Russian Orthodox 
Christians to register. Even if a group did meet the numerical 
requirements for a locality, they were not allowed to assemble and were 
hesitant to sign their names to a document, fearing official 
harassment.
    The November 2003 law, which replaced the 1991 law, required all 
religious organizations to register, made operations of unregistered 
religious organizations a criminal offense, further restricted 
religious education, and monitored financial and material assistance to 
religious groups from foreign sources. Parallel amendments to the 
criminal code imposed penalties of up to one-year imprisonment for a 
number of violations for which minority groups traditionally have faced 
administrative fines. In response to international pressure, criminal 
penalties were lifted in May, but the remaining laws continue to allow 
the Government to control religious life and to restrict the activities 
of all religious groups.
    The President signed a decree on January 14 that strengthened the 
November law on religious practice and religious organizations. A 
prohibitive requirement introduced in the new registration rules 
increased registration fees for religious organizations to $100 (2.5 
million manat at the unofficial rate). This doubled the previous rates 
set in effect by 1996 registration rules. In addition, the Ministry of 
Justice (MOJ) was no longer obliged to publish in the local media a 
list of registered religious organizations. This not only limited the 
transparency of legally registered groups in the country, isolating 
them from other religious communities, but also limited the ability of 
the public to respond when authorities harassed legally registered 
groups. The law also allowed the MOJ the right to cancel a group's 
registration because of ill-defined charges.
    On March 11, the Government published amendments to the religion 
law that stipulated reduced numerical thresholds for registration (from 
500 to 5), and all minority groups were eligible to register; however, 
the amendments left gray areas of the law that could be interpreted to 
prevent registration for groups, although this has not yet happened in 
practice.
    On March 23, an implementing regulation and recommended standard 
charter were adopted but not published stipulating harsh requirements 
for religious groups wishing to register. The decree and charter 
required that religious groups give 20 percent of their donations to 
the Council on Religious Affairs (CRA), and register all financial 
support with the Government. It also required registered religious 
congregations to make written reports to the CRA on their activities. 
In addition, registered religious congregations were required to obtain 
permission from the CRA for individual groups to travel abroad for 
pilgrimages or conferences. After pressure from the U.S. State 
Department and the American Embassy, these regulations were publicly 
disavowed in a decree on May 13.
    There are no practical mechanisms in the legal system to protect 
individuals against violation of religious freedom or persecution by 
private actors. Governmental entities at all levels, including the 
courts, have interpreted the laws in such a way as to discriminate 
against those practicing any faith other than Sunni Islam or Russian 
Orthodox Christianity. Until June, only Sunni Muslims and Russian 
Orthodox Christians could legally hold worship services since they were 
the only two religions to successfully register with the government. 
Now, members of four additional religious groups--the Seventh-day 
Adventists, Baha'is, Baptists and Hare Krishnas--have also registered 
and are legally allowed to practice their faith.
    There is no state religion, but the majority of the population is 
Sunni Muslim, and Turkmen identity is linked to Islam. Turkmen society 
considers an individual to be born into an ethnicity and religion at 
the same time. Departures from the pattern are rare and either receive 
little support or are criticized in society. The Government has 
incorporated some aspects of Islamic tradition as part of its effort to 
redefine a national identity. For example, the Government supports 
large, monumental mosques, such as the ones in Ashgabat and Goek Depe, 
and the one planned for Gipchak. The local population supports village 
mosques. Despite its embrace of certain aspects of Islamic culture, the 
Government is concerned about the establishment of foreign-backed 
Islamic movements in the country.
    The Government maintains the CRA, which reports to President 
Niyazov. The Chairman is the Imam of the Goek Depe Mosque. He serves 
with three deputy chairmen: the Mufti of Turkmenistan, the head of the 
ROC in Turkmenistan, and a government representative. The CRA 
ostensibly acts as an intermediary between the government bureaucracy 
and registered religious organizations. In practice, it acts as an arm 
of the state, exercising direct control over the hiring, promotion, and 
firing of both Sunni Muslim and Russian Orthodox clergy, as well as 
helping to control all religious publications and activities. Its writ 
is enforced through security and police forces, and it has no role in 
promoting interfaith dialogue beyond that between these two religions. 
Although the Government does not officially favor any one religion, it 
has provided some financial and other support for the construction of 
new mosques to the CRA.
    The Government maintains tight control over the practice of Islam. 
It pays most Muslim clerics' salaries and approves all senior clerics' 
appointments, requiring them to report regularly to the CRA. Throughout 
the reporting period, the CRA continued to urge imams to accord greater 
attention to President Niyazov's spiritual-social tome, Rukhnama, by 
teaching it as a religious text and placing it next to the Koran in 
some mosques. President Niyazov directed that selected phrases from the 
Rukhnama be inscribed on the large mosque under construction in his 
home village Of Gipchak. In March the former Chief Mufti of 
Turkmenistan, Nasrullah Ibn Ibadullah, was sentenced to 22 years in 
prison for alleged involvement in the November 2002 coup attempt; 
observers speculate that insufficient support of the Rukhnama may have 
also merited the arrest.
    The Government recognizes only Muslim holidays as national 
holidays. These include Gurban Bairam (Eid al-Adha), a 3-day holiday 
that commemorates the end of the Hajj, and Oraza-Bairam (Eid al-Fitr), 
which commemorates the end of Ramadan, the Muslim month of fasting. 
These holidays do not have an overt negative impact on any non-Muslim 
groups.
    Unregistered religious groups are legally forbidden to conduct non-
sanctioned religious activities, including gathering, disseminating 
religious materials, and proselytizing. Government authorities have 
disrupted meetings of unregistered religious groups, even if the 
meetings occur in private homes. According to the amended law, 
participants are subject to fines and administrative (not criminal) 
arrest under the administrative code. The number of disruptions 
decreased significantly during the period covered by this report and 
none have been confirmed since May.
    Since the repeal of the unpublished regulation in May, four new 
religious groups registered by the end of the period covered by this 
report, including the Seventh-day Adventists in May, and the Baha'is, 
Baptists and the Hare Krishnas in June. It is unclear whether or not 
members of Jehovah's Witnesses have applied for registration, although 
they claim to have applied annually since 2001, but have been rejected. 
There was no information on a group comprising various Protestant 
evangelical groups who attempted to register a nondenominational Bible 
study society in Ashgabat, but were rejected in 2001. Shi'a Muslims 
were not registered by the end of the reporting period. It is unclear 
whether or not they have attempted to apply since the repeal of the 
unpublished regulation in May. The ROC remains unclear on whether or 
not it will have to reregister its parishes as required by the November 
2003 revised law. Some groups remain either fearful of registering, 
citing the unpublished decree in late March as reason for skepticism, 
or refuse to do so on principle.
    The Government does not offer alternative service for conscientious 
objectors. Individuals who refuse to serve in the military for 
religious reasons are offered noncombatant roles within the military, 
but are not provided with nonmilitary service alternatives.
    There is no official religious instruction in public schools; 
however, the Government requires in all public schools and institutes 
of higher learning regular instruction on Rukhnama, President Niyazov's 
spiritual guidebook on culture and heritage. Beginning in 2002, the 
Ministry of Education required that each child bring a personal copy of 
Rukhnama to school.
    Article 6 of the November law allows mosques to provide religious 
education to children after school for four hours a week with the 
approval of parents, the CRA, and the President. People who have 
graduated from institutions of higher religious education, (the law 
does not state if they must be Turkmen or international institutions) 
and who have obtained CRA approval, may provide religious education. 
Citizens of the country have a right to receive religious education 
individually or jointly with other persons based on their own choice; 
however, providing religious education in private is prohibited, and is 
subject to liability according to the laws of the country. In practice, 
no private religious education is permitted and the Government has done 
nothing to promote religious education.
    According to the November law, the ROC is forbidden to conduct 
religious education programs without CRA and Presidential approval, and 
there were no reports that either the CRA or the President had approved 
such programs. Home-schooling usually is allowed only in cases of 
severe illness or disability, and not for religious reasons.
    The Government, through the CRA, does little to promote interfaith 
understanding or dialogue beyond that between Muslims and Russian 
Orthodox Christians. In some cases, the Government actively disparages 
minority religious groups. A July 2003 issue of state-owned newspaper, 
``Adalat,'' published by the Ministry of Justice, published a vitriolic 
attack against Hare Krishnas and members of Jehovah's Witnesses, 
describing the groups as foreign and implying they were dangerous.

Restrictions on Religious Freedom
    On March 11, the Government amended its registration requirements 
for religious groups and reduced the numerical thresholds for 
registration from 500 to five. The only groups officially banned by the 
Government are extremist groups that advocate violence. The activities 
of unregistered religious groups remain illegal, with violators subject 
to fines and administrative arrest under the administrative code.
    The Government restricts registered and unregistered religious 
groups from establishing places of worship, and violations of the law 
constitute an administrative offense. It also forbids religious groups 
from gathering publicly or privately and punishes individuals or groups 
who violate these prohibitions. Some congregations continue to practice 
quietly, largely in private homes.
    During the period covered by this report, there were credible but 
unconfirmed reports that certain congregations of Russian Orthodox 
Christians were prevented from practicing their faith despite the 
religion's registration with the Government. Early in the period 
covered by this report, other minority religious groups were prevented 
from registering with the Government despite apparently having the 
required minimum number of congregants.
    During the period covered by this report, the Government replaced a 
number of dynamic imams with younger less qualified individuals to 
facilitate government control. Prior to December 2003, the Abu Bekir 
Mosque in Ashgabat was closed and ethnic Uzbek imams from three mosques 
were ousted for resisting the Council's pressure. There were also 
credible reports that authorities pressured Russian Orthodox priests to 
teach Rukhnama in their services in Turkmenabat and Ashgabat.
    The Government continues to restrict the freedom of parents of some 
religious groups, such as the Seventh-day Adventists and members of 
Jehovah's Witnesses, to raise their children in accordance with their 
religious beliefs.
    In practice, foreign missionary activity is prohibited, although 
both Christian and Muslim missionaries have some presence in the 
country. Ethnic Turkmen members of unregistered religious groups who 
are accused of disseminating religious material receive harsher 
treatment than non-ethnic Turkmen, particularly if they have received 
financial support from foreign sources. The Government monitors 
peaceful minority religious groups in the country, particularly those 
that are perceived to have connections with or be supported by a 
supranational hierarchy. In January, President Niyazov warned the newly 
appointed Mufti of Turkmenistan against accepting money from foreigners 
seeking to patronize Turkmen mosques to propagate a more fundamentalist 
Islamic message. The November 2003 Law on Religious Organizations 
stipulated that religious groups must register any financial or 
material assistance received from foreign sources. A subsequent 
amendment in March further required that they also register all 
assistance received from entities inside Turkmenistan.
    Religious literature is no longer published in the country, and in 
July 2002, the Government prohibited the delivery of all Russian-
language newspapers and periodicals into the country, citing high 
airmail delivery rates. The ban has made it more difficult for 
religious minority groups, and the ROC, to obtain and import religious 
literature and materials. The ROC is now barred from subscribing to its 
Church's main journal, the Journal of the Moscow Patriarch. The decree 
has also limited the availability of Korans for Muslims. There have 
been periods in which it was difficult or impossible to find Korans 
available for purchase.
    During the period covered by this report, the Government 
confiscated copies of Christian literature, including the Bible, 
claiming that it was not authentic Christian religious literature. As 
recently as June 10, local authorities raided the home of a member of 
Jehovah's Witnesses and confiscated two Bibles. There were also 
credible reports that authorities have claimed that Bibles not bearing 
the Russian Orthodox cross are not legitimate and are therefore subject 
to confiscation.
    The enforced use of President Niyazov's spiritual guide, Rukhnama, 
in educational institutions, mosques, and Russian Orthodox churches 
constitutes a restriction of freedom of thought, conscience, and 
belief. Copies of the book are kept in some mosques, and authorities 
have pressured religious leaders to place it alongside the Koran and to 
teach Rukhnama in their services. In November 2003, the Ministry of 
National Security (MNB) closed down a mosque that failed to place the 
Rukhnama on the same stand with the Koran for Friday prayer. In 
addition, according to unconfirmed reports, authorities have forced 
imams to place the country's flag above mosque entrances, and required 
sermons to begin with praise of President Niyazov.
    In 2003, the Government continued to limit the number of persons 
allowed to participate in the annual Muslim pilgrimage to Mecca (the 
Hajj), specifying that only 187 pilgrims out of the country's quota of 
4,600 would be allowed to journey to Mecca. Transportation was provided 
free of charge by the national airline. The Government's control of 
religious pilgrims was facilitated by the re-imposition of an exit visa 
requirement in March 2003, following the failed assassination attempt 
on President Niyazov in November 2002. As a result, in August 2003, 48 
members of Jehovah's Witnesses were denied exit visas to attend a 
religious convention in Tajikistan. Five other Witnesses who were able 
to obtain exit visas were stopped after crossing the border and forced 
to return.
    The Government formally lifted the exit visa requirement in January 
2004, theoretically permitting travel to all those who wished to 
participate in the Hajj or other travel for religious purposes; 
however, the government maintains a ``black list'' of targeted 
individuals, including religious believers, and continues to limit 
freedom of movement to a lesser degree. For example, on March 9, two 
women were stopped and prevented from boarding a flight to Kiev to 
attend a Jehovah's Witnesses conference because their names were 
included on a ``black list'' of citizens prohibited from leaving the 
country. They were told to apply to the Border Directorate in Ashgabat 
for further explanation. In April, Deutsche Welle Radio reported that 
five members of Jehovah's Witnesses were removed from a flight from 
Ashgabat to Moscow because they were on the Government's ``black list'' 
of persons forbidden to leave the country.
    A religious minority group in Adaban has reported fewer instances 
of harassment than in the previous reporting period. In May 2003, 
officers of the MNB and local police raided the group, and one of the 
members, a teacher, was pressured to sign a letter of resignation, but 
refused to do so. The teacher had lost her job in 2001 after a similar 
raid, but was reinstated after teaching a class in the Turkmen language 
and demonstrating knowledge of the Rukhnama.
    In their 2004 Report on International Religious Freedom, members of 
Jehovah's Witnesses report that some members of the group were 
dismissed from employment after their religious affiliation was 
discovered. The report also stated that some children were publicly 
humiliated in schools because of their religious affiliation, and that 
according to one school director, teachers were fearful of losing their 
jobs if they did not comply with Government orders to harass children 
from the group. In 2002, there were reports of a student and a teacher, 
both members of Jehovah's Witnesses, who were publicly humiliated in 
front of colleagues and fellow students, and threatened with expulsion 
and loss of employment. In June 2003, a teacher in Adaban was pressured 
to resign from her job because of her religious beliefs, but the 
teacher was subsequently reinstated.
    The Government also controls and restricts access to Islamic 
education. Following President Niyazov's closure of a mosque and 
madrassa in Dashoguz in 2001, the Theological Faculty at Turkmen State 
University in Ashgabat became the only academic institution in the 
country to conduct Islamic education. The Government has since declared 
further restrictions on Islamic education. In 2002, the President 
declared a limit of 10 to 20 clerical students a year, who would spend 
one year at Artogrul Ghazi Mosque in Ashgabat and one year at the Goek 
Depe Mosque. In April, an Islamic secondary school operating under the 
auspices of the sole remaining theological faculty was closed, 
reportedly in part because of school administrators' and teachers' 
refusal to promote the Rukhnama as an orthodox Islamic text.
    The Government restricts the number of Muslim mosques by requiring 
government permission for construction. Government policy is that every 
community should have one mosque; however, on March 29, President 
Niyazov ordered that no more mosques were to be built and stated 
mosques would henceforth be led by state-appointed imams. The 
Government supports large, monumental mosques, such as the ones in 
Ashgabat and Goek Depe, and the one being built in Gipchak. The local 
population supports village mosques. Villagers who wish to build a 
mosque must obtain land from local authorities, receive consent from 
nearby residents, and provide the funding for construction and 
maintenance.
    There are at least two Shi'a Muslim places of worship in the 
country, one near Ashgabat and one in Turkmenbashi; however, the 
Government continues to restrict the construction of Shi'a mosques.
    There was no progress in the restitution of the Armenian Apostolic 
church in Turkmenbashi since the March law. Despite recent 
registration, a Seventh-day Adventist church in Ashgabat, which was 
bulldozed in 1999, has yet to be rebuilt. Ashgabat's Pentecostal church 
was seized as well and has yet to be returned.

Abuses of Religious Freedom
    The systematic harassment of religious minority members, which 
began April 2003, continued and was extended to the Muslim and Russian 
Orthodox communities. The Government threatened members of religious 
minority groups with fines, loss of employment and housing, and 
imprisonment because of their religious beliefs. Several religious 
minority groups suspect that the government has infiltrated their 
gatherings to monitor their activities; nonetheless, some communities 
continue to function ``underground'' in a limited capacity. In response 
to international pressure, four religious groups have been allowed to 
register since May when most draconian parts of the November 2003 law 
on religion were removed. The level of harassment has markedly 
decreased; however, officers from the Sixth Police Department in 
Ashgabat, the division for fighting organized crime and terrorism, 
still occasionally question congregation members.
    According to unconfirmed reports, prison guards regularly beat five 
members of the Jehovah's Witnesses imprisoned for their refusal to 
perform compulsory military service. They also reportedly threatened to 
kill two of the prisoners. According to the reports, prison guards 
pressured the prisoners to abandon their faith and convert to Islam. 
President Niyazov granted a general amnesty for conscientious objectors 
in June, resulting in the release of six members of Jehovah's Witnesses 
from prison on June 10-12. Two other members of the group, Mansur 
Masharipov and Vepa Tuvakov, remain in prison, serving 18-month 
sentences for refusing to do their military service.
    On September 30, 2003 a member of Jehovah's Witnesses in 
Turkmenabat was arrested by a police lieutenant and immediately taken 
to the Second Police Department where he was badly beaten and kept in 
custody for 20 hours. He was released the next day and went to a first-
aid station for treatment of his injuries. Three police officers later 
forced him to withdraw his complaint about the beating.
    There were no reports of Hare Krishnas being beaten by authorities 
during the period covered by this report. In May 2003, according to 
unconfirmed Forum 18 news service reports, authorities reportedly 
raided a meeting of Hare Krishnas in Ashgabat and beat one member 
during an interrogation. Authorities reportedly filmed the occupants of 
the home, confiscated all religious articles and religious literature, 
and fined the group.
    Throughout the period covered by this report prior to the March 
decree, there were numerous accounts of authorities arbitrarily 
arresting and interrogating members of several minority religious 
groups that met to worship, including the Baha'is, Baptists, Hare 
Krishnas, members of Jehovah's Witnesses, and Shi'a Muslims. During 
such incidents, authorities took a range of actions including: filming 
those present; taking the names, addresses and places of work of the 
congregants; threatening fines and imprisonment; confiscating religious 
literature; and detaining members. In December 2003, secret police 
officers raided a Shi'a Muslim mosque in the city of Turkmenbashi in 
order to break up a commemoration for former Azerbaijani President 
Aliyev. The group dispersed after authorities threatened them with 
violence.
    Reports of authorities arbitrarily arresting and interrogating 
members of minority religious groups who met to worship significantly 
declined after the March Presidential decree. However, there were some 
instances where local officials continued to harass religious 
minorities even after March, often because they were not aware of the 
March Presidential decree. On April 25, according to the Turkmenistan 
Helsinki Initiative, secret police officers, representatives of the 
city administration for religious affairs, and police officers raided a 
meeting of Hare Krishnas in a private home in Mary. After the group was 
questioned for three hours, a secret policeman threatened the Hare 
Krishnas with fines, dismissal from work, and criminal charges before 
allowing them to return home.
    Two raids on meetings of members of Jehovah's Witnesses occurred in 
March, one, according to an unconfirmed report from Forum 18 News 
Service, in a private home in Ashgabat the day after the March 13 
Presidential decree pledging adherence to international standards for 
respect of religious freedom. A similar raid occurred on March 9, and a 
woman involved was taken to a police station and forced to write an 
explanatory statement dictated by the police and was sexually harassed 
by a district police officer.
    During the period covered by the last report, authorities raided a 
number of religious meetings as well. In June 2003, there were reports 
that authorities raided a Baptist prayer meeting in Turkmenabat, where 
several members were detained and threatened with imprisonment and 
fines. In May 2003, officials mistakenly raided the birthday party of a 
16-year old girl, believing it was a meeting of a religious minority 
group. Officials took information on the individuals present, and 
questioned the parents. Also in May 2003, authorities broke up two 
unregistered Baptist services in the cities of Balkanabat and 
Turkmenbashi, and raided at least four different Protestant 
congregations in the city of Ashgabat. In March 2003, authorities 
raided a Balkanabat Baptist congregation during worship services and 
recorded the congregants' names, addresses and places of work. 
Authorities raided religious minority groups in 2002, in some cases 
questioned members about activities, and threatened to restrict members 
from leaving the country. In one case, officials cut off gas, 
electricity and water supplies to a community, and treated the members 
harshly, reportedly because of frustration that the ethnic Turkmen 
members had converted from Islam.
    Since 2002, there have been no reports of harassment of 
Pentecostals.
    Members of the Seventh-day Adventist Church in Turkmenabat have 
continued to meet in private since the Government razed their church 
building in 1999.
    There were some reports of authorities allegedly fabricating false 
charges in order to punish individuals for their religious beliefs. In 
March, authorities entered the home of a member of Jehovah's Witnesses 
and demanded he immediately pay a fine from 2001 that allegedly 
remained unpaid. Though the individual had paid all fines as required, 
the officials said they had an order from the city administration to 
collect and that if he did not pay they would confiscate his property.
    Oguldzhan Dzhumanazarova, a member of Jehovah's Witnesses was 
convicted of fraud and sentenced to 4 years in prison in 2001. The 
Jehovah's Witness community claimed that the accusations of fraud were 
based on fabricated evidence. Ms. Dzhumanazarova was released on 
September 30, 2003, after having served half of her prison sentence, 
but is suffering from bronchial and kidney problems due to harsh prison 
conditions. Though released, she remains under surveillance by the 
security agencies.
    According to estimates, there was one long-term religious detainee 
in the country during the reporting period; however, a number of 
individuals were detained and harassed by officials for short periods 
of time, often because they were caught illegally worshiping or had 
outstanding fines. For example, in November 2003, police reportedly 
raided a Baptist service and brought everyone present, including 
children, to a police station. Congregants were accused of worshipping 
without state registration, and were threatened with fines and criminal 
charges for any additional violations. Authorities reportedly 
threatened to place one woman's children in a children's home. In July 
2003, officers from the Ministry of National Security and Ministry of 
Internal Affairs detained a Baha'i believer in her village near the 
southern city of Mary. The officials photographed and fingerprinted 
her, and detained her for over twelve hours, questioning her about the 
Baha'i faith, local believers, and her activities in the community. 
Officials also detained a Baha'i believer in Turkmenbashi City along 
with his wife and another woman for several hours in August 2003, 
asking for a list of the Baha'i believers in the area as well as for 
information about when and where Baha'is gather to worship.
    In December 2003, Geldy Khudaikuliev, the leader of a Baptist 
congregation in Geok Depe, was detained without charge for six days 
after traveling to Ashgabat on business. His family was later told that 
Khudaikuliev was being held at the headquarters of the National 
Security Ministry in Ashgabat, although they were not allowed access to 
him. Khudaikuliev was released on December 20 as a result of 
international pressure for his release.
    Ten members of Jehovah's Witnesses served prison sentences. Eight 
were held for refusing to perform compulsory military service, one was 
incarcerated for alleged fraud charges, and another served an eight-
year sentence on questionable assault charges. One prisoner, Oguldzhan 
Dzhumanazarova, was released on September 30, 2003 after serving half 
of her prison sentence. Another, Nikolai Shelekhov, was released on 
January 2 after completing his second prison sentence for conscientious 
objection to military service. Six prisoners were granted amnesty by a 
Presidential decree and released in June. Two prisoners, Mansur 
Masharipov and Vepa Tuvakov remain incarcerated for refusing to serve 
in the military.
    Despite the President's announcement that all imprisoned 
conscientious objectors should be released, Mansur Masharipov and Vepa 
Tuvakov were sentenced respectively on May 28 and June 3 to 18 months 
in prison because of their conscientious objection to military service. 
They are both members of Jehovah's Witnesses. They were invited for an 
interview by the authorities but were immediately taken into custody 
and put into pretrial detention. After the trials, they were 
transferred to the Seydi penal colony.
    On March 2, Turkmenistan's popular and respected former Chief 
Mufti, Nasrullah ibn Ibadullah, was secretly tried and sentenced to 22 
years in prison, reportedly in connection with his alleged role in a 
failed November 2002 coup plot. Ibadullah was dismissed as Chief Mufti 
in January 2003, reportedly in part for his refusal to teach the 
President's tome, Rukhnama, as a sacred text. Little is known about the 
whereabouts or the condition of Ibadullah despite calls from the 
international community for access to him and his release.
    Nikolai Shelekhov, a member of Jehovah's Witnesses, was released in 
January from a labor camp in Turkmenabat after serving a second full 
sentence, for refusing military service on grounds of conscience. 
Shelekhov's second conviction came only six months after his release 
from the prison colony at which he served one year for the same 
offense.
    Religious leader Hoja Ahmed Orazglychev, remained isolated in 
internal exile in Tedjen, for alleged criminal activity. Some believe 
his refusal to publicly support the Niyazov regime and his strict 
religious beliefs also contributed to his exile. No update was 
available at the end of the reporting period.
    During the reporting period, the Government imposed a number of 
financial penalties on religious groups attempting to meet for worship, 
though there have been no reports of fines imposed since April. An 
unconfirmed Forum 18 report indicates that one member of Jehovah's 
Witnesses was fined a large sum in April. On April 12, the Turkmenistan 
Helsinki Initiative reported that police raided a Baptist meeting in a 
private Ashgabat apartment, and confiscated the belongings of one 
family, while threatening to do the same to other members. Many members 
attending the meeting were fined five times the minimum monthly wage.
    On January 26, authorities entered the apartment of a family who 
attended a Baptist church in Turkmenbashi. The authorities confiscated 
a carpet and a clock in lieu of an unpaid fine that the wife had 
refused to pay. The husband's fine already had been deducted from his 
wages. The fines were imposed after authorities raided the Turkmenbashi 
Baptist church in May 2003.
    The Baptist Church in Balkanabat reported that in July and August 
2003, all of its members were fined $11 (250,000 manat) and that the 
rate doubled to $22 (500,000 manat) in October. In August 2003, police 
banned members of the Baptist Church in Balkanabat from meeting for 
services and threatened to issue fines for each meeting that occurred.
    According to an unconfirmed Forum 18 news service report, in July 
2003, a deaf and mute Baptist woman was summoned to court where she was 
threatened with fines and a fifteen-day imprisonment. In addition, 
authorities attempted to force her to deliver a summons to other 
Christians, which she refused to do. A few days later, court 
authorities confiscated her passport and withdrew her pension in order 
to collect a $58 fine (250,000 manat). The officials admitted to 
stealing $1 (4,000 manat) from the woman and did not return it. Forum 
18 also reported that another deaf and mute Baptist woman was summoned 
to court in July 2003. She was also threatened with fifteen days 
imprisonment if she failed to pay her fine.
    Individuals were also fined excessive amounts in June 2003, when 
authorities raided a Baptist prayer meeting in Turkmenabat. In April 
2003, police raided the meeting of an unregistered Christian group, 
confiscated the group's Bibles, and fined the group's leaders $12.50 
(250,000 manat). Two courts affirmed the actions. A similar case 
occurred in March 2003.
    Individuals of minority religious groups were pressured by 
authorities to renounce their faith during the period covered by this 
report. Multiple sources report that prison guards in a labor camp in 
the town of Seydi beat and pressured the prisoners, who were members of 
Jehovah's Witnesses, to abandon their faith and convert to Islam.
    On March 11, a member of Jehovah's Witnesses in Ashgabat was 
pressured by the Council on Religious Affairs to renounce his faith and 
was fired from his job when he refused. From May to September 2003, up 
to 40 members of the group, male and female, were taken to the Sixth 
Department of the Ministry of Internal Affairs, the department 
responsible for the fight against organized crime and terrorism. Males 
were beaten, all were required to renounce their faith in writing, and 
passports were confiscated until fines were paid.
    According to an unconfirmed report from Forum 18 News Service in 
May, a Hindu was forced by police officers to sign a statement 
renouncing his beliefs after being threatened with physical violence 
and criminal punishment.
    There were no confirmed cases in which the Government carried out 
or permitted the forced mass resettlement of persons based on their 
religious beliefs or practices; however, authorities threatened 
individual members of several religious minority groups with 
resettlement unless they immediately ceased holding or attending 
meetings of their respective groups. For example, the home of former 
chief Mufti Ibadulla ibn Nasrullah was confiscated and assigned to a 
family whose house was demolished because of government construction 
projects.
    In June 2003, a local MNB officer threatened to evict and resettle 
the owner of an apartment who was holding a meeting of an unregistered 
religious minority group. The congregants were detained, questioned and 
fined. In May 2003, officers of the MNB and local police raided a 
meeting of five members of the same group in Abadan.
    There were also reports that individuals of religious minorities 
were singled out for abuse for refusing to register for military 
service. The five members of the Jehovah's Witnesses imprisoned in a 
labor camp in the town of Seydi were beaten repeatedly because of their 
religious beliefs and pressured to convert to Islam. Authorities also 
reportedly threatened to kill two of the prisoners. In April, the 
Turkmenistan Helsinki Initiative reported that three unnamed Baptists 
had gone into hiding to avoid arrest for refusing military conscription 
on religious grounds. The men were not offered any nonmilitary service 
to perform as an alternative.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect forReligious Freedom
    Since March, four religious minorities gained registration by the 
end of the reporting period. They include the Seventh-day Adventists, 
the Baha'is, the Baptists, and the Hare Krishnas. In response to strong 
international pressure, several legislative changes were implemented to 
relax laws hindering religious activities. In March, two presidential 
decrees were issued and amendments to the November 2003 law adopted. 
Changes included reducing the black list of individuals prohibited from 
leaving the country, pledging to register all religious groups and 
pledging to adhere to generally accepted international norms and rules 
concerning treatment of religious minorities. Though all religious 
groups are still required to register with the Government, the 
numerical threshold for each group was reduced from 500 to 5. 
Similarly, criminal penalties for activities of unregistered 
congregations were formally eliminated in May, and unpublished 
regulation that imposed additional registration requirements for 
minority congregations was publicly invalidated.
    All minority religious groups in contact with the U.S. Embassy at 
the end of the reporting period reported that harassment has 
dramatically lessened since the March law was passed, and that 
conditions were much better than in 2003. The Ministry of Justice has 
started to display a much more helpful and positive attitude, by 
reaching out to unregistered groups to encourage applications and to 
offer assistance with the registration process. One minority religious 
leader commented that the attitude of the CRA has swung from 
indifference to relative support for registration. Several religions 
are pursuing registration and are working with the Government to 
complete the process.
    In response to international pressure, President Niyazov granted a 
general amnesty for conscientious objectors in June. Six members of 
Jehovah's Witnesses--Rinat Babadzhanov, Aleksandr Matveyev, Shohrat 
Mitogorov, Ruslan Nasyrov, Rozymamed Satlykov and Kurban Zakirov--were 
released from prison on June 10-12; however, it is still unclear as to 
whether or not charges have been officially dropped. Two other members 
of the group, Mansur Masharipov and Vepa Tuvakov, remain in prison, 
serving 18-month sentences for refusing to perform their military 
service.
    Nikolai Shelekhov, a member of Jehovah's Witnesses, was released in 
January from a labor camp in Turkmenabat after serving a second full 
sentence for refusing military service on the grounds of conscientious 
objection. Shelekhov's second conviction came only six months after his 
release from the prison colony at which he served one year for the same 
offense.
    Geldy Khudaikuliev, the leader of a Baptist congregation in Geok 
Depe was released on December 20, 2003, as a result of international 
pressure. Khudaikuliev was detained without charge for six days after 
traveling to Ashgabat on business. His family was later told that 
Khudaikuliev was being held at the headquarters of the National 
Security Ministry in Ashgabat, although they were not allowed access to 
him.
    Oguldzhan Dzhumanazarova, sentenced in 2001 to four years in prison 
for fraud after helping fellow believers with their legal problems in 
her capacity as a public attorney, was released in September 2003. 
Dzhumanazarova denies the charges.

                    Section III. Societal Attitudes

    There were no reports of general, overt societal discrimination or 
violence based on religion during the period covered by this report.
    Restrictive government control, unorthodox indigenous Islamic 
culture, and 70 years of Soviet rule have meant that traditional 
mosque-based Islam does not play a dominant role in society. 
Traditional Turkmen interpretations of Islam place a heavy premium on 
rituals associated with birth, marriage, and death (``sadakas''), 
featuring music and dancing that more traditional Muslims view as 
unorthodox. Together with shrine pilgrimage, such rituals play a 
greater role in Turkmen Muslims' expression of Islam than regular 
prayer at mosques.
    Although more traditional adherents of Islam consider Turkmen 
interpretations unorthodox and many Turkmen do not regularly attend 
mosques, the overwhelming majority of Turkmen identify themselves as 
``Muslim'' and Turkmen identity is linked to Islam. Ethnic Turkmen who 
choose to convert from Islam to other faiths are viewed skeptically and 
sometimes ostracized, and ethnic Turkmen members of unregistered 
religious groups accused of disseminating religious material received 
harsher treatment than members of other ethnic groups, particularly if 
they received financial support from foreign sources.
    Despite this, Turkmen society has historically been tolerant and 
inclusive of different religious beliefs. For example, in the early 
part of the 20th century, Ashgabat was a refuge for members of the 
Baha'i faith escaping persecution in Iran, and the first Baha'i temple 
was built in Ashgabat. Government repression of minority religions does 
not reflect doctrinal or societal friction between the majority Muslim 
population and minority religions. Rather, observers believe that it 
reflects the Government's concern that the proliferation of 
nontraditional religions could undermine state control, promote civil 
unrest, facilitate undue influence by foreign interests, and 
destabilize the Government.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    During the period covered by this report, U.S. Embassy 
representatives and State Department officials raised specific cases of 
religious freedom abuses in meetings with government officials and 
urged greater support for religious freedom. In November 2003, the 
Embassy conveyed to the Government a formal demarche outlining specific 
steps that had to be taken in order for Turkmenistan to avoid 
designation as a Country of Particular Concern under the International 
Religious Freedom Act. In March, when limited progress was noted the 
U.S. Ambassador and the U.S. State Department's Deputy Assistant 
Secretary for European and Eurasian Affairs conveyed a similar message 
to government officials, including the President and Foreign Minister. 
The American Embassy and the U.S. State Department's Ambassador at 
Large for International Religious Freedom conveyed formal messages in 
April and May urging the Government to make a number of improvements, 
including: to drop criminal penalties for activity by unregistered 
groups, to invalidate the secret decree imposing additional 
registration requirements for minority congregations, to register 
minority congregations, and to immediately cease their harassment. U.S. 
Embassy representatives continued to encourage the Government to 
communicate the March Presidential decree to local authorities.
    The Ambassador and Embassy officers raised specific reports of 
abuse and urged greater respect for religious freedom in meetings with 
the Foreign Ministry. The Ambassador and visiting OSCE Ambassador 
Minikes also urged greater respect for religious freedom with the CRA. 
In multiple meetings with the Foreign Minister, the Ambassador also 
raised specific reports of abuses and urged the Government to end the 
policy of requiring numerically based registration for religious 
minority groups and to eliminate the criminal penalties for 
unregistered groups.
    The Ambassador held an Iftar dinner in November 2003 to promote 
religious tolerance; members of the CRA, including the Mufti, attended.
    The Ambassador and Embassy officers met regularly with the staff of 
the OSCE Center in Ashgabat and other diplomatic missions in order to 
maximize cooperation in monitoring abuses of and promoting greater 
respect for religious freedom. Together with the international 
community, the Embassy conveyed to Government officials the content of 
U.S. cosponsored resolutions on the country from the United Nations 
General Assembly and United Nations Commission on Human Rights, which 
noted the serious abuses of religious freedom and urged immediate 
action.
    Embassy officers regularly met with representatives of registered 
and unregistered religious groups to monitor their situation, receive 
reports of abuse, and discuss measures to raise their cases with the 
Government. These representatives have been much more willing to meet 
with Embassy officials in light of the reduced registration 
requirements and elimination of criminal penalties for religious 
activities.
                               __________

                                UKRAINE

    The 1996 Constitution and the 1991 law on Freedom of Conscience 
provide for freedom of religion, and the Government generally respects 
these rights in practice; however, there were isolated problems at the 
local level, at times as a result of local officials taking sides in 
conflicts between religious organizations. Religious groups of all 
beliefs flourished; however, some local officials at times impeded 
attempts by minority and nontraditional religions to register and to 
buy or lease property.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Registration and property 
restitution problems remained; however, the Government continued to 
facilitate the return of some properties.The generally amicable 
relationship among religions in society contributed to religious 
freedom; however, there were some exceptions, particularly among 
leaders of rival branches of the same faith. There were isolated 
instances of anti-Semitism and anti-Islamic sentiments. The All-
Ukrainian Council of Churches and Religious Organizations (All-
Ukrainian Council) provided a forum to resolve disputes and discuss 
relevant legislation. The U.S. Government discusses religious freedom 
issues with the Government as part of its overall policy to promote 
human rights.

                    Section I. Religious Demography

    The country has a total area of 233,088 square miles, and its 
population is 47.3 million. Estimates of those who consider themselves 
believers have varied widely. A nationwide survey conducted in October 
2003 by the Razumkov Center found that 75.2 percent considered 
themselves believers, 37.4 percent said they attended church, and 21.9 
percent of the respondents did not believe in God. As of January 1, 
there were 29,785 religious organizations, including 28,614 religious 
communities. Religious practice is strongest in the western part of the 
country. More than 90 percent of religiously active citizens are 
Christian, with the majority being Orthodox. The poll conducted by the 
Razumkov Center in April shows that most citizens identify themselves 
as Orthodox Christians of one of three Orthodox Churches. Of the 
respondents, 10.7 percent belonged to the Ukrainian Orthodox Church 
(UOC)-Moscow Patriarchate, 14.8 percent to the UOC-Kiev Patriarchate, 
1.0 percent to the Ukrainian Autocephalous Orthodox Church. Of 
respondents, 6.4 percent said they were members of the Ukrainian Greek 
Catholic Church, sometimes known as the Uniate, Byzantine, or Eastern 
Rite Church. Roman Catholics claim approximately 1 million adherents, 
or approximately 2 percent of the total population. However, according 
to the April Razumkov Center survey, Roman Catholics comprised 0.8 
percent of respondents, while Protestant Christian comprised 0.9 
percent, other religious denominations 2.1 percent, and undecided 1.8 
percent. There are small but significant populations of Jews and 
Muslims, as well as growing communities of Baptists, Seventh-day 
Adventists, Evangelical Christians, adherents of the Church of Jesus 
Christ of Latter-day Saints (Mormons), and Jehovah's Witnesses. The 
Ukrainian Orthodox Church (UOC)-Moscow Patriarchate has 10,628 
registered organizations, most of which are located in the central, 
southern, and eastern parts of the country. The Metropolitan Volodymyr 
(Sabodan) of Kiev heads the Church within the country. The UOC-Kiev 
Patriarchate was formed after independence and has been headed since 
1995 by Patriarch Filaret (Denysenko), who was once the Russian 
Orthodox Metropolitan of Kiev and all Ukraine. The UOC-Kiev 
Patriarchate has 3,508 registered organizations, approximately 60 
percent of which are in the western part of the country. The Ukrainian 
Autocephalous Orthodox Church (UAOC) is the smallest of the three major 
Orthodox churches in the country; it was founded in 1919 in Kiev. It 
was legalized in 1989 and has 1,190 registered organizations, most of 
them in the western part of the country. In the interest of the 
possible future unification of the country's Orthodox churches, it did 
not name a Patriarch to succeed the late Patriarch Dmitriy. The UAOC is 
headed in Ukraine by Metropolitan Mefodiy of Ternopil and Podil.
    The adherents of the Ukrainian Greek Catholic Church constitute the 
second largest group of believers after the Christian Orthodox 
churches. The Council of Brest formed the Church in 1596 to unify 
Orthodox and Roman Catholic believers. Legalized in 1989, the Ukrainian 
Greek Catholic Church had 3,480 registered organizations communities as 
of January 1. Its members constituted a majority of the believers in 
the west, and approximately 10 percent of the population as a whole, or 
approximately 4.5 to 5 million persons.
    The Roman Catholic Church is traditionally associated with 
historical pockets of citizens of Polish ancestry who live mainly in 
the central and western regions. The Roman Catholic Church has 1,000 
registered organizations serving approximately 2 percent of the 
population, or 1.2 million persons. The Jewish community has a long 
history in the country. Estimates vary about the size of the current 
Jewish population. According to the State Committee of Statistics, the 
Jewish population during the 2001 census was estimated at 103,600, 
although some foreign observers estimate it at 300,000. Observers 
believe that 35 to 40 percent of the Jewish population is active 
communally; there are 240 registered Jewish organizations.
    Emigration to Israel and the West decreases the size of the Jewish 
population each year by 14,000 to 21,000. In addition the average age 
of Jews in the country is 60; local Jewish leaders and foreign 
observers estimated that approximately 9 deaths occur for every birth 
in the community. Despite these demographic indicators, Jewish life 
continues to flourish, due to an increase of rabbis entering the 
country since independence, an increased proportion of Jews practicing 
their faith, and an increased willingness of individuals to identify 
themselves openly as Jewish. Most observant Jews are Orthodox. The 
Progressive (Reform) Jewish movement has 37 communities.
    Sheik Tamim Akhmed Mohammed Mutach, head of the Spiritual 
Directorate of the Muslims of Ukraine and representative on the All-
Ukrainian Council estimated that there are 2 million Muslims, although 
other estimates are substantially lower. There are 467 registered 
Muslim communities. According to Sheik Tamim, 50,000 Muslims, mostly 
foreign, live in Kiev. Many of the country's Muslims are Crimean 
Tatars. The Crimean Tatars were deported forcibly from Crimea in 1944, 
but they began returning in 1989. There are approximately 300,000 
Crimean Tatars in Ukraine; 267,000 live in the peninsula. Protestant 
Churches have grown in the years since independence. According to the 
State Committee for Religious Affairs (SCRA), 28.7 percent of all 
religious organizations in the country are Protestant. Evangelical 
Baptists are perhaps the largest group, claiming over 140,000 members 
in approximately 2,788 organizations. Other growing communities include 
Anglicans, Calvinists, Evangelical Christians, Jehovah's Witnesses, 
Lutherans, Methodists, Mormons, Pentecostals, Presbyterians, Seventh-
day Adventists, and others. There are also new communities of 
Lutherans, Calvinists, Anglicans, Presbyterians, Methodists, and 
others.
    The SCRA estimates that here are more than 15 nontraditional 
religious movements in the country. As of January 1, 45 Krishna 
Consciousness communities, 48 Buddhist communities, and 13 Baha'i 
communities were registered.
    According to the SCRA, as of January 1 there were 163 theological 
educational institutions with 9,458 full-time and 9,992 correspondence 
students. Foreign religious workers are active in many faiths and 
denominations. The SCRA estimates that 56 percent of priests in the 
Roman Catholic community are foreign citizens. Foreign religious 
workers also play a particularly active role in Protestant and Mormon 
communities where missionary activity is central to community growth. 
The Jewish community also depends on foreign religious workers; many 
Rabbis are not Ukrainian citizens. In 2003, 11,947 foreign religious 
workers were admitted to the country, including 6,283 U.S. citizens.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The 1996 Constitution and the 1991 law on Freedom of Conscience 
provide for freedom of religion and the Government generally respects 
these rights in practice; however, some minority and nontraditional 
religions have experienced difficulties in registration and in buying 
and leasing property.
    The country officially celebrates numerous religious holidays, 
including Christmas Day, Easter Monday, and Holy Trinity Day, all 
according to the Julian Calendar shared by Orthodox and Greek 
Catholics. The law virtually requires all religious organizations to 
register with the State. The SCRA is responsible for liaison with 
religious organizations and for the execution of state policy on 
religion. The SCRA's headquarters are in Kiev; it maintains 
representatives in all regional centers, as well as in the autonomous 
cities of Kiev and Sevastopol. Each religious organization with more 
than 10 adult members must register its articles and statutes either as 
a local or national organization to obtain the status of a ``juridical 
entity,'' necessary to conduct many economic activities including 
publishing, banking, and property transactions. Registration is also 
necessary to be considered for restitution of religious property. 
National organizations must register with the SCRA, and then each local 
affiliate must register with the local office of the SCRA in the region 
where it is located. By law the registration process should take 1 
month, or 3 months if the SCRA requests an expert opinion on the 
legitimacy of a group applying for registration. In practice according 
to the SCRA, the average registration period is 3 months, and 
registration may take 6 months for cases in which the SCRA requires 
additional expert evaluation. The Progressive Jewish Community reported 
that its application for registration in Kharkiv took a year before 
being approved. Denial of registration may be appealed in court. In 
addition to registering religious organizations, local offices of the 
SCRA supervise compliance with the provisions of the law. The SCRA 
often consults with the All-Ukrainian Council, whose membership 
represents the faiths of over 90 percent of the religiously active 
population. The All-Ukrainian Council meets once every 2 or 3 months 
and has a rotating chairmanship. Representative members also use the 
council as a means of discussing potential problems between religious 
faiths. The council also has provided a forum through which religious 
organizations can consult with the Government on relevant draft 
legislation.
    There is no state religion; however, the UOC-Moscow Patriarchate 
and the Ukrainian Greek Catholic Church tend to dominate in the east 
and west of the country respectively. Local authorities tended to side 
with the religious majority in a particular region, taking the side of 
the UOC-Moscow Patriarchate in many areas of the country, and 
supporting the Ukrainian Greek Catholic Church in the western part of 
the country. Each of the major religions and many of the smaller ones 
maintain a presence in all parts of the country. The central Government 
has spoken in favor of unity of the country's Orthodox Churches; it has 
tried to treat all Orthodox Churches equally.
    Officially, religion must be kept out of the public school 
curriculum; however, the Government has attempted to introduce training 
in ``basic Christian ethics'' into schools. While Jewish leaders 
supported the teaching of ethics and civics in school, they insisted on 
a nonsectarian approach to this training. In late 2002 and early 2003, 
a working group was formed in the All-Ukrainian Council to discuss the 
issue; however, a resolution has yet to be reached. Schools run by 
religious communities may, and do, include religious education as an 
extracurricular activity.
    On June 7, President Kuchma signed into law the amendments to the 
Law on Alternative (Non-Military) Service, adopted by the Supreme Rada 
in May. The amended bill stipulates that the term of alternative 
service shall be 1.5 times the duration of active military duty. 
Orthodox symbols and ceremonies are routinely used in the armed forces 
as well. According to the law, religious organizations maintain a 
privileged status as the only organizations permitted to seek 
restitution of property confiscated by the Soviet regime. During the 
period covered by this report, mostly buildings and objects immediately 
necessary for religious worship were subject to restitution. 
Communities must apply to regional authorities. While the consideration 
of a claim should be completed within a month, it frequently takes much 
longer.
    According to the SCRA, as of January 1, religious organizations in 
Ukraine were using 19,975 religious buildings. There were 863 religious 
buildings and premises, including 53 architectural heritage sites, 
transferred into ownership and or use to religious organizations in 
2003. Religious organizations rent 29.4 percent of those buildings. As 
of January 1, 2,435 religious buildings were under construction. In 
2003 the government allocated more than $661,000 (3.5 million hryvnyas) 
for inventory and reconstruction of sacred buildings, including the 
Assumption Cathedral in Volodymyr Volynsky, Volyn' Oblast, Cathedral of 
the Protection of the Mother of God in Izmail, Odesa Oblast, 
Annunciation Cathedral in Nizhyn, the Transfiguration Cathedral in 
Novhord-Siverskiy, Chernihiv Oblast, and a monastery in Manyava, Ivano-
Frankivsk Oblast. Intracommunal competition for particular properties 
complicates the restitution issue for both Christian and Jewish 
communities. The slow pace of restitution is also a reflection of the 
country's difficult economic situation, which severely limited funds 
available for the relocation of the occupants of seized religious 
property. Some groups asserted that there was progress in the 
restitution of property, while others reported a lack of progress.
    Upon the instruction of the Cabinet of Ministers, a working group 
continues to operate in Kiev to settle issues pertaining to the use of 
premises and territory of the Upper and Lower Lavra of the Kiev-
Pechersk National Historical and Architectural Preserve and the male 
monastery of the Dormition of the Mother of God. The Commission has 
developed mechanisms to return former church premises and other 
property for use by the Kiev-based St. Iona's, St. Florus and Laurus, 
and St. Panteleymon's monasteries of the Ukrainian Orthodox Church of 
the Moscow Patriarchate. The commission has formed a working group to 
address the issues pertaining to further use and preservation of sacred 
buildings of the Pochayiv Lavra monastery in the Ternopil Oblast. 
According to the SCRA, the Government is also seeking to transfer of 
the following church buildings: St. Cyril Church in Kiev, Church of the 
Seven Holy Martyrs in Symferopol, and former monastery premises in 
Starokostyantyniv, Khmelnytsky Oblast to the UOC of the Moscow 
Patriarchate; the Dominican Cathedral and a former church building in 
Lviv, St. Nicolas Cathedral in Kiev, Cathedral of the Holy Virgin Mary 
in Ivano-Frankivsk, and premises at Bunin Street in Odesa to the Roman 
Catholic Church; religious building in Balta, Odesa Oblast to the 
Russian Old Rite Orthodox Church; and a building at Khmelnytsky Street 
in Kiev to the All-Ukrainian Union of Evangelical Christian Baptists.
    The Government has instructed the State Property Fund and Ministry 
of Foreign Affairs to assist the Ukraine-U.S. Foundation in finding new 
premises in order to resolve a dispute between the Foundation and the 
Monastery of the Entry of the Most Holy Mother of God into the Temple 
(UOC-Moscow Patriarchate) over the use of the former monastery 
premises.
    In May the Supreme Rada rejected the Amendments to the Land Code, 
which would have provided for the permanent use of land by religious 
organizations, drafted with participation of the SCRA in 2003. The SCRA 
also participated in the drafting of the law on pension coverage for 
clergy, sextons, and individuals who held elective posts in religious 
organizations prior to the adoption of the Law on the Freedom of 
Conscience and Religious Organizations. This draft is still under 
Supreme Rada examination.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. The Government continued to facilitate the 
building of houses of worship; however, members of numerous communities 
described difficulties in dealing with the municipal administrations in 
Kiev and other large cities to obtain land and building permits. These 
problems were not limited to religious groups.
    The law restricts the activities of foreign-based, religious 
organizations and narrowly defines the permissible activities of 
members of the clergy, preachers, teachers, and other noncitizen 
representatives of foreign-based religious organizations; however, in 
practice there were no reports that the Government used the law to 
limit the activity of such religious organizations. Religious worker 
visas require invitations from registered religious organizations in 
the country and the approval of the SCRA. They may preach, administer 
religious ordinances, or practice other canonical activities ``only in 
those religious organizations which invited them to Ukraine and with 
official approval of the governmental body that registered the statutes 
and the articles of the pertinent religious organization.''
    Representatives of the Muslim community noted that they have been 
unable to register a community in Kharkiv for the past 11 years. 
Muslims often are subject to document checks by local police, 
particularly in Kharkiv and Poltava. They have raised this issue with 
the Presidential Administration and the SCRA. Islamic community leaders 
expressed frustration with the Ministry of Education, which has yet to 
register a single Islamic school. These leaders suggested they are 
continuing to work with the SCRA to register their primary and 
secondary schools.
    Although evangelical groups have expressed concerns in the past 
about possible government discrimination against individual believers 
of nonnative religions, evangelical leaders indicated that their 
members had reported no such discrimination during the period covered 
by this report.
    Representatives of the Ukrainian Autocephalous Orthodox Church 
cited difficulties in providing religious services to soldiers and 
objected to the need to obtain approval for prison ministry activities 
from prison chaplains of the Moscow Patriarchate. There was no 
alteration in these procedures during the period covered by this 
report.
    There continue to be charges that religious land is being used 
inappropriately. Local officials in the western district of Volodymyr-
Volynskyy continued to allow construction of an apartment building on 
the site of an old Jewish cemetery despite a 2002 court ruling to halt 
construction and a letter from the Ministry of Culture and Arts asking 
for a halt in construction until the court case is resolved. Local 
authorities have refused to implement the relevant court decisions. 
Despite requests from the Roman Catholic Church, the Government has not 
transferred its ownership of St. Nicholas's Cathedral and a former 
residence of Roman Catholic bishops in Kiev to the Church. The Church 
uses the cathedral on weekends and major religious holidays. Local 
authorities in Kremenchuk, Poltava Oblast, have not yet fulfilled their 
pledge to provide land for church construction to the local Roman 
Catholic community.
    At times local governments in regions that are traditionally 
dominated by one or another religious group discriminate against their 
rivals in restituting property and granting registration. 
Representatives of the UOC-Kiev Patriarchate, the UAOC, the Ukrainian 
Greek Catholic Church and the Roman Catholic Church alleged local 
governments preference for the UOC-Moscow Patriarchate in the east. 
UOC-Moscow Patriarchate representatives claim that their worshipers in 
Lviv and other Western Ukrainian cities experience intense pressure. 
Despite their continued efforts to acquire land for the construction of 
a new cathedral in Lviv, UOC-Moscow representatives say that the local 
administration has been obstinate and slow to action, repeatedly balked 
on promises, and obstructed the process. UOC-Moscow Patriarchate 
representatives attribute such discrimination to the marked 
predominance of Greek Catholics in the region, especially those in the 
upper echelons of local government. UOC-Kiev Patriarchate 
representatives cited local authorities' failure to return cathedrals' 
church buildings in Dnipropetrovsk, Kharkiv, and Zhytomyr and 
complained that some local governments in regions traditionally 
dominated by the Moscow Patriarchate, including Odesa, Poltava, and 
Rivne and Volyn oblasts, deliberately delayed registration of 
congregations that had left the UOC-Moscow Patriarchate for the UOC-
Kiev Patriarchate. Roman Catholic representatives expressed frustration 
at unrealized restitution claims in Sevastopol, Bila Tserkva, Uman, 
Zhytomyr, and Kiev. During the period covered by this report, 
representatives of the Russian Orthodox Church Abroad complained of 
pressure from the Moscow Patriarchate to surrender church buildings to 
the Moscow Patriarchate in Malyn, Zhytomyr Oblast, and in the Odesa 
Oblast.
    The Government continued to return properties expropriated during 
the Soviet era to religious groups; however, not all groups regarded 
the pace of restitution as satisfactory, and all major religious 
communities continued to have outstanding restitution claims. Many 
properties for which restitution is sought are occupied, often by state 
institutions, or are historical landmarks. There were no reports of 
religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversions, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    On May 11, President Kuchma signed into law the bill on Approving 
the State Program of Preservation and Use of Cultural Heritage Sites 
for 2004-2010, after the Parliament (Rada) adopted the law in April. 
The program envisages further improvement of the legislation regulating 
protection and use of cultural heritage sites; measures to enhance 
protection of cultural heritage sites, including inventory of all such 
places, examination of historical cemeteries, burial and memorial 
sites, and measures to preserve them; and further implementation of the 
country's international commitments pertaining to protection of 
cultural heritage sites. Government officials worked with members of 
Jehovah's Witnesses to facilitate the preparations for the Church's 
World Congress held in Kiev, Kharkiv, Simferopol, and Lviv in August 
2003. Jointly with the Ministry of Foreign Affairs, Ministry of 
Internal Affairs, State Border Guard Committee, State Customs Service, 
State Committee for Tourism, and other agencies the SCRA held several 
working meetings, including site visits, to support Jewish pilgrimages 
to the burial site of Nakhman Tsadyk in Uman, Cherkasy Oblast. The 
Government returned a synagogue in Kharkiv, which in April was 
transferred to representatives of Progressive Jewish religious 
communities of the Kharkiv Region. On February 5, the Zhytomyr Oblast 
Archive returned 17 Torah scrolls to the local Jewish community. In May 
the Government returned the former residence of Catholic Bishop in Lviv 
for use to the Roman Catholic Church.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were strains, 
particularly among the leadership of contending religious 
organizations.
    The debate regarding possible unification of some or all of the 
three Orthodox Churches and granting them canonical status as an 
autonomous Ukrainian Orthodox Church lost momentum in 2001. Leaders of 
the UOC-Kiev Patriarchate and the UAOC began negotiations on 
unification in the hope that, when unified, they would be recognized as 
the country's Orthodox Church by Orthodoxy's ``First Among Equals,'' 
Patriarch Bartholomew of Constantinople.
    Tensions remain between some adherents of the Ukrainian Greek 
Catholic Church and the UOC-Moscow Patriarchate over control of 
property in the western part of the country, which is a legacy of the 
forcible reunification of these two churches under the Soviet regime. 
The UOC-Moscow Patriarchate also accused the Ukrainian Greek Catholic 
Church of attempting to expand in regions where traditionally the 
Moscow Patriarchate is strong. The UOC-Moscow Patriarchate opposed 
plans of the Ukrainian Greek Catholic Church to establish a Greek-
Catholic Patriarchate in Ukraine. Disputes between the Kiev and Moscow 
Patriarchates also continued.
    In Poltava an ongoing dispute began in May 2002 when a priest, 
churchwarden, and several other parishioners of St. Nicholas' Church 
left the UOC-Kiev Patriarchate and joined the UOC-Moscow Patriarchate. 
The parishioners loyal to the Kiev Patriarchate filed a lawsuit against 
what they described as an illegal seizure of the church building by the 
Moscow Patriarchate. In April a local court ruled that the church 
belongs to the Kiev Patriarchate.
    Representatives of the Moscow Patriarchate in Rivne seek the return 
of the Holy Resurrection Cathedral and a former eparchial chancery. At 
present both premises are used by the Kiev Patriarchate.
    Crimean Tatar representatives claim significant societal 
discrimination against their people, but not necessarily for religious 
reasons. In Kharkiv Muslim university students primarily of Arab and 
African origins reported instances of discriminatory documentation 
inspection and slander perpetrated by the local police force and other 
citizens. Crimean Tatars demand the removal of the central market from 
the territory of an old Muslim cemetery in the Crimean town of 
Bakhchisaray.
    A Pentecostal religious organization alleged the UOC-Moscow 
Patriarchate ordered the reprinting of criticism of Pentecostals, 
originally published in Russia, in a Crimean newspaper. The same 
organization alleged that the UOC-Moscow Patriarchate sought to 
intervene with government officials in an attempt to derail the 
construction of religious buildings.
    Acts of anti-Semitism continued but were infrequent. There were no 
reports of anyone having been apprehended following the June 2002 
vandalism of a Holocaust memorial in Zhytomyr. One Jewish community 
leader stated that this and earlier attacks were not indicative of an 
overall anti-Semitic societal attitude; he did not see a rise in anti-
Semitic acts from prior years.
    In April Jewish community activists discovered that vandals were 
removing gold from the mass graves of Jews killed by Nazis at the 
Sosonky memorial in Rivne. The local police are investigating the case. 
On May 23 vandals destroyed several dozen tombstones, at Jewish and 
Christian burial sites, at the Kurenivske Cemetery in Kiev. Police are 
investigating the incident.
    Anti-Semitic articles appear frequently in small publications and 
irregular newsletters, although such articles rarely appear in the 
national press. The monthly journal ``Personnel,'' whose editorial 
board includes several parliamentary deputies, generally published one 
anti-Semitic article each month. The Jewish community received support 
from public officials in criticizing articles in the journal. On April 
20, the State Committee for Nationalities and Migration filed a lawsuit 
with the Kiev Economic Court to stop publication of ``Personnel'' 
journal and ``Personnel-Plus'' newspaper for violation of the Law on 
Information and the Law on the Print Mass Media. On March 12, the State 
Committee for Nationalities and Migration filed a lawsuit against 
``Idealist'' newspaper for publication of anti-Semitic articles. On 
January 28, the Shevchenkivsky Local Court in Kiev ruled that 
publication of the newspaper ``Silski Visti'' be suspended for 
fomenting interethnic hatred in connection with ``Silski Visti'' 
publishing on November 15, 2002, professor Vasyl Yaremenko's article 
``Myth about Ukrainian Anti-Semitism'', and on September 30, 2003, 
another article by professor Yaremenko ``Jews in Ukraine: Reality 
without Myths.'' The paper is appealing the ruling. ``Silski Visti'' 
views the court decision as an attempt to close the major opposition 
newspaper (circulation 515,000) prior to the October 2004 presidential 
elections.

                   Section IV. U.S. Government Action

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. A 
majority of foreign religious workers are U.S. citizens, and the 
Embassy has intervened as necessary to defend their rights to due 
process under the law.
    The Ambassador, as well as other Embassy officers, demonstrated the 
U.S. Government's concern for religious freedom by maintaining an 
ongoing dialogue with government and religious leaders on this topic, 
as well as by attending significant events in the country's religious 
life. During November 2003 in Lviv, the Ambassador and Embassy officers 
met with various denominations in an effort to better understand inter-
confessional relationships in the West. During June in Zhytomyr and 
throughout the period covered by this report in Kiev, Embassy officers 
observed religious freedom court cases involving different 
denominations. In October 2003 in Dnipropetrovsk, an Embassy officer 
participated in the cornerstone-laying ceremony for Ukraine's first 
Holocaust museum. In Uman an Embassy officer attended the annual 
pilgrimage of Breslover Hasidic Jews to the burial site of their sect's 
founder in September 2003. Embassy officers encouraged the Government 
of Ukraine to send a high-level delegation to the Conference on Anti-
Semitism in Berlin. Embassy officers met with Muslim leaders in Kiev, 
Odesa, and Crimea throughout the period covered by this report in an 
effort to understand the concerns of those communities. An Embassy 
officer also met with Crimean Karaim religious leaders in order to 
learn more about issues import to them. The Ambassador hosted an Iftar 
dinner in Kiev.
    During the period covered by this report, Embassy officers 
maintained close contact not only with clerics but also with lay 
leaders in religious communities and representatives of faith-based 
social service organizations, such as Caritas, Sokhnut, and the 
American Jewish Joint Distribution Committee, which are active in the 
country. In addition the Embassy facilitated similar meetings with such 
groups for U.S. Members of Congress and other visiting U.S. officials.
    The Embassy closely monitored the Sambir and Volodymyr-Volynskyy 
cemetery cases, raising them with the State Committee on Religious 
Affairs. Embassy officers visited the cemetery in Volodymyr-Volynskyy 
and met with local officials to discuss the case. The Embassy also 
raised the Volodymyr-Volynskyy cemetery case with the Volyn State 
Administration, the Ministry of Foreign Affairs, the Ministry of 
Justice, the Prime Minister's office, and the Presidential 
Administration. In addition the Embassy has raised these cemetery cases 
as well as the general restitution situation with government officials. 
The Embassy sent four secondary schoolteachers to two summer institutes 
run by the Holocaust museum in Washington, D.C. The Embassy co-
sponsored an all-day seminar on reporting in a multiethnic society that 
used the documentary film on the life of the eminent Ukrainian Jewish 
lawyer Arnold Margolin as a launching point for the discussion. A 
significant portion of the discussion focused on issues of religious 
differences, as well as ethnic minorities in the country. The seminar 
featured journalists, government officials, and representatives of 
NGOs. The Fulbright program in Ukraine conducted a seminar on 
``Exporting Religion, Translating Beliefs: American Religions in 
Europe,'' which featured discussions on the way in which the U.S. 
religious movements have (and have not) influenced European religious 
trends. During the period of this report, the Eurasian Exchanges and 
Training Grant competition focused on the issue of building tolerance 
in the country, including religious, ethnic, and linguistic tolerance. 
The Embassy presented three International Visitors Program proposals 
focusing on Islam, Crimean Tatars, and the promotion of interethnic 
harmony. Embassy officers met with students of the International Summer 
School of Religious Tolerance at the Religious Studies Department of 
the Philosophy Institute, National Academy of Sciences.
    Representatives of the Department of State and representatives of 
the U.S. Commission for the Preservation of America's Cultural Heritage 
Abroad met with various government officials and religious leaders 
during the year.
                               __________

                             UNITED KINGDOM

    The law provides for freedom of religion, and the Government 
generally respects this right in practice. The Church of England and 
the Church of Scotland are established churches.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom. Centuries-old sectarian divisions and 
instances of violence persist in Northern Ireland.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 94,525 square miles, and its 
population in mid-2002 was approximately 59.2 million. The April 2001 
census contained a voluntary question on religion; the results were 
released in February 2003. The topic of religion was new to the 
official statistics for England, Wales, and Scotland, although the 
subject had been included in previous census data for Northern Ireland. 
Although their methodologies differ greatly, the numbers collected by 
individual religious communities highlight patterns of adherence and 
belief.
    The 2001 census reported that approximately 42 million persons 
(almost 72 percent of the population) identify themselves as 
Christians. Approximately 1.6 million (2.7 percent) identify themselves 
as Muslims. The next largest religious groups are Hindus (1 percent), 
followed by Sikhs (0.6 percent) and Jews (0.5 percent). Over 9 million 
(15.5 percent) of those responding stated they have no religion. The 
census's religion question was voluntary, and only 7.3 percent chose 
not to respond.
    Information on membership in Christian denominations was not 
recorded in the 2001 census. In 2003 the Office for National Statistics 
indicated approximately 29 percent of the population identify with 
Anglican churches, 10 percent with the Roman Catholic Church, and 14 
percent with other Christian churches. An additional 2 percent of the 
population is affiliated with the Church of Jesus Christ of Latter-day 
Saints (Mormons), the Church of Christ, Christian Scientists, Jehovah's 
Witnesses, and Unitarians.
    In Northern Ireland, the 2001 Census showed that 53.1 percent were 
Protestants and 43.8 were Catholics. Church attendance in Northern 
Ireland is estimated at 30 to 35 percent. The divisions between 
nationalists and unionists in Northern Ireland have largely evolved 
along religious lines. The policy of the Government remains one of 
promotion of religious tolerance.
    Most Catholics and Protestants continue to live in segregated 
communities in Northern Ireland, particularly in public housing 
(``housing estates'') and other working class areas, although many 
middle class neighborhoods are mixed communities. Intimidation by 
paramilitary gangs often results in members of the minority community 
leaving housing estates, increasing the level of segregation.

     Section II. Status of Religious Freedom Legal/Policy Framework

    The law provides for freedom of religion, and the Government 
generally respects this right in practice. The Government at all levels 
strives to protect and promote this right in full and does not tolerate 
its abuse, either by governmental or private actors. The law provides 
for the freedom to change one's religion or belief. The 2001 Anti-
Terrorism, Crime, and Security Act covers ``religiously aggravated 
offenses,'' based on existing assault, harassment, criminal damage, and 
public order offenses. Those convicted of ``religiously aggravated 
offenses'' face higher maximum penalties where there is evidence of 
religious hostility in connection with a crime. According to the Crown 
Prosecution Service's annual report for 2002-03 (published in March), 
18 cases were prosecuted under this law between December 2001 (when the 
law took effect) and the end of March 2003. Of these cases, eight 
resulted in a conviction on a religiously aggravated charge, two in 
conviction on a nonaggravated charge, one was advised before charges 
were brought that there was insufficient evidence to proceed, and seven 
were acquitted or prosecution was otherwise discontinued.
    There are two established (or state) churches, the Church of 
England (Anglican) and the Church of Scotland (Presbyterian). The 
monarch is the ``Supreme Governor'' of the Church of England and always 
must be a member of the Church and promise to uphold it. The monarch's 
connection with the Church of England is the subject of ongoing public 
debate. In 2003 a nongovernmental Commission on the Future of the 
Monarchy called for the Queen to be stripped of the title of Supreme 
Governor.
    The monarch appoints Church of England officials on the advice of 
the Prime Minister and the Crown Appointments Commission, which 
includes lay and clergy representatives. The Church of Scotland 
appoints its own office bearers, and its affairs are not subject to any 
civil authority. The Church in Wales, the Scottish Episcopal Church, 
and the Church of Ireland are members of the Anglican Communion. There 
are no established churches in Wales or Northern Ireland. A February 
2001 Home Office study suggested that the establishment status of the 
Church of England causes ``religious disadvantage'' to other religious 
communities. Those who believe that their freedom of religion has been 
infringed have the right to appeal to the courts for relief.
    The Government has indicated it has no plans to move towards 
disestablishment of the Church unless both the Church and the public 
favor such a move, and takes the view that establishment is deeply 
embedded in the nation's history and in no way indicates a lack of 
respect for other faiths. Official events take an inclusive approach; 
for example, the national Remembrance Day Service, conducted under the 
auspices of the Church of England, also includes representatives of a 
broad range of faiths. The Government makes efforts to address specific 
needs of different faith communities, such as the Foreign and 
Commonwealth Office's provision of a special hajj delegation to provide 
consular and medical assistance to British Muslims on pilgrimage in 
Saudi Arabia.
    Religious groups are not required to register with the Government. 
No church or religious organization--established or otherwise--receives 
direct funding from the State. Religious bodies are expected to finance 
their own activities through endowment, investments, and fund-raising. 
The Government funds the repair of historic church buildings, such as 
cathedrals, but such funding is not restricted to Church of England 
buildings. A government grants program helps to fund repair and 
maintenance of listed places of worship of all religions nationwide. 
The Government also contributes to the budget of the Church 
Conservation Trust, which preserves ``redundant'' Church of England 
buildings of architectural or historic significance. Several similar 
groups in England, Scotland, and Wales repair non-Anglican houses of 
worship.
    Most religious institutions are classified as charities and, as 
such, enjoy a wide range of tax benefits. (The advancement of religion 
is considered to be a charitable purpose.) In England and Wales, the 
Charity Commission reviews the application of each body applying for 
registration as a charity. Commissioners base their decisions on a 
substantial body of case law. In Scotland and Northern Ireland, the 
Inland Revenue performs this task. Charities are exempt from taxes on 
most types of income and capital gains, provided that the charity uses 
the income or gains for charitable purposes. They also are exempt from 
the value-added tax.
    The Government provides funding for a large number of so-called 
``faith schools.'' As of June, there were approximately 7,000 state-
funded schools with a religious character in England. All but 42 of 
these schools are Anglican, Catholic, or Methodist schools; there is 
also a well-established tradition of state support for Jewish schools. 
The Government has helped set up and fund a number of schools 
reflecting other religious traditions. These include four Muslim, two 
Sikh, one Greek Orthodox, and one Seventh-day Adventist school. In May 
a House of Commons select committee investigating the causes of race 
riots in the North of England in 2001 recommended that the government 
refuse to license any new faith schools unless the school could show a 
commitment to multiculturalism and proposed the schools should do more 
to attract a diverse student body.
    Almost all schools in Northern Ireland receive state support. In 
Northern Ireland, more than 90 percent of students attend schools that 
are either predominantly Catholic or Protestant. Integrated schools 
serve approximately 5 percent of school-age children whose families 
voluntarily choose this option, often after overcoming significant 
obstacles to provide the resources to start a new school and 
demonstrate its sustainability for 3 years before government funding 
begins. Demand for places in integrated schools outweighs the limited 
number of places available.
    The law requires religious education in publicly maintained schools 
throughout the country. According to the Education Reform Act of 1988, 
it forms part of the core curriculum for students in England and Wales 
(the requirements for Scotland were outlined in the Education Act of 
1980.) The shape and content of religious instruction is decided on a 
local basis. Locally agreed syllabuses are required to reflect the 
predominant place of Christianity while taking account of the teachings 
and practices of other principal religions in the country. Syllabuses 
must be nondenominational and refrain from attempting to convert 
pupils.
    In addition, schools have to provide a daily act of collective 
worship. In practice, this action mainly is Christian in character, 
reflecting Christianity's importance in the religious life of the 
country. This requirement may be waived if a school's administration 
deems it inappropriate for some or all of the students. All parents 
have the right to withdraw a child from religious education, but the 
schools must approve this request. Under some circumstances, non-
Christian worship may instead be allowed. Teachers' organizations have 
criticized school prayer and called for a government review of the 
practice.
    Where student bodies are characterized by a substantial percentage 
of religious minorities, schools may observe the religious festivals of 
other faiths. Schools also endeavor to accommodate religious 
requirements, such as providing halal meat for Muslim children.
    The Human Rights Act prohibits discrimination on the basis of 
religion by public authorities. In Northern Ireland, the Fair 
Employment Act specifically bans employment discrimination on the 
grounds of religious or political opinion. All public sector employers 
and all private firms with more than 10 employees must report annually 
to the Equality Commission on the religious composition of their 
workforces and must review their employment practices every 3 years. 
Noncompliance may result in criminal penalties and the loss of 
government contracts. Victims of employment discrimination may sue for 
damages. In June 2003, Parliament approved the Employment Equality 
(Religion or Belief) Regulations of 2003, which adopted a European 
Commission Directive against religious discrimination. The regulations 
prohibit employment discrimination based on religious belief, except 
where there is a ``genuine occupational requirement'' of a religious 
nature. The Government attempts to raise awareness of protections under 
the new regulations through help lines and good practice advice. The 
regulations, which specifically do not apply in Northern Ireland, came 
into force in December 2003.
    The Government makes an active effort to ensure that public 
servants are not discriminated against on the basis of religion and 
strives to accommodate religious practices by government employees 
whenever possible. For example, the Prison Service permits Muslim 
employees to take time off during their shifts to pray. It also 
provides prisoners with Christian, Jewish, and Muslim chaplains. The 
Advisory Group on Religion in Prisons monitors policy and practice on 
issues relating to religious provision. The military generally provides 
soldiers who are adherents of minority religions with chaplains of 
their faith. In June the Department of Health issued new guidance for 
chaplaincy services in National Health Service hospitals that included 
interfaith support as a key role for chaplains.
    In addition the 1998 Northern Ireland Act stipulates that all 
public authorities must show due regard to the need to promote equality 
of opportunity, including on the basis of religious belief. Each public 
authority must report its plans to promote equality to the Equality 
Commission, which is to review such plans every 5 years.
    In June 2003, the Home Office opened its Faith Communities Unit, 
which is charged with promoting interfaith contact and improving 
government exchange with religious communities. The Faith Communities 
Unit is also undertaking a project of ``faith literacy'' to improve 
government employees' understanding of different religious communities. 
In March the Home Office published a report, ``Working Together: Co-
operation between Government and Faith Communities,'' in partnership 
with senior faith community representatives. The report specifically 
recommends measures to ensure government consultations include relevant 
input from faith communities when forming policy, to assess the extent 
to which faith communities benefit from government funding programs and 
how to address funding deficiencies, and to involve the different faith 
communities in national services and celebrations in a way that 
reflects the diversity of the country. The Home Office's Faith 
Communities Unit will lead on following the report's recommendations, 
and a Home Office Steering Group will evaluate the effect of its 
recommendations in 2005.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    Due to the limited broadcast spectrum, the 1990 Broadcasting Act 
precludes certain groups, including those ``wholly or mainly of a 
religious nature,'' from obtaining the few available national licenses. 
Religious groups are not restricted from owning a range of local and 
regional broadcast licenses--including licenses for local digital 
radio, local and regional analog radio, cable, and satellite channels--
whose frequencies are more numerous and, therefore, not subject to 
provisions regarding broad audience appeal.
    According to a 1999 decision of the Charity Commission, a quasi-
judicial, independent body established by law as the regulator and 
registrar for charities, the Church of Scientology does not come within 
the charity law definition of a religion. The Church of Scientology has 
not exercised its right of appeal to the court against the commission's 
decision. Scientology ministers are not considered ministers of 
religion for the purpose of immigration relations. Scientologist 
chapels do not qualify as places of worship under the law. The Prison 
Service does not recognize Scientology as a religion for the purpose of 
facilitating prison visits by ministers, although prisoners who are 
adherents of Scientology are free to register their adherence and to 
manifest their beliefs consistent with good order and discipline in 
prisons. In order to meet the needs of individual prisoners, the Prison 
Service allows any prisoner registered as a Scientologist to have 
access to a representative of the Church of Scientology if he wishes to 
receive its ministry.
    The Reverend Sun Myung Moon, leader of the Unification Church, has 
been excluded from the country since 2003 following a decision by the 
Home Secretary. Reverend Moon subsequently applied for entry clearance 
to enable him to visit. This was refused as a consequence of the 
exclusion, and Reverend Moon appealed against this refusal on human 
rights grounds. An Immigration Adjudicator dismissed this appeal in 
April.
    Other than some Anglican bishops' inclusion in the House of Lords, 
membership in a given religious group does not confer a political or 
economic advantage on individual adherents. The Anglican Archbishops of 
York and Canterbury; the Bishops of Durham, London, and Winchester; and 
21 other bishops, in order of seniority, receive automatic membership 
in the House of Lords, whereas prominent clergy from other 
denominations or religions are not afforded this privilege. The Removal 
of Clergy Disqualification Act 2001 removed restrictions that 
prohibited all clergy ordained by an Anglican bishop, as well as 
ministers of the Church of Scotland, from seeking or holding membership 
in the House of Commons.
    While not enforced and essentially a legal anachronism, blasphemy 
against Anglican doctrine remains technically illegal. Several 
religious organizations, in association with the Commission for Racial 
Equality, are attempting to abolish the law or broaden its protection 
to include all faiths. In June 2003, the House of Lords Select 
Committee on Religious Offenses published a report on its deliberations 
on a possible repeal of the Law on Blasphemy. The report, while failing 
to reach a clear conclusion, recommended that Parliament should 
consider arguments for leaving the blasphemy law as it stands, even 
though its use might become increasingly uncommon, but also seek ways 
of expressing in law the need for protection of all faiths. At the end 
of the period covered by this report, the Government had not reviewed 
the question and the blasphemy law had not been abolished or revised.
    In May the Home Office published the results of a 2001 survey of 
attitudes toward religion in England and Wales. In response to a 
question about perceptions of whether there was sufficient protection 
against religious discrimination, the majority of respondents said the 
Government was doing about the right amount to protect the rights of 
persons belonging to different religions. More respondents affiliated 
to Hindu (70 percent), Sikh (62 percent), and Muslim (62 percent) 
faiths gave favorable responses than those with Christian affiliation 
(53 percent). A sizeable minority of respondents indicated the 
Government was doing too little to protect religious rights. This 
perception was most prevalent among Muslims (34 percent) and Sikhs (34 
percent).
    The Police Service of Northern Ireland (PSNI) is not required to 
conform to Section 75 of the Northern Ireland Act of 1998, which 
provides that ``a public authority shall in carrying out its functions 
relating to Northern Ireland have due regard to the need to promote 
equality of opportunity.'' In relation to their percentage of the 
Northern Ireland population (44 percent), Catholics are 
underrepresented in the PSNI. The Police (Northern Ireland) Act of 
2000, which incorporates many of the recommendations of the 1999 Patten 
Commission Report, mandates measures designed to expand Catholic 
representation in the PSNI. Measures to increase Catholic 
representation in the PSNI include the establishment of an independent 
recruitment agency and a recruitment policy mandating equal intake of 
qualified Catholics and non-Catholics. A 50/50 recruitment policy has 
been implemented, and by the end of the period covered by this report, 
the proportion of Catholics represented in the PSNI had risen to 15 
percent.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in British 
society contributed to religious freedom. In Northern Ireland, where 
centuries-old sectarian divisions persist between the Protestant and 
Catholic communities, political and cultural differences contributed to 
problems between nationalists and unionists in Northern Ireland.
    In 1998 the majority of citizens (72 percent) in Northern Ireland 
voted to support the Good Friday Agreement, which aims to create a 
lasting settlement to the conflict in Northern Ireland and a society 
based on equality of opportunity and human rights.
    The police in Northern Ireland reported approximately 157 attacks 
against both Catholic and Protestant churches, schools, and meeting 
halls in 2003. Such sectarian violence often coincides with heightened 
tensions during the spring and summer marching season. However, the 
2003 marching season was the least contentious in many years, with no 
major incidents of interface violence. Negotiations involving members 
of ``Loyal Institutions'' (the Royal Black Preceptory, Orange Order, 
and Apprentice Boys, whose membership almost exclusively is 
Protestant), local leaders in nationalist areas, nongovernmental 
organizations (NGOs), and government and police officials helped ensure 
public order.
    From July 2003 through May 2004, the Community Security Trust (CST) 
recorded 490 anti-Semitic incidents in the country. CST recorded 40 
assaults and 69 instances of desecration and damage to property. In 
August 2003, a group of teenagers threw stones and shouted racial abuse 
at a hall of residence in Swansea occupied by holidaying Orthodox 
Jewish families in what police describe as a racially motivated 
incident. The events followed the desecration of the Swansea Synagogue 
in July 2003 by suspected far-right attackers. The media also reported 
instances of desecration of synagogues and Jewish cemeteries. Nazi 
slogans and swastikas were painted on 11 Jewish gravestones at a 
Southampton cemetery in July 2003, and in August 2003, 20 Jewish 
gravestones were damaged at Rainsough cemetery in Manchester. Police 
investigated the attack as a racist incident. In November 2003, vandals 
desecrated 21 graves at a Jewish cemetery in Chatham, East Kent.
    Advocacy groups report an increase in negative attitudes towards 
Islam and attacks against Muslims in the country after September 11, 
2001. In the fall of 2001, there were isolated attacks against Muslims. 
Targets included persons wearing traditional Islamic dress and 
buildings such as mosques and Muslim-owned businesses. The London-based 
Islamic Human Rights Commission reported 344 incidents of violence 
against Muslims in the year after September 11, 2001, including at 
least three clubbing incidents with bats, the attack on a child with 
pepper spray, and the stabbing of a Muslim woman. The Government 
quickly condemned the violence and responded by including ``religiously 
aggravated offenses'' as part of the Anti-Terrorism, Crime, and 
Security Act 2001.
    In June the Commission on British Muslims and Islamophobia (a 
nongovernmental commission set up by the Runnymede Trust) issued a 
report criticizing the Government for failing to do enough to 
incorporate Muslim communities into British public life. Muslim groups 
themselves have also expressed concern that the application of 
antiterrorism legislation has disproportionately targeted the Muslim 
community. In December 2003, after a meeting with representatives of 
the Muslim Council of Britain, the Home Secretary gave assurances that 
he would not tolerate inappropriate use of antiterrorism powers and 
agreed to begin quarterly meetings with Muslim leaders to discuss 
issues affecting British Muslims.
    The Forum Against Islamophobia and Racism (FAIR), a Muslim advocacy 
group, recorded 29 incidents of assault or threatening behavior against 
Muslims during the year. They believe many more went unreported. 
Several incidents involved assault and threatening behavior toward 
Muslims wearing traditional clothing, including women in headscarves. 
In February vandals attacked a mosque in Chester, smashing windows and 
shouting abuse at the imam and visitors. A number of incidents of 
violence and threats against Muslims, including an anthrax hoax against 
a mosque in Birmingham and the abduction and assault of a schoolgirl in 
Essex, took place in the days following the Madrid bombings in March. 
Also in March, at least 40 Muslim graves were desecrated at a cemetery 
in southeast London. The Metropolitan police investigated the incident 
as a hate crime. In April police investigated a ``suspicious'' fire at 
the Al-Khoei Islamic Center in London. The fire destroyed a large tent 
erected for a religious festival. No arrests had been made by the end 
of the period covered by this report.
    Employment discrimination on religious grounds is prohibited by law 
in Northern Ireland. A broad network of laws, regulations, and 
oversight bodies work to ensure that there is equal opportunity for 
employees of all religious faiths.
    The country has both active interfaith and ecumenical movements. 
The Council of Christians and Jews works to advance better relations 
between the two religions and to combat anti-Semitism. The Interfaith 
Network links a wide range of religious and educational organizations 
with an interest in interfaith relations, including the national 
representative bodies of the Baha'i, Buddhist, Christian, Hindu, Jain, 
Jewish, Muslim, Sikh, and Zoroastrian communities. The Network has a 
consultative relationship with the Home Office, from which it receives 
financial support. The Inner Cities Religious Council encourages 
interfaith activity through regional conferences and support for local 
initiatives. The NGO Respect continues to operate to encourage 
voluntary time-sharing and mutual understanding among adherents of 
different religions.
    The main ecumenical body is the Council of Churches for Britain and 
Ireland, which serves as the main forum for interchurch cooperation and 
collaboration. Interchurch cooperation is not limited to dealings among 
denominations at the national level. For example, Anglican parishes may 
share their church with Roman Catholic congregations.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The U.S. Embassy encouraged interfaith dialogue to promote 
religious tolerance. Embassy representatives attend regular meetings of 
the ``Three Faiths Forum.'' In fall 2003, the Deputy Chief of Mission 
hosted an Iftaar dinner for Muslim leaders in the country at the end of 
Ramadan. The Embassy's outreach to religious communities continued 
during the period covered by this report. On the second anniversary of 
September 11, 2001, Embassy staff attended a multifaith service at West 
London Synagogue. Embassy officers also spoke on religious tolerance on 
numerous occasions at venues including the Oxford Center for Islamic 
Studies, the Oxford Jewish Society, the Sternberg Center for Judaism, 
and the Three Faiths Forum. In June the Embassy hosted a roundtable on 
``Religion and the Media'' with domestic journalists from both the 
mainstream and religious press and co-sponsored a visit to the country 
by Dr. Judea Pearl (father of slain journalist Daniel Pearl) and Dr. 
Akhbar Ahmed (Ibn Khaldin Professor of Islamic Studies at American 
University), who conducted a public Jewish-Muslim dialogue. Embassy 
officers were in regular contact with the Board of Jewish Deputies, the 
Chief Rabbi's Office, the Muslim College, and the Muslim Council of 
Britain.
    In Northern Ireland, long-standing issues related to religion have 
been part of the political and economic struggle largely between 
Protestant and Catholic communities. As an active supporter of the 
peace process, the U.S. Government has encouraged efforts to diminish 
sectarian tension and promote dialogue between the two largest 
religious communities.
                               __________

                               UZBEKISTAN

    The Constitution provides for freedom of religion and for the 
principle of separation of church and state; however, in practice the 
Government restricted this right. The Government permits the operation 
of what it considers mainstream religions, including approved Muslim 
groups, Jewish groups, the Russian Orthodox Church, and various other 
Christian denominations, such as Roman Catholics, Lutherans, and 
Baptists, and generally registers newer religions. Christian churches 
generally are tolerated as long as they do not attempt to win converts 
among ethnic Uzbeks; however, the law prohibits or severely restricts 
activities such as proselytizing, importing and disseminating religious 
literature, and offering private religious instruction.
    There was no overall change in the status of religious freedom 
during the period covered by this report. The Government continued its 
campaign against unauthorized Islamic groups suspected of extremist 
sentiments or activities. The Government arrested numerous alleged 
members of these groups and sentenced them to lengthy jail terms. Most 
of these were suspected members of Hizb ut-Tahrir, a banned extremist 
Islamic political party. During the period covered by this report, the 
Government released 704 individuals as part of a large-scale amnesty. 
The number arrested continued to decline through the end of 2003; 
however, there was a reported increase in arrests in January and 
February, centered mostly in Tashkent City and Region. The Government 
took into custody several hundred individuals following a series of 
terrorist incidents in Bukhara and Tashkent in late March and early 
April; the overwhelming majority of detainees were identified as having 
belonged to Hizb ut-Tahrir or other so-called ``Wahabbi'' groups. Most 
of these were released after questioning, but an estimated 150 to 200 
remained in detention at the end of the period covered by this report. 
In contrast with previous years, women who participated in 
demonstrations demanding the release of male relatives were not charged 
with criminal offenses. Several of these demonstrations were larger 
than in previous years; nevertheless, those who were detained were 
typically given an administrative fine and released quickly. A number 
of minority religious groups, including congregations of a variety of 
Christian confessions, had difficulty satisfying the strict 
registration requirements set out by the law. As in previous years, 
Protestant groups with ethnic Uzbek members reported operating in a 
climate of harassment and fear. A small, but growing number of 
``underground'' mosques, such as those that were tolerated during the 
Soviet Union, operated under the close scrutiny of religious 
authorities and the security services.
    The generally amicable relationship among religions contributed to 
religious freedom; however, ethnic Uzbek Christians continued to face 
harassment. This is particularly true for recent converts and for 
residents of smaller communities, who often face pressure from 
neighbors, family, and employers. Hizbut-Tahrir continued to circulate 
strongly anti-Semitic leaflets, the text of which often originates from 
sources outside the country; however, these views are not seen as 
representative of the sentiments of the vast majority of the 
population.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy is actively engaged in monitoring religious freedom and 
maintains contact with government and religious leaders and human 
rights activists. The Embassy also sponsored exchange and educational 
programs designed to promote religious tolerance and to expand 
religious freedom. The programs include the 3-year University of 
Washington partnership program for Cultural and Comparative Religious 
Studies, the Cultural and Religious Pluralism in Uzbekistan and the 
United States program, and a Community Connection group on the topic of 
Islam in a Religiously Diverse United States.

                    Section I. Religious Demography

    The country has a total land area of 172,742 square miles and its 
population is estimated to be 26,410,416. There are no official 
statistics on membership in various faiths; however, it is estimated 
that 88 to 90 percent of the population are nominally Muslim. Less than 
10 percent of the population is Russian Orthodox; this percentage is 
steadily declining as the number of ethnic Russians and other Slavs 
remaining in the country decreases. A growing number of Muslims and 
Russian Orthodox adherents actively practice their religion. Outside of 
Tashkent, Muslim believers may now outnumber nonbelievers. Since 1991, 
when the country gained independence from the Soviet Union, there has 
been a resurgence, particularly in the Fergana Valley and the country's 
southern provinces, of the Hanafi School of Sunni Islam. During the 
decades of Soviet rule, most persons did not practice religion openly; 
however, it remained an important cultural factor in the lives of many, 
particularly Muslims.
    The remaining 3 percent of the population includes small 
communities of Korean Christians, Baptists, Roman Catholics, Lutherans, 
Seventh-day Adventists, evangelical and Pentecostal Christians, 
Buddhists, Baha'is, and Hare Krishnas. In addition, an estimated 15,000 
to 20,000 Ashkenazi and Bukharan Jews remain in the country, 
concentrated in the main cities of Tashkent, Bukhara, and Samarkand. At 
least 80,000 others have emigrated to Israel or the United States since 
independence.
    The law prohibits proselytizing, which tends to constrain the 
activities of foreign missionaries, particularly those who seek to 
minister among the country's Muslim population. In practice, many 
ignore this restriction. There is no significant immigrant community.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion and for the 
principle of separation of church and state; however, in practice the 
Government restricted these rights. The Government is secular and there 
is no official state religion.
    Although the laws treat all religious confessions equally, the 
Government shows its support for the country's Muslim heritage by 
funding an Islamic university and subsidizing citizens' participation 
in the Hajj. The Government promotes an indigenous, moderate version of 
Islam through the control and financing of the Muslim Board of 
Uzbekistan (the Muftiate), which in turn controls the Islamic 
hierarchy, the content of imams' sermons, and the volume and substance 
of published Islamic materials.
    The 1998 Law on Freedom of Conscience and Religious Organizations 
requires all religious groups and congregations to register and 
provides strict and burdensome criteria for their registration. Among 
its requirements, the law stipulates that each group must present a 
list of at least 100 citizen members to the local branches of the 
Ministry of Justice. This provision enables the Government to ban any 
group by finding technical grounds for denying its registration 
petition. This has had the effect of suppressing the activities of 
those Muslims seeking to worship outside the system of state-sponsored 
mosques.
    To register, groups also must report in their charter a valid legal 
address. Local officials on occasion have denied approval of a legal 
address to prevent religious groups from registering. The Ministry of 
Justice also has cited this requirement in explaining local officials' 
decisions. The Jehovahs' Witnesses Tashkent congregation has had its 
registration application denied on these grounds. Some groups, such as 
the Tashkent International Church, have been reluctant to invest in the 
purchase of a property without assurance that their registration would 
be approved. Others claim that local officials arbitrarily withhold 
approval of the addresses because they oppose the existence of 
Christian churches with ethnic Uzbek members.
    The number of mosques has increased significantly from the 
approximately 80 permitted during the Soviet era, but has decreased 
from the more than 4,000 that opened after the country gained 
independence and before registration procedures were in place. New 
mosques, as well as those closed in the early 1990s, continue to face 
difficulties gaining registration.
    Some Christian groups have applied for registration at local levels 
and were denied or never received an official answer during the period 
covered by this report, including the Greater Grace Christian Church of 
Samarkand, the International Church of Tashkent, the Mir (Peace) 
Presbyterian Church in Nukus, the United Church of Evangelical 
Christians/Baptists in Tashkent, the Full Gospel Pentecostal Church in 
Andijan, and Jehovah's Witnesses. Some churches, particularly 
evangelical churches with ethnic Uzbek members, do not apply for 
registration because they do not think local officials will register 
them. Other groups, including those with too few members, have reported 
that they prefer not to bring themselves to the attention of 
authorities by submitting a registration application that obviously 
does not meet legal requirements. There are a few groups that refuse on 
principle to seek registration because they challenge the Government's 
right to require registration.
    As of January 1, the Government had registered 2,153 religious 
congregations and organizations, 1,965 of which were Muslim. This 
represents an increase of 34 since the period covered by the last 
report. The 188 registered minority religious groups include: 61 Korean 
Christian, 36 Russian Orthodox, 22 Pentecostal (``Full Gospel''), 24 
Baptist, 11 Seventh-day Adventist, 7 Jewish, 6 Baha'i, 4 Lutheran, 4 
``New Apostolic,'' 5 Roman Catholic, 2 Jehovah's Witnesses, 2 Krishna 
Consciousness groups, 1 Bible Society, 1 Temple of Buddha, 1 Christian 
``Voice of God'' Church, and 1 Armenian Apostolic.
    A December 11, 2003, Decree of the Cabinet of Ministers outlining 
new registration requirements for international nongovernmental 
organizations (NGOs) could restrict the activities of international 
faith-based NGOs. Statements by government officials, as well as 
documents disseminated to the NGOs by the Ministry of Justice, indicate 
that the new requirements are intended, in part, to curtail the 
activities of international NGOs that proselytize as part of their 
charitable activities.
    The Law on Freedom of Conscience and Religious Organizations 
provides for freedom of worship, freedom from religious persecution, 
separation of church and state, and the right to establish schools and 
train clergy; however, the law also severely limits religious activity. 
It restricts religious rights that are judged to be in conflict with 
national security, prohibits proselytizing, bans religious subjects in 
public schools, prohibits the private teaching of religious principles, 
and requires religious groups to obtain a license to publish or 
distribute materials. Article 14 of the law prohibits the wearing of 
``cult robes'' in public places by all except ``those serving in 
religious organizations.'' This provision does not appear to have been 
enforced during the period covered by this report.
    The Criminal and Civil codes contain stiff penalties for violating 
the Religion Law and other statutes on religious activities. Prohibited 
activities include organizing an illegal religious group, persuading 
others to join such a group, and drawing minors into a religious 
organization without the permission of their parents. Any religious 
service conducted by an unregistered religious organization is illegal. 
The law prohibits groups that do not have a registered religious center 
from training religious personnel. There are seven centers training 
religious personnel.
    These restrictions contravene most internationally recognized 
standards of religious freedom. In the summer of 2003, a panel of 
experts convened by the Organization for Security and Cooperation in 
Europe (OSCE), Office for Democratic Institutions and Human Rights 
(ODHIR), reviewed the 1998 Religion Law and associated criminal and 
civil statutes and concluded that they were in violation of 
international norms. The OSCE submitted a number of recommendations, 
including lifting the bans on proselytizing and private religious 
instruction and decriminalizing activities of unregistered religious 
organizations. The Government, through its Committee on Religious 
Affairs (CRA), agreed to consider the ODHIR recommendations, but had 
taken no action to enact them by the end of the period covered by this 
report.

Restrictions on Religious Freedom
    There were significant governmental restrictions on religious 
freedom during the period covered by this report. The Government, by 
continuing to deny registration to some religious organizations, 
deprived them of their legal right to worship. The Government 
restricted many religious practices and activities and punished some 
citizens because they engaged in religious practices in violation of 
the registration laws. Ethnic Russians, Jews, and foreigners generally 
enjoy greater religious freedom than Muslim ethnic groups, particularly 
ethnic Uzbeks. Christian churches are for the most part tolerated as 
long as they do not attempt to win converts among ethnic Uzbeks. Ethnic 
Uzbek Christians are often secretive about their faith and sometimes do 
not attempt to register their organizations. Christian congregations of 
mixed ethnic background often face difficulties in registering or are 
reluctant to list their ethnic Uzbek members on registration lists for 
fear of incurring harassment by local officials.
    The Government, for national security reasons, has conducted a 
repressive campaign against persons perceived as Islamic extremists. 
The result is an atmosphere of intimidation in which many young Muslim 
men say they do not feel safe even observing basic religious duties 
such as praying five times each day. Government workers, particularly 
teachers, generally feel less free to perform their religious 
responsibilities than do independent small traders.
    The Criminal code formally distinguishes between ``illegal'' 
groups, which are those that are not registered properly, and 
``prohibited'' groups, such as the Islamic political party Hizb ut-
Tahrir and other groups branded under the general term ``Wahhabi,'' 
which are banned altogether. The code makes it a criminal offense 
punishable by up to 5 years in prison to organize an illegal religious 
group or to resume the activities of such a group after being denied 
registration or ordered to disband. In addition, the code punishes any 
participation in such a group with up to 3 years in prison. The code 
also provides for penalties of up to 20 years in prison (if the crime 
results in ``grave consequences'') for ``organizing or participating'' 
in the activities of religious extremist, fundamentalist, separatist, 
or other prohibited groups. In practice, the courts ignore the 
theoretical distinction between illegal and prohibited groups and 
frequently convict members of disapproved Muslim groups under both 
statutes.
    While supportive of moderate Muslims, the Government is intolerant 
of Islamic groups it perceives to be extremist. A small but growing 
number of unofficial, independent mosques are allowed to operate 
quietly under the watch of official imams. Some sources have claimed 
that imams of registered mosques are required to submit lists of 
individuals in their congregations who may have extremist tendencies. 
There have also been reports that in some areas, mahalla (neighborhood) 
committees and--in fewer instances--imams have come under pressure to 
provide names of persons who pray daily. Observers claim that this has 
led to a tendency on the part of some imams to submit names of 
unusually devout believers, who may have no extremist tendencies. There 
were credible reports that the heads of mahalla committees have told 
persons to say their daily prayers quietly at home to avoid being 
reported to the security services for unusual devotion. The Government 
controls the content of imams' sermons and the volume and substance of 
published Islamic materials.
    The Government is determined to prevent the spread of the Party of 
Islamic Liberation (Hizb ut-Tahrir), an extremist organization founded 
in 1952 in Jordanian-administered East Jerusalem and headquartered in 
London. Although Hizb ut-Tahrir maintains that it is committed to non-
violence, the political party's strongly anti-Semitic and anti-Western 
literature calls for secular governments, including Uzbekistan, to be 
replaced with a world-wide Islamic government called the Caliphate.
    In the spring of 2002, President Islam Karimov reaffirmed on 
national television his intention to eradicate Hizb ut-Tahrir in the 
country. Following the terrorist attacks of March 28 through April 1, 
President Karimov again stressed the dangers posed by Hizb ut-Tahrir. 
Although the Government backed away from initial comments directly 
linking Hizb ut-Tahrir to the attacks, President Karimov and other 
members of the Government on several occasions repeated their view that 
the group's ideology fosters extremism and terrorism. Persons accused 
of involvement with the organization, which often involves nothing more 
than having attended one of its meetings or passing along banned Hizb 
ut-Tahrir leaflets, continued to be subject to prison sentences of up 
to 15 years.
    The Government is also determined to prevent the growth of other 
extremist Islamic organizations and of extremist forms of Islam that it 
broadly labels under the rubric of Wahhabism. The authorities appear to 
suspect that Muslims who meet privately to pray or study Islam are 
extremists. People accused of ``Wahhabism'' faced abuse ranging from 
job loss to long imprisonment.
    Religious groups are prohibited from forming political parties and 
social movements.
    The Government's harsh treatment of suspected religious extremists 
has generally suppressed outward expressions of religious piety. 
Although many young men attend Friday prayers, hardly any are bearded. 
It is impossible to say to what extent this is a personal choice and 
reflects the largely secular society or to what extent it is because 
the Government considers wearing a beard to be a sign of extremism.
    Some mosques continue to have difficulty registering. The Panjera 
mosque in Navoi has been trying unsuccessfully for 6 years to register, 
as have several mosques in the southern and eastern Fergana Valley. The 
source of funding for these mosques is unknown. According to 
congregants, supporters of the Panjera mosque have submitted documents 
every year but have not received a response. Approximately 500 persons 
meet for prayer at the mosque on feast days. In March, several dozen 
residents of the Akhunbabayev District of Fergana held a public 
demonstration to protest local authorities' repeated refusal to 
register a locally funded village mosque, one of six in the area that 
have been denied registration. In April, a civil court in Fergana ruled 
in favor of a local activist advocating for the mosque's registration, 
arguing that the district authorities had unlawfully impeded the 
mosque's application. The mosque has since opened.
    Local authorities have continued to block the registration of 
evangelical Christian congregations, particularly those that attempt to 
minister to ethnic Uzbeks. The Peace Church in Nukus, Karakalpakstan, 
which was stripped of its registration in 2000, has been unable to 
reregister, as have the Hushhabbar (``Good News'') Church in Guliston, 
the Pentecostal Resurrection Church in Andijan, and the Baptist Church 
in Gazalkent. Church leaders report that officials cite a multitude of 
reasons for refusing to register them, ranging from claims of falsified 
congregation lists, to problems certifying addresses, to improper 
certification by fire inspectors. Congregants of a Protestant 
denomination in Chirchick, Tashkent Oblast reported that the local 
Ministry of Justice denied their church's registration application 
because of ``grammatical errors.'' All of these churches have ethnic 
Uzbek members.
    The International Church of Tashkent, a Protestant 
nondenominational church that ministers exclusively to Tashkent's 
international community, has been unable to obtain registration, 
despite several years of effort. The Ministry of Justice and Religious 
Affairs Committee have signaled a willingness to assist the 
International Church, but note the law requires at least 100 
congregants be citizens. The International Church meets regularly, 
without obstruction, but continues to experience difficulties renting a 
place of worship. As a result, the congregation continues to meet in a 
restaurant.
    Baptist churches associated with the International Council of 
Churches of Evangelical Christians/Baptists, a denomination that 
rejects registration on principle, continue to come under pressure from 
local authorities. According to media accounts, the pastor of a small 
Baptist congregation in Angren, was summoned to the local prosecutor's 
office and asked for a list of church attendees. However when the U.S. 
Embassy followed up with the reporter and the Tashkent office of the 
International Council of Churches of Evangelical Christians/Baptists 
could not provide further details or contact information for the 
pastor.
    The Jehovah's Witnesses continue to focus their registration 
efforts on obtaining registration in Tashkent. The Tashkent City 
authorities have refused to sanction the address of the Jehovah's 
Witnesses' place of worship. Out of the 11 Jehovah's Witnesses' 
churches in the country, those in Chirchik and Fergana remained the 
only registered congregations. Many in the Government remain suspicious 
of the Jehovah's Witnesses, viewing it as an extremist group. Internal 
police training documents have listed the Jehovah's Witnesses, along 
with the terrorist Islamic Movement of Uzbekistan (IMU) and Hizb ut-
Tahrir, as security threats. There are some signs that this attitude 
may be softening, as illustrated by the October 2003 decision to 
overturn the conviction of Marat Mudarisov. However, in general local 
officials and representatives of the religious establishment continue 
to express apprehension about the group's missionary activities.
    Any religious service conducted by an unregistered religious 
organization is illegal. Police occasionally broke up meetings of 
unregistered evangelical congregations and detained their members. On 
August 15, 2003, authorities arrested five men and three women members 
of an unregistered Baptist Church in the village of Khalkabad in 
Namangan. The men were sentenced to 10 days' imprisonment for attending 
services in a private home and reportedly made to pay $8 (8,160 soum) 
to cover the costs of their time in jail. The women were fined $7 
(6,770 soum). On August 24, 2003, police in Nukus raided the Peace 
Protestant Church, reportedly for the fourth time, and questioned the 
congregants. Two of the Church's leaders were fined the equivalent of 
$28 (27,300 soum) in September 2003 for holding illegal religious 
services. According to Forum 18, on September 7, 2003, police in 
Chirchik disrupted the Sunday services of the unregistered Friendship 
Protestant Church. On December 11, 2003, a member of the Jehovah's 
Witnesses in the city of Zhuma was detained when found conducting a 
private religious gathering. Later that day, he was taken to court, 
found guilty, and sentenced to 3 days in jail. On March 9, police 
raided an unauthorized Protestant meeting involving citizens and South 
Korean missionaries outside Tashkent; the citizens were fined. In a 
separate incident on March 10, a criminal court fined six members of a 
Protestant church in Tashkent for holding unauthorized religious 
meetings in a private home.
    Throughout the period covered by this report, members of Jehovah's 
Witnesses were arrested and fined for illegally teaching religion and 
proselytizing.
    In May 2002, the Committee on Religious Affairs told a group of 
evangelical pastors that they no longer would be allowed to preach in 
the Uzbek language--the official national language and the one linked 
most closely to the majority Muslim population. This issue has not been 
fully resolved. The control over publication and distribution of 
religious literature has been used to restrict the distribution of 
Bibles in the Uzbek language; however, the CRA has made some 
concessions on publication and distribution of Uzbek-language Bibles.
    The Government requires that the religious censor approve all 
religious literature; however, in practice a number of other government 
entities concerned with religion have a chance to suppress religious 
literature that they do not approve. The CRA, in accordance with the 
law, has given the right to publish, import, and distribute religious 
literature solely to registered central offices of religious 
organizations. Seven such offices have been registered to date: A 
nondenominational Bible society; two Islamic centers; and Russian 
Orthodox, Full Gospel, Baptist, and Roman Catholic offices. However, 
the Government discourages and occasionally has blocked registered 
central religious organizations from producing or importing Christian 
literature in the Uzbek language even though Bibles in many other 
languages are available in Tashkent bookstores. Religious literature 
imported illegally is subject to confiscation and destruction.
    The CRA sporadically issues an updated list of all officially 
sanctioned Islamic literature. The list contains more than 200 titles. 
Bookstores are not allowed to sell Islamic literature that does not 
appear on the list; however, in practice Islamic bookstores in Tashkent 
sell dozens of titles not included on the list, including a small 
number of works in Arabic imported from abroad. More controversial 
literature, when available, is not displayed on shelves. Possession of 
literature by authors deemed to be extremist may lead to arrest and 
prosecution. Hizb ut-Tahrir leaflets are prohibited categorically.
    Baptists belonging to an unregistered congregation in Navoi claimed 
that on September 27, 2003, police confiscated religious books that the 
church had been distributing in a mobile library; members were fined. 
On February 14, according to press reports, police in Karakalpakstan 
confiscated religious literature from a Jehovah's Witness in Nukus. The 
Jehovah's Witnesses report that even their registered congregations in 
Chirchik and Fergana have been unable to import religious material. On 
January 4, the home of a member of the Jehovah's Witnesses in Dzhizak 
was searched and religious literature was confiscated. The police 
brought her to court; however, after the intervention of a local 
lawyer, the police withdrew the charges. Although the woman was not 
charged, the confiscated religious literature was not returned to her.
    Although the authorities tolerate the existence of many Christian 
evangelical groups, they enforce the law's ban on proselytizing. The 
Government often monitors and harasses those who openly try to convert 
Muslims to Christianity. Jehovah's Witnesses have come under particular 
scrutiny. In three separate cases during the reporting period, 
Jehovah's Witnesses in Tashkent were convicted for proselytizing and 
given administrative fines. On December 20, 2003, two Jehovah's 
Witnesses in Karshi were arrested while preaching door-to-door. On 
January 23, their case was heard by an administrative judge, who 
ordered the prosecution to base its case on Article 240 of the 
Administrative Code, which enforces the ban on proselytizing, rather 
than Article 241, which governs religious teaching. The case has not 
yet been retried.
    In the weeks immediately following the March-April terrorist 
attacks, Muslim women reported feeling widespread unease about wearing 
the hijab, particularly after law enforcement authorities circulated 
pictures of one of the alleged suicide bombers dressed in conservative 
Muslim attire. School administrators pressured female students not to 
wear the hijab. Following the bombings, there were reports from a 
credible source that some female students were suspended from 
Tashkent's Pedagogical University for wearing the hijab.
    Religious instruction is limited by law to officially sanctioned 
religious schools and ``state-certified'' instructors. The law permits 
no private instruction and provides for fines upon violation. There are 
10 madrassas (including 2 for women), which provide secondary 
education. In addition, the Islamic Institute in Tashkent provides 
university-level instruction. The curriculum in these facilities is 
oriented to those planning to become imams or religious teachers. There 
is no officially sanctioned religious instruction for those students 
who are simply interested in learning more about Islam. An increasing 
number of imams informally offer religious education; although this is 
technically illegal, local authorities are unlikely to take legal 
action. The Russian Orthodox Church operates two monasteries (one for 
women, one for men) and a seminary, and offers Sunday school education 
through many of its churches. Other faiths offer religious education 
through their religious centers.
    The law prohibits the teaching of religious subjects in schools, 
the private teaching of religious principles, and the teaching of 
religion to minors without parental consent. On February 17, Vladimir 
Kushchevoy, a Jehovah's Witness resident in Samarkand, was sentenced to 
3 years of corrective labor for providing unauthorized religious 
instruction. Kushchevoy's sentence was later reduced, following an 
appeal, to 1 year of probation. On November 27, 2003, the pastor of a 
registered Baptist church in Urgench was levied an administrative fine 
of $23 (22,000 soum) for allegedly conducting religious work among 
children without their parents' permission. The administrative court 
determined that the church's summer camps and children's club enticed 
children into the church without their parents' consent.

Abuses of Religious Freedom
    The Government continued to commit numerous serious abuses of 
religious freedom. The Government's campaign against extremist Muslim 
groups, begun in the early 1990s, which followed an earlier Government 
effort to encourage a rebirth of Islam in post-Soviet Uzbekistan, 
resulted in numerous serious human rights abuses during the period 
covered by this report. The campaign was directed at three types of 
Muslims. The first included alleged Wahhabists, in particular those 
educated at madrassas abroad and followers of Imam Abduvali Mirzaev of 
Andijon, who disappeared in 1995, and Imam Abidkhan Nazarov of 
Tashkent, who is widely believed to have fled abroad in 1998 to avoid 
arrest. The second group includes those suspected of being involved in 
the 1999 Tashkent bombings or of being involved with the IMU, whose 
roots are in Namangan and is designated by the U.S. Government as an 
international terrorist organization. The third, and largest, group 
includes suspected members of the radical Islamic political party Hizb 
ut-Tahrir. The campaign resulted in the arrest of many observant 
Muslims who were not extremists. The campaign also resulted in 
allegations that hundreds, perhaps thousands, have been physically 
mistreated or tortured; dozens of these claims have been confirmed.
    Following the terrorist attacks of March and early April, the 
Government took into custody several hundred persons, the overwhelming 
majority of whom were identified as having belonged to Hizb ut-Tahrir 
or various Wahabbi groups. The arrests were made for national security 
reasons, but in conducting its operations, the police and security 
services reportedly relied on a list of approximately 1,000 individuals 
who had been convicted of extremism and subsequently amnestied. The 
Government also took into custody relatives of persons currently in 
jail on charges of extremism. The majority of those taken into custody 
were released after questioning. Approximately 150 to 200 remained in 
custody, including a popular imam in Kashkadaria, Rustam Klichiyev. 
There have been some credible allegations of torture. Trials of the 
first terrorist suspects were expected to begin later in 2004.
    Individuals arrested on suspicion of extremism often face 
particularly severe mistreatment in custody, including torture. Unlike 
in previous years, there were no reports of individuals detained in 
connection with extremist activities dying as a result of beatings or 
torture. In March, Abdurrahman Narzaullayev, a convicted religious 
extremist serving a 16-year sentence in Karshi prison, died of a 
pulmonary infection after prison authorities allegedly attempted to 
break his hunger strike by force feeding him. Although specific 
information is difficult to obtain, human rights and other observers 
maintain that prisoners frequently die of diseases directly related to 
the conditions of their confinement. There were no developments in the 
investigation of the deaths of convicted Hizb ut-Tahrir members Orif 
Ershanov (May 2003) and Mirzakomil Avazov and Khusnuddin Olimov (August 
2002).
    In July and August 2003, international observers monitored at least 
two trials of alleged Hizb ut-Tahrir members in which witnesses and 
defendants stated that their testimonies had been elicited through 
torture. In neither case were these allegations of torture investigated 
by the presiding judge. All were convicted.
    There were numerous credible reports that authorities in several 
prisons mistreated prisoners in connection with a series of 
demonstrations that took place during the month of Ramadan. According 
to relatives of prisoners and local human rights activists, well over 
100 inmates jailed on charges of extremism staged hunger strikes and 
other protests in October 2003 to demand that prison authorities adjust 
labor and eating schedules to accommodate the Ramadan fast. The 
protests began in the Jaslyk prison in Karakalpakstan, but spread to 
penal facilities in Karshi, Zarafshan, and Navoi. In response to these 
demonstrations, several prisoners were reportedly beaten in Jaslyk, 
while in Karshi more than 100 Hizb ut-Tahrir prisoners were placed in 
punishment cells, where the heat was turned off and the prisoners made 
to sleep on the floor; many of these prisoners reportedly were beaten. 
Relatives of prisoners in Navoi report that inmates who participated in 
the protest actions were subject to additional reprisals in early March 
and April. Among those participating in these prison demonstrations was 
Abdurrahman Narzaullayev, whose death is mentioned above.
    On May 16, Husnuddin Nazarov reportedly disappeared on the way to 
evening prayer services. His family alleged that members of the 
security services detained Nazarov. Husnuddin Nazarov is the eldest son 
of Imam Abidkhan Nazarov, an influential religious figure in Tashkent 
who was dismissed from his position at the Tokhtabay mosque in 1995; he 
also disappeared without reported notice to his family. Imam Nazarov's 
followers were principal targets of the Government's effort to end 
extremism.
    The Government does not consider repression of persons suspected of 
extremism to be a matter of religious freedom, but instead to be 
directed against those who want to foment armed resistance to the 
Government. However, authorities are highly suspicious of those who are 
more religiously observant than is the norm, including frequent mosque 
attendees, bearded men, and veiled women. Reports suggest that law 
enforcement and national security officers actively monitor and report 
on mosque activities and those of worshippers.
    There were fewer reports that evangelical Christians were beaten 
than in years past. According to a posting by the Internet reporting 
service Forum 18, a National Security Service (NSS) officer in Khorezm 
called in two members of an unregistered Baptist church and questioned 
them about their funding and foreign associations. According to Forum 
18, one of the men summoned for questioning was hit several times. 
Local authorities in Khorezm strenuously denied the allegations.
    Estimates from credible sources suggest that as many as 4,500 of 
the estimated 5,000 to 5,500 political prisoners being held in 
detention are members of Hizb ut-Tahrir. It is difficult to estimate 
precisely the number of persons arrested on charges of extremism. Most 
observers agree that arrests continued to decrease through the end of 
2003. However, there appeared to have been a spike in arrests in the 
first 2 to 3 months of 2004, particularly in Tashkent City and Oblast. 
Overall the number of individuals taken into custody remained well 
below the highs from 1999 to 2001. Arrests continued through May in 
connection with the March-April terrorist attacks, with an estimated 
150 to 200 in detention at the end of this reporting period.
    As in previous years, a large percentage of those taken into 
custody on charges of extremism were arrested arbitrarily. Even in 
cases where individuals are members of Hizb ut-Tahrir or other 
extremist organizations, the authorities frequently failed to produce 
credible evidence that the individuals committed the acts for which 
they were arrested. Family members of individuals wanted in connection 
with Islamic political activities, or already jailed in connection with 
those activities, often are harassed or arrested. In some cases, the 
relatives themselves are involved in what the Government considers 
illegal religious activities, but in many cases the relatives' guilt is 
only by association.
    Women continued to be detained for participating in or organizing 
demonstrations demanding the release of male relatives jailed on 
suspicion of Islamic extremism; however, unlike in past years, none 
were convicted for such activities. Most of those detained were simply 
driven home or released after a short period of time with an 
administrative fine. There were reports that police insulted or forced 
some of these women to remove their head coverings. Although the police 
generally did not arrest women simply for taking part in this type of 
demonstration, many MVD offices maintained a list of women who 
participated in protests, and detained many for questioning in the 
aftermath of the March-April bombings. Twenty-one women imprisoned for 
religious extremism, many of whom had participated in demonstrations in 
the past, were released under the 2003-2004 amnesty.
    The police routinely planted narcotics, ammunition, and religious 
leaflets on citizens to justify their arrests. According to human 
rights activists, the police arrested many of those whose religious 
observance, sometimes indicated by their dress or beards, made them 
suspect to the security services. According to an unconfirmed Forum 18 
News Service report, on June 5, police and secret police raided the 
home of a Nukus Protestant warning that if she did not stop preaching 
Christianity she would have drugs planted on her and would be sentenced 
to prison.
    Human rights activists have reported numerous cases of persons 
convicted of extremism who have been punished harshly for refusing to 
accept the moderate interpretations of Islam presented by imams 
visiting their prisons. There were also credible reports that prisoners 
who refused to sign letters renouncing what the authorities deemed 
religious extremism were beaten or put in isolation cells.
    On August 8, 2003, the Chirchik City Court added 3 years to the 
sentence of Tolib Khaidarov for violating prison rules. Khaidarov 
complained that many of the alleged prison violations used to extend 
his sentence were false and that a prison administrator attempted to 
force him to write a confession letter. Khaidarov was originally 
imprisoned for anticonstitutional activities, Article 159, and 
belonging to an illegal religious organization, Article 216. He was due 
to be released under the terms of his sentence on July 17, 2003.
    There were fewer reports during the period covered by this report 
that Christian evangelicals were detained. Nevertheless, such incidents 
did occur, including the arrest of eight Baptists in Namangan, held in 
prison for 10 days and made to pay $7 (6,440 soum), and the detention 
of two leaders of a Protestant church in Nukus. Even if they are not 
taken into custody, pastors who conduct unauthorized religious services 
still run the risk of arrest, which can have an effect on their 
activities. For example, Bakhtier Tuichiev, the pastor of a Full Gospel 
Pentecostal church in Andijan continued to face harassment from local 
officials. In January, local security service officers reportedly 
warned Tuichiev's mother that unless he halted church activities, a 
case would be brought against him for operating without registration.
    Members of the Jehovah's Witnesses were also subjected to police 
questioning, searches, and administrative fines. On July 28 and 30, 
2003, police questioned the family of a member of the Jehovah's 
Witnesses in Tashkent; on August 7, 2003, a member of the Jehovah's 
Witnesses was ordered to pay an administrative fine of $27 (27,000 
soum) for holding an unauthorized religious service. Similar 
administrative penalties were levied against Jehovah's Witnesses in 
Tashkent on March 5 and March 31. On August 1, 2003 the NSS 
interrogated another member of the Jehovah's Witness in Tashkent for 3 
hours about the Jehovah's Witnesses' membership and activities.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    In the first half of 2003, after years of banning his writings, the 
Government allowed former Mufti Muhammad Sodiq Muhammad Yusuf to 
publish 3 volumes of a projected 30-volume compendium of the sayings of 
the Prophet Muhammad (hadith). The former Mufti, a revered figure in 
the country, has also been permitted to host a popular radio program on 
Islam and to teach at the Islamic University. Muhammad Yusuf broke from 
the Government in 1993, insisting that its attempts to control the 
content of Islam were counterproductive and only fed extremism. He has 
argued that greater opportunities for religious education are the only 
hope for ensuring that the people have a proper understanding of Islam.
    Authorities have allowed a small but growing number of unregistered 
mosques to reopen, both in cities and in the countryside. In addition 
unofficial imams began working, particularly in rural areas, under the 
close watch of religious officials. Some of these provide informal 
religious instruction, which, while technically illegal, is 
increasingly tolerated in some areas. Following the 1999 Tashkent 
bombings, most unregistered mosques were shut down. These mosques, many 
of which had been functioning underground throughout the Soviet period, 
served the spiritual needs of the people in ways that the large, 
registered mosques were often unable to do. The unregistered mosques 
first began to reopen in late 2001 and early 2002.
    Following peaceful protests in the Akhunbabayev District of Fergana 
Province, a civil court in April ruled that local authorities had 
unlawfully impeded attempts to register a village mosque. Local 
residents and community activists who have advocated for the mosque for 
years cited the ruling as an important precedent.
    On August 22, 2003, the Cabinet of Ministers issued a decree that 
made diplomas granted by madrassas equivalent to other diplomas, thus 
enabling graduates of those institutions to continue their education at 
the university level.
    On January 6, the Religious Affairs Committee lifted all quotas on 
travel to Saudi Arabia for the hajj pilgrimage. Previously, a quasi-
governmental board selected pilgrims in a process widely viewed as 
corrupt.
    In March, the Government completed an amnesty of 704 political 
prisoners, the vast majority of whom were convicted of Islamic 
extremism. This followed an amnesty in 2002-2003 of 923 such prisoners, 
as well as the 2001 amnesty of 860.
    On October 8, 2003, the Presidium of the Tashkent City Criminal 
Court overturned the conviction of Marat Mudarisov, a member of the 
unregistered Jehovah's Witnesses congregation in Tashkent. Mudarisov 
had been sentenced to a 3-year suspended sentence in 2002 for inciting 
religious hatred.
    Imams of registered mosques continue to visit prisons, where they 
have met with prisoners convicted of extremism. While the effect of 
these visits has been undermined by the actions of prison authorities 
(prisoners who argue with the imams have reportedly been subject to 
severe mistreatment), the visits themselves are a welcome move. Imams 
have also met with amnestied prisoners convicted of extremism upon 
their return to their communities. Previously, no known attempts were 
made to persuade suspected extremists with religious instruction.
    While some women reported feeling unease about wearing conservative 
Muslim attire following the March-April terrorist attacks, overall 
there continued to be increased tolerance for the use of head coverings 
by Muslim women. Over the period covered by this report, the hijab was 
seen more frequently in Tashkent's Old City and the more religiously 
conservative parts of the Fergana Valley and the southern provinces of 
Kashkadaria and Surkhondaria. There were reports that at least one 
university began readmitting women who were expelled in 1997 and 1998 
for wearing the hijab; however, this trend was countered by reports 
that, following the March-April terrorist bombings, another university 
expelled some women for wearing the hijab. The Religious Affairs 
Committee has taken the position that women should not be barred from 
educational institutions on the basis of their religious dress and has 
actively assisted some women who had been previously expelled gain 
readmission to their universities. During the period covered by this 
report, it was more common to see women wearing the hijab and, less 
frequently, the veil on the street. Older men wearing prayer robes are 
not an uncommon sight.

                    Section III. Societal Attitudes

    There are amicable relations among the various religious 
communities.
    There was no pattern of discrimination against Jewish persons. 
Synagogues function openly; Hebrew education, Jewish cultural events, 
and the publication of a community newspaper take place undisturbed. 
Many Jews have emigrated to the United States and Israel, but this is 
most likely because of bleak economic prospects and because of their 
connection to families abroad, rather than anti-Jewish sentiment. Anti-
Semitic fliers signed by Hizb ut-Tahrir have been distributed 
throughout the country; however, these views were not representative of 
the feelings of the vast majority of the population.
    Christians were generally well tolerated, provided they did not 
actively proselytize. There were reports of discrimination against 
Muslims who converted to Christianity. Difficulties that evangelical 
Christian churches and churches with ethnic Uzbeks face often reflect 
of societal attitudes. The Government has increasingly expressed 
concern that Christian evangelicals will inflame social tensions by 
proselytizing among ethnic Uzbeks and has attempted to limit such 
organizations' activities.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy actively engages in monitoring religious freedom issues 
and maintains contact with government and religious leaders and human 
rights advocates. Members of Congress and other high-level legislative 
and executive branch officials met with Uzbek officials abroad and in 
the country during the period covered by this report and expressed 
strong concern on human rights, including the U.S. stance on freedom of 
religious expression.
    The U.S. Ambassador and other embassy officials met with local 
religious leaders, human rights activists, and country officials to 
discuss specific issues of human rights and religious freedom. 
Officials in Washington met on several occasions with embassy officials 
of the country to convey U.S. concerns regarding religious freedom. 
U.S. officials traveled around the country meeting with religious 
leaders and groups as well as with government officials. Embassy 
officials maintain regular contact with the CRA, as well as with 
religious leaders and human rights activists.
    When the U.S. Embassy received information concerning difficulties 
faced by religious groups, it intervened on their behalf, including the 
Seventh-day Adventist Church, Greater Grace Church in Samarkand, the 
Hushhabbar Church in Guliston, a Catholic Church in Urgench, the 
Jehovah's Witnesses in Tashkent and Fergana, a Pentecostal church in 
Andijan, an international nondenominational church in Tashkent, and 
several faith-based foreign aid organizations.
    Embassy officials met with numerous Muslim clergymen and pressed 
the Government to take action against security force members implicated 
in the torture of individuals arrested on suspicion of Islamic 
extremism. Embassy officials repeatedly urged the Government to allow 
more freedom of religious expression and to allow more mosques to be 
registered. U.S. officials, both in Washington and in Tashkent, have 
encouraged the Government to revise its laws on religion, including 
repealing the ban on proselytizing, lifting restrictions on the import 
and publication of religious literature, and eliminating legal 
provisions prohibiting the private teaching of religion, which the U.S. 
Government believes is an essential element for preventing further 
radicalization of young Muslims.
    The U.S. sponsors exchange and educational programs that are 
specifically designed to promote religious tolerance and to expand 
religious freedom. The Community Connections project, a program 
conducted in cooperation with the International Research and Exchange 
(IREX), has brought local Islamic leaders to the U.S., exposing them to 
the diversity of religious practice in the United States. A 3-year 
Comparative Religious Studies Program, funded by the Embassy and 
managed by the University of Washington, provides for exchange of 
experts and professors from five local universities. One of the major 
goals of the project is the development of school curricula that 
fosters religious tolerance. In all of these programs, the central 
premise is that religious tolerance and political security do not 
conflict, but rather are complementary goals.
                       NEAR EAST AND NORTH AFRICA

                              ----------                              


                                ALGERIA

    The Constitution declares Islam to be the state religion and 
prohibits discrimination by providing various individual liberties. 
Though the Constitution does not specifically prohibit discrimination 
based on religious belief, the Government generally respects religious 
freedom in practice; however, there were some restrictions.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Islam is the only state-
sanctioned religion, and the law limits the practice of other faiths, 
including prohibiting public assembly for purposes of practicing a 
faith other than Islam. However, the Government follows a de facto 
policy of tolerance by allowing, in limited instances, the conduct of 
religious services by registered, non-Muslim faiths in the capital, 
which are open to the public. The Government continues to require 
religious organizations to register; non-Islamic proselytizing is 
illegal; and the importation of religious texts still faces lengthy 
delays for government approval. Self-proclaimed Muslim terrorists 
continue to justify their killing of security force members and 
civilians by referring to interpretations of religious texts; however, 
the level of violence perpetrated by terrorists continued to decline 
during the period covered by this report.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, differences remain within 
the country's Muslim majority about the interpretation and practice of 
Islam. A very small number of citizens, such as Ibadi Muslims who live 
in the desert town of Ghardaia, practice non-mainstream forms of Islam 
or practice other religions, but there is minimal societal 
discrimination against them.
    The U.S. Government discusses religious freedom with the Government 
as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total land area of 6,406,880 square miles, and 
its population is approximately 33 million. More than 99 percent of the 
population is Sunni Muslim. Official data on the number of non-Muslim 
residents is not available; however, practitioners report it to be 
below 5,000. Many citizens who practice non-Muslim faiths fled the 
country due to violent acts of terrorism committed by Islamic 
extremists throughout the 1990s; as a result, the number of Christians 
and Jews in the country is significantly lower than the estimated total 
before 1992. According to leaders of the Christian churches, Methodists 
and evangelists account for the largest numbers of non-Muslims, 
followed by Roman Catholics and Seventh-day Adventists. It is estimated 
that there are approximately 3,000 evangelists (mostly in the Kabylie 
region) and approximately 300 Catholics. The Jewish population is 
virtually nonexistent. There are no reliable figures on the numbers of 
atheists in the country, and very few persons identify themselves as 
such.
    For security reasons, due mainly to the civil conflict, Christians 
concentrated in the large cities of Algiers, Constantine, and Oran in 
the mid-1990s. Recently, Evangelical proselytizing has increased the 
size of the Christian community in the eastern, Berber region of 
Kabylie. The number of ``house churches,'' where members meet secretly 
in the homes of fellow members for fear of exposure or because they 
cannot finance the construction of a church, has increased in the 
region.
    Only one missionary group operates in the country on a full-time 
basis. Other evangelical groups travel to and from the country, but 
they are not established. While Christians do not proselytize actively, 
they report that conversions take place without government sanction or 
interference.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution declares Islam to be the state religion and 
prohibits discrimination by providing various individual liberties. 
Although the Constitution does not specifically prohibit discrimination 
based on religious belief, the Government generally respects religious 
freedom in practice; however, there were some restrictions. There are 
no specific laws in place to provide effective remedies for the 
violation of freedom of religion; however, other statutes protecting 
individual civil liberties may provide such protection. The law limits 
the practice of non-Islamic faiths by requiring organized religions to 
register with the Government, prohibiting proselytizing, and 
controlling the importation of religious materials; however, the 
Government follows a de facto policy of tolerance by allowing, in 
limited instances, the conduct of religious services by non-Muslim 
faiths in the capital, which were open to the public.
    The Government recognizes the Islamic holy days of 'Eid Al-Adha, 
'Eid Al-Fitr, Awal Moharem, Achoura, and Mawlid Nabbaoui as national 
holidays.

Restrictions on Religious Freedom
    The Government requires organized religions to submit and obtain 
official recognition prior to conducting any religious activities. To 
date the Protestant, Roman Catholic, and Seventh-day Adventist churches 
are the only non-Islamic faiths authorized to operate in the country. 
Members of other churches are forced to operate without government 
permission and secretly practice their faith in their homes, or like 
the Methodists, register as a part of the Protestant Church of Algeria. 
According to the Ministry of Religious Affairs, the Ministry of the 
Interior is responsible for determining the punishment against a 
nonrecognized association. However, the Government follows a de facto 
policy of tolerance by not interfering in the internal affairs of non-
Islamic faiths, whether they are one of the officially recognized 
churches or a ``house church.''
    The Government appoints imams to mosques and by law is allowed to 
provide general guidance and to pre-screen and approve sermons before 
they are delivered publicly. In practice the Government generally 
reviews sermons after the fact. The Government's right of review has 
not been exercised among non-Islamic faiths. The Government also 
monitors activities in mosques for possible security-related offenses, 
bars the use of mosques as public meeting places outside of regular 
prayer hours, and convokes imams to the Ministry of Religious Affairs 
for ``disciplinary action'' when warranted.
    On February 20, the imam of the Emir Abdelkader Mosque in 
Constantine attacked the independent press during the Friday sermon 
broadcasted on state television and radio. The imam said that cartoons 
by Ali Dilem of the French-language daily La Liberte undermined the 
sanctities of Islam, called him a collaborator with the enemies of 
Islam, and urged Muslims to boycott the newspaper. Similar content was 
heard during the sermons in Batna, Khenchela, Guelma, and Algiers. 
Because the Government can pre-screen the content of sermons, most 
observers viewed the verbal attack as an election year ploy sanctioned 
by the Government to discredit the independent press and as an 
inappropriate use of the mosque to further political objectives. Prime 
Minister Ahmed Ouyahia called the sermon ``a regrettable event.''
    Amendments to the Penal Code in 2001 established strict 
punishments, including fines and prison sentences, for anyone other 
than a government-designated imam who preaches in a mosque. Harsher 
punishments were established for any person, including government-
designated imams, if such persons act ``against the noble nature of the 
mosque'' or act in a manner ``likely to offend public cohesion.'' The 
amendments do not specify what actions would constitute such acts.
    The Ministry of Religious Affairs provides some financial support 
to mosques and, during the period covered by this report, sought to 
expand its control over the training of imams through a government-run 
Islamic educational institute. This institute would ensure that all 
imams are of the highest educational caliber and present messages in 
line with government guidelines in place to stem Islamic fanaticism. At 
the end of the period covered by this report, no school actually had 
been established.
    The law prohibits public assembly for purposes of practicing a 
faith other than Islam. Roman Catholic churches, however, including a 
cathedral in Algiers (the seat of the Archbishop), conduct services 
without government interference, as does a Protestant church. Since 
1994, the size of the Jewish community has diminished until it is 
virtually nonexistent due to fears of terrorist violence, and the 
synagogue in Algiers has been abandoned. There are only a few small 
churches and other places of worship; non-Muslims usually congregate in 
private homes for religious services. Conversions from Islam to other 
religions are rare. Islamic law (Shari'a), as interpreted in the 
country, does not recognize conversion from Islam to any other 
religion; however, conversion is not illegal under civil law. Due to 
safety concerns and potential legal and social problems, Muslim 
converts practice their new faith clandestinely (see Section III). 
Christians report that conversions to Christianity take place without 
government sanction or interference.
    Non-Islamic proselytizing is illegal. Missionary groups are 
permitted to conduct humanitarian activities without government 
interference as long as they are discreet and do not proselytize.
    The Ministry of Religious Affairs, Ministry of Foreign Affairs, 
Ministry of Interior, and Ministry of Commerce all must approve the 
importation of non-Islamic literature. Often, lengthy delays of 5 to 6 
months are experienced in obtaining such approval. Arabic and Tamazight 
translations of non-Islamic texts are increasingly available, but the 
Government periodically has enforced restrictions on their importation. 
Individuals may bring personal copies of non-Islamic texts, such as the 
Bible, into the country. Occasionally, such works are sold in local 
bookstores in Algiers, and in general non-Islamic religious texts no 
longer are difficult to find. Non-Islamic religious music and video 
selections also are available. The government-owned radio stations 
provided broadcast time to a Protestant radio broadcast for Christmas 
and Easter. The Government prohibits the dissemination of any 
literature that portrays violence as a legitimate precept of Islam.
    According to the Ministry of Religious Affairs, female employees of 
the Government are allowed to wear the headscarf or crosses but 
forbidden from wearing the full veil, or ``abayah.'' The Constitution 
prohibits non-Muslims from running for the presidency. Non-Muslims may 
hold other public offices and work within the Government; however, it 
is reported that they experience difficulties in achieving promotion to 
higher status.
    The Ministries of Education and Religious Affairs strictly require, 
regulate, and fund the study of Islam in public schools. Private 
primary and secondary schools operate in the country; however, the 
Government did not extend recognition to these institutions during the 
period covered by this report, and, therefore, private school students 
must register as independent students within the public school system 
to take national baccalaureate examinations.
    The Ministry of Religious Affairs provides some financial support 
to mosques and pays the salary of imams. Mosque construction is funded 
through private contributions of local believers. Following the May 
2003 earthquake, the Government assisted the reconstruction efforts of 
some Christian churches.
    Some aspects of Shari'a, as interpreted and applied in the country, 
discriminate against women. The 1984 Family Code, which is based in 
large part on Shari'a, treats women as minors under the legal 
guardianship of a husband or male relative. For example, a woman must 
obtain her father's approval to marry. While there are no limitations 
on or burdens of legal proof required of men seeking divorce, the 
Family Code limits a woman's ability to gain a divorce for reasons 
other than seven codified provisions. Divorce can be granted to wives 
whose husbands are impotent, abusive, adulterers, or convicted 
criminals, and can be granted in instances where the husband has been 
absent from the family for more than a year, refrained from sexual 
relations for more than four months, or committed an ``immoral 
infraction'' such as pedophilia. In rare instances, a woman can seek 
divorce through ``purchasing'' her freedom from her husband through a 
practice know as ``khlouay.'' In keeping with Islamic law, husbands 
generally keep the right to the family's home in the case of divorce. 
Custody of the children normally is awarded to the mother, but she may 
not enroll them in a school or take them out of the country without the 
father's authorization. Only males are able to confer citizenship on 
their children. Muslim women are prohibited from marrying non-Muslims. 
However, Muslim men however may marry non-Muslim women.
    Women also suffer from discrimination in inheritance claims; in 
accordance with Shari'a, women are entitled to a smaller portion of a 
deceased husband's estate than are his male children or brothers. Non-
Muslim religious minorities also may suffer in inheritance claims when 
a Muslim family member also lays claim to the same inheritance. Women 
may take out business loans and are the sole custodians of their 
dowries; however, in practice women do not always have exclusive 
control over assets they bring to a marriage or income they earn 
themselves. Females under 18 years of age may not travel abroad without 
the permission of a legal male guardian.
    Anti-Semitism in state-owned and independent media publications and 
broadcasts is extremely rare.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    The country's decade-long civil conflict has pitted self-proclaimed 
radical Muslims belonging to the Armed Islamic Group and its later 
offshoot, the Salafist Group for Preaching and Combat, against moderate 
Muslims. Approximately 100,000 to 150,000 civilians, terrorists, and 
security forces have been killed during the past 12 years. Radical 
Islamic extremists have issued public threats against all ``infidels'' 
in the country, both foreigners and citizens, and have killed both 
Muslims and non-Muslims, including missionaries. Extremists continued 
attacks against both the Government and moderate Muslim and secular 
civilians; however, the level of violence perpetrated by these 
terrorists continued to decline during the period covered by this 
report. As a rule, the majority of the country's terrorist groups do 
not differentiate between religious and political killings.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, differences remain within 
the country's Muslim majority about the interpretation and practice of 
Islam. A very small number of citizens, such as Ibadi Muslims living in 
the desert town of Ghardaia, practice nonmainstream forms of Islam or 
practice other religions, but there is minimal societal discrimination 
against them.
    In general society tolerates noncitizens who practice faiths other 
than Islam; however, citizens who renounce Islam generally are 
ostracized by their families and shunned by their neighbors. The 
Government generally does not become involved in such disputes. 
Converts also expose themselves to the risk of attack by radical 
extremists.
    The majority of cases of harassment and security threats against 
non-Muslims come from radical Islamists who are determined to rid the 
country of those who do not share their extremist interpretation of 
Islam (see Section II). However, a majority of the population 
subscribes to Islamic precepts of tolerance in religious beliefs. 
Moderate Islamist religious and political leaders have criticized 
publicly acts of violence committed in the name of Islam.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The U.S. Embassy maintained contact with religious leaders in the 
non-Muslim community, who expressed concerns that radical Islamists and 
government delays on the importation of religious materials were 
impediments to practicing their faith. Embassy officials also met with 
members of the Muslim community, including the leader of the High 
Islamic Council, the Deputy Minister for Religious Affairs, and 
moderate Islamic political parties. Embassy officials promoted 
religious freedom in speeches with university students by describing 
the high level of tolerance that all faiths, including Islam, enjoy in 
the United States. The Embassy maintained frequent contact with three 
Islamic political parties (Movement for Peaceful Society, El Islah, and 
Ennahda) and met with the Wafa Party, whose legal status remains 
unrecognized by the Government.
    The Embassy maintained frequent contact with the National 
Consultative Commission for the Protection and Promotion of Human 
Rights, a quasi-governmental human rights organization established by 
the Government in 2001 in response to international and domestic 
pressure to improve its human rights record. Individuals and groups who 
believe they are not being received fairly by the Ministry of Religious 
Affairs may have their concerns heard by this commission.
                               __________

                                BAHRAIN

    The Constitution states that Islam is the official religion and 
also provides for freedom of religion; however, there were some limits 
on this right.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. In the past, the Government 
did not tolerate political dissent, including from religious groups or 
leaders; however, in 2001 the King pardoned and released all remaining 
political prisoners and religious leaders. In 2002, the King issued a 
new Constitution and held municipal council and National Assembly 
elections. The Government continues to subject both Sunni and Shi'a 
Muslims to some governmental control and monitoring, and there 
continues to be government discrimination against Shi'a Muslims. 
Members of other religions who practice their faith privately do so 
without interference from the Government.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, Shi'a Muslims, who 
constitute the majority of the population, often resent minority Sunni 
Muslim rule.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 231 square miles, and its 
population is approximately 670,000. The citizen population is 98 
percent Muslim; Jews and Christians constitute the remaining 2 percent. 
Muslim citizens belong to the Shi'a and Sunni branches of Islam, with 
Shi'a constituting as much as two-thirds of the indigenous population.
    Foreigners, mostly from South Asia and other Arab countries, 
constitute approximately 38 percent of the total population. Roughly 
half of resident foreigners are non-Muslim, including Christians, Jews, 
Hindus, Baha'is, Buddhists, and Sikhs.
    The American Mission Hospital, which is affiliated with the 
National Evangelical Church, has operated in the country for more than 
a century. The church adjacent to the hospital holds weekly services 
and also serves as a meeting place for other Protestant denominations.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution states that Islam is the official religion and 
also provides for freedom of religion; however, there were some limits 
on this right. In the past, the Government did not tolerate political 
dissent, including from religious groups or leaders; however, in 2001 
the King pardoned and released all remaining political prisoners and 
religious leaders, including Shi'a clerics. The Government continues to 
register new religious nongovernmental organizations, including some 
with the legal authority to conduct political activities. In 2002, the 
King issued a new Constitution and held municipal council and National 
Assembly elections. In the 2002 municipal council elections, candidates 
associated with religious political societies won 40 of the 50 
contested seats. In the 2002 legislative election, candidates 
associated with religious groups won more than half of the Council of 
Representatives' 40 seats. In both elections, candidates from religious 
political societies conducted their campaigns without any interference 
from the Government. The Government continues to subject both Sunni and 
Shi'a Muslims to some governmental control and monitoring, and there is 
some government discrimination against Shi'a Muslims. Members of other 
religions who practice their faith privately do so without interference 
from the Government and are permitted to maintain their own places of 
worship and display the symbols of their religion.
    Every religious group must obtain a license from the Ministry of 
Islamic Affairs to operate. Depending on circumstances, a religious 
group also may need approvals from the Ministry of Labor and Social 
Affairs, the Ministry of Information, and the Ministry of Education (if 
the religious group wants to run a school). Thirteen Christian 
congregations, which were registered with the Ministry of Labor and 
Social Affairs, operated freely and allowed other Christian 
congregations to use their facilities. A synagogue, four Sikh temples, 
and several official and unofficial Hindu temples are located in Manama 
and its suburbs. In 2003, the Orthodox community celebrated the 
consecration of the new and expanded St. Mary's Church, which was built 
on land donated by other Christian groups that privately practice their 
faith without government interference.
    In the past, the Ministry of Islamic Affairs had repeatedly denied 
a Baha'i community's request for a license to operate. The Ministry of 
Islamic Affairs stated the Baha'i faith is an offshoot of Islam. 
According to Islam, this is illegal and therefore the Ministry refuses 
officially to recognize the religion, but it allows the community to 
gather and worship freely. The community has not sought official 
recognition in many years.
    Unregistered Christian congregations likely exist, and there is no 
attempt by the Government to force them to register. Holding a 
religious meeting without a permit is illegal; however, there were no 
reports of religious groups being denied a permit to gather.
    The High Council for Islamic Affairs is charged with the review and 
approval of all clerical appointments within both the Sunni and Shi'a 
communities and maintains program oversight for all citizens studying 
religion abroad. In 2002, the press reported that a school emphasizing 
a Shi'a curriculum was established for the first time in the country.
    The civil and criminal legal systems consist of a complex mix of 
courts based on diverse legal sources, including Sunni and Shi'a 
Shari'a (Islamic law), tribal law, and other civil codes and 
regulations.
    The country observes the Muslim feasts of Eid al-Adha, Eid al-Fitr, 
the Prophet Mohammed's Birthday, and the Islamic New Year as national 
holidays. The Shi'a religious celebration of Ashura is a 2-day national 
holiday. The Shi'a stage large public processions during the holiday. 
In the 1980s and 1990s, the Government tried to prevent many of these 
processions and put many participants in jail. The Government no longer 
hinders these processions. The Ministry of Information provides full 
media coverage of Ashura events.
    Notable dignitaries from virtually every religion and denomination 
visit the country and frequently meet with the Government and civic 
leaders. During the week of April 15, Passion Week, 400 persons 
attended a 3-day convention and a series of lectures given by 
Catholicos of India of Malankara Jacobite Syrian Orthodox Church Dr. 
Baselius Thomas I. On May 5, the supreme head of the Mar Thoma Church, 
ordained Bishop Dr. Philipose Mar Chrysostum, Mar Thoma Metropolitan, 
visited the country to address the spiritual needs of the local parish.
    From September 20 to 22, the country hosted an intra-Islamic 
ecumenical conference, ``The Conference of Approximation between the 
Islamic Faiths.'' Its goal was to improve Sunni-Shi'a dialogue and 
bring the Islamic community closer together.

Restrictions on Religious Freedom
    The Government funds, monitors, and closely controls all official 
religious institutions. These include Shi'a and Sunni mosques, Shi'a 
Ma'tams (religious community centers), Shi'a and Sunni Waqfs 
(charitable foundations), and the religious courts, which represent 
both the Ja'afari (Shi'a) and Maliki (Sunni) schools of Islamic 
jurisprudence. While the Government rarely interferes with what it 
considers legitimate religious observations, in the past it actively 
suppressed any activity deemed overtly political. The Government 
permits public religious events, most notably the large annual 
commemorative marches by Shi'a, but police closely monitor such events. 
At least one unregistered ma'tam was established in March 2003. The 
Government has not hindered its activities.
    In the past, the Government occasionally closed mosques and Ma'tams 
for allowing political demonstrations to take place on or near their 
premises or to prevent religious leaders from delivering political 
speeches during Friday prayer and sermons; however, there were no 
reported closures of mosques or Ma'tams during the period covered by 
this report. In past years, the Government detained religious leaders 
for delivering political sermons or for allowing such sermons to be 
delivered in their mosques. The Government also has appropriated or 
withheld funding to reward or punish particular individuals or places 
of worship. However, there were no reports of such detentions or 
funding restrictions during the period covered by this report.
    The Government discourages proselytizing by non-Muslims and 
prohibits anti-Islamic writings; however, Bibles and other Christian 
publications are displayed and sold openly in local bookstores that 
also sell Islamic and other religious literature. Religious tracts of 
all branches of Islam, cassettes of sermons delivered by Muslim 
preachers from other countries, and publications of other religions 
readily are available. However, during the period covered by this 
report, the Ministry of Information prohibited the sale of 14 books 
written by Sunni authors who converted to the Shi'a sect of Islam. In 
addition, a government-controlled proxy server prohibits user access to 
Internet sites considered to be antigovernment or anti-Islamic. The 
software used is unreliable and often inhibits access to 
uncontroversial sites as well.
    On April 2, the Ministry of Information banned Mel Gibson's film 
``The Passion of Christ'' because, according to the Ministry, Islamic 
Shari'a forbids the depiction of the Prophet Isa (Jesus).
    There are no restrictions on the number of citizens permitted to 
make pilgrimages to Shi'a shrines and holy sites in Iran, Iraq, and 
Syria. In the past, stateless residents who did not possess Bahraini 
passports had difficulties arranging travel to religious sites abroad. 
However, the Government addressed this problem by granting citizenship 
to thousands of previously stateless residents. The Government monitors 
travel to Iran and scrutinizes carefully those who choose to pursue 
religious study there.
    Although there are notable exceptions, the Sunni Muslim minority 
enjoys a favored status. Sunnis often receive preference for employment 
in sensitive government positions and in the managerial ranks of the 
civil service. Shi'a citizens do not hold significant posts in the 
defense and internal security forces, although they are allowed to be 
employed in the enlisted ranks. In 2002, the Government licensed for 
the first time a school to provide students with a Shi'a religious 
curriculum designed to educate the next generation of Shi'a religious 
scholars.
    Since 1950, a registered Christian church with over 4,000 members 
has sought a parcel of land from the Ministry of Islamic Affairs on 
which to build its own church and hold religious services. The Ministry 
has not responded to its formal applications. Currently the National 
Evangelical Church allows the church to use its facilities for early 
morning services. However, the facility only accommodates half of the 
church's congregation at any one time.
    Since 1985, the Ministry of Islamic Affairs verbally has denied 
Shi'a applications and petitions to establish a mosque and ma'tam in 
Riffa to serve that community's Shi'a population. Riffa constitutes 
approximately 40 percent of the country's land and is home to the Sunni 
ruling family. In a letter dated April 27, the Ministry of the Royal 
Court formally denied the application, citing that land in Riffa cannot 
be allocated for commercial enterprises since it is reserved for the 
ruling family.
    The political dynamic of Sunni predominance in the past has led to 
incidents of unrest between the Shi'a community and the Government. 
There were no reports of significant religious unrest during the period 
covered by this report.
    In 2003, the Ministry of Interior lifted its ban on policewoman 
wearing headscarves (hijab). Also in 2003, by Royal Decree, the King 
allowed women to drive while fully veiled.
    Shari'a governs the personal legal rights of women, although the 
new Constitution provides for women's political rights. Specific rights 
vary according to Shi'a or Sunni interpretations of Islamic law, as 
determined by the individual's faith, or by the courts in which various 
contracts, including marriage, have been made. While both Shi'a and 
Sunni women have the right to initiate a divorce, religious courts may 
refuse the request. Although local religious courts may grant a divorce 
to Shi'a women in routine cases, occasionally Shi'a women seeking 
divorce under unusual circumstances must travel abroad to seek a higher 
ranking opinion than that available in the country. Women of either 
branch of Islam may own and inherit property and may represent 
themselves in all public and legal matters. In the absence of a direct 
male heir, a Shi'a woman may inherit all property. In contrast, a Sunni 
woman--in the absence of a direct male heir--inherits only a portion as 
governed by Shari'a; the balance is divided among brothers, uncles, and 
male cousins of the deceased. A Muslim woman legally may marry a non-
Muslim man if the man converts to Islam. In such marriages, the 
children automatically are considered Muslim.
    In divorce cases, the courts routinely grant Shi'a and Sunni women 
custody of daughters under the age of 9 and sons under age 7, when 
custody usually reverts to the father. In all circumstances except 
mental incapacitation, the father, regardless of custody decisions, 
retains the right to make certain legal decisions for his children, 
such as guardianship of any property belonging to the child, until the 
child reaches legal age. A noncitizen woman automatically loses custody 
of her children if she divorces their citizen father.

Abuses of Religious Freedom
    In the past, the Government held in detention hundreds of Shi'a, 
including religious leaders, for offenses involving ``national 
security.'' In 2001, the King pardoned and released all political 
prisoners, detainees, and exiles, including Hassan Sultan and Haji 
Hassan Jasrallah, two Shi'a clerics associated with prominent cleric 
Abdul Amir Al-Jamri, as well as Shi'a political activists Haasan 
Mushaimaa and Abdul Wahab Hussein, who had been in detention for more 
than 5 years.
    There were no reports of religious detainees or prisoners during 
the period covered by this report.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

                    Section III. Societal Attitudes

    Although there are notable exceptions, the Sunni Muslim minority 
enjoys a favored status. In the private sector, Shi'a tend to be 
employed in lower paid, less skilled jobs. Educational, social, and 
municipal services in most Shi'a neighborhoods are inferior to those 
found in Sunni communities. To remedy social discrimination, the 
Government has built numerous subsidized housing complexes, which are 
open to all citizens on the basis of financial need.
    Converts from Islam to other religions are not well tolerated by 
society, but some small groups worship in their homes.
    In 2002, 70 graves at the St. Christopher's Church cemetery were 
desecrated. During the period covered by this report, the Government 
paid to restore the graveyard. According to the wishes of the Church, 
no monument was erected. No reports on the results of the 
investigations into this incident have been issued.
    In 2003, unknown assailants vandalized the Sa'sa'a Mosque. 
Witnesses reported that four persons broke into the mosque and 
destroyed the ablution faucets and lights surrounding the mosque. The 
Director of the government-funded agency responsible for managing 
government-held Shi'a properties (Jaafari Awqaf) did not seek police 
assistance or an investigation; however, the mosque caretaker has 
closed the mosque daily at 4:30 p.m. denying Shi'a parishioners the 
ability to perform evening prayers.
    In April, unknown assailants vandalized the Zainab mosque. The 
mosque restrooms were rendered inoperable. The assailants destroyed all 
water faucets, fans, electrical switches, lamps, microphones, clocks, 
and audiotapes. The Director of the Jaafari Awqaf has sought police 
assistance to investigate the crime.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    An official written dialogue takes place between U.S. Embassy 
officials and government contacts on matters of religion. One such 
example is the memorandum received by the Embassy each year from the 
Government in response to the Country Reports on Human Rights 
Practices.
    During the period covered by this report, the Embassy facilitated a 
meeting between a member of the Consultative (Shura) Council and 
representatives of a Christian church seeking land to establish a 
church. The Consultative Council member arranged for a meeting with the 
Ministry of Labor and Social Affairs to review the church's request for 
land. At the end of the period covered by this report, the Ministry had 
taken no action.
                               __________

                                 EGYPT

    The Constitution provides for freedom of belief and the practice of 
religion, although the Government places restrictions on this right. 
According to the Constitution, Islam is the official state religion and 
Shari'a (Islamic law) is the primary source of legislation; religious 
practices that conflict with the official interpretation of Shari'a are 
prohibited. However, since the Government does not consider the 
practice of Christianity or Judaism to conflict with Shari'a, for the 
most part members of the non-Muslim minority worship without harassment 
and may maintain links with coreligionists in other countries. Members 
of religions that are not recognized by the Government, such as the 
Baha'i Faith, may experience personal and collective hardship.
    In some areas, there were improvements in the Government's respect 
for religious freedom; however, there continued to be abuses and 
restrictions during the period covered by this report. In January, the 
Government established a National Human Rights Council (NHRC), headed 
by a Coptic Christian. The NHRC was entrusted with protecting and 
improving the status of human rights, including religious freedom.
    The prosecution failed to bring a successful case against those 
alleged to be responsible for killing 21 Christians during the 2000 
sectarian strife early in the town of al-Kush, Upper Egypt. The Court 
of Cassation, the country's highest appellate court, upheld the 
acquittal of 94 of 96 suspects who were charged with various offenses 
committed in this incident. The Court's decision left public 
prosecutors and human rights activists with no further legal options. 
An investigation of police torture of dozens of mostly Christian 
detainees that took place during the inquiry of a 1998 incident 
involving the killing of two Copts in al-Kush made little progress and 
has appeared effectively closed since 2001. A Coptic Christian was 
convicted and sentenced for the two murders; his appeal, which has been 
pending for 4 years, had not been heard by the end of the period 
covered by this report.
    Other abuses included the arrest of nine Shi'a Muslims in December 
2003 and March. Five were released within several weeks; three were 
detained without charge, two of whom were not released until April and 
June. The third and another individual arrested in March were still in 
detention without charge at the end of the period covered by this 
report. There were credible reports that at least three of the four 
individuals held in detention were tortured. The Government also denied 
identity papers, birth certificates, and marriage licenses to members 
of the very small Baha'i community and offered no legal means for the 
small number of converts from Islam to Christianity to amend their 
civil records to reflect their new religious status; however, the 
Government does not legally discriminate between Muslim and non-Muslim 
converts. The Government also continued to prosecute a small number of 
citizens for unorthodox religious beliefs and practices that ``insult 
heavenly religions.''
    There generally continued to be religious discrimination and 
sectarian tension in society during the period covered by this report. 
The al-Kush case has become a symbol of sectarian tensions, possibly 
violent, that continued to exist in the country.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Ambassador, senior administration officials, and members of Congress 
continued to raise U.S. concerns about religious discrimination with 
President Hosni Mubarak and other senior government officials.

                    Section I. Religious Demography

    The country has a total area of 370,308 square miles, and its 
population is approximately 70.5 million, of whom almost 90 percent are 
Sunni Muslims. Shi'a Muslims constitute less than 1 percent of the 
population. Approximately 8 to 10 percent of citizens are Christians, 
the majority of whom belong to the Coptic Orthodox Church. Other 
Christian communities include the Armenian Apostolic, Catholic 
(Armenian, Chaldean, Greek, Melkite, Roman, and Syrian Catholic), 
Maronite, and Orthodox (Greek and Syrian) churches. An evangelical 
Protestant church, established in the middle of the 19th century, now 
includes 17 Protestant denominations. There also are followers of the 
Seventh-day Adventist Church, which was granted legal status in the 
1960s. There are small numbers of Mormons and members of Jehovah's 
Witnesses, but the Government does not recognize either group. The non-
Muslim, non-Coptic Orthodox communities range in size from several 
thousand to hundreds of thousands. The number of Baha'is has been 
estimated to be between several hundred and two thousand. The Jewish 
community numbers fewer than 200 persons.
    Christians are dispersed throughout the country, although the 
percentage of Christians tends to be higher in Upper Egypt (the 
southern part of the country) and some sections of Cairo and 
Alexandria.
    There are many foreign religious groups, especially Roman Catholics 
and Protestants who have had a presence in the country for almost a 
century and engage predominately in education, social, and development 
work. The Government generally tolerates these groups if they do not 
proselytize.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of belief and the practice of 
religion; however, the Government places restrictions on this right. 
According to the Constitution, Islam is the official state religion, 
and Shari'a is the primary source of legislation; religious practices 
that conflict with the official interpretation of Shari'a are 
prohibited. However, since the Government does not consider the 
practice of Christianity or Judaism to conflict with Shari'a, for the 
most part members of the non-Muslim minority worship without legal 
harassment and may maintain links with coreligionists in other 
countries. Members of other religions that are not recognized by the 
Government, such as the Baha'i Faith, may experience personal and 
collective hardship.
    For a religious denomination to be officially recognized, a request 
must be submitted to the Religious Affairs Department at the Ministry 
of Interior, which assesses whether the proposed religion would pose a 
threat or upset national unity or social peace. The department also 
consults the leading religious figures in the country, particularly the 
Pope of the Coptic Orthodox Church and the Sheikh of Al-Azhar. The 
registration is then referred to the President, who issues a decree 
recognizing the new religion according to Law 15 of 1927. If a 
religious group chooses to bypass the official registration process, 
participants could be subject to detention and could also face 
prosecution and punishment under Article 98(F) of the Penal Code, which 
forbids the ``ridiculing of a heavenly religion.''
    The Constitution requires elementary and secondary schools to offer 
religious instruction. Public and private schools provide religious 
instruction according to the faith of the student. During the period 
covered by this report, the Minister of Education denied charges that 
his plan to introduce courses on rational ethics into the national 
curriculum was an attempt to phase out the teaching of religion in 
public schools.
    The Government continued to encourage interfaith dialogue. The 
religious establishment of Al-Azhar and the Ministry of Awqaf (Islamic 
Religious Endowments) engage in interfaith discussions, both 
domestically and abroad. Government literacy programs promoted reading 
materials that encourage mutual tolerance. During the period covered by 
this report, the Government formed the NHRC, which was entrusted with 
protecting, supporting, developing, upholding, and improving the status 
of human rights, including religious freedom. The Government appointed 
a Coptic Christian as its president and named prominent Copts to 5 of 
the council's 25 seats.
    The following religious holidays are designated national holidays: 
'Eid Al-Fitr, 'Eid Al-Adha, the Islamic new year, the birthday of the 
Prophet Muhammad, and Coptic Christmas (January 7).

Restrictions on Religious Freedom
    All mosques must be licensed, and the Government attempts to 
control them legally for the stated purpose of combating extremists. 
The Government appoints and pays the salaries of the imams who lead 
prayers in mosques and monitors their sermons; however, it does not 
similarly contribute to the building, repair, or funding of Christian 
churches. In April, the Minister of Awqaf announced that of the more 
than 82,000 mosques in the country, the Government controls 
administratively 62,000 regular mosques and 16,000 mosques located in 
private buildings. The Government annexes new mosques every year, but 
the process does not keep pace with new mosque construction.
    The contemporary interpretation of an 1856 Ottoman decree still in 
force requires non-Muslims to obtain a presidential decree to build a 
place of worship. In addition, Interior Ministry regulations issued in 
1934, under the Al-Ezabi decree, specify a set of 10 conditions that 
the Government must consider prior to issuance of a presidential decree 
permitting construction of a church. These conditions involve factors 
such as the location of the proposed site, the religious composition of 
the surrounding community, and the proximity of other churches and 
mosques. The Ottoman decree also required the head of state to approve 
permits for the repair of church facilities.
    In 1996, human rights activist Mamdouh Naklah filed a lawsuit 
challenging the constitutionality of the 1934 decree, which was based 
on the 1856 Ottoman decree. In 2002, the State Commissioners' Body, 
which is essentially responsible for reviewing lawsuits made against 
the Government, issued a ``final'' advisory opinion, rejecting the 
lawsuit on the grounds that the challenged decree was issued before the 
Commissioners' Body was established in 1946 and thus is excluded from 
the Body's legal jurisdiction. Subsequently, in an April 2003 hearing, 
a judge ruled that no further consideration of the lawsuit was 
warranted. In June 2003, the Administrative Court, which is part of the 
State Council, similarly rejected the case on the grounds that the 
decree in question was issued in 1934, before the establishment of the 
State Council, established in 1947. The Administrative Court argued 
that it could not rule on a law predating its establishment. Naklah's 
appeal before the Higher Administrative Court was pending at the end of 
the period covered by this report.
    Since 1998, presidential decrees are required only for the building 
of new churches, while repair permits are issued at the Governorate 
level. In 1999, in response to strong criticism of the Ottoman decree, 
President Mubarak issued a decree making the repair of all places of 
worship subject to a 1976 civil construction code. The decree places 
repair of churches and mosques on equal footing before the law and 
facilitates church repairs. However, local permits for such repairs are 
still subject to approval by security authorities. Even though mosque 
and church repairs are now subject to the same laws, enforcement of the 
laws appears to be much stricter for churches than for mosques. 
Security officials also may deny or delay permits for the supply of 
water and electricity. Incidents of blocked or delayed permits vary, 
often depending on the attitude of local security officials and the 
governor toward the church and on their personal relationships with the 
local Christian church's representatives.
    According to statistics published by the Government's Official 
Gazette, during the period covered by this report President Mubarak 
approved seven permits for church-related construction compared with 
the nine permits reported during the previous period. Three of these 
permits were for evangelical Christian churches and four were for 
Coptic churches. However, government officials have asserted that most 
permits issued are not published in the Gazette. According to these 
officials, 254 permits for the building and repair of churches were 
issued between January 1 and June 15.
    Overall, the approval process for church construction continued to 
be time-consuming and insufficiently responsive to the requests of 
Christians. Although President Mubarak reportedly has approved all 
requests for permits presented to him, Christians maintain that the 
Interior Ministry delays--in some instances indefinitely--submission to 
the President of their requests. They also maintain that security 
forces have blocked them from using permits that have been issued and 
at times denied them permits for repairs to church buildings and the 
supply of water and electricity to existing church facilities. 
Christian observers believe that government officials, particularly at 
the local security level, zealously enforce regulations pertaining to 
church projects while exercising lax oversight of the repair and 
construction of mosques.
    In March, the country's Supreme Constitutional Court dismissed a 
case an individual brought against the Coptic Orthodox Church. The 
judges ruled that the Constitution required that Christian and Muslim 
endowments be treated under an equal standard and that Christian 
endowments, like Muslim endowments, could not be sued. Christian 
advocates hoped the judgment would set a precedent for ``equal 
treatment'' between Islamic and Christian facilities with implications 
for other legal cases they are pursuing.
    Despite this ruling, numerous complaints of delayed church 
construction and repair projects continued during the period covered by 
this report. Among the many complaints was the case of St. George 
Church in Dafesh, a majority Christian community near Assiyut, Upper 
Egypt. After a wait of many years, in 1998 the parish obtained a permit 
to build a new church to replace the original building, which had grown 
too small to accommodate the growing community. Shortly after 
construction began in 2000, the new site was vandalized, allegedly by 
local Muslim residents, prompting the Government to freeze the project, 
which remained halted at the end of the period covered by this report. 
The congregation continues to worship at the older site.
    In Ezbet al-Nakhl, East Cairo, Coptic leaders of the Church of the 
Archangel Mikhail received permission from the Ministry of Interior in 
1996, ratified by the Governor of Cairo in 2001, to expand the church 
to accommodate its growing congregation. However, local authorities in 
the district of al-Marg refused to accept the request to expand the 
church without a presidential decree, which is required for the 
renovation. The church, which had originally sought a presidential 
decree in 1987, had not been able to obtain one, and the project 
remained frozen at the end of the period covered by this report. 
Government officials asserted that the project was frozen because 
church officials did not employ the proper procedures while seeking a 
presidential decree, therefore making it illegal to renovate the 
church.
    In 2002, the Government ordered the closure of a building in Tenth 
of Ramadan City, east of Cairo, used as a training and conference 
center by the Protestant Qasr al-Doubbara Church of Central Cairo. The 
Church successfully fought the closure, obtaining a government decree 
in November 2003 that ordered the reopening of the facility. However, 
the municipality appealed the decision and continued to block use of 
the building on the grounds that the building, which is zoned as a 
residence, did not have a permit for it to operate as a public 
building.
    As a result of restrictions, some communities use private buildings 
and apartments for religious services or build without permits. An 
Orthodox church, St. John the Baptist, in Awlad Ilyas, near Assiyut, 
has been using the church's courtyard for prayers because local police 
prevented repairs to the church structure in 2001. Repairs were halted 
because authorities believed that the church would enlarge its size by 
extending the building into the churchyard. After negotiations with 
state security officers, the church received permission to demolish the 
existing wall to extend its size. However, after the newspaper Al-
Watani had published an article exposing this issue and the outcome, 
state security officials halted construction a second time. At the end 
of the period covered by this report, construction had not resumed and 
the Church was still waiting for the Minister of Interior to permit 
resumption of repairs.
    The Government continued to try citizens for unorthodox religious 
beliefs. On January 28, a State Security Emergency Court issued a 
verdict against Sunni Muslims Sayyed Tolba, Gamal Sultan, and 17 
others, superseding a 2002 verdict in which Tolba had been sentenced to 
3 years. The court sentenced Tolba and Sultan to a year's imprisonment 
and gave suspended sentences to the remaining defendants, after finding 
them guilty of practicing religious beliefs ``deviant from Islamic 
Shari'a.''
    Political parties based on religion are illegal. Pursuant to this 
law, the Muslim Brotherhood is an illegal organization. Muslim Brothers 
speak openly and publicly about their views, although they do not 
explicitly identify themselves as members of the organization, and they 
remain subject to arbitrary treatment and pressure from the Government. 
During the period covered by this report, dozens of members of the 
Muslim Brotherhood were arrested and charged with membership in an 
illegal organization, and several others were prevented from traveling 
abroad. Dozens of suspected Brotherhood members were also released 
during this period. Seventeen independent candidates backed by the 
Muslim Brotherhood were elected to the People's Assembly in the 2000 
parliamentary elections, despite government-sponsored efforts to stop 
them, which included mainly limiting access to polling stations but 
also, in some instances, violence, detentions, and arrests.
    There were no new cases of authors facing trial or charges related 
to writings or statements considered heretical during the period 
covered by this report.
    Various ministries are legally authorized to ban or confiscate 
books and other works of art upon obtaining a court order. The Islamic 
Research Center at Al-Azhar University has legal authority to censor, 
but not to confiscate, all publications dealing with the Koran and 
Islamic scriptural texts. In recent years, the Islamic Center has 
passed judgment on the suitability of nonreligious books and artistic 
productions, but there were no new cases during the period covered by 
this report. Al-Azhar has the legal right to recommend confiscation, 
but the actual act of confiscation requires a court order. For example, 
Al-Azhar generally becomes involved if there is a formal complaint 
filed about a particular book. However, al-Azhar generally does not 
have the right to rule on secular publications. In June 2003, the 
Government's Ministry of Justice issued a decree authorizing Al-Azhar 
sheikhs to confiscate publications, tapes, speeches, and artistic 
materials deemed inconsistent with Islamic law; however, there were no 
new cases during the period covered by this report.
    In December 2003, the Islamic Research Center (IRC) recommended 
banning the book ``Discourse and Interpretations'' by Nasr Abou Zeid. 
IRC member Dr. Mohammed Emara was quoted as claiming the book 
contradicted Islamic tenets. The Government did not act on the 
recommendation by the end of the period covered by this report.
    The local media, including state television and newspapers with 
some governmental oversight, gives prominence to Islamic programming, 
which sometimes implies the primacy of Islam among ``the heavenly 
religions.'' For example, a program entitled ``Essence of Life,'' which 
airs twice a week on state-owned Nile TV, interviews persons who have 
converted to Islam. The interviewer frequently praises his guests for 
improving their lives by having chosen ``the right path.'' Similarly, 
the religion page, which appears weekly in the prominent daily al-
Ahram, a privately funded newspaper with some governmental oversight, 
often reports on conversions to Islam and reports factually on how 
converts improved their lives and found peace and moral stability, 
things the converts said they lacked in their previous faith. While 
Christian television programs are aired on Nile TV, they are not 
presented on a regular basis.
    Law 263 of 1960, which is still in force, bans Baha'i institutions 
and community activities. The Government confiscated all Baha'i 
community properties, including Baha'i centers, libraries, and 
cemeteries. The problems of Baha'is, who number fewer than 2,000 
persons in the country, have been compounded since the Ministry of 
Interior began to upgrade its automation of civil records, including 
national identity cards. The Government's new software requires all 
citizens to be categorized as Muslims, Christians, or Jews. Baha'is and 
other religious groups who do not fit into any of these categories have 
been compelled either to misrepresent themselves as members of one of 
these three religions or to go without valid identity documents, 
passports, birth and death certificates, and marriage licenses. Most 
Baha'is have chosen the latter course.
    The Constitution provides for equal public rights and duties 
without discrimination based on religion or creed, and in general the 
Government upholds these constitutional protections; however, 
government discrimination against non-Muslims exists. There are no 
Christians serving as governors, presidents or deans of public 
universities. Christians are underrepresented in Parliament and are 
infrequently nominated by the Government to run in elections as 
National Democratic Party (NDP) candidates.
    There also are few Christians in the upper ranks of the security 
services and armed forces. Although there have been improvements in a 
few areas, government discriminatory practices continued to include 
discrimination against Christians in the public sector, discrimination 
against Christians in staff appointments to public universities, 
payment of Muslim imams through public funds (Christian clergy are paid 
by private church funds), and refusal to admit Christians to Al-Azhar 
University (a publicly-funded institution). In general, public 
university training programs for Arabic-language teachers refuse to 
admit non-Muslims because the curriculum involves the study of the 
Koran. In 2001, the first Christian graduated from an Arabic-language 
department at the Suez Canal University, but there have been no reports 
of Christian graduates since 2001.
    Anti-Semitic sentiments appear in both the independent press and 
press with some governmental oversight. The Government reportedly has 
advised journalists and cartoonists to avoid anti-Semitism. Government 
officials insist that anti-Semitic statements in the media are a 
reaction to Israeli government actions against Palestinians and do not 
reflect historical anti-Semitism; however, there are relatively few 
public attempts to distinguish between anti-Semitism and anti-Israeli 
sentiment.
    In January, the country's Supreme Administrative Court upheld a 
lower court's 2001 decision to ban an annual festival at the tomb of 
Rabbi Abu Hasira in a village in the Nile Delta and rejected the 
Ministry of Culture's designation of the site as a protected antiquity. 
The 2001 decision linked the status of the site and the festival to the 
Israeli-Palestinian conflict and the celebration has not been held in 
the past 3 years.
    Although the Coptic Orthodox Church won a lawsuit to reclaim 
several plots of land in greater Cairo in 2000, there continued to be 
no new returns during the period covered by this report.
    According to a 1995 law, the application of family law, including 
marriage, divorce, alimony, child custody, and burial, is based on an 
individual's religion. In the practice of family law, the State 
recognizes only the three ``heavenly religions'': Islam, Christianity, 
and Judaism. Muslim families are subject to the Personal Status Law, 
which draws on Shari'a. Christian families are subject to Canon law, 
and Jewish families are subject to Jewish law. In cases of family law 
disputes involving a marriage between a Christian woman and a Muslim 
man, the courts apply the Personal Status Law. The State does not 
recognize the marriages of citizen adherents to faiths other than 
Christianity, Judaism, or Islam.
    Under Shari'a, as practiced in the country, non-Muslim males must 
convert to Islam to marry Muslim women, but non-Muslim women need not 
convert to marry Muslim men. Muslim women are prohibited from marrying 
Christian men.
    Inheritance laws for all citizens are based on the official 
interpretation of Shari'a. Muslim female heirs receive half the amount 
of a male heir's inheritance, while Christian widows of Muslims have no 
inheritance rights. A sole female heir receives half her parents' 
estate; the balance goes to designated male relatives. A sole male heir 
inherits all his parents' property. Male Muslim heirs face strong 
social pressure to provide for all family members who require 
assistance; however, this assistance is not always provided. The 2000 
Personal Status Law made it easier for a Muslim woman to obtain a 
divorce without her husband's consent, provided that she is willing to 
forego alimony and the return of her dowry.
    The Coptic Orthodox Church excommunicates women members who marry 
Muslim men and requires that other Christians convert to Coptic 
Orthodoxy to marry a member of the Church. Coptic males are prevented 
from marrying Muslim women by both civil and religious laws. A civil 
marriage abroad is an option should a Coptic male and Muslim female 
decide to marry. The Coptic Orthodox Church permits divorce only in 
specific circumstances, such as adultery or conversion of one spouse to 
another religion.

Abuses of Religious Freedom
    The prosecution failed to bring a successful case against those 
alleged to be responsible for the killing of 21 Christians during 
sectarian strife in early 2000 in the town of al-Kush, in Sohag 
Governate, Upper Egypt. The Court of Cassation, the country's highest 
appellate court, upheld on June 14, the acquittal of 94 of 96 suspects 
who were charged with various offenses committed in this incident. The 
Court's decision left public prosecutors and Christian advocates with 
no further legal options. In the investigation of an earlier incident 
in al-Kush in 1998 involving the killing of two Copts, the police 
detained hundreds of citizens, including relatives of suspects, women, 
and children. Local observers reported that many of these detainees 
were subjected to torture and mistreatment. An investigation of police 
torture of the mostly Christian detainees made little progress and has 
appeared effectively closed since 2001. Shayboub William Arsal, a 
Coptic Christian, was convicted and sentenced for the two murders and 
his appeal, which has been pending for 4 years, has not been heard. The 
local Christian community believes that Shayboub was accused and 
convicted of the crime because of his religion. The two al-Kush cases 
have become a symbol of sectarian tensions, possibly violent, that 
continued to exist in the country.
    The Government at times prosecutes members of religious groups 
whose practices are deemed to deviate from mainstream Islamic beliefs, 
and whose activities are believed to jeopardize communal harmony. In 
December 2003, eight persons were arrested by state security agents in 
Ras Gharib, on the Red Sea coast, apparently due to their affiliation 
with Shi'a Islam, which is not officially recognized by the Government 
but acknowledged as a branch of Islam by Al-Azhar. Five were released 
within several weeks, but three, Adil Shazly, Ahmed Goma'a, and 
Mohammed Hamam Omar, were sent to prison in Cairo and Wadi Natroun for 
interrogation. There were credible reports that they were tortured and 
mistreated in detention. By the end of the period covered by this 
report, Goma'a and Omar had been released, but Shazly remained in 
prison.
    On March 21, Mohammed Ramadan Mohammed Hussein, also known as 
Mohammed al-Derini, leader of an unrecognized Shi'a organization, ``the 
Supreme Council for Descendants of the Prophet,'' was arrested in 
Cairo. Derini continued to be held without charge at the end of the 
period covered by this report.
    In March, a State Security Emergency Court found 26 persons, 
including 3 Britons, guilty of membership in an illegal subversive 
organization (the Islamic Liberation Party) and obstructing law and the 
Constitution. The defendants received sentences of 1 to 5 years. There 
were credible reports that defendants were tortured during the 
Government's investigation of the case.
    In May, the Government confiscated the identity cards of Baha'is 
Hossam Ezzat Moussa and Rania Roushdy, who were applying for passports. 
Officials told them that they were acting on instructions from the 
Ministry of Interior to confiscate any identity cards belonging to 
Baha'is.
    In 2001, the Public Prosecutor ordered the release, pending an 
appeal, of author Ala'a Hamed, who had been convicted of insulting 
Islam in a novel in 1998; his appeal was still pending at the end of 
the period covered by the report.
    In August 2003, at the historic monastery of St. Anthony at a 
remote location in the eastern desert, Christian monks and supporters 
confronted more than 100 security personnel and numerous bulldozers 
deployed by the Governor of the Red Sea province to destroy a wall 
built by the monastery that enclosed land belonging to the State. 
Although they admitted they did not have title to the land enclosed by 
the wall, monastery leaders asserted that the wall was built at the 
urging of government security officials. After a tense standoff, a 
compromise was reached in which the Government agreed to sell the land 
enclosed by the wall to the monastery.
    In January, Christian workers at the Patmos Center, a Coptic 
Orthodox social service facility on the Suez road east of Cairo, 
confronted soldiers and an army bulldozer dispatched from a military 
base adjacent to the facility. During the confrontation, one of the 
Christian workers was fatally struck by a private bus attempting to 
drive around the crowd. This incident was the latest in a series 
involving Patmos and the neighboring military base. The army's reported 
pretext for bulldozing the gate was that the Patmos Center's wall 
stands 50 meters from the highway, while local zoning regulations 
require a distance of 100 meters. Christian sources noted that the army 
base's perimeter wall also is only 50 meters from the road, and they 
charged that the army's intent was to harass the Christians until they 
quit the site so that it could be annexed by the military. Other 
observers believed the military's enmity was engendered by the 
``stealthy'' way the church developed a Christian service facility on a 
site originally billed as an agricultural ``desert reclamation 
project.''
    In May, a Coptic priest and two members of his church were killed 
while in a vehicle driven by a police officer. The officer lost control 
of the vehicle, and it fell into a canal. The police officer had 
appeared at the St. Mina Church in the village of Taha, in the Samalout 
district of Minya Governorate, and ordered the priest, Father Ibrahim 
Mikhail, to come to the police station to make a report regarding his 
church's unauthorized repair of a fence. In an obituary placed in the 
paper al-Ahram, Father Mikhail and the other victims were described as 
``martyrs'' of the 1856 Ottoman church building decree. The deaths 
prompted angry reactions from local Christian leaders and emotional 
demonstrations from the Christian community. The police officer, who 
was not seriously injured in the incident, reportedly was suspended and 
referred for an inquiry into his actions. The Government maintained 
that the vehicle crash was accidental, noting that the police driver 
was among those injured. The Government has advised that his actions 
are the subject of an investigation for possible violations of 
procedure.
    Neither the Constitution nor the Civil and Penal Codes prohibits 
proselytizing, but those accused of proselytizing have been harassed by 
police or arrested on charges of violating Article 98(F) of the Penal 
Code, which prohibits citizens from ridiculing or insulting heavenly 
religions or inciting sectarian strife.
    In late January, four Christians were arrested by state security 
agents in Nuweiba, on the east coast of the Sinai Peninsula, and 
detained without charge. The four reportedly were found to be in 
possession of an undetermined amount of Christian religious materials 
and were apparently suspected of proselytizing. The four were released 
on April 3. Government sources reported that no charges would be 
pursued against them.
    While there are no legal restrictions on the conversion of non-
Muslims to Islam, there are occasional reports that police harass 
Christians who had converted from Islam. However, government officials 
have asserted that this occasional harassment stems from the actions of 
a few individuals and is not a result of police policy.
    There are no legal restrictions on the conversion of non-Muslims to 
Islam. The law prescribes administrative steps to register such 
conversions. The minor children of converts to Islam, and in some cases 
adult children, may automatically become classified as Muslims in the 
eyes of the State irrespective of the status of the other spouse. This 
is in accordance with ``established'' Islamic Shari'a rule, which 
dictates ``no jurisdiction of a non-Muslim over a Muslim.''
    Although not forbidden by law, the State does not recognize 
conversions from Islam to Christianity or other religions. In cases 
involving conversion from Islam to Christianity, authorities 
periodically charge converts with violating laws prohibiting the 
falsification of documents. In such instances, converts who have no 
legal means to register their change in religious status sometimes 
resort to soliciting illicit identity papers, often by submitting 
fraudulent supporting documents or bribing the government clerks who 
process the documents.
    In October 2003, 20 persons were arrested and charged with document 
fraud after the exposure of several civil-documents clerks involved in 
processing falsified documents for converts. During questioning after 
their arrest, they were deprived of sleep, food, and water, and Yusef 
Soliman was beaten on several occasions. Soliman was released on 
November 9 and Mariam Makar on December 24. All but Makar and Soliman 
were released within hours of their arrest. In response to inquiries 
about the case, the Government asserted that Makar and Soliman were 
arrested for running a forgery ring. The Government maintained that the 
majority of those Christians who were arrested had converted to Islam 
and then back to Christianity for personal matters such as obtaining a 
divorce from their spouses (which is possible for Muslims but not 
recognized by the Coptic Church).
    In December 2002, Malak Fahmi, a Christian, and his wife Sarah, a 
Christian convert from Islam, were arrested while attempting to leave 
the country with their two children. The couple was charged with 
falsification of documents. Sarah, who reportedly changed her name and 
religious affiliation on her marriage certificate only, stated that she 
did so without her husband's assistance. The couple was released in 
February, but they reportedly were awaiting trial on charges of 
document fraud at the end of the period covered by this report.
    In 1997, human rights activist Mamdouh Naklah filed a lawsuit 
seeking the removal of the religious affiliation category from 
government identification cards. Naklah challenged the 
constitutionality of a 1994 decree by the Minister of Interior 
governing the issuance of new identification cards. A hearing scheduled 
for February 25 never took place. Upon his appearance, the court 
informed Nakhlah that the case documents had been withdrawn and 
forwarded to the president of the State's Council, a highly unusual 
procedure. No new hearing date was set, and it appears unlikely that 
the case will be heard.
    In April, an administrative court issued a verdict allowing a 
Christian woman, who had converted to Islam and later converted back to 
Christianity, to recover her original (Christian) name and identity. 
Some legal observers believed the case would constitute a significant 
precedent as the Government has generally refused to acknowledge 
citizens' conversions from Islam to Christianity. The court's written 
verdict noted ``. . . the Constitution guarantees equality among 
citizens . . . without any discrimination based on race, sex, language, 
or faith. The State also guarantees freedom of thought and religious 
faith in accordance with Article 46 of the Constitution . . . [the 
State] is legally committed to register the woman's real religion and 
is not allowed under any circumstance to use its assigned powers to 
force the woman to remain Muslim.'' By the end of the period covered by 
this report, it remained unclear whether this ruling would set a broad 
precedent for the Government's treatment of converts from Islam.
    An estimated several thousand persons are imprisoned because of 
alleged support for or membership in Islamist groups seeking to 
overthrow the Government. The Government states that these persons are 
in detention because of membership in or activities on behalf of 
violent extremist groups, without regard to their religious 
affiliation. Internal security services monitor groups and individuals 
they suspect of involvement in or planning for extremist activity. 
Internal security agencies regularly detain such persons, and the state 
of emergency allows them to renew periods of administrative detention 
ad infinitum.


Forced Religious Conversion
    There were no reports of forced religious conversion carried out by 
the Government; however, there were reports of forced conversions of 
Coptic girls to Islam by Muslim men. Reports of such cases are disputed 
and often include inflammatory allegations and categorical denials of 
kidnapping and rape. Observers, including human rights groups, find it 
extremely difficult to determine whether compulsion was used, as most 
cases involve a Coptic girl who converts to Islam when she marries a 
Muslim male. Reports of such cases almost never appear in the local 
media. According to the Government, in such cases the girl must meet 
with her priest or the head of her church before she is allowed to 
convert. However, in cases of marriage between an underage Christian 
girl and a Muslim male, there are credible reports of government 
harassment, especially by the police, or lack of cooperation with 
Christian families that attempt to regain custody of their daughters. 
There are similar reports in these cases of the failure of the 
authorities to uphold the law, which states that a marriage of a girl 
under the age of 16 is prohibited, and between the ages of 16 and 21 is 
illegal without the approval and presence of her guardian.
    Some Coptic activists maintain that government officials do not 
respond effectively to instances of alleged kidnapping. For example, 
the family of 18-year-old Ingy Helmy Labib alleged that in early 
January, she was abducted by Muslim extremists and forcibly converted 
to Islam. However, police in the town of Mahalla al-Kubra, in the Nile 
Delta police station north of Cairo, asserted that she left home and 
converted to Islam of her own volition. The family alleged that Labib 
suffered from mental illness and that her abductors exploited her 
condition. However, specific evidence of forced abduction was not 
available. In June, her family reported that she had returned home.
    According to the law, persons above the age of 16 may convert to 
Islam without their parents' consent and even mental deficiency does 
not preclude a person's conversion. Police responses to such charges 
vary from case to case. In April 2003, police in Minya intervened in 
the case of Nivine Malak Kamel, a 17-year-old Christian girl allegedly 
kidnapped by Muslim Reda Hussan Abu Zeid, and in May 2003, the police 
returned her to her family.
    There were no reports of the forced religious conversion, including 
of minor U.S. citizens who had been abducted or illegally removed from 
the United States, or of the refusal to allow such citizens to be 
returned to the United States.
Improvements and Positive Developments in Respect for Religious Freedom
    During the period covered by this report, the Government took 
several steps to promote and improve religious freedom and tolerance. 
Following the September 11, 2001, attacks in the United States and the 
increase in Israeli-Palestinian violence, government religious 
institutions such as Al-Azhar accelerated a schedule of interfaith 
discussions inside the country and abroad. The Grand Imam of Al-Azhar 
Sheikh Tantawi and Coptic Orthodox Pope Shenouda participated in joint 
public events.
    In January, the Government announced the formation of the NCHR. The 
Government's appointments to the Council of prominent and credible 
figures were welcomed by a broad spectrum of observers. The Council's 
appointed president, Dr. Boutros Boutros Ghali, is a Copt and is among 
the country's most respected public figures. In addition, 5 of the 25 
members appointed to the Council are Coptic Christians. His deputy, Dr. 
Kamal Aboul Maged, is a prominent Islamic intellectual and a former 
Minister of Information. In May, the Council's cultural committee 
announced it would sponsor a training course for Muslim and Christian 
religious leaders on the subject of ``religion and human rights.''
    The Anglican Church and al-Azhar University opened a formal 
dialogue in September 2001 in which participants agreed that peace was 
inseparable from justice. They also stated that ``acceptance of the 
other'' must be promoted, and they reaffirmed their commitment to joint 
action for peace, justice, and mutual respect. However, the third 
annual joint dialogue scheduled for September 2003 was postponed when 
delegates from al-Azhar declined to attend, reportedly at the request 
of the Coptic Orthodox Pope Shenouda III. Earlier in September, Pope 
Shenouda publicly objected to the U.S. Anglican Church's evolving 
position on homosexual clergy.
    A prominent Coptic nongovernmental organization (NGO) continued its 
program of interreligious dialogue in cooperation with the Ministry of 
Islamic Religious Endowments. The program encouraged interaction 
between young Muslim and Christian religious leaders and included a 
major conference on citizenship and education, as well as a series of 
workshops, training courses, and seminars.
    During the period covered by this report, the Government continued 
to take steps to contain incidents of sectarian tension. Independent 
observers believed the Government's relatively quick deployment of 
extra police during incidents of sectarian tension in Gerza, Giza 
Governorate, in October 2003 and in Samalout, Minya Governorate, in May 
successfully preempted escalations in violence.
    In a number of cases reported in the media, government officials 
participated in consecration ceremonies for new churches. In March, 
Pope Shenouda and 31 bishops conducted a historic visit to several 
cities in Upper Egypt. During stops in Luxor and Sohag, the Pope 
consecrated several new churches. He was received with the highest 
level of protocol by governors and local government officials, who 
escorted him during stops on his itinerary.
    Representatives of the country's very small and decreasing Jewish 
community reported good security measures and generally satisfactory 
cooperation with different agencies of the Government.
    Government-owned television and radio continued to provide 
programming time devoted to Christian issues, including live broadcast 
of Christmas and Easter services. The state-owned Nile Culture Channel, 
available on satellite, broadcast weekly Orthodox Church services and 
other Christian programming. Excerpts from Coptic Orthodox Pope 
Shenouda's weekly public addresses, documentaries on the country's 
monasteries, the travels of the Holy Family and other aspects of 
Christian history, and discussions among Muslims and Christians of 
local and international topics including discrimination appeared 
regularly in pro-government newspapers.
    Christian clergy spoke on popular television programs such as 
``Good Morning Egypt'' about current topics and Christian religious 
beliefs. A version of Sesame Street, especially designed for the 
country by the Children's Television Workshop, gained broad viewership 
among young children and many of their parents. Among the aims of the 
program is the promotion of tolerance, and one of the principal 
characters is a Christian.
    Government and independent newspapers published a broad spectrum of 
news and views on religious topics, particularly following the 
terrorist attacks against the United States in September 2001. The 
government-run printing house Dar al-Ma'arif published a new edition of 
the four Christian gospels, resuming a practice that had stopped 
decades ago.
    The Minister of Education has developed and distributed curricular 
materials instructing teachers in government schools to discuss and 
promote tolerance in teaching. Government schools began using a new 
curriculum on the Coptic and Byzantine periods of the country's 
history, developed with the advice and support of Christian 
intellectuals and the Coptic Orthodox Church.

                    Section III. Societal Attitudes

    Muslims and Christians share a common history and national 
identity. They also share the same ethnicity, race, culture, and 
language. Christians are geographically dispersed throughout the 
country, and Christians and Muslims live as neighbors. However, at 
times religious tensions flare up, individual acts of prejudice occur, 
and members of both faiths practice discrimination.
    In October 2003, Muslim residents in a village in the district of 
Gerza, southwest of Cairo, reportedly objected violently to the plans 
of Christian residents to convert a meeting site into a church. The 
ensuing violence resulted in property damage to a number of Christian-
owned homes. In response the Government deployed extra security forces 
to the area until tensions subsided.
    In May, Christian residents in Samalout, Minya, Upper Egypt, 
protesting the death of a priest and two other Christians in an auto 
accident while in police custody, were met by Muslim counter-
demonstrators, and the two sides reportedly traded taunts and insults. 
Police reinforcements were temporarily deployed to prevent escalation.
    In 2002, Muslim residents attacked and damaged a church in the 
village of Bani Walmiss. In 2003, the Government funded the repair of 
the church, and it officially reopened in June 2003.
    In July 2000, gunmen killed Christian farmer Magdy Ayyad Mus'ad and 
wounded five other persons in Giza Governorate, allegedly because of 
objections to a church Mus'ad built. Authorities charged a person with 
the killing but released the suspect on bail in October 2000; by the 
end of the period covered by this report, no trial date had been set 
and the case was pending.
    In 2000, Father Hezkiyal Ghebriyal, a 75-year-old Coptic Orthodox 
priest, was stabbed and seriously wounded in the village of Bardis, 
near Sohag. Police arrested the suspected attacker within days of the 
incident. He was reported to be mentally ill and was subsequently 
released.
    The case of Ahmad and Ibrahim Nasir, who were sentenced to 7 years 
in prison for the 1999 murder of a monk in Assiyut, remained pending at 
the end of the period covered by this report. On May 25, the Court of 
Cassation sustained an appeal by the Public Prosecutor seeking a 
heavier sentence. The brothers received 15-year prison terms, twice the 
original sentence. The brothers appealed, and their case was pending at 
the end of the period covered by this report.
    While there is no legal requirement for a Christian girl or woman 
to convert to Islam to marry a Muslim (see Section II), conversion to 
Islam is sometimes used to circumvent the legal prohibition on marriage 
between the ages of 16 and 21 without the approval and presence of the 
girl's guardian. Most Christian families would object to a daughter's 
desire to marry a Muslim, and if a Christian woman marries a Muslim 
man, the Church excommunicates her. Local authorities sometimes allow 
custody of a minor Christian female who converts to Islam to be 
transferred to a Muslim custodian, who is likely to grant approval for 
an underage marriage.
    According to the law, persons above the age of 16 may convert to 
Islam without parental consent. Ignorance of the law and social 
pressure, including the centrality of marriage to a woman's identity, 
often affect a girl's decision to convert (see Section II). Family 
conflict and financial pressure also are cited as factors.
    Official relations between Christian and Muslim religious figures 
are amicable and include reciprocal visits to religious celebrations. 
Al-Azhar and the Ministry of Awqaf engage in frequent public and 
private interfaith discussions with Christians of various 
denominations, both within the country and in other countries. NGOs 
such as the Coptic Evangelical Organization for Social Services (CEOSS) 
are active in organizing formal and informal interfaith events; during 
the period covered by this report, CEOSS held numerous events which 
brought together Christian and Muslim youth leaders to discuss issues 
such as citizenship, media affairs, and societal violence. Private 
Christian schools admit Muslim students, and religious charities serve 
both communities.
    In articles in the independent press, prominent leaders of the 
Coptic Orthodox Church criticized Mormons and Seventh-day Adventists.
    According to media reports, Al-Azhar's Islamic Research Center 
reiterated fatwas issued in previous decades condemning Baha'is as 
apostates.
    Anti-Semitic articles, which can be found in both the pro-
government press and in the press of the opposition parties, increased 
late in 2000 and again in 2001 following the outbreak of violence in 
Israel and the occupied territories. There have been no violent anti-
Semitic incidents in recent years directed at the tiny Jewish community 
still residing in the country.

                   Section IV. U.S. Government Policy

    The subject of religious freedom is an important part of the 
bilateral dialogue. The subject has been raised at all levels of the 
U.S. Government, including by the President, Secretary of State, 
Assistant Secretary for Near Eastern Affairs, the Ambassador, and other 
Embassy officials. The Embassy maintains formal contacts with the 
Office of Human Rights at the Ministry of Foreign Affairs. The Embassy 
also discusses religious freedom issues regularly in contacts with 
other government officials, including governors and Members of 
Parliament. The Ambassador also has made public statements supporting 
interfaith understanding and efforts toward harmony and equality among 
citizens of all faiths. During a February visit, officials from the 
Department of State's Office of International Religious Freedom met 
with minister-level and other government officials, religious leaders, 
and NGOs. Visiting congressional delegations also raised religious 
freedom issues during visits with government officials.
    The Embassy maintains an active dialogue with the leaders of the 
Christian and Muslim religious communities, human rights groups, and 
other activists. The Embassy investigates every complaint of official 
religious discrimination brought to its attention. The Embassy also 
discusses religious freedom with a range of contacts, including 
academics, businessmen, and citizens outside of the capital area. 
Officials from the Embassy and U.S. Agency for International 
Development (USAID) actively challenge anti-Semitic articles in the 
media through immediate contacts with editors-in-chief and other 
journalists.
    In December 2003, Embassy officials consulted with the director of 
the Biblioteca Alexandrina, a prestigious international cultural and 
educational institution in Alexandria, regarding the library's 
inclusion in a display case of a copy of the ``Protocols of the Elders 
of Zion,'' a notorious anti-Semitic forgery. The director issued a 
statement noting that ``bad judgment and insensitivity'' had been 
exercised in the selection of the book in the display, and he stated 
that it had been removed.
    The Mission, including the Department of State and USAID, works to 
expand human rights and to ameliorate the conditions that contribute to 
religious strife by promoting economic, social, and political 
development. U.S. programs and activities support initiatives in 
several areas directly related to religious freedom.
    The Mission is working to strengthen civil society, supporting 
secular channels and the broadening of a civic culture that promote 
religious tolerance. An interagency small-grants program managed by the 
U.S. Embassy in Cairo supports projects that promote tolerance and 
mutual respect between members of different religious communities.
    The Mission also promotes civic education. The Embassy supports the 
development of materials that encourage tolerance, diversity, and 
understanding of others, in both Arabic-language and English-language 
curriculums. USAID, in collaboration with the Children's Television 
Workshop, developed a version of the television program Sesame Street 
designed to reach remote households and which has as one of its goals 
the promotion of tolerance, including among different religions. The 
program began broadcasting in August 2000; in 2002, household survey 
data showed that it was reaching more than 90 percent of elementary 
school-aged children (see Section II).
    USAID supports private voluntary organizations that are 
implementing innovative curriculums in private schools. USAID is also 
working with the Supreme Council of Antiquities to promote the 
conservation of cultural antiquities, including Islamic, Christian, and 
Jewish historical sites.
                               __________

                                  IRAN

    The Constitution declares the ``official religion of Iran is Islam, 
and the doctrine followed is that of Ja'fari (Twelver) Shi'ism.'' The 
Government restricts freedom of religion.
    There was no substantive change in the status of respect for 
religious freedom during the period covered by this report. Members of 
the country's religious minorities--including Sunni and Sufi Muslims, 
Baha'is, Jews, and Christians--reported imprisonment, harassment, 
intimidation, and discrimination based on their religious beliefs. 
Government actions created a threatening atmosphere for some religious 
minorities, especially Baha'is, Jews, and evangelical Christians.
    The U.S. Government makes clear its objections to the Government's 
treatment of religious minorities through public statements, through 
support for relevant U.N. and nongovernmental organization (NGO) 
efforts, as well as through diplomatic initiatives among all states 
concerned about religious freedom in the country. Since 1999, the 
Secretary of State has designated Iran as a ``Country of Particular 
Concern'' under the International Religious Freedom Act for its 
particularly severe violations of religious freedom.
    In December 2003, the U.N. General Assembly passed Resolution 58/
195 on the human rights situation in the country that expressed serious 
concern about the continued discrimination against religious minorities 
by the Government.

                    Section I. Religious Demography

    The country has a total area of approximately 631,660 square miles, 
and its population is approximately 69 million. The population is 
approximately 99 percent Muslim, of which approximately 89 percent are 
Shi'a and 10 percent are Sunni, mostly Turkomen, Arabs, Baluchs, and 
Kurds living in the southwest, southeast, and northwest. Sufi 
Brotherhoods are popular, but there are no reliable figures available 
regarding the size of the Sufi population.
    Baha'is, Jews, Christians, Mandaeans, and Zoroastrians constitute 
less than 1 percent of the population combined. The largest non-Muslim 
minority is the Baha'i community, which has an estimated 300,000 to 
350,000 adherents throughout the country. Estimates on the size of the 
Jewish community vary from 20,000 to 30,000. This figure represents a 
substantial reduction from the estimated 75,000 to 80,000 Jews who 
resided in the country prior to the 1979 Islamic revolution. According 
to U.N. figures, there are approximately 300,000 Christians, the 
majority of whom are ethnic Armenians and Assyro-Chaldeans. There also 
are Protestant denominations, including evangelical churches. The U.N. 
Special Representative reported that Christians are emigrating at an 
estimated rate of 15,000 to 20,000 per year. The Mandaeans, a community 
whose religion draws on pre-Christian gnostic beliefs, number 
approximately 5,000 to 10,000 persons, with members residing primarily 
in Khuzestan in the southwest.
    The Government estimates the Zoroastrian community at 35,000 
adherents. Zoroastrian groups, however, cite a larger figure of 
approximately 60,000. Zoroastrians mainly are ethnic Persians and are 
concentrated in the cities of Tehran, Kerman, and Yazd. Zoroastrianism 
was the official religion of the pre-Islamic Sassanid Empire and thus 
played a central role in the country's history.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Government restricts freedom of religion. The Constitution 
declares the ``official religion of Iran is Islam and the doctrine 
followed is that of Ja'fari (Twelver) Shi'ism.'' All laws and 
regulations must be consistent with the official interpretation of the 
Shari'a (Islamic law). The Constitution states that ``within the limits 
of the law,'' Zoroastrians, Jews, and Christians are the only 
recognized religious minorities who are guaranteed freedom to practice 
their religion; however, members of minority religious groups have 
reported imprisonment, harassment, intimidation, and discrimination 
based on their religious beliefs. Adherents of religions not recognized 
by the Constitution do not enjoy the freedom to practice their beliefs. 
This restriction seriously affects adherents of the Baha'i Faith, which 
the Government regards as a heretical Islamic group with a political 
orientation that is antagonistic to the country's Islamic revolution. 
However, Baha'is view themselves as an independent religion with 
origins in the Shi'a Islamic tradition. Government officials have 
stated that, as individuals, all Bahai's are entitled to their beliefs 
and are protected under the articles of the Constitution as citizens; 
however, the Government has continued to prohibit Baha'is from teaching 
and practicing their faith.
    The Government rules by a religious jurisconsult. The Supreme 
Leader, chosen by a group of 83 Islamic scholars, oversees the State's 
decision-making process. All acts of the Majlis (legislative body, or 
Parliament) must be reviewed for conformity with Islamic law and the 
Constitution by the Council of Guardians, which is composed of six 
clerics appointed by the Supreme Leader, as well as six Muslim jurists 
(legal scholars) nominated by the Head of the Judiciary and elected by 
the Majlis.
    The Ministry of Islamic Culture and Guidance (Ershad) and the 
Ministry of Intelligence and Security monitor religious activity 
closely. Adherents of recognized religious minorities are not required 
to register individually with the Government; however, their communal, 
religious, and cultural events and organizations, including schools, 
are monitored closely. Registration of Baha'is is a police function. 
The Government has pressured evangelical Christian groups to compile 
and submit membership lists for their congregations, but evangelicals 
have resisted this demand. Non-Muslim owners of grocery shops are 
required to indicate their religious affiliation on the fronts of their 
shops.

Restrictions on Religious Freedom
    By law and practice, religious minorities are not allowed to be 
elected to a representative body or to hold senior government or 
military positions; however, 5 of a total 270 seats in the Majlis are 
reserved for religious minorities. Three of these seats are reserved 
for members of the Christian faith, one for a member of the Jewish 
faith, and one for a member of the Zoroastrian faith. While members of 
the Sunni Muslim minority do not have reserved seats in the Majlis, 
they are allowed to serve in the body. Members of religious minorities, 
including Sunni Muslims, are allowed to vote. All religious minorities 
suffer varying degrees of officially sanctioned discrimination, 
particularly in the areas of employment, education, and housing. The 
Government does not protect the right of citizens to change or renounce 
their religious faith. Apostasy, specifically conversion from Islam, 
can be punishable by death; however, there were no reported cases of 
the death penalty being applied for apostasy during the period covered 
by this report.
    Members of religious minorities, excluding Sunni Muslims, are 
prevented from serving in the judiciary and security services and from 
becoming public school principals. Applicants for public sector 
employment are screened for their adherence to and knowledge of Islam. 
Government workers who do not observe Islam's principles and rules are 
subject to penalties. The Constitution states that the country's army 
must be Islamic and must recruit individuals who are committed to the 
objectives of the Islamic revolution; however, in practice no religious 
minorities are exempt from military service.
    University applicants are required to pass an examination in 
Islamic theology, which limits the access of most religious minorities 
to higher education, although all public school students, including 
non-Muslims, must study Islam. During the period covered by this 
report, for the first time Baha'i students were allowed to participate 
in the nationwide college entrance examination that determines who may 
attend state-run universities, although none actually had received 
admission to a university at the end of the period covered by this 
report. The Government generally allows recognized religious minorities 
to conduct religious education for their adherents. This includes 
separate and privately funded Zoroastrian, Jewish, and Christian 
schools; however, official Baha'i schools are not allowed. The Ministry 
of Education, which imposes certain curriculum requirements, supervises 
these schools. With few exceptions, the directors of such private 
schools must be Muslim. Attendance at the schools is not mandatory for 
recognized religious minorities. The Ministry of Education must approve 
all textbooks used in coursework, including religious texts. Recognized 
religious minorities may provide religious instruction in non-Persian 
languages, but such texts require approval by the authorities for use. 
This approval requirement sometimes imposes significant translation 
expenses on minority communities.
    The legal system also discriminates against religious minorities 
who receive lower awards than Muslims in injury and death lawsuits and 
incur heavier punishments. In 2002 the Sixth Majlis approved a bill 
that would make the amount of ``blood money'' (diyeh) paid by a 
perpetrator for killing or wounding a Christian, Jew, or Zoroastrian 
man the same as it would be for killing or wounding a Muslim; the bill 
ultimately was passed by the Guardian Council. All women and Baha'i men 
were excluded from the equalization provisions of the bill. According 
to law, Baha'i blood is considered ``Mobah,'' meaning it can be spilled 
with impunity.
    Sunni Muslims are the largest religious minority in the country, 
claiming a membership of approximately 10 million (10 percent of the 
population) consisting mostly of Turkomen, Arabs, Baluchs, and Kurds 
living in the southwest, southeast, and northwest. The Constitution 
provides Sunni Muslims a large degree of religious freedom, although it 
forbids a Sunni Muslim from becoming President. Sunni Muslims claim 
that the Government discriminates against them; however, it is 
difficult to distinguish whether the cause for discrimination is 
religious or ethnic, since most Sunnis are also ethnic minorities. 
Sunnis cite the lack of a Sunni mosque in Tehran, despite the presence 
of over 1 million Sunnis there, as a prominent example of this 
discrimination. Sunnis also have cited as proof of discrimination the 
lack of Sunni representation in appointed offices in provinces where 
Sunnis form a majority, such as Kurdistan province, as well as the 
reported inability of Sunnis to obtain senior governmental positions. 
Sunnis have also charged that the state broadcasting company Voice and 
Vision airs programming insulting to Sunnis.
    In April Sunni Majlis representatives sent a letter to Supreme 
Leader Khamene'i decrying the lack of Sunni presence in the executive 
and judiciary branch of government, especially in higher-ranking 
positions in embassies, universities, and other institutions. They 
called on Khamene'i to issue a decree halting anti-Sunni propaganda in 
the mass media, books, and publications; the measure would include the 
state-run media. The Sunni representatives also requested adherence to 
the constitutional articles ensuring equal treatment of all ethnic 
groups.
    The Baha'i Faith originated in the country during the 1840s as a 
reformist movement within Shi'a Islam. The Government considers Baha'is 
to be apostates because of their claim to a valid religious revelation 
subsequent to that of Mohammed, despite the fact that Baha'is do not 
consider themselves to be Muslim. Additionally, the Baha'i Faith is 
defined by the Government as a political ``sect,'' linked to the 
Pahlavi regime and hence counterrevolutionary. A 2001 Ministry of 
Justice report demonstrates that government policy continued to aim for 
the eventual elimination of the Baha'is as a community. It stated in 
part that Baha'is would be permitted to enroll in schools only if they 
did not identify themselves as Baha'is, and that Baha'is preferably 
should be enrolled in schools with a strong and imposing religious 
ideology. The report also stated that Baha'is must be expelled from 
universities, either in the admission process or during the course of 
their studies, once their identity becomes known.
    Baha'is may not teach or practice their faith or maintain links 
with coreligionists abroad. The fact that the Baha'i world headquarters 
(established by the founder of the Baha'i Faith in the 19th century, in 
what was then Ottoman-controlled Palestine) is situated in what is now 
the state of Israel exposes Baha'is to government charges of 
``espionage on behalf of Zionism.'' These charges are more acute when 
Bahai's are caught communicating with or sending monetary contributions 
to the Baha'i headquarters.
    Baha'is are banned from government employment. In addition Baha'is 
are regularly denied compensation for injury or criminal victimization.
    The Government allows recognized religious minorities to establish 
community centers and certain cultural, social, athletic, or charitable 
associations that they finance themselves. However, the Government 
prohibits the Baha'i community from official assembly and from 
maintaining administrative institutions by actively closing such Baha'i 
institutions. Since the Baha'i Faith has no clergy, the denial of the 
right to form such institutions and elect officers threatens its 
existence in the country.
    Broad restrictions on Baha'is undermine their ability to function 
as a community. Baha'is repeatedly have been offered relief from 
mistreatment in exchange for recanting their faith. Baha'i cemeteries, 
holy places, historical sites, administrative centers, and other assets 
were seized shortly after the 1979 Revolution. No properties have been 
returned, and many have been destroyed.
    Baha'is are not allowed to bury and honor their dead in keeping 
with their religious tradition. In 2002 the Government offered the 
Tehran Baha'i community a plot of land for use as a cemetery; however, 
the land was in the desert and had no access to water, making it 
impossible to perform Baha'i mourning rituals. In addition the 
Government stipulated that no markers be put on individual graves and 
that no mortuary facilities be built on the site, making it impossible 
to perform a ceremonial burial in the Baha'i tradition.
    Baha'i group meetings and religious education, which often take 
place in private homes and offices, are curtailed severely. Public and 
private universities continue to deny admittance to Baha'i students.
    Over the past several years, the Government has taken a few 
positive steps in recognizing the rights of Baha'is as well as of other 
religious minorities. For example, in recent years the Government has 
eased some restrictions, permitting Baha'is to obtain food-ration 
booklets and send their children to public elementary and secondary 
schools. In 1999 President Khatami publicly stated that persons should 
not be persecuted because of their religious beliefs. He vowed to 
defend the civil rights of all citizens, regardless of their beliefs or 
religion. Subsequently, the Expediency Council approved the ``Right of 
Citizenship'' bill, affirming the social and political rights of all 
citizens and their equality before the law. In 2000 the country began 
allowing couples to be registered as husband and wife without being 
required to state their religious affiliation. The measure effectively 
permits the registration of Baha'i marriages. Previously, Baha'i 
marriages were not recognized by the Government, leaving Baha'i women 
open to charges of prostitution. Children of Baha'i marriages had not 
been recognized as legitimate and therefore were denied inheritance 
rights.
    While Jews are a recognized religious minority, allegations of 
official discrimination are frequent. The Government's anti-Israel 
policies, along with a perception among radical Muslims that all Jewish 
citizens support Zionism and the State of Israel, create a hostile 
atmosphere for the small community. For example, during the period 
covered by this report many newspapers celebrated the one-hundredth 
anniversary of the publishing of the anti-Semitic ``Protocols of the 
Elders of Zion.'' Jewish leaders reportedly are reluctant to draw 
attention to official mistreatment of their community due to fear of 
government reprisal.
    In principle, but with some exceptions, there is little restriction 
of or interference with the Jewish religious practice; however, 
education of Jewish children has become more difficult in recent years. 
The Government reportedly allows Hebrew instruction, recognizing that 
it is necessary for Jewish religious practice. However, it strongly 
discourages the distribution of Hebrew texts, in practice making it 
difficult to teach the language. Moreover, the Government has required 
that several Jewish schools remain open on Saturdays, the Jewish 
Sabbath, in conformity with the schedule of other schools in the school 
system. Since working or attending school on the Sabbath violates 
Jewish law, this requirement has made it impossible for observant Jews 
both to attend school and adhere to a fundamental tenet of their 
religion.
    Jewish citizens are permitted to obtain passports and to travel 
outside the country, but they often are denied the multiple-exit 
permits normally issued to other citizens. With the exception of 
certain business travelers, the authorities require Jewish persons to 
obtain clearance and pay additional fees before each trip abroad. The 
Government appears concerned about the emigration of Jewish citizens 
and permission generally is not granted for all members of a Jewish 
family to travel outside the country at the same time. According to the 
U.N. High Commission for Refugees' (UNHCR) background paper on the 
country, the Mandaeans are regarded as Christians and are included 
among the country's three recognized religious minorities. However, 
Mandaeans regard themselves not as Christians but as adherents of a 
religion that predates Christianity in both belief and practice. 
Mandaeans enjoyed official support as a distinct religion prior to the 
Revolution, but their legal status as a religion since then has been 
the subject of debate in the Majlis and has not been clarified. The 
small community faces discrimination similar to that faced by the 
country's other religious minorities. There were reports that members 
of the Mandaean community experience societal discrimination and 
pressure to convert to Islam, and they often are denied access to 
higher education. Mandaean refugees have reported specific religious 
freedom violations and concerns such as being forced to observe Islamic 
fasting rituals and to pray in Islamic fashion, both in direct 
violation of Mandaean teaching.
    Sufi organizations outside the country remain concerned about 
government repression of Sufi religious practices, including the 
constant harassment and intimidation of prominent Sufi leaders by the 
intelligence and security services.
    The Government enforces gender segregation in most public spaces 
and prohibits women from interacting openly with unmarried men or men 
not related to them; however, as a practical matter these prohibitions 
have loosened in recent years. Women must ride in a reserved section on 
public buses and enter public buildings, universities, and airports 
through separate entrances. Violators of these restrictions face 
punishments such as flogging or monetary fines. Women are prohibited 
from attending male sporting events, although this restriction does not 
appear to be enforced universally. Women are not free to choose what 
they wear in public, although enforcement of rules for conservative 
Islamic dress has eased in recent years. Women are subject to 
harassment by the authorities if their dress or behavior is considered 
inappropriate and are sentenced to flogging or imprisonment for such 
violations. The law prohibits the publication of pictures of uncovered 
women in the print media, including pictures of foreign women. There 
are penalties, including flogging and monetary fines, for failure to 
observe norms of Islamic dress at work.
    The law provides for segregation of the sexes in medical care. Only 
female physicians can treat women; however, women reportedly often 
receive inferior care because of the imbalance between the number of 
trained and licensed male and female physicians and specialists.
    Legally, the testimony of a woman is worth only half that of a man 
in court. A married woman must obtain the written consent of her 
husband before she may travel outside the country. The law provides for 
stoning for adultery; however, in 2002 the Government suspended this 
practice.
    All women, regardless of their age, must have the permission of 
their father or a living male relative to marry. The law allows for the 
practice of Siqeh, or temporary marriage, a Shi'a custom in which a 
woman or a girl may become the wife of a married or single Muslim male 
after a simple and brief religious ceremony. The woman has to consent 
to Siqeh, which is a civil contract between two parties, and each party 
stipulates the condition under which he or she enters into the 
agreement. The bond is not recorded on identification documents, and 
according to Islamic law, men may have as many Siqeh wives as they 
wish. Such wives usually are not granted rights associated with 
traditional marriage.
    Women have the right to divorce, and regulations promulgated in 
1984 substantially broadened the grounds on which a woman may seek a 
divorce. However, a husband is not required to cite a reason for 
divorcing his wife. In 1986 the Government issued a 12-point 
``contract'' to serve as a model for marriage and divorce, which limits 
the privileges accorded to men by custom and traditional 
interpretations of Islamic law. The model contract also recognized a 
divorced woman's right to a share in the property that couples acquire 
during their marriage and to increased alimony rights. Women who 
remarry are forced to give up custody of children from earlier 
marriages to the child's father. The law allows for the granting of 
custody of minor children to the mother in certain divorce cases in 
which the father is proven unfit to care for the child.

Abuses of Religious Freedom
    In February authorities initiated the destruction of the tomb of 
Quddus, a Baha'i holy site. Local Baha'is attempted to prevent the 
destruction through legal channels, but the tomb was destroyed in the 
interim. The Baha'is were not allowed permission to enter the site and 
retrieve the remains of this revered Baha'i figure. On June 27, the 
house of the father of the faith's founder, Mirza Buzarg-e-Nuri, was 
destroyed without notice. The house was confiscated before by the 
Government and was of great religious significance because the founder 
of the Baha'i faith, Baha'u'llah, had lived there.
    According to the National Spiritual Assembly of the Baha'is of the 
United States, since 1979 more than 200 Baha'is have been killed, 15 
have disappeared and are presumed dead, and more than 10,000 Baha'is 
have been dismissed from government and university jobs. The Government 
continued to imprison and detain Baha'is based on their religious 
beliefs.
    During the period covered by this report, one Baha'i was serving a 
prison sentence for practicing his faith. He was convicted of apostasy 
for being a Baha'i in 1996, but his death sentence was commuted to life 
imprisonment by President Khatami in 1999. His property and assets 
reportedly were confiscated because his family members were Baha'is. In 
May 2003, a Baha'i prisoner was released following a visit by the U.N. 
Human Rights Working Group on Arbitrary Detention. In February two 
Baha'is held for practicing their faith were released after serving 
their full 15-year sentences.
    The Government harasses the Baha'i community by arresting Baha'is 
arbitrarily, charging them, and then releasing them, often without 
dropping the charges against them. Those with charges still pending 
against them reportedly fear rearrest at any time.
    According to Baha'i sources in the United States, since 2002 23 
Baha'is from 18 different localities were arbitrarily arrested and 
detained for a short time because of their Baha'i faith. None of these 
persons was in prison at the end of the period covered by this report.
    Government action against Baha'i education continued during the 
period covered by this report. The property rights of Bahai's are 
generally disregarded, and they suffer frequent government harassment 
and persecution. Since 1979 the Government has confiscated large 
numbers of private and business properties belonging to Baha'is. 
According to Baha'i sources, an Islamic Revolutionary Court rejected 
the appeal of a Baha'i to return his confiscated property on the 
grounds that he held Baha'i classes in his home and had a library of 
over 900 Baha'i books. Numerous Baha'i homes reportedly have been 
seized and handed over to an agency of Supreme Leader Khamene'i. 
Sources indicate that property was confiscated in Rafsanjan, Kerman, 
Marv-Dasht, and Yazd. Several Baha'i farmers in the southern part of 
the country were arrested, and one who was jailed for several days was 
only freed after paying a ``fine.'' Authorities reportedly also 
confiscated Baha'i properties in Kata, forced several families to leave 
their homes and farmlands, imprisoned some farmers, and did not permit 
others to harvest their crops. In one instance, a Baha'i woman from 
Isfahan, who legally had traveled abroad, returned to find that her 
home had been confiscated. The Government also has seized private homes 
in which Baha'i youth classes were held despite the owners having 
proper ownership documents. The Baha'i community claims the 
Government's seizure of Baha'i personal property and its denial of 
Baha'i access to education and employment are eroding the economic base 
of the community.
    It has become somewhat easier for Baha'is to obtain passports in 
the last 2 to 3 years. In addition some Iranian embassies abroad do not 
require applicants to state a religious affiliation. In such cases, it 
is easier for Baha'is to renew passports.
    The Government vigilantly enforces its prohibition on proselytizing 
activities by evangelical Christians by closing their churches and 
arresting Christian converts. Members of evangelical congregations have 
been required to carry membership cards, photocopies of which must be 
provided to the authorities. Worshippers are subject to identity checks 
by authorities posted outside congregation centers. The Government has 
restricted meetings for evangelical services to Sundays, and church 
officials have been ordered to inform the Ministry of Information and 
Islamic Guidance before admitting new members to their congregations.
    Conversion of a Muslim to a non-Muslim religion is considered 
apostasy under Iranian law and is punishable by the death penalty, 
although it is unclear that this punishment has been enforced in recent 
years. Similarly, non-Muslims may not proselytize Muslims without 
putting their own lives at risk. Evangelical church leaders are subject 
to pressure from authorities to sign pledges that they will not 
evangelize Muslims or allow Muslims to attend church services.
    In previous years, the Government harassed churchgoers in Tehran, 
in particular worshippers at the capital's Assembly of God 
congregation. This harassment has included conspicuous monitoring 
outside Christian premises by Revolutionary Guards to discourage 
Muslims or converts from entering church premises, as well as demands 
for the presentation of the identity papers of worshippers inside. In 
May there were reports of the arrest of evangelical Christians in the 
northern part of the country, including a Christian pastor and his 
family in Mazandaran Province. The pastor's family and two other church 
leaders who had been arrested earlier were reportedly released on May 
30. Although the pastor reportedly was a convert from the Baha'i Faith, 
a number of those arrested in raids on house churches were converts 
from Islam. The pastor and another Christian leader were released from 
custody in early July.
    In 2000, 10 of 13 Jews arrested in 1999 were convicted on charges 
of illegal contact with Israel, conspiracy to form an illegal 
organization, and recruiting agents. Along with 2 Muslim defendants, 
the 10 Jews received prison sentences ranging from 4 to 13 years. An 
appeals court subsequently overturned the convictions for forming an 
illegal organization and recruiting agents, but it upheld the 
convictions for illegal contacts with Israel with reduced sentences. 
One of the 10 was released in February 2001 and another in January 
2002, both upon completion of their prison terms. Three additional 
prisoners were released before the end of their sentences in October 
2002. In April 2003, it was announced that the last five were to be 
released. It is not clear if the eight who were released before the 
completion of their sentences were fully pardoned or were released 
provisionally. During and shortly after the trial, Jewish businesses in 
Tehran and Shiraz were targets of vandalism and boycotts, and Jewish 
persons reportedly have suffered personal harassment and intimidation. 
There were no reports of vandalism or similar harassment during the 
period covered by this report.
    In 2002, the group Families of Iranian Jewish Prisoners (FIJP) 
published the names of 12 Jews who disappeared while attempting to 
escape from the country in the 1990s. The families continued to report 
anecdotal evidence that some of the men were in prisons. The Government 
never has provided any information regarding their whereabouts and 
claims that it has not charged any of them with crimes. FIJP believes 
that the Government has dealt with these cases differently than it has 
with other similar cases because the persons involved are Jewish. The 
families of the missing individuals reported that government officials 
claimed they lacked the authority to discover whether the missing 
individuals were being detained.
    Numerous Sunni clerics have been killed in recent years, some 
allegedly by government agents. While the exact reason for their 
murders are unknown, most Sunni Muslims in the country belong to ethnic 
minorities who historically have suffered abuse by the central 
Government.
    There were no reports of government harassment of the Zoroastrian 
community during the period covered by this report; however, the 
community remains unable to convene a Spiritual Assembly to manage its 
religious affairs for fear of official retaliation, and there were 
reports of discrimination in employment and education. In June 
Zoroastrians were able to make, apparently without government 
interference, their annual pilgrimage to one of the holiest sites in 
their faith, the temple of Chak-Chak (near the city of Yazd).
    The Government carefully monitors the statements and views of the 
country's senior Shi'a religious leaders. It has restricted the 
movement of several Shi'a religious leaders who have been under house 
arrest for years, including Grand Ayatollah Hossein Ali Montazeri, who 
was released from 5 years of house arrest in January 2003.
    The Special Clerical Court (SCC) system, established in 1987 to 
investigate offenses and crimes committed by clerics and which the 
Supreme Leader oversees directly, is not provided for in the 
Constitution and operates outside the domain of the judiciary. In 
particular critics alleged that the clerical courts were used to 
prosecute certain clerics for expressing controversial ideas and for 
participating in activities outside the area of religion, including 
journalism.
    Laws based on religion have been used to stifle freedom of 
expression. Independent newspapers and magazines have been closed, and 
leading publishers and journalists were imprisoned on vague charges of 
``insulting Islam'' or ``calling into question the Islamic foundation 
of the Republic.'' In 2002, academic Hashem Aghajari was sentenced to 
death for blasphemy against the Prophet Mohammed, based on a speech in 
which he challenged Muslims not to follow blindly the clergy, provoking 
an international and domestic outcry. In February 2003, his death 
sentence was revoked by the Supreme Court, but the case was sent back 
to the lower court for retrial. He was retried in July 2003 on charges 
that did not include apostasy and was sentenced to 5 years, 2 of which 
were suspended, and 5 years of additional ``deprivation of social 
right'' (meaning that he cannot teach or write books or articles). His 
time served was counted towards his 3-year sentence, with the remainder 
of the time being converted by the court to a fine.


Forced Religious Conversions
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States. However, a child born to a Muslim father 
automatically is considered a Muslim.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The continuous presence of the country's pre-Islamic, non-Muslim 
communities, such as Zoroastrians, Jews, and Christians, has accustomed 
the population to the participation of non-Muslims in society; however, 
government actions continued to create a threatening atmosphere for 
some religious minorities.
    The Jewish community has been reduced to less than one-half of its 
prerevolutionary size. Some of this emigration is connected with the 
larger, general waves of departures following the establishment of the 
Islamic Republic, but some also stems from continued perceived anti-
Semitism on the part of the Government and within society.
    The Government's anti-Israel policies and the trial of the 13 Jews 
in 2000, along with the perception among some of the country's 
radicalized elements that Jews support Zionism and the State of Israel, 
created a threatening atmosphere for the Jewish community (see Section 
II). Many Jews have sought to limit their contact with or support for 
the State of Israel out of fear of reprisal. Recent anti-American and 
anti-Israeli demonstrations have included the denunciation of ``Jews,'' 
as opposed to the past practice of denouncing only ``Israel'' and 
``Zionism,'' adding to the threatening atmosphere for the community.
    Sunni Muslims encounter religious discrimination at the local, 
provincial, and national levels, and there were reports of 
discrimination against practitioners of the Sufi tradition during the 
period covered by this report. Sufis were also targeted by the 
Country's intelligence and security services.
    In June 2003, an interfaith delegation of U.S. Christians, Jews, 
and Muslims traveled to the country to meet with religious, political, 
and cultural leaders.

                   Section IV. U.S. Government Policy

    The United States has no diplomatic relations with the country, and 
thus it cannot raise directly the restrictions that the Government 
places on religious freedom and other abuses the Government commits 
against adherents of minority religions. The U.S. Government makes its 
position clear in public statements and reports, support for relevant 
U.N. and NGO efforts, and diplomatic initiatives to press for an end to 
government abuses.
    From 1982 to 2001, the U.S. Government co-sponsored a resolution 
each year regarding the human rights situation in the country offered 
by the European Union at the annual meeting of the U.N. Commission on 
Human Rights (UNCHR). It passed every year until 2002, when the United 
States did not have a seat on the commission, and the resolution failed 
passage by one vote. The U.S. has supported a similar resolution 
offered each year during the U.N. General Assembly until the fall of 
2002, when no resolution was tabled. The U.S. Government strongly 
supported the work of the U.N. Special Rapporteur on Human Rights for 
Iran and called on the Government to grant him admission and allow him 
to conduct his research during the period of his mandate, which expired 
with the defeat of the resolution at the UNCHR in 2002. There also was 
no resolution on the country at the UNCHR in the spring of 2003. In 
2003 the Canadian Government introduced a resolution censuring the 
country's human rights policies, which was passed by the U.N. General 
Assembly. The U.S. remains supportive of efforts to raise the human 
rights situation whenever appropriate within international 
organizations.
    On numerous occasions, the U.S. State Department spokesman has 
addressed the situation of the Baha'i and Jewish communities in the 
country. The U.S. Government has encouraged other governments to make 
similar statements and has urged them to raise the issue of religious 
freedom in discussions with the Government.
    Since 1999, the Secretary of State has designated Iran as a 
``Country of Particular Concern'' under the International Religious 
Freedom Act for particularly severe violations of religious freedom.
                               __________

                                 ISRAEL

    Israel \1\ has no constitution; however, the law provides for 
freedom of worship, and the Government generally respects this right in 
practice.
---------------------------------------------------------------------------
    \1\ The religious freedom situation in the Occupied Territories is 
discussed in the annex appended to this report.
---------------------------------------------------------------------------
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion; 
however, there were problems with regard to equal treatment of 
religious minorities.
    Relations among religious groups--between Jews and non-Jews, 
between Muslims and Christians, and among the different streams of 
Judaism--often were strained. Tensions between Israeli Jews and Arabs 
increased significantly after the start of the Intifada in October 
2000. At that time, Israeli police killed 12 Israeli-Arab 
demonstrators, prompting a 3-year public inquiry and investigation, the 
results of which were still a matter of official deliberation and 
public debate at the end of the period covered by this report. Tensions 
continued to remain high due to the institutional, legal, and societal 
discrimination against the country's Arab citizens.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    Based on its pre-1967 borders, Israel has a total area of 
approximately 7,685 square miles, and its population is approximately 
6.7 million (including Israeli settlers who live in the occupied 
territories). According to government figures, approximately 80 percent 
of the population is Jewish, although some 300,000 of these citizens do 
not qualify as Jews according to the Orthodox Jewish definition or that 
utilized by the Government in civil procedures. According to government 
figures, among the Jewish population, approximately 4.5 percent are 
Haredi, or ultra-Orthodox, and another 13 percent are Orthodox. The 
vast majority of Jewish citizens describe themselves as ``traditional'' 
or ``secular'' Jews, and most of them observe some Jewish traditions. A 
growing but still small number of traditional and secular Jews 
associate themselves with the Conservative, Reform, and 
Reconstructionist streams of Judaism, which are not officially 
recognized. Although the Government does not officially recognize them, 
these streams of Judaism receive a small amount of government funding 
and are recognized by the country's courts.
    Approximately 20 percent of the population is non-Jewish. Of this 
group, approximately 80 percent is Muslim, 10 percent Christian, and 10 
percent Druze. The country's non-Jewish population is concentrated in 
the north of the country, in Bedouin communities in the Negev region in 
the south, and in a narrow band of Arab villages in the central part of 
the country adjacent to the occupied territories. There also are small 
numbers of evangelical Christians and members of Jehovah's Witnesses. 
The country's 250,000 guest workers are predominantly Roman Catholic, 
Orthodox Christian, and Buddhist.
    The Basic Law on Human Dignity and Liberty describes the country as 
a ``Jewish'' and ``democratic'' state. Most of the non-Jewish minority 
are Muslims, Druze, and Christians, and they are generally free to 
practice their religions. Of this group, most are Arabs and are subject 
to various forms of discrimination, some of which have religious 
dimensions. Numerous religious groups are represented in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Israel has no constitution; however, the law provides for freedom 
of worship, and the Government generally respects this right in 
practice. The Declaration of Independence describes the country as a 
``Jewish state'' but also provides for full social and political 
equality regardless of religious affiliation. Furthermore, the law 
explicitly guarantees freedom of religion and the safeguarding of 
``holy places of all religions.'' Israeli Arabs and other non-Jews 
generally are free to practice their religions; however, discrepancies 
exist in the treatment of various non-Jewish communities in society. 
Due to the ``status quo'' agreement reached at the founding of the 
state reflecting the influence of Orthodox Jewish political parties, 
the Government implements certain policies based on Orthodox Jewish 
interpretations of religious law. For example, the Government does not 
recognize Jewish marriages performed in the country other than those 
performed by the Orthodox Jewish establishment. The Orthodox Jewish 
establishment determines who can be buried in Jewish state cemeteries 
and limits that right to those accepted as ``Jewish'' by orthodox 
definitions. In addition the national airline El Al and public buses in 
most cities do not operate on Saturday, the Jewish Sabbath, although 
some private bus companies operate on the Sabbath. According to the 
law, Jews in most professions may not work on the Sabbath. 
Additionally, streets in some Orthodox Jewish neighborhoods are closed 
to vehicles on the Sabbath. In April the High Court rejected a petition 
demanding that the Ministry of the Interior enforce the prohibition on 
the open sale of bread during the Passover holiday, but it did not rule 
on the legality of the prohibition. This prohibition does not apply to 
non-Jewish areas, where bread can be sold openly. In June 2003, the 
High Court suspended several municipal prohibitions and curbs on the 
sale of pork and issued guidelines suggesting that the sale of pork be 
allowed in neighborhoods where only a small portion of the residents 
would object on religious grounds. The result of the decision was to 
allow pork to be sold in those municipalities.
    Israeli law recognizes the ``religious communities'' as carried 
over from those recognized under the British Mandate. These are: 
Eastern Orthodox, Latin (Roman Catholic), Gregorian-Armenian, Armenian-
Catholic, Syrian (Catholic), Chaldean (Uniate), Greek Catholic Melkite, 
Maronite, Syrian Orthodox, and Jewish. Three additional religious 
communities have subsequently been recognized--the Druze, the 
Evangelical Episcopal Church, and the Baha'i. The status of some 
Christian denominations with representation in the country has been 
defined by a collection of ad hoc arrangements with various government 
agencies. The fact that the Muslim population was not defined as a 
religious community is a vestige of the Ottoman period, during which 
Islam was the dominant religion, and does not affect the rights of the 
Muslim community to practice their faith. The Government allows members 
of unrecognized religions the freedom to practice their religion. 
According to the Government, there were no religious denominations 
awaiting recognition during the period covered by this report.
    Each recognized religious community has legal authority over its 
members in matters of marriage and divorce. For so-called 
``unrecognized religions,'' there were no local religious tribunals 
that had jurisdiction over their members in matters of personal status. 
In addition unrecognized religious communities would not receive 
government funding for their religious services, as many of the 
recognized communities do. Also, the Arrangements Law provides 
exemption from municipal taxes for any synagogue, church, mosque, or 
place of worship of a recognized faith. Finally, unrecognized religions 
have no religious tribunals with jurisdiction over their members in 
matters of personal status. Legislation enacted in 1961 afforded the 
Muslim courts exclusive jurisdiction to rule in matters of personal 
status concerning Muslims. Secular courts have primacy over questions 
of inheritance, but parties, by mutual agreement, may bring cases to 
religious courts. Jewish and Druze families may ask for some family 
status matters, such as alimony and child custody in divorces, to be 
adjudicated in civil courts as an alternative to religious courts. 
Christians may ask only that child custody and child support be 
adjudicated in civil courts as an alternative to religious courts. 
Despite not having legal recognition, since 2001 Muslims also have the 
right to bring matters such as alimony and property division associated 
with divorce cases to civil courts in family-status matters. However, 
paternity cases remain under the exclusive jurisdiction of the Muslim 
or Shari'a Court.
    In March the Ministry of Religious Affairs was officially 
dismantled and its 300 employees reassigned to several other 
ministries. The Ministry was disbanded based on a compromise agreement 
with the Shinui party as part of its decision to join the Government. 
The Interior Ministry now has jurisdiction over religious matters 
concerning non-Jewish groups. The Prime Minister's office has 
jurisdiction over the nation's 137 religious councils, which oversee 
the provision of religious services. The Ministry of Tourism is now 
responsible for the protection and upkeep of all holy sites. The State 
continues to finance some 40 percent of the councils' budgets, and 
local authorities fund the remainder. However, an Arab advocacy group 
charged that, for the most part, the State did not allocate adequate or 
proportional funds for the provision of religious services in Arab 
towns and villages. According to the Government, however, funding for 
religious services in Arab communities has been proportional to the 
size of the community.
    A reportedly small number of IDF soldiers killed in action since 
September 2000 were Muslim, Druze, and Israeli Arab Christians. After 
the family of one of the soldiers could not find a Muslim cleric to 
perform his burial, public debate ensued over the fact that the IDF 
does not employ a Muslim or a Christian chaplain. By the end of the 
period covered by this report, the IDF had not designated a Muslim or 
Christian cleric to serve as IDF chaplain. In 2003, an Israeli 
Christian soldier was killed in a terrorist attack. According to the 
soldier's family, the IDF did not have a military priest available to 
officiate at their son's burial. The soldier was buried in a non-Jewish 
section of the military cemetery in a nonreligious ceremony without a 
religious figure to officiate. Muslim and Christian soldiers are 
allowed to take home leave for all religious holidays.
    Under the Law of Return, the Government grants automatic 
citizenship and residence rights to Jewish immigrants and their 
families. Based on a 2000 decision made by the Attorney General, 
residency rights are not granted to relatives of converts to Judaism, 
except to children of female converts who are born after the mother's 
conversion is complete. The Law of Return does not apply to non-Jews or 
to persons of Jewish descent who have converted to another faith. 
Approximately 36 percent of the country's Jewish population was born 
outside of the country. Until 2002 the Government designated 
``nationality'' (i.e., Arab, Russian, or ``Jew,'' etc.) on national 
identity documents. Groups representing persons who consider themselves 
Jewish, but who do not meet the Interior Ministry's criteria, have long 
sought either a change in the rules or removal of the nationality 
designation from identity cards, a move also supported by many Arab 
groups. In 2003, the Government began issuing new identification cards 
that do not carry a nationality designation to those seeking new or 
replacement national identity documents. However, citizens are still 
required to register as one of a set list of nationalities.
    Under existing law, ultra-Orthodox Jews are entitled to exemption 
from military service to pursue religious or yeshiva studies. This 
exemption allows ultra-Orthodox Jews to postpone military service to 
pursue religious studies at a recognized yeshiva in 1-year intervals. 
Students must renew this postponement every year by proving that they 
are still full-time students. At the age of 22, these yeshiva students 
must determine within 1 year whether to continue to study full time 
with yearly renewals until they reach the age of 40, to serve for 1 
year in community service and thereafter perform community service for 
21 days each year, or to serve in the army until they finish their 
military service requirement. According to the Government, 
approximately 9 percent of male candidates for military service are 
exempted under the clause that allows them to declare they are full-
time yeshiva students. In February, due to political pressure from the 
secular Shinui party and some sectors of society, the Government 
appointed a parliamentary committee to propose ways to broaden IDF 
service to include yeshiva students and to integrate ultra-Orthodox 
Jews into the workforce. At the end of the period covered by this 
report, the committee had reached no conclusions and continued to 
discuss this issue.
    The Government funds both religious and secular schools, including 
non-Jewish religious and secular schools. Some secular Jewish schools 
have adopted a religious education program developed by the non-
Orthodox streams. According to Arab advocacy nongovernmental 
organizations (NGOs), schools in Arab areas, including Arab parochial 
schools, receive significantly fewer resources than comparable Jewish 
schools.
    The Government recognizes the following Jewish holy days as 
national holidays: Rosh Hashana, Yom Kippur, Sukkot, Shavuot, Simhat 
Torah, and Passover. Arab municipalities often recognize Christian and 
Muslim holidays.

Restrictions on Religious Freedom
    Orthodox Jewish, Muslim, and Christian religious authorities have 
exclusive control over personal status matters, including marriage, 
divorce, and burial, within their respective communities. The law does 
not allow for civil marriage for any citizens, and it does not 
recognize Jewish marriage performed in the country unless performed by 
recognized Orthodox officials. Many Jewish citizens object to such 
exclusive control, and it has at times been a source of serious 
controversy in society.
    The 1967 Protection of Holy Sites Law protects holy sites of all 
religions within Israel, and the penal code makes it a criminal offense 
to damage any holy site. According to the Government, there were no 
claims or reports of damage to holy sites within Israel during the 
period covered by this report.
    The Government permits religious organizations to apply for funding 
to maintain or build holy sites, and funding has been provided for the 
upkeep of holy sites such as mosques and cemeteries. Some civil rights 
NGOs assert that Orthodox Jewish holy sites receive significantly 
greater proportions of funding than do non-Orthodox Jewish and non-
Jewish holy sites. Muslim groups complain that the Government has not 
equitably funded the construction and upkeep of mosques in comparison 
to the funding of synagogues, and that it has been reluctant to 
refurbish mosques in areas where there is no longer a Muslim 
population. Muslim residents of the Be'er Sheva area, including Bedouin 
tribes, have protested the municipality's intention to reopen the 
city's old mosque as a museum rather than as a mosque to service the 
area's Muslim residents. According to a media report, the High Court 
rejected a petition from representatives of the area's Muslim community 
to enjoin the municipality from renovating the mosque into a museum. 
The High Court noted that the renovation would not harm the facility's 
design and would affect only the facade. The petitioners argued that 
there were no alternative mosques in the Be'er Sheva area.
    Building codes for places of worship are enforced selectively based 
on religion. Some Bedouins living in unrecognized villages were denied 
building permits for construction of mosques. For example, in 2002 a 
local Bedouin began construction without a permit of a mosque in the 
village of Tal el-Malah in the southern part of the country to service 
the 1,500 residents who would otherwise need to travel more than 12 
kilometers to the nearest mosque. In February 2003, the Government 
inspector warned the village that the building was illegal, and in May 
2003 officials demolished the building. In contrast, according to a Tel 
Aviv municipal council member, there are approximately 100 illegal 
synagogues in Tel Aviv, some within apartment buildings and others in 
separate structures.
    A 1977 anti-proselytizing law prohibits any person from offering or 
receiving material benefits as an inducement to conversion; however, 
there were no reports of the law's enforcement during the period 
covered by this report.
    Missionaries are allowed to proselytize, although the Church of 
Jesus Christ of Latter-day Saints (Mormons) voluntarily refrains from 
proselytizing under a signed agreement with the Government.
    Since 2000, the Government no longer requires Israeli Muslims to 
obtain permission from the Interior Ministry to travel to Saudi Arabia 
on the hajj. Since the country does not have diplomatic relations with 
Saudi Arabia, Israeli Muslims must travel through another country, 
usually Jordan, to obtain travel documents for Saudi Arabia. The 
average number of pilgrims traveling from the country each year is 
approximately 4,500. According to the Government, travel to hostile 
countries may be restricted, including travel for the hajj; however, 
these restrictions are based on security concerns rather than on any 
religious or ethnic factors.
    During the period covered by this report, many groups and 
individuals of numerous religions traveled to the country freely; there 
were no reports of persons being denied entry based on religious 
grounds.
    During the period covered by this report, the Government refused to 
grant residence visas to some 130 Catholic clergy assigned by the 
Vatican to fulfill religious obligations in Israel and the occupied 
territories. According to church officials, this number represents a 60 
percent increase over the previous year. The Interior Ministry 
appointed a task force to resolve the issue and explained in the media 
that the delay in issuing visas was mainly due to the examination by 
the Israel Security Agency of certain applications for security 
purposes, thus causing an application backlog. A church official also 
claimed that security forces harassed several clergy. Also, during the 
period covered by this report, a Greek Catholic pastor, Father Mamdouh 
Abu Sa'da, was prevented from driving his car for several months from 
his residence in the West Bank town of Beit Sahour to celebrate Mass in 
Jaffa, despite the fact that he had been driving in the country during 
the past 7 years.
    In January the Government recognized the duly elected Greek 
Orthodox Patriarch, Eirinaios I, but this recognition was delayed until 
March, when the High Court rejected a legal challenge against the 
Government's decision. Eirinaios I was elected in 2001, but because of 
the lack of recognition by the Government, he had been unable to 
conclude financial or legal arrangements on behalf of the Patriarchate.
    In 2002, the Israeli police confiscated the passport of 
Archimandrite Attallah Hanna, an Israeli citizen and a priest with the 
Greek Orthodox Patriarchate, for allegedly visiting Lebanon, a country 
considered hostile to Israel, without permission from the Interior 
Ministry and for making public statements hostile toward Israel while 
in that country. The case against Hanna was closed in January after 
Hanna signed a declaration renouncing terrorism; however, Hanna was 
told he needed to reapply for a new passport.
    The Government discriminates against non-Jews, the vast majority of 
which are Arabs, in the areas of employment, education, and housing. 
The Orr Legal Commission of Inquiry, established to investigate the 
2000 police killing of 12 Israeli-Arab demonstrators, issued a final 
report in September 2003 noting historical, societal, and governmental 
discrimination against Arab citizens. In June the Government approved 
an interministerial committee's proposals, which included the creation 
of a government body to promote the Arab sector and a volunteer 
national civilian service program for Arab youth. These proposals were 
approved in attempt to address some of the Orr Commission's 
recommendations; however, Israeli-Arab advocacy organizations continued 
to criticize the Government for its failure after 4 years to indict any 
of the policemen involved in the 2000 events and its continued neglect 
of other issues of importance to the Israeli-Arab community, such as 
the just distribution of resources.
    In civic areas in which religion is a determining criterion, such 
as the religious courts and centers of education, non-Orthodox Jewish 
institutions routinely receive less state support than their Orthodox 
Jewish counterparts. Additionally, National Religious (i.e., modern 
Orthodox, one of the country's official Jewish school systems) and 
Christian parochial schools complain that they receive less funding 
than public secular schools despite the fact that they voluntarily 
abide by all national curricular standards. During the period covered 
by this report, the two groups together took their case for equal 
funding to the High Court. At the end of this period, there was no 
decision on the case.
    Government funding to the different religious sectors is 
disproportionate to the sectors' sizes. Non-Orthodox streams of Judaism 
and the non-Jewish sectors receive proportionally less funding than the 
Orthodox Jewish sector. According to IRAC, the equivalent of less than 
1 percent of public funding for Jewish cultural activities is provided 
to non-Orthodox or secular organizations, and over 99 percent of the 
funding goes to Orthodox Jewish organizations. IRAC reports that 
government funding has not gone into the construction of any non-
Orthodox synagogues. In 2003 the Supreme Court ruled that state funds 
could be used for the construction of a reform synagogue in the city of 
Modi'in and referred the petition to the Modi'in municipality for 
action. IRAC reports that the city already has several Orthodox 
synagogues, but none that is conservative or reform.
    Government resources available to non-Orthodox Jewish and Arab 
public schools are proportionately less than those available to 
Orthodox Jewish public schools. According IRAC, about 96 percent of 
state funds for religious education were allocated to Orthodox or 
ultra-Orthodox Jewish schools. Children attending public non-Orthodox 
Jewish schools do not receive instruction on Judaism, and the budget 
for teaching Islam or Christianity in the Arab public school system is 
disproportionately smaller. Quality private religious schools for 
Israeli Arabs exist; however, parents often must pay tuition for their 
children to attend such schools due to inadequate government funding. 
Jewish private religious schools receive significant government funding 
in addition to philanthropic contributions from within the country and 
abroad, which effectively lowers the schools' tuition costs. Non-Jewish 
Israelis are underrepresented in the student bodies and faculties of 
most universities and in the higher level professional and business 
ranks.
    In 1998, the High Court of Justice ruled that the budget allocation 
to the non-Jewish sector constituted ``prima facie'' discrimination. In 
2000, the same plaintiffs presented a case on the specific needs of 
religious communities regarding burials. The court agreed that non-
Jewish cemeteries were receiving inadequate resources and ordered the 
Government to increase funding to such cemeteries. The Government began 
to implement this decision in 2001, although some groups complained 
that implementation was too slow. According to the Government, in 2003 
approximately $1.7 million was allocated for Orthodox Jewish 
Cemeteries, compared with approximately $200,000 for civil cemeteries.
    The Jewish National Fund (JNF) owns approximately 8 percent of the 
country's land area and manages another 8 percent on behalf of the 
Government. The JNF's charter prohibits it from leasing land to non-
Jews. The Jewish Agency, an organization that promotes Jewish 
immigration to the country and develops housing communities, as a 
matter of policy does not lease land to non-Jews. In 2000, the High 
Court ruled that the State may not allocate land directly to its 
citizens on the basis of religion or nationality, even if it allocates 
the land through a third party such as the Jewish Agency. The Court's 
decision applies to any third party that has such restrictions on the 
leasing or sale of land based on nationality, religion, or any other 
discriminatory means.
    Secular courts have primacy over questions of inheritance, but by 
mutual agreement, parties may bring inheritance cases to religious 
courts. Jewish and Druze families may ask that some family status 
matters, such as alimony and child custody, be adjudicated in civil 
courts as an alternative to religious courts. Christians may ask that 
child custody and child support cases be adjudicated in civil courts as 
an alternative to religious courts. Since 2001, Muslims have had the 
right to bring matters such as alimony and property division associated 
with divorce cases to civil courts in family status cases. However, 
paternity cases involving Muslims are under the exclusive jurisdiction 
of the Muslim or Shari'a court.
    Jewish citizens who wish to marry in secular or non-Orthodox 
religious ceremonies, citizens not officially recognized as Jewish by 
the Orthodox Jewish establishment, and those who wish to marry someone 
of another faith must do so abroad. The Ministry of Interior recognizes 
such marriages. According to media reports, an average of 5,000 couples 
travel abroad annually to be married in civil ceremonies, mostly in 
Cyprus. Others hold weddings unrecognized by the Government, including 
Kibbutz, Reform, and Conservative weddings. In March a majority of the 
Knesset (parliament) voted against two bills that would have allowed 
for civil marriage.
    The State also does not recognize conversions to Judaism performed 
in the country by non-Orthodox rabbis. The High Court allowed this 
practice to stand when it avoided ruling on this issue in May; however, 
the court ruled that non-Jews who move to the country and then convert 
in the country through an Orthodox conversion are eligible to become 
immigrants pursuant to the Law of Return. Previously, only persons who 
converted through an Orthodox conversion abroad were entitled to 
immigrate to the country based on that law.
    Many Jewish citizens object to the exclusive authority of the 
Orthodox establishment over personal status issues for Jews, and it has 
been at times a source of serious controversy in society, particularly 
in recent years, because some 300,000 immigrants from the former Soviet 
Union have not been recognized as Jewish by Orthodox authorities. Aside 
from the ability to marry, this affects whether an individual is 
entitled to be buried in a Jewish cemetery. The 1996 Alternative Burial 
Law established the individual right to be buried in an alternative, 
civil cemetery and called for establishment of these cemeteries 
throughout the country. However, at the end of the period covered by 
this report, only one public civil cemetery had been established in the 
country. Some domestic civil rights and immigrant groups assert that 
the Government has not allocated adequate space or sufficient funds for 
the development of alternative burial sites.
    The Shinui Party, which ran on a platform of ending much of the 
Orthodox establishment's exclusive power, remained part of the 
governing coalition formed in early 2003 and retained control over the 
Ministries of Interior and Justice. Shinui leaders have stated that the 
party plans significant reforms to personal status and other questions 
handled by the ministries under its purview.
    Under the Jewish religious courts' interpretation of personal 
status law, a Jewish woman may not receive a final writ of divorce 
without her husband's consent. Consequently, thousands of women, so-
called ``agunot,'' are unable to remarry or have legitimate children 
because their husbands either have disappeared or refused to grant a 
divorce.
    Rabbinical tribunals have the authority to impose sanctions on 
husbands who refuse to divorce their wives or on wives who refuse to 
accept a divorce from their husbands. At least one man, a U.S. citizen, 
had been in jail for over 2 years because he refused to grant his wife 
a writ of divorce. He was released approximately 1 year ago. In some 
cases, rabbinical courts have failed to invoke sanctions. In May, a 
rabbinical court decided for the first time to jail a woman who refused 
to accept a divorce from her husband. Rabbinical courts also may 
exercise jurisdiction over, and issue sanctions against, non-Israeli 
persons present in the country.
    Some Islamic law courts have held that Muslim women may not request 
a divorce, but that women may be forced to consent if a divorce is 
granted to the husband.
    Members of unrecognized religious groups (particularly evangelical 
Christians) sometimes also face the same problems obtaining marriage 
certificates or burial services as do citizens not considered Jewish by 
the Orthodox establishment. However, informal arrangements with other 
recognized religious groups provide relief in some cases.
    In 2003, the Women of the Wall, a group of more than 100 Orthodox, 
Conservative, and Reform women, lost their 14-year legal battle to hold 
formal women's prayer services at the Western Wall. The High Court 
ruled that the group could not hold prayer services at the Western Wall 
and instead would be permitted to hold them at nearby Robinson's Arch. 
According to IRAC, the Government has yet to finish renovating that 
area to allow these women to hold prayers there. Most Orthodox Jews 
believe that mixed gender prayer services violate the precepts of 
Judaism, and Jews still are unable to hold mixed gender prayer services 
at the Western Wall. Women also are not allowed to conduct any formal 
or informal prayer at the Western Wall wearing prayer shawls, which are 
typically worn by men, and cannot read from Torah scrolls.
    In December 2003, IRAC petitioned the Supreme Court to overturn the 
government practice whereby the Adoption Service of the Ministry of 
Social Affairs places Israeli non-Jewish children only in Orthodox 
Jewish homes. Pursuant to law, the adopted child must be of the same 
religion as the adopting parents. Since conversions to non-Orthodox 
forms of Judaism are not recognized in the country, the Government 
argued that by placing these children with Orthodox parents, the 
children would not face any limbo periods during which their 
conversions could be questioned.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    Palestinian terrorist organizations, including Hamas, Palestinian 
Islamic Jihad, and Al Aqsa Martyrs Brigade, committed acts of terror 
against Israelis during the period covered by this report. These 
attacks included an August 2003 attack by Hamas that killed 23 persons 
and injured over 130, an October 2003 attack by the Palestinian Islamic 
Jihad that killed 21 persons and injured 60, and a March attack by 
Hamas and the Al Aqsa Martyrs Brigade that killed 10 persons and 
injured 16. These groups also issued anti-Semitic statements following 
these attacks.

                    Section III. Societal Attitudes

    Relations among different religious groups--between Jews and non-
Jews, between Christians and Muslims, and among the different streams 
of Judaism--often are strained. Tensions between Jews and non-Jews are 
the result of historical grievances as well as cultural and religious 
differences, and they are compounded by governmental and societal 
discrimination against Israeli-Arabs. These tensions have been 
heightened by the Arab-Israeli conflict, manifested by terrorist 
attacks mostly against Israeli Jews, IDF operations in the occupied 
territories, incidents of Jewish militants targeting Israeli Arabs, and 
incidents of Israeli-Arab involvement in terrorist activity.
    According to a University of Haifa survey released in June, 
approximately 64 percent of the Jewish public believes the Government 
should encourage Israeli Arabs to emigrate from the country, with 55 
percent believing that Israeli Arabs present a threat to national 
security. Similar surveys also have revealed a continuing increase in 
distrust between Israeli Jews and Arabs.
    A number of NGOs exist that are dedicated to promoting Jewish-Arab 
coexistence in the country. Their programs include events to increase 
Jewish-Arab dialogue and cooperation. These groups and events have had 
varying degrees of success. Interfaith dialogue often is linked to the 
peace process between the country and its Arab neighbors. In January 
Canon Andrew White, the Archbishop of Canterbury's Special 
Representative to the Alexandria Peace Process, convened approximately 
30 high-level Palestinian religious leaders and Israeli religious 
representatives in Cairo to discuss advancing the Alexandria Interfaith 
Peace Process, which was initiated in 2002 at an interfaith summit in 
Egypt.
    Animosity between secular and religious Jews continued during the 
period covered by this report. Non-Orthodox Jews have complained of 
discrimination and intolerance on the part of members of ultra-Orthodox 
Jewish groups. Persons who consider themselves Jewish but who are not 
considered Jewish under Orthodox law particularly complained of 
discrimination. During the period covered by this report, there were 
reported incidents in Jerusalem in which ultra-Orthodox Jews threw 
rocks at passing motorists to protest that they were driving on the 
Sabbath.
    Numerous NGOs exist that seek to build understanding and create 
dialogue between religious groups and between religious and secular 
Jewish communities. These NGOs include the Gesher Foundation (Hebrew 
for ``bridge''); Meitarim, which operates a pluralistic Jewish-oriented 
school system; and the Interreligious Coordinating Council in Israel, 
which promotes interfaith dialogue with Jewish, Muslim, and Christian 
institutions.
    Throughout society attitudes toward missionary activities and 
conversion generally are negative. Many Jews are opposed to missionary 
activity directed at Jews, and some are hostile toward Jewish converts 
to Christianity. Christian and Muslim Israeli-Arab religious leaders 
complain that missionary activity that leads to conversions frequently 
disrupts family coherence in their communities.
    During the period covered by this report, mainstream newspapers 
periodically criticized the country's ultra-Orthodox or ``Haredi'' 
community for yeshiva students' exemption from military service and the 
Government's provision of living allowances to these students in lieu 
of their working. In February, due to political and societal pressures, 
the Government appointed a parliamentary committee to investigate ways 
to broaden military service to include yeshiva students. At the end of 
the period covered by this report, the committee was working on a 
compromise measure to address this issue.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy consistently raised issues of religious freedom with the 
Foreign Ministry, the police, the Prime Minister's office, and other 
government agencies. In meetings with government officials, the Embassy 
and U.S. State Department officials in Washington continued to raise 
concern about the denial of some U.S. citizens' entry into the country 
based on ethnic and religious background.
    Embassy representatives, including the Ambassador, routinely meet 
with religious officials. These contacts include meetings with Jewish, 
Christian, Muslim, Druze, and Baha'i leaders at a variety of levels. In 
August 2003, Embassy officials met with a group of Knesset members from 
the secular Shinui party to discuss issues of concern to more-secular 
Israelis, including the issue of Orthodox Jewish religious control over 
marriages and burials.
    In November 2003, the Embassy hosted an Iftaar dinner to 
commemorate the Muslim holiday of Ramadan, inviting over 80 Israeli 
Muslim representatives from the political, economic, legal, religious, 
and business communities, and also representatives of interfaith 
organizations. The dinner promoted understanding and cooperation 
between Jews, Muslims, and Christians and enhanced U.S. understanding 
of issues affecting these religious communities in the country.
    In March the Ambassador met with Lord Carey of Clifton, the former 
Archbishop of Canterbury, who played a vital role in the Alexandria 
Declaration of 2002 and the ``Alexandria Process'' that has followed. 
Lord Carey, accompanied by a representative of the Archbishop of 
Canterbury and a senior delegation of Christian leaders from the United 
States, discussed with Embassy officials and Israeli, Palestinian, and 
international figures ways to promote the implementation of the 
commitments senior Jewish, Muslim, and Christian leaders had made in 
Alexandria to reduce violence, teach tolerance in religious educational 
settings, and promote interfaith dialogue in support of the peace 
process.
    Embassy officials maintain a dialogue with NGOs that follow human 
and civil rights issues, including religious freedom. These NGOs 
include the Arab Association for Human Rights, the Mossawa Advocacy 
Center for Arab Citizens in Israel, the Association for Civil Rights in 
Israel, the Israel Religious Action Center, Adalah, and others. In 
April the Embassy met with the director of the Arab Association for 
Human Rights to discuss issues of concern to the Israeli-Arab 
community, including societal tensions between Arabs and Jews in the 
country.
    Embassy representatives attended and spoke at meetings of groups 
seeking to promote interfaith dialogue and tolerance and also met with 
Israeli-Arab organizations, including Adalah and the Islamic Movement-
Northern Branch, to discuss religious freedom issues. The Embassy 
provided small grants to local organizations promoting interfaith 
dialogue and coexistence and to organizations examining the role of 
religion in resolving conflict.
 the occupied territories (including areas subject to the jurisdiction 
                     of the palestinian authority)
    Israel occupied the West Bank, Gaza Strip, Golan Heights, and East 
Jerusalem during the 1967 War. Israel and the Palestinian Authority 
(PA) now administer the West Bank and Gaza Strip to varying extents. 
The PA does not have a constitution; however, the Basic Law provides 
for freedom of religion, and the PA generally respects this right in 
practice. The Basic Law names Islam as the official religion but also 
calls for ``respect and sanctity'' for other religions.
    There was deterioration in the status of the PA's respect for 
religious freedom during the period covered by this report. The PA 
failed to halt several cases of seizures of Christian-owned land in the 
Bethlehem area by criminal gangs. There were credible reports that PA 
security forces and judicial officials colluded with members of these 
gangs to extort property illegally from Christian landowners. Several 
cases of physical attacks against Christians in Bethlehem also went 
unaddressed by the PA, while attacks against Muslims in the same area 
were investigated.
    Israel exercises varying degrees of legal control in the occupied 
territories. Israel has no constitution; however, Israeli law provides 
for freedom of worship, and the Israeli Government generally respects 
this right in practice in the occupied territories.
    There was deterioration in the status of the Israeli Government's 
respect for religious freedom during the period covered by this report. 
Israel's strict closure policies frequently restricted the ability of 
Palestinians to reach places of worship and practice their religions. 
Israel failed to grant new visas or extensions of old visas to hundreds 
of Christian clergy, seriously impeding the functioning of their 
congregations in the occupied territories. The Israeli Government 
seized land belonging to several religious institutions to build its 
separation barrier between East Jerusalem and the West Bank.
    There generally are amicable relations between Christians and 
Muslims, although tensions exist. Societal attitudes are a barrier to 
conversions from Islam. Relations between Jews and non-Jews, as well as 
among the different branches of Judaism, sometimes are strained. 
Societal tensions between Jews and non-Jews exist primarily as a result 
of the Palestinian-Israeli conflict; such tensions continued to remain 
high during the period covered by this report. The violence that has 
occurred since the outbreak of the Intifada in October 2000 has 
significantly curtailed religious practice in many areas of the 
occupied territories. This violence included severe damage to places of 
worship and religious shrines in the occupied territories.
    The U.S. Government discusses religious freedom issues with the PA 
and the Israeli Government as part of its overall policy to promote 
human rights.

                    Section I. Religious Demography

    The occupied territories are composed of the Gaza Strip, the Golan 
Heights, the West Bank, and East Jerusalem. The Gaza Strip covers an 
area of 143 square miles, and its population is approximately 1.4 
million persons, not including approximately 7,800 Israeli settlers. 
The West Bank (excluding East Jerusalem) covers an area of 2,238 square 
miles, and its population is approximately 2.3 million persons, not 
including approximately 190,000 Israeli settlers. East Jerusalem covers 
an area of 27 square miles, and its population is approximately 390,000 
persons, including approximately 180,000 Israeli settlers. The Golan 
Heights covers an area of 1,295 square kilometers, and its total 
population is approximately 20,000.
    Approximately 98 percent of Palestinian residents of the occupied 
territories are Sunni Muslims. According to a 1997 Palestinian Central 
Bureau of Statistics estimate, approximately 39,560 Palestinian 
Christians live in the occupied territories. However, according to the 
sum of estimates provided by individual Christian denominations, the 
total number of Christians is approximately 200,000. A majority of 
Christians are Greek Orthodox (approximately 120,000), and there also 
are a significant number of Roman Catholics and Greek Catholics 
(approximately 50,000 together), Protestants, Syriacs, Armenians, 
Copts, Maronites, and Ethiopian Orthodox. In general Christians are 
concentrated in the areas of Jerusalem, Ramallah, and Bethlehem. 
According to municipal officials in Bethlehem, since 2002 approximately 
2,400 Christians from the Bethlehem area have left the occupied 
territories for other countries. According to Christian leaders, most 
of the Christians left their homes for economic and security reasons 
and not due to religious discrimination. There is also a community of 
approximately 550 Samaritans (an ancient offshoot of Judaism) located 
on Mount Gerazim near Nablus in the West Bank.
    Several evangelical Christians as well as members of Jehovah's 
Witnesses operate in the West Bank. Foreign missionaries operate in the 
occupied territories, including a small number of evangelical Christian 
pastors who seek to convert Muslims to Christianity. While they 
maintain a generally low profile, the PA is aware of their activities 
and generally does not restrict them.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Palestinian Authority does not have a constitution; however, 
the Basic Law provides for religious freedom, and the PA generally 
respects this right in practice. The PA has not adopted legislation 
regarding religious freedom; however, both the Basic Law and the draft 
constitution address religion. The Basic Law states that ``Islam is the 
official religion in Palestine,'' and that ``respect and sanctity of 
all other heavenly religions (i.e., Judaism and Christianity) shall be 
maintained.'' In 2002 the Basic Law was approved by the Palestinian 
Legislative Council (PLC) and signed by PA Chairman Yasir Arafat. The 
March 2003 draft constitution states that ``Islam is the official 
religion of the State,'' and ``Christianity and all other monotheistic 
religions shall be equally revered and respected.'' It is unclear 
whether the injunction to ``respect'' other religions would translate 
into an effective legal protection of religious freedom. The Basic Law 
states that the principles of Shari'a (Islamic law) are ``the main 
source of legislation,'' while the draft constitution states that 
Shari'a is ``a major source of legislation.''
    Churches in Jerusalem, the West Bank, and Gaza operate under one of 
three general categories: churches recognized by the status quo 
agreements reached under Ottoman rule in the late 19th century; 
Protestant and evangelical churches established between the late 19th 
century and 1967, which, although they exist and operate, are not 
recognized officially by the PA; and a small number of churches that 
became active within the last decade, whose legal status is more 
tenuous.
    The first group of churches is governed by 19th century status quo 
agreements reached with Ottoman authorities, which the PA respects, and 
which specifically established the presence and rights of the Greek 
Orthodox, Roman Catholic, Armenian Orthodox, Assyrian, Syrian Orthodox, 
Greek Catholic, Coptic, and Ethiopian Orthodox churches. The Episcopal 
and Lutheran churches were added later to this list. The PA immediately 
upon its establishment recognized these churches and their rights. Like 
Shari'a courts under Islam, these religious groups are permitted to 
have ecclesiastical courts whose rulings are considered legally binding 
on personal status issues and some land issues. Civil courts do not 
adjudicate on such matters.
    According to the PA, no other churches have applied for official 
recognition; however, churches in the second category, which includes 
the Assembly of God, Nazarene Church, and some Baptist churches, have 
unwritten understandings with the PA based on the principles of the 
status quo agreements. They are permitted to operate freely and are 
able to perform certain personal status legal functions, such as 
issuing marriage certificates.
    The third group of churches consists of a small number of 
proselytizing churches, including Jehovah's Witnesses and some 
evangelical Christian groups. These groups have encountered opposition 
in their efforts to obtain recognition, both from Muslims who oppose 
their proselytizing, and from Christians who fear that the new arrivals 
may disrupt the status quo. However, these churches generally operate 
unhindered by the PA.
    In practice the PA requires Palestinians to declare religious 
affiliation on identification papers. All personal status legal matters 
must be handled in either Islamic or Christian ecclesiastical courts if 
such courts exist for the individual's denomination. All legally 
recognized individual sects are empowered to adjudicate personal status 
matters, and in practice most do so. Neither the PA nor the Government 
of Israel currently has a civil marriage law. Legally, members of one 
religious group mutually may agree to submit a personal status dispute 
to a different Christian denomination to adjudicate, but in practice 
this does not occur. Churches that are not officially recognized by the 
PA or the Government of Israel must obtain special permission to 
perform marriages or adjudicate personal status issues; however, in 
practice nonrecognized churches advise their members to marry (or 
divorce) abroad.
    Since Islam is the official religion of the PA, Islamic 
institutions and places of worship receive preferential treatment. The 
PA has a Ministry of Waqf and Religious Affairs, which pays for the 
construction and maintenance of mosques and the salaries of many 
Palestinian imams. The Ministry also provides limited financial support 
to some Christian clergymen and Christian charitable organizations. The 
PA does not provide financial support to any Jewish institutions or 
holy sites in the occupied territories.
    The PA requires that religion be taught in PA schools, with 
separate courses for Muslim and Christian students. A compulsory 
curriculum requires the study of Christianity for Christian students 
and Islam for Muslim Students in grades one through six.
    The PA does not officially sponsor interfaith dialogue; however, it 
attempts to foster goodwill among Muslim and Christian religious 
leaders. The PA makes an effort to maintain good relations with the 
Christian community; however, the PA has not taken sufficient action to 
remedy harassment and intimidation of Christian residents of Bethlehem 
by the city's Muslim majority. In some cases, PA officials appear to 
have been complicit in property extortion of Palestinian Christian 
residents. Within the Ministry of Religious Affairs, there is a 
department responsible for Christian affairs, and PA Chairman Yasir 
Arafat has an advisor on Christian affairs. Six seats in the 88-member 
Palestinian Legislative Council (PLC) are reserved for Christians and 
one seat is reserved for Samaritans; there are no seats reserved for 
members of any other faith.
    The PA observes several religious holidays, including Eid al-Fitr, 
Eid al-Adha, Zikra al-Hijra al-Nabawiya, Christmas, and the Prophet 
Muhammad's birthday. Christians also may observe the Easter holiday.
    Israel has no constitution; however, Israeli law provides for 
freedom of worship, and the Israeli Government generally respects this 
right in practice in the occupied territories. Israel exercises varying 
degrees of legal control in the occupied territories. The international 
community considers Israel's authority in the occupied territories to 
be subject to the 1907 Hague Regulations and the 1949 Geneva Convention 
relating to the Protection of Civilians in Time of War. The Israeli 
Government considers the Hague Regulations applicable and maintains 
that it largely observed the Geneva Convention's humanitarian 
provisions. The Israeli Government applies Israeli law to East 
Jerusalem and the Golan Heights, areas that it annexed after 1967.
    The Israeli Government gives preferential treatment to Jewish 
residents of the occupied territories and East Jerusalem when granting 
permits for home building and civic services. For example, Palestinian 
residents of Jerusalem pay the same taxes as Jewish residents; however, 
Palestinian residents receive significantly fewer municipal services 
than Jewish residents. Many of the national and municipal policies 
enacted in Jerusalem are designed to limit or diminish the non-Jewish 
population of Jerusalem. These are official policies that every 
Jerusalem municipal government has admitted to and followed since 1967. 
According to Palestinian and Israeli human rights organizations, the 
Israeli Government uses a combination of zoning restrictions on 
building for Palestinians, confiscation of Palestinian lands, and 
demolition of Palestinian homes to ``contain'' non-Jewish 
neighborhoods.

Restrictions on Religious Freedom
    Since the start of the Intifada, officials in the Jerusalem Waqf 
have prohibited non-Muslims from entering the sanctuary of the Haram 
al-Sharif/Temple Mount, the third holiest shrine in Islam and the 
holiest site in Judaism. Waqf officials have claimed that this is a 
temporary closure implemented because Waqf officials cannot justify 
allowing non-Muslims to visit the Haram al-Sharif at a time when 
Palestinian Muslims from the occupied territories are prevented from 
visiting and worshiping there. Palestinians generally have been unable 
to reach the Haram al-Sharif due to travel restrictions against entry 
into Jerusalem. Restrictions at times are placed on entry into the 
Haram al-Sharif itself even for Palestinian residents of Jerusalem, 
such as the restriction of males under the age of 45.
    The Israeli police previously cooperated with the Waqf in keeping 
the Haram al-Sharif closed to non-Muslims; however, in June 2003, 
Israeli police officers began escorting groups of Christian and Jewish 
tourists into the Haram al-Sharif/Temple Mount for visiting but not 
worshipping, against the wishes of the Waqf authorities. Israeli police 
spokesmen indicated that the visits were an effort by the Government of 
Israel to re-assert the right of non-Muslims to visit the shrine. Waqf 
officials assert that these visits are a breach of the religious status 
quo, which grants the Waqf custodianship over the Haram al-Sharif. 
While visits continue, police escorts generally are no longer needed 
since the Waqf has acquiesced to these visits. During the period 
covered by this report, Waqf officials claimed that the police 
effectively did not prevent nationalistic Jewish groups from entering 
the Haram al-Sharif to conduct religious or political activities.
    The Israeli Government annexed East Jerusalem in 1967 and applied 
Israeli law to the area; therefore, Israeli law and legal structures 
govern East Jerusalem. The Israeli High Court of Justice ruled that a 
small number of Jews under police escort were to be allowed to pray at 
the Haram al-Sharif/Temple Mount. The Israeli Government, as a matter 
of stated policy, has prevented non-Muslims from worshipping at the 
Haram al-Sharif since 1967. Israeli police consistently have declined 
to allow prayer on public safety grounds and publicly have indicated 
that this policy has not changed in light of the renewed visits of non-
Muslims to the compound or the court ruling on the issue. Waqf 
officials contend that the Israeli police, in contravention of their 
stated policy and the religious status quo, have allowed members of 
radical Jewish groups to worship at the site. Spokesmen for these 
groups have confirmed successful attempts to pray inside the compound 
in interviews with the Israeli media.
    In 2003, Israeli police detained four guards employed by the Waqf 
on charges that they harassed Jewish visitors to the Haram al-Sharif/
Temple Mount and banned the four from returning to the compound for 2 
months. Waqf officials insist the guards were detained in retaliation 
for protesting cases of Jewish visitors praying at the site.
    In 2002, Israeli, Palestinian, and Jordanian officials arranged to 
repair a bulge that appeared in the southern wall of the Haram al-
Sharif/Temple Mount. After disagreements between Israeli and Waqf 
officials over the cause of the bulge halted repair work for several 
months, Jordanian engineers visited the site in November 2002 to 
examine the damage and began work in 2003 to repair it. At the end of 
the period covered by this report, the work had not been completed.
    Personal status law for Palestinians is based on religious law. For 
Muslim Palestinians, personal status law is derived from Shari'a, and 
various ecclesiastical courts rule on personal status issues for 
Christians. A 1995 PA presidential decree stipulated that all laws in 
effect before the advent of the PA would continue in force until the PA 
enacted new laws or amended the old ones. Therefore, in the West Bank, 
formerly under Jordanian rule, Shari'a-based law pertaining to women is 
part of the Jordanian Status Law of 1976. Under the law, which includes 
inheritance and marriage laws, women inherit less than male members of 
the family. The marriage law allows men to take more than one wife, 
although few do so. Prior to marriage, a woman and man may stipulate 
terms in the marriage contract that, in the event of divorce, would 
govern financial and child custody matters. Reportedly, few women 
utilize this section of the law. Personal status law in Gaza is based 
on Shari'a-centered law as interpreted in Egypt; however, the attendant 
restrictions on women described above apply as well.
    Due to the increased violence and security concerns related to the 
Intifada, the Israeli Government has imposed a broad range of strict 
closures and curfews in the occupied territories since October 2000. 
Such restrictions significantly impeded freedom of access to places of 
worship for Muslims and Christians, and these restrictions remained in 
place at the end of the period covered by this report.
    In 2002, the Government of Israel, citing security concerns, began 
constructing a barrier in the occupied territories to separate the West 
Bank from Israel and East Jerusalem. Construction of the barrier has 
involved confiscation of property owned by non-Jews, displacement of 
Christian and Muslim residents, and tightening of restrictions on 
freedom of access to places of worship for non-Jewish communities.
    The separation barrier has made it difficult for Bethlehem-area 
Christians to reach the Church of the Holy Sepulcher in Jerusalem, and 
it makes visits to Christian sites in Bethany and in Bethlehem 
difficult for both Palestinian Christians and foreign pilgrims. The 
barrier and its checkpoints also impede the movement of clergy between 
Jerusalem and West Bank churches and monasteries, as well as the 
movement of congregations between their homes and places of worship.
    In February 2003, the Government of Israel issued confiscation 
orders for land in Bethlehem that surrounds Rachel's Tomb (a shrine 
holy to Jews, Christians, and Muslims) that would place the shrine on 
the Israeli side of the separation barrier. Jewish tourists visiting 
the shrine occasionally have been harassed by Palestinians, but some 
Muslims and Christians claimed that confiscating land around the shrine 
in response impedes their access to the site and unjustly harms the 
landowners in question. During the period covered by this report, the 
land was seized but the Government of Israel had yet to build the 
separation barrier in this area. Settlers have obtained ownership of 
the land and properties through a disputed land deal. At the end of the 
period covered by this report, there was an impending court case 
regarding the legal status of this land.
    In 2003, the Government of Israel confiscated land from the Baron 
Deir monastery in Bethlehem, which belongs to the Armenian 
Patriarchate, for construction of an Israel Defense Forces (IDF) patrol 
road in the area. Negotiations between the Patriarchate and the 
Government of Israel reduced the amount of land confiscated. At the end 
of the period covered by this report, the parties had not reached an 
agreement on compensation for damage done to the property by the IDF 
during incursions into Bethlehem in 2002.
    During the period covered by this report, the Israeli Government 
confiscated land belonging to three Catholic institutions in Bethany 
for construction of the separation barrier: the Camboni Sisters 
Convent, the Passionist Monastery, and the Sisters of Charity Convent. 
At the end of the period covered by this report, work on the barrier in 
this area was almost finished. In the village of Bethpage on the Mount 
of Olives, the Israeli Government continued building an 8-meter high 
concrete separation barrier section next to the walls of several 
Christian institutions. Local religious leaders argued that the barrier 
in Bethpage would prevent them from holding the annual Palm Sunday 
procession from Bethany to the Old City of Jerusalem in the future.
    Israeli closure policies, imposed according to the Israeli 
Government due to security concerns, prevented tens of thousands of 
Palestinians from reaching places of worship in Jerusalem and the West 
Bank, including during religious holidays such as Ramadan, Christmas, 
and Easter. On numerous occasions, including nearly the entire month of 
April, the Israeli Government also prevented worshippers under the age 
of 45 from attending Friday prayers inside the Haram al-Sharif. The 
Israeli Government stated that it did so to prevent outbreaks of 
violence following Friday prayers. In September 2003, February, and 
April, Israeli police clashed with Muslim worshippers at the Haram al-
Sharif. On each occasion, Israeli police said Palestinian worshippers 
threw stones at Jewish worshippers at the nearby Western Wall. Waqf 
officials countered that Israeli troops entered the compound before the 
prayer times ended, violating the sanctity of the site and provoking 
the clashes. Reportedly, during the April clashes approximately 70 
Palestinian worshippers suffered tear gas inhalation and injuries from 
rubber-coated bullets, and several Israeli policemen were struck by 
stones. Jewish worshippers at the Western Wall below also were 
prevented on a few occasions from praying due to stone throwers.
    The Israeli Government's closure policy prevented several 
Palestinian religious leaders (both Muslim and Christian) from reaching 
their congregations. In 2001 the Israeli Government pledged to create a 
``hotline'' to facilitate the movement of clerics through checkpoints; 
however, it had not done so by the end of the period covered by this 
report. In previous years, several clergymen reported that they were 
subject to harassment at checkpoints.
    In January the Israeli Government recognized the duly elected Greek 
Orthodox Patriarch, Eirinaios I, but this recognition was delayed until 
March, when the Israeli High Court rejected a legal challenge against 
the Government's decision. Eirinaios I was elected in August 2001, and 
because of the lack of recognition by the Israeli Government, until 
recently he was unable to conclude financial or legal arrangements on 
behalf of the Patriarchate.
    In 2002, the Israeli police confiscated the passport of 
Archimandrite Attallah Hanna, an Israeli citizen and a priest with the 
Greek Orthodox Patriarchate, for allegedly visiting Lebanon, a country 
considered hostile to Israel, without permission from the Interior 
Ministry, and for making public statements hostile toward Israel while 
in that country. The case against Hanna was closed in January after 
Hanna signed a declaration renouncing terrorism; however, Hanna was 
told he needed to reapply for a new passport.
    During the period covered by this report, Palestinian violence 
against Israeli settlers prevented some settlers from reaching Jewish 
holy sites in the occupied territories. Since early 2001, following the 
outbreak of the Intifada, the Israeli Government prohibited Israeli 
citizens in unofficial capacities from traveling to the parts of the 
West Bank under the civil and security control of the PA. This 
restriction prevented Israeli Arabs from visiting Muslim and Christian 
holy sites in the West Bank, and it prevented Jewish Israelis from 
visiting other sites, including Joseph's Tomb in Nablus and an ancient 
synagogue in Jericho. Some Israelis were unable to reach Jewish sites 
in the occupied territories such as Rachel's Tomb and the Tomb of the 
Patriarchs in Hebron due to the ongoing violence, including on 
religious holidays.
    Settler violence against Palestinians prevented some Palestinians 
from reaching holy sites in the occupied territories. According to 
press reports, for 3 weeks in 2002, settlers in Hebron forcibly 
prevented Muslim muezzins from reaching the al-Ibrahimi Mosque/Tomb of 
the Patriarchs to sound the call to prayer. According to PA officials 
in Hebron, the blocking of muezzins as well as more generally 
preventing access to Muslim religious sites continued to be a large 
problem. The Government of Israel did not effectively respond to 
settler-initiated blocking of religious sites.
    Palestinians generally are not allowed to enter Ben-Gurion airport 
to travel to Egypt or Jordan, and there are no direct air links from 
Israel to Saudi Arabia. If residents of the occupied territories obtain 
a Saudi hajj visa, they must travel by ground to Amman (for West 
Bankers) or Egypt (for Gazans) and then by ground, sea, or air to 
Jeddah. While there are no specific restrictions placed on Palestinians 
from making the hajj, all Palestinians face closures and long waits at 
Israeli border crossings, which often impede religious movement.

Abuses of Religious Freedom
    During the period covered by this report, the Government of Israel 
failed to grant new visas to or renew existing visas for more than 100 
Christian clergy ministering in East Jerusalem and the West Bank. At 
least 138 requests for visas or extensions for Catholic priests were 
outstanding with the Israeli Government at the end of the period 
covered by this report, more than double the total at the same time 
last year. Catholic officials claimed a majority of the requests were 
filed before October 2003, with many requests outstanding since June 
2003. Certain Orthodox congregations reported that most of their 
priests and religious workers were out of status because of long delays 
in processing visa extensions. The Israeli Government claimed that 
these delays were due to security processing for visas and extensions.
    Catholic, Orthodox, and evangelical Christian leaders allege that 
the Government of Israel's refusal to issue new visas or extensions for 
religious workers in a timely fashion threatened the future of their 
congregations in the Holy Land. Catholic religious leaders have argued 
publicly that the visa problems are part of a strategy by the Israeli 
Government to reduce the presence of Palestinian Christians in the 
occupied territories outside East Jerusalem. They reported that visas 
for priests to work in the West Bank were almost impossible to obtain, 
while priests posted to East Jerusalem encountered less difficulty. 
According to Church leaders, the visa problem had worsened 
significantly over the past year. They reported some improvement toward 
the end of the period covered by this report, but the problem remains 
unresolved.
    In April, Israeli soldiers prevented a high-level Catholic 
delegation from proceeding to the Church of the Nativity in Bethlehem 
along the main road adjoining Rachel's Tomb. Local Catholic 
representatives and PA officials condemned the act as a violation of 
the religious status quo.
    In July 2003, during construction of the separation barrier in the 
West Bank town of Abu Dis, Israeli authorities damaged the ruins of a 
sixth-century Byzantine monastery. Officials of the Israel Antiquities 
Authority publicly accused the Defense Ministry of ignoring repeated 
warnings about the archaeological value of the site, and they charged 
that excavations for the barrier had damaged one-third of the Byzantine 
remains. At the end of the period covered by this report, neither the 
Defense ministry nor the Antiquities Authority had repaired the site.
    In 2002, Israeli forces deliberately mistreated or accidentally 
injured several Christian religious leaders and lay members. In April 
2002, patriarchs of several major Christian denominations in Jerusalem 
claimed that the IDF forcibly entered numerous churches in Bethlehem 
and Ramallah and mistreated clergymen. The Syrian Orthodox Archbishop 
claimed that an IDF unit entered a Syrian Orthodox Church in Bethlehem, 
damaged property, and threatened a 70-year-old priest with a gun. At 
the end of the period covered by this report, the IDF had not taken 
disciplinary action against any of its soldiers suspected of 
mistreating religious figures.
    On June 13, 2003, the day that Muslims celebrated the Prophet 
Mohammed's birthday, IDF personnel closed the al-Ibrahimi Mosque/Tomb 
of the Patriarchs in Hebron in violation of the Hebron Protocol, which 
states that the mosque should be available to Muslim worshipers on 
Muslim holidays. On June 24, 2003, Israeli officers issued a new order 
preventing the muezzin at the al-Ibrahimi Mosque/Tomb of the Patriarchs 
in Hebron from sounding the call to prayer when Jews were praying in 
their portion of the shrine. At the end of the period covered by this 
report, the order was still in effect.
    Although it is difficult to assess culpability in the destruction 
of and damage to many places of worship in the occupied territories, 
their destruction or damage affects the practice of religion and 
religious freedom. Among the sites damaged in 2002 were St. Mary's 
Convent, the chapel at Bethlehem University, the Lutheran Church and 
orphanage in Beit Jala, the Latin Convent in Beit Sahour, the Bethlehem 
Bible College, a Syrian Orthodox Church, the Russian Orthodox Pilgrim's 
House, and the Omar Ibn al-Khattab Mosque. Both the ninth century al-
Khader Mosque in Nablus, reputed to be the oldest mosque in the 
occupied territories, and the church of Mar Mitri, the oldest Christian 
church in Nablus, were destroyed. There were no reports of major damage 
to religious sites in the occupied territories. At the end of this 
reporting period, there had been no compensation paid for destroyed 
holy sites.
    There were no reports of major damage to Christian churches. In 
previous years, there were credible reports that the Israeli military 
caused significant damage to Palestinian church property. In January 
2003, the IDF fired a missile that penetrated the roof of St. Philip's 
Episcopal Church in the Gaza Strip and exploded inside. The explosion 
created a 1.5-meter crater near the altar and shattered all the stained 
glass windows and chandeliers. Church officials filed a claim with the 
IDF for compensation, but as of June they had not received a response. 
At the end of the period covered by this report, the Church was not 
repaired and remained unusable. The IDF acknowledged the incident, 
claiming it was an accident that occurred while fighting militants. The 
IDF generally does not compensate religious groups for damage that 
occurred during combat operations.
    In 2002, gun and tank fire damaged the Holy Family Hospital, the 
Lutheran Christmas Church, and the Dar al-Kalima Academy in Bethlehem. 
Such damage was extensive in some cases and included destruction of 
church and school property, including religious symbols. The 
institutions filed claims for restitution with the Israeli Government. 
The Israeli Government did not repair or pay to repair any of the 
places of worship that the IDF damaged while operating in the occupied 
territories, and it denied requests for compensation that submitted in 
this regard. The Israeli Government claims that it is not responsible 
for damages incurred during a state of war.
    Armed action by Palestinian gunmen and members of the Palestinian 
security services against Israeli forces damaged some religious 
buildings. During a 2002 armed standoff between Israeli forces and a 
group of approximately 160 Palestinian gunmen, including PA security 
forces, the Church of the Nativity, the Latin (Roman Catholic) section 
of the Nativity compound, and the Greek Orthodox and Armenian 
monasteries sustained considerable material damage. At the end of this 
reporting period, work continued to repair the damage to the church.
    In previous years, the PA failed to halt several cases of seizures 
of Christian-owned land in the Bethlehem area by criminal gangs. In 
many cases, criminal gangs used forged land documents to assert 
ownership of lands belonging to Christians. Police refused to 
investigate most of these cases. In two cases, police arrested and then 
released the suspects on bail and allowed them to continue occupying 
the land in question. Local religious and political leaders confirmed 
that no such attempts to seize Muslim-owned land took place.
    There were credible reports that PA security forces and judicial 
officials colluded with members of these gangs to seize land from 
Christians. In one reported case, a PA judge openly told a Palestinian 
Christian landowner that he and his partners in the PA intelligence 
services required a substantial bribe to allow the landowner to remain 
on his property. PA officials repeatedly promised Christian leaders 
that they would take action in these cases, but by the end of the 
period covered by this report, no action had been taken.
    Several cases of physical attacks against Christians in Bethlehem 
also went unaddressed by the PA, while attacks against Muslims in the 
same area were investigated. In December 2003, one prominent Christian 
landowner was beaten severely by masked men. No suspects had been 
arrested by the end of the period covered by this report. Another 
Bethlehem-area Christian resident was shot and seriously injured in 
2003 after he insisted that the death of his relative be investigated 
by the police rather than resolved through payment of compensation. No 
arrests have been made in the 2 years since the man was shot.
    There were no reports of religious prisoners or detainees in the 
occupied territories.


Forced Religious Conversions
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    During the period covered by this report, the Palestinian terrorist 
groups Hamas and Palestinian Islamic Jihad carried out several 
terrorist attacks against Israeli civilians. In August 2003, 23 persons 
were killed and over 130 injured in a suicide bombing aboard a bus in 
Jerusalem. Hamas claimed responsibility for the attack. In October 
2003, Palestinian Islamic Jihad claimed responsibility for a suicide 
bombing in a Haifa restaurant that killed 20 persons and injured more 
than 60. While these attacks were usually carried out in the name of 
Palestinian nationalism, some of the rhetoric used by these 
organizations has also reportedly included expressions of anti-
Semitism.
    A small number of Kach-affiliated Jewish settlers were arrested for 
assaulting Palestinians and destroying Palestinian property; however, 
most incidents of violence or property destruction reportedly committed 
by settlers against Palestinians did not result in arrests or 
convictions.

                    Section III. Societal Attitudes

    There generally are amicable relations between Christians and 
Muslims, although tensions exist. Relations between Jews and non-Jews, 
as well as among the different branches of Judaism, often are strained. 
Tensions between Jews and non-Jews exist primarily as a result of the 
Palestinian-Israeli conflict, as well as Israel's control of access to 
sites holy to Christians and Muslims. Some non-Orthodox Jews have 
complained of discrimination and intolerance on the part of some 
Orthodox Jews.
    Societal attitudes continued to be a barrier to conversions, 
especially for Muslims converting to Christianity. In previous years, 
there were reports that some Christian converts from Islam who 
publicized their religious beliefs were harassed.
    There were some reports of Christian-Muslim tension in the occupied 
territories. Imams at mosques in Bethlehem have repeatedly called for 
violence against all Christians and Jews during their Friday sermons. 
These sermons often equate Christians with crusaders and with foreign 
countries whose interests are perceived to be contrary to the 
Palestinian cause. In addition there have been periodic accusations 
that Muslim militants open fire on the Israeli neighborhood of Gilo 
from Christian areas in Beit Jala to draw IDF fire onto Christian 
homes. Both Muslim and Christian Palestinians have accused Israeli 
officials of attempting to foster animosity among Palestinians by 
exaggerating reports of Muslim-Christian tensions.
    Interfaith romance is a sensitive issue. Most Christian and Muslim 
families in the occupied territories encourage their children--
especially their daughters--to marry within their respective faiths. 
Couples who challenge this societal norm have encountered considerable 
societal and familial opposition. For example, there were reports of 
some Christian women receiving death threats from Christian family 
members and community leaders for marrying Muslim men during the period 
covered by this report.
    In general evangelical churches have not been welcomed by the more 
established Christian denominations.
    The strong correlation between religion, ethnicity, and politics in 
the occupied territories at times imbues the Israeli-Palestinian 
conflict with a religious dimension. The rhetoric of some Jewish and 
Muslim religious leaders has been harsher since the outbreak of the 
Intifada in October 2000.
    In previous years, there were some reports of settler violence 
against Palestinian religious establishments. According to press 
reports, in October 2002, Israeli settlers in Hebron broke into the 
offices of the Waqf in Hebron and destroyed furniture and allegedly 
burned deeds to all of the Waqf's property in the city. During the 
period covered by this report, there were no reported cases of settler 
violence against religious property.
    Also in October 2002, two men who appeared to be Orthodox Jews 
vandalized a neon crucifix on the roof of Our Lady of the Rosary Church 
in Jerusalem. At the end of the period covered by this report, there 
had been no arrests.
    During the period covered by this report, Muslims on the Temple 
Mount/Haram al-Sharif on at least three separate occasions threw stones 
over a high wall onto the Western Wall plaza where Jews were praying.
    The rhetoric of some Jewish and Muslim religious leaders was harsh 
and at times constituted an incitement to violence or hatred. For 
example, the PA-controlled television station broadcast statements by 
Palestinian political and spiritual leaders that resembled traditional 
expressions of anti-Semitism, such as Lebanese-produced programming 
that appeared related to the anti-Semitic forgery ``The Protocols of 
the Elders of Zion.'' Some prominent Israeli officials also made public 
anti-Arab statements. Israeli Deputy Defense Minister Ze'ev Boim asked 
in February, ``What can explain bloody terrorism? What is the essence 
of Islam in general and the Palestinians in particular? Is it 
insufficient cultural development or genetic defects?''
    Israeli activists reported numerous examples in which PA television 
shows invoked messages that activists considered anti-Semitic or that 
attempted to de-legitimize Jewish history in general. Israeli settler 
radio stations often depicted Arabs as subhuman and called for 
Palestinians to be expelled from the West Bank.
    There were instances of ultra-Orthodox Jews harassing Muslims. On 
several occasions, a group of ultra-Orthodox Jews known as the ``Temple 
Mount Faithful'' again attempted to force their way inside the wall 
enclosing the Haram al-Sharif/Temple Mount. In addition the same group 
periodically attempted to lay a cornerstone for the building of a new 
Jewish temple that would replace the Islamic Dome of the Rock shrine, 
an act that Muslims considered an affront.

                   Section IV. U.S. Government Policy

    The U.S. Consulate General in Jerusalem discusses religious freedom 
issues with the Palestinians, and the U.S. Embassy in Tel Aviv 
discusses religious freedom issues with the Government of Israel as 
part of its overall policy to promote human rights in the occupied 
territories. The Consulate also maintains contacts with representatives 
of the Jerusalem Waqf--an Islamic trust and charitable organization 
that owns and manages large amounts of real estate, including the Haram 
al-Sharif/Temple Mount in Jerusalem--as well as with the various 
Christian churches and Jewish communities in Jerusalem.
    Consulate General officers regularly urged PA officials and 
religious leaders to end incitement in the Palestinian media and in 
public statements.
    The U.S. Government helped mitigate the delay in granting visas to 
religious clerics in the occupied territories. The U.S. Consulate 
General in Jerusalem regularly works with the U.S. Embassy in Tel Aviv 
to convey the points of concern regarding visa issuance, and U.S. 
officials regularly meet with religious representatives to ensure that 
their legitimate grievances are reported and addressed.
    The Consulate General investigates allegations of abuses of 
religious freedom. During the period covered by this report, the 
Consulate investigated a range of charges, including allegations of 
damage to places of worship, allegations of incitement, and allegations 
concerning access to holy sites. Consulate General officers met with 
representatives of the Bethlehem Christian community and traveled to 
the area to investigate charges of mistreatment of Christians by the 
PA. The Consulate General raised the issue of seizure of Christian-
owned land repeatedly with PA officials.
    In several cases, the U.S. Embassy intervened with the Israeli 
Government to mitigate the damage caused by the separation barrier to 
Christian places of worship. The Israeli Government agreed to consider 
changes to the route of the barrier in Jerusalem near several Christian 
institutions and install pedestrian gates in the barrier to facilitate 
the passage of priests and other religious workers. Two of these route 
changes were formalized by the end of the period covered by this 
report.
                               __________

                                 JORDAN

    The Constitution provides for freedom of religion, provided that 
religious practices are consistent with ``public order and morality''; 
however, the Government continued to impose some restrictions on 
freedom of religion during the period covered by this report. According 
to the Constitution, Islam is the state religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Members of unrecognized 
religious groups and religious converts from Islam face legal 
discrimination and bureaucratic difficulties in personal status cases. 
The Government prohibits non-Muslims from proselytizing Muslims.
    The generally amicable relationship among religions in society 
contributed to religious freedom. Relations between Muslims and 
Christians in the country generally are amicable; however, adherents of 
unrecognized religions face some societal discrimination.
    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall policy to promote human rights 
and interfaith dialogue and understanding.

                    Section I. Religious Demography

    The country has a total area of 55,436 square miles, and its 
population is approximately 5.4 million. More than 95 percent of the 
population is Sunni Muslim. Official government figures estimate that 
Christians make up 4 percent of the population; however, government and 
Christian officials privately estimate the true figure to be closer to 
3 percent. There also are at least 20,000 Druze, a small number of 
Shi'a Muslims, and fewer than 800 adherents of the Baha'i faith. There 
are no statistics available regarding the number of atheists or persons 
who are not adherents of any religious faith.
    Officially recognized Christian denominations include the Greek 
Orthodox, Roman Catholic, Greek Catholic (Melkite), Armenian Orthodox, 
Maronite Catholic, Assyrian, Anglican, Lutheran, Seventh-day Adventist, 
United Pentecostal, and Presbyterian churches. Other churches, 
including the Baptist Church, the Free Evangelical Church, the Church 
of the Nazarene, the Assembly of God, and the Christian Missionary 
Alliance, are registered with the Ministry of Justice as ``societies'' 
but not as churches. Some Egyptian immigrants are adherents of the 
Coptic Church. There also are a number of Chaldean and Syriac 
Christians and Muslim Shi'a represented in the immigrant Iraqi 
population.
    With few exceptions, there are no major geographic concentrations 
of particular religious groups. The cities of Husn, in the north, and 
Fuheis, near Amman, are predominantly Christian. Madaba and Karak, both 
south of Amman, have significant Christian populations. The northern 
part of the city of Azraq has a significant Druze population, as does 
Umm Al-Jamal in the governorate of Mafraq. There also are Druze 
populations in Amman and Zarka and a smaller number of Druze in Irbid 
and Aqaba. There are a number of nonindigenous Shi'a living in the 
Jordan Valley and the south.
    Foreign missionaries operating in the country include the Church of 
Jesus Christ of Latter-day Saints (Mormons), Jehovah's Witnesses, 
Campus Crusaders for Christ, Life Agape, Intervarsity, Navigators, 
Christar, Arab World Ministries, Operation Mobilization, Southern 
Baptist International Mission Board, the Conservative Baptist, 
Frontiers, Brother Andrew, the Jesuits, Christian Brothers, Rosary 
Sisters, Benedictines, Anglican Church Mission Society, the Society of 
Friends (Quakers), Comboni Sisters, Little Sisters of Jesus, the 
Religious of Nazareth, Sisters of St. Dorothy, the Daughters of Mary 
the Helper (Salesian Sisters), the Little Sisters of Nazareth, the 
Little Family of the Annunciation, Sisters of St. Joseph of the 
Apparition, Basiliennes Chouerites, Focolare Sisters, Franciscans 
(OFM), Sons of Divine Providence (Don Orione Fathers), Association 
Fraternal International (AFI), Institute of the Incarnate Word, 
Franciscans of the Cross, Dominican Sisters of St. Catherine, 
Franciscan Missionaries of Mary (FMM), Franciscan Missionaries of the 
Immaculate Heart of Mary, Daughters of Mary of the Enclosed Garden, 
Theresian Institute, and the Missionaries of Charity.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, provided that 
religious practices are consistent with ``public order and morality''; 
however, the Government continued to impose some restrictions on 
freedom of religion during the period covered by this report. According 
to the Constitution, Islam is the state religion.
    While Christianity is recognized as a religion, and non-Muslim 
citizens may profess and practice the Christian faith, churches must be 
accorded legal recognition through administrative procedures to own 
land and perform marriages and other sacraments. The Prime Minister 
unofficially confers with an interfaith council of bishops representing 
officially registered local churches on all matters relating to the 
Christian community, including the registration of new churches in the 
country. The Government uses the following criteria when considering 
official recognition of Christian churches: the faith does not 
contradict the nature of the Constitution, public ethics, customs, or 
traditions; the faith is recognized by the Middle East Council of 
Churches; the faith does not oppose the national religion; and the 
group includes some citizen followers.
    The role of the State in religious affairs is limited to 
supervision. Groups that have practices that violate the law and the 
nature of society are prohibited; however, in practice there were no 
reports that religious groups were banned.
    Churches and other religious institutions that wish to receive 
official government recognition, must apply to the Prime Ministry for 
registration. Recognized non-Muslim religious institutions do not 
receive subsidies; they are financially and administratively 
independent from the Government and are tax-exempt. Some churches were 
registered with the Ministry of Interior as ``societies'' rather than 
churches.
    Religious instruction is mandatory for all Muslim students in 
public schools. Christian and Baha'i students are not required to 
attend courses in Islam, and Christian students are allowed religious 
instruction in public schools. In the past, a local Orthodox priest 
complained that public schools did not provide a satisfactory 
curriculum for Christian students in lieu of Islamic studies. In 1996 
the late King Hussein and the Ministry of Education approved religious 
instruction for Christian students in public schools. In 1998 the 
Government launched an experimental program in four districts to 
incorporate Christian education in the public school curriculum. The 
Constitution provides that congregations have the right to establish 
schools for the education of their own members ``provided that they 
comply with the general provision of the law and are subject to 
government control in matters relating to their curriculums and 
orientation.''
    There are two major government-sponsored institutions that promote 
interfaith understanding: the Royal Institute for Interfaith Studies 
and the Royal Academy for Islamic Civilization Research (al-Bayt 
Foundation). Both institutions sponsor research, international 
conferences, and discussions on a wide range of religious, social, and 
historical questions from the perspective of both Muslims and 
Christians. The Government held an international Christian conference 
in government facilities in 2001.
    The Muslim feasts of Eid al-Adha, Eid al-Fitr, the Prophet 
Mohammed's Birthday, the Prophet's Ascension, and the Islamic New Year 
are celebrated as national holidays. Christmas and the Gregorian 
calendar New Year also are national holidays. Easter is a government 
holiday and Christians may request leave for other Christian feasts 
prescribed by the local Council of Bishops.

Restrictions on Religious Freedom
    There were no reports that the practice of any faith was 
prohibited; however, the Government does not officially recognize all 
religious groups. Some religious groups, while allowed to meet and 
practice their faith, complained of societal and official 
discrimination. In addition not all Christian denominations have 
applied for or been accorded legal recognition as religions.
    The Government does not recognize the Druze or Baha'i faiths as 
religions but does not prohibit the practice of these faiths. The Druze 
face official discrimination but do not complain of social 
discrimination. Baha'is face both official and social discrimination. 
The Government does not record the bearer's religion as Druze or Baha'i 
on national identity cards issued to adherents of these faiths; Druze 
are listed as Muslim, and Baha'i do not have any religion officially 
listed. The small Druze and Baha'i communities do not have their own 
courts to adjudicate personal status and family matters; such matters 
are heard in Shari'a courts. The Government does not officially 
recognize the Druze temple in Azraq, and four social halls belonging to 
the Druze are registered as ``societies.'' The Government does not 
permit Baha'is to register schools or places of worship.
    The Government does not recognize Jehovah's Witnesses, the Church 
of Christ, or the Church of Jesus Christ of Latter-day Saints, but each 
denomination is allowed to conduct religious services and activities 
without interference.
    The Government does not interfere with public worship by the 
country's Christian minority. Although the majority of Christians are 
allowed to practice freely, some activities are prohibited, such as 
encouraging Muslims to convert to Christianity, considered legally 
incompatible with Islam.
    Shari'a law prohibits non-Muslims from proselytizing Muslims. 
Conversion to the Muslim faith by Christians is allowed; however, a 
Muslim may not convert to another religion. The small number of Muslims 
who convert to other faiths claim societal and government 
discrimination. The Government does not fully recognize the legality of 
such conversions. Under Shari'a, converts are regarded as apostates and 
legally may be denied their property and other rights; however, in 
practice this principle is not applied. The Government claims it 
neither encourages nor prohibits apostasy. Converts from Islam do not 
fall under the jurisdiction of their new religion's laws in matters of 
personal status and are considered Muslims under Shari'a. Converts to 
Islam remain under the jurisdiction of the Shari'a courts. Shari'a law 
prescribes the death penalty for Muslims who convert to another 
religion; however, there is no corresponding statute under national 
law, and such punishment never has been applied.
    The Government generally does not prohibit citizens from 
proselytizing if their activities are within the limits of the law, 
maintain the proselytizers' personal security and safety, and do not 
contradict local standards. Government policy requires specifically 
that foreign missionary groups (which the Government believes are not 
familiar with the customs and traditions of the indigenous society) 
refrain from public proselytizing to maintain the missionaries' safety 
and security from members of society opposed to such practices. In the 
past, the Government has taken action against some Christian 
proselytizers in response to the complaints of recognized Christian 
groups who charged that the missionaries' activities disrupted the 
peace and cohesion of society.
    During the period covered by the previous report, members of the 
local evangelical community reported increased attention from the 
Government. In 2002, a foreign pastor and his wife claimed that a 
border official at the airport threatened to cancel their residency 
permits. The pastor claimed that the action was in response to his 
refusal to verify whether or not Muslims attend his church's services. 
He and his wife left the country voluntarily and have not returned. 
Also in 2002, two members of the evangelical community complained that 
lower level government officials threatened to cancel their residency 
permits for activities that allegedly were inappropriate. When the 
Government became aware of this at higher levels, it dropped the 
matter. The two evangelicals remained in the country and have reported 
no subsequent problems.
    Noncitizen Christian missionaries operate in the country but are 
subject to restrictions. During the period covered by this report, 
Christian mission groups in the country complained of difficulty in 
dealing with local interchurch politics. In addition, some also 
complained of delays in obtaining residence permits.
    Despite previous difficulties with its legal status, the Jordan 
Evangelical Theological Seminary (JETS), a Christian training school 
for pastors and missionaries, was registered with the Government and 
operating as a cultural center. Students and faculty from the U.S. and 
elsewhere wishing to attend JETS were able to obtain residency in the 
country through tourist visas. The Government authorized JETS to own 
property, and in August they broke ground on a new facility.
    Of the 110 seats in the Lower House of Parliament, 9 are reserved 
for Christians. No seats are reserved for Druze or adherents of other 
religious faiths. In 2001, the King dissolved Parliament and charged 
the Government with drafting a new election law. The country's 
parliamentary election law historically has limited the number of 
Islamists elected to Parliament. The Islamic Action Front, the 
country's major Islamic party, participated in the June 2003 
parliamentary elections, winning 18 of the 110 seats.
    The Political Parties Law prohibits houses of worship from being 
used for political activity. The law was designed primarily to deny 
government opponents the ability to preach politically oriented sermons 
in mosques.
    In early 2000, radical Islamists criticized a poem published by 
Muslim poet Musa Hawamdeh, and the Government banned the book in which 
the poem was published. In July 2000, Hawamdeh, without retracting any 
portion of his poem, was acquitted on all charges in both the Shari'a 
and civil courts. Because of technicalities, the Shari'a court 
subpoenaed Hawamdeh again in 2001 for the case in which he had already 
been acquitted. In May 2003, Hawamdeh was sentenced to 3 months in 
prison for apostasy. The Court of First Instance found that Hawamdeh 
had denied ``undeniable facts from the Holy Koran.'' Hawamdeh 
immediately challenged the verdict, and in August 2003 the Appeals 
Court upheld the verdict. At the end of the period covered by this 
report, he remained free pending another appeal.
    The Ministry of Religious Affairs and Trusts manages Islamic 
institutions and the construction of mosques. It also appoints imams, 
provides mosque staff salaries, manages Islamic clergy training 
centers, and subsidizes certain activities sponsored by mosques. The 
Government loosely monitors sermons at mosques and requires that 
speakers refrain from criticizing the royal family or instigating 
social or political unrest.
    In January 2003, the private weekly newspaper Al Hilal was shut 
down and three of its journalists were arrested and accused of 
``harming the dignity of Muslims'' (blasphemy) by publishing an article 
about the Prophet Muhammad's sexual relationship with his wives, 
described in some legends. In February 2003 all three were found 
guilty, with the prison sentences of two journalists commuted to fines 
and the author sentenced to 6 months' incarceration. The newspaper has 
since resumed publication.
    According to the Constitution, religious community trusts 
(``Awqaf'') and matters of personal status such as marriage, divorce, 
child custody, and inheritance fall within the exclusive jurisdiction 
of the Shari'a courts for Muslims and separate non-Muslim tribunals for 
each religious community recognized by the Government. There is no 
provision for civil marriage or divorce. The head of the department 
that manages Shari'a court affairs (a cabinet-level position) appoints 
Shari'a judges, while each recognized non-Muslim religious community 
selects the structure and members of its own tribunal. All judicial 
nominations are approved by the Prime Minister and commissioned 
officially by royal decree. The Protestant denominations registered as 
``societies'' come under the jurisdiction of one of the recognized 
Protestant church tribunals. There are no tribunals assigned for 
atheists or adherents of unrecognized religions. Such individuals must 
request one of the recognized courts to hear their personal status 
cases.
    Shari'a is applied in all matters relating to family law involving 
Muslims or the children of a Muslim father, and all citizens, including 
non-Muslims, are subject to Islamic legal provisions regarding 
inheritance.
    All minor children of a male citizen who converts to Islam 
automatically are considered to be Muslim. Adult children of a male 
Christian who has converted to Islam become ineligible to inherit from 
their father if they do not convert to Islam. In cases in which a 
Muslim converts to Christianity, the conversion is not recognized 
legally by the authorities, and the individual continues to be treated 
as a Muslim in matters of family and property law. The minor children 
of a male Muslim who converts to Christianity continue to be treated as 
Muslims under the law.
    In 1998, legal custody of two children of a Christian widow living 
in Irbid was granted, against her will, to her Muslim brother. A civil 
court held that Shari'a law revoked the mother's custody of the 
children because she had failed to raise them as Muslims. The children 
had been raised as Christians because both their mother and father 
originally were Christian. Their father allegedly converted to Islam 
shortly before his death. As a result of this alleged conversion, the 
children were considered to be Muslim as a matter of Shari'a law; 
however, the mother lawfully remained Christian. The civil court 
rejected the mother's final appeal in February 2002. The court's final 
judgment had yet to be enforced by the end of the period covered by 
this report, and the children continued to live with their mother and 
attend a local school.
    Some Christians are unable to divorce under the legal system 
because they are subject to their faith's religious court system, which 
does not allow divorce. Many such individuals convert to another 
Christian denomination or the Muslim faith to divorce legally.
    The Government notes individuals' religions (except for Druze, 
Baha'is, and other unrecognized religions) on the national identity 
card and ``family book'' (a national registration record that is issued 
to the head of every family and that serves as proof of citizenship) of 
all citizens. Atheists must associate themselves with a recognized 
religion for official identification purposes.
    The Government traditionally reserves some positions in the upper 
levels of the military for Christians; however, all senior command 
positions traditionally have been reserved for Muslims. Division-level 
commanders and above are required to lead Islamic prayer for certain 
occasions. There is no Christian clergy in the military.
    During the Muslim holy month of Ramadan, all citizens, including 
non-Muslims, are discouraged from eating, drinking, or smoking in 
public or in vehicles, and they also are discouraged strongly from 
dressing in a manner that is considered inconsistent with Islamic 
standards. Restaurants are closed during daylight hours unless 
specifically exempted by the Government. Only those facilities catering 
specifically to tourists are allowed to remain open during the daytime 
and sell alcohol during the month of Ramadan.
    Under Shari'a as applied in the country, a female heir receives 
half the amount of a male heir's inheritance, and non-Muslim widows of 
Muslim spouses have no inheritance rights. A sole female heir receives 
half of her parents' estate; the balance goes to designated male 
relatives. A sole male heir inherits both of his parents' property. 
Male Muslim heirs have the duty to provide for all family members who 
need assistance. Men are able to divorce their spouses more easily than 
women are, although a provisional law passed in 2001 allows women to 
divorce their husbands in Shari'a court. Since the law went into 
effect, Shari'a courts have granted several hundred divorces brought by 
women. The new lower house of Parliament rejected the law in August 
2003, but the upper house approved it. It remains in effect until 
parliament takes final action.
    According to government legal officials, civil, criminal, and 
commercial courts accord equal weight to the testimony of men and 
women. However, in Shari'a court, the testimony of two women is equal 
to that of a man's in most circumstances.

Abuses of Religious Freedom
    There were no reports of religious detainees or prisoners who 
remained in custody at the end of the period covered by this report; 
however, in 2001 the security services detained approximately 50 
persons, described in the press as Islamists. Such detentions were 
related to allegations of involvement in terrorist or strictly 
political activities rather than religious affiliation or belief.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States. However, according to the law, the father of a 
child may restrict the child's travel. There are at least 10 U.S. 
citizen children of mixed-religion marriages residing in the country 
against the will of their U.S. citizen mothers. Under the law, such 
children are considered Muslim if their fathers are Muslim.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Relations between Muslims and Christians in the country generally 
are amicable. Relations within the Christian community sometimes are 
difficult, especially within the evangelical Christian community. There 
are disputes between and within different Christian denominations.
    In general Christians do not suffer discrimination. Christians hold 
high-level government and private sector positions and are represented 
in the media and academia approximately in proportion to their presence 
in the general population. Senior command positions in the military 
traditionally have been reserved for Muslims (see Section II). Baha'is 
face some societal and official discrimination. Employment applications 
occasionally contain questions about an applicant's religion.
    The majority of the indigenous population views religion as central 
to one's personal identity, and religious conversions are not tolerated 
widely. Muslims who convert to other religions often face social 
ostracism, threats, and abuse from their families and Muslim religious 
leaders. Such relationships, which ultimately may lead to conversion 
(either to the Muslim or Christian faiths), usually are strongly 
discouraged by the families. Interfaith relationships may lead to 
ostracism and, in some cases, violence against the couple or feuds 
between members of the couple's families. When such situations arise, 
families may approach local government officials for resolution. There 
were reports that in some cases local government officials encouraged 
Christian women involved in relationships with Muslim men to convert to 
Islam to defuse potential family or tribal problems; however, during 
the period covered by this report, there were no known cases in which 
local officials harassed or coerced persons to convert from 
Christianity to Islam. In the past, there were some cases of mixed-
faith married couples seeking to emigrate to other countries because of 
the negative family and societal reactions to their marriages.
    In the fall of 2003, a number of Muslims and Christians founded the 
Jordan Interfaith Coexistence Research Center, which has been 
increasingly active in promoting interfaith dialogue both domestically 
and internationally. During the period covered by this report, local 
newspapers occasionally published articles critical of evangelical 
organizations.
    In 2002, a member of the royal family (Prince Hassan) hosted in 
Amman an international, interfaith conference on ``Rejecting Violence 
and Promoting Peace with Justice.'' The conference focused on 
interfaith dialogue among the religious communities of Iraq, but it 
included religious leaders and scholars from numerous countries.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall policy to promote human 
rights. U.S. Embassy officials raised religious freedom and other human 
rights issues with government authorities on a number of occasions. 
Embassy officers met frequently with members of the various religious 
and missionary communities in the country, as well as with private 
religious organizations. An Embassy officer was in regular contact with 
members of the U.S. missionary community in the country.
    During the period covered by this report, the Embassy sent 12 
Shari'a law students to the U.S. on an International Visitor program in 
which they met with Christian and Jewish opinion leaders. Several 
Shari'a law students were also studying English at the Embassy's 
American Learning Center. The Embassy organized a Voluntary Visitor 
program in the U.S. for four members of a local interfaith coexistence 
group. The visit focused on religious tolerance and interfaith 
dialogue, initiating ongoing contacts with numerous American religious 
groups. In the past, Embassy officers assisted private religious groups 
to obtain official registration.
                               __________

                                 KUWAIT

    The Constitution provides for freedom of religion; however, the 
Government places some limits on this right. The Constitution also 
provides that the State protect the freedom to practice religion in 
accordance with established customs, provided that it does not conflict 
with public policy or morals. The Constitution states that Islam is the 
state religion and that Shari'a (Islamic law) is a main source of 
legislation.
    There was some improvement in the status of respect for religious 
freedom during the period covered by this report. The Government 
approved some long-standing Shi'a requests for reform, including the 
establishment of an independent Shi'a waqf (endowment) and Shi'a court 
of cassation (Supreme Court) to handle Shi'a personal status and family 
law cases. The Prime Minister met separately with the various religious 
groups and political groups in the country to combat religious 
extremism and promote religious tolerance. An Apostolic Nunciature, 
based in the country, continued to represent Vatican interests in the 
region.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 6,880 square miles, and its 
population is 2.5 million. Of the country's total population, 
approximately 1.6 million are Muslim, including the vast majority of 
its approximately 913,000 citizens. The remainder of the total 
population consists of approximately 1.5 million foreign workers and 
tens of thousands of Bidoon (officially stateless) Arabs with residence 
ties to the country but who either have no documentation of or are 
unwilling to disclose their nationality. While the national census does 
not distinguish between Sunni and Shi'a adherents, the majority of 
citizens, including the ruling family, belong to the Sunni branch of 
Islam. The total Sunni Muslim population is well over 1 million, 
approximately 600,000 of whom are citizens. The remaining 30 to 35 
percent of Muslim citizens (approximately 300,000 to 350,000) are 
Shi'a, as are approximately 100,000 noncitizen residents. Estimates of 
the nominal Christian population range from 250,000 to 500,000 
(including approximately 200 citizens, most of whom belong to 12 large 
families).
    The Christian community includes the Roman Catholic Church, with 2 
official churches and a third worship facility in a rented house in 
which religious services are held, and an estimated 100,000 members 
(Latin, Maronite, Coptic Catholic, Armenian Catholic, Malabar, and 
Malankara congregations all worship at the Catholic cathedral in Kuwait 
City); the Greek Catholic Church, with approximately 2,000 members 
(Greek Catholics worship in a rented house, not at the Catholic 
cathedral in Kuwait City); the Anglican (Episcopalian) Church, with 
approximately 115 members (several thousand other Christians also use 
the Anglican Church for worship services); the National Evangelical 
Church (Protestant), with 3 main congregations (Arabic, English, and 
Malayalee) and approximately 20,000 members (several other Christian 
denominations also worship at the National Evangelical Church 
compound); the Greek Orthodox Church (referred to in Arabic as the 
Roman Orthodox Church, a reference to the Eastern Roman Empire of 
Byzantium), with 3,500 members; the Armenian Orthodox Church, with 
approximately 4,000 members; and the Coptic Orthodox Church, with an 
estimated 65,000 members.
    There are many other unrecognized Christian denominations in the 
country, totaling tens of thousands of members. These denominations 
include Seventh-day Adventists, the Church of Jesus Christ of Latter-
day Saints (Mormons), Marthoma, and the Indian Orthodox Syrian Church.
    There are also communities of Hindus (estimated 130,000 adherents), 
Sikhs (estimated 40,000), Baha'is (estimated 400), and Buddhists (no 
statistics available).
    Missionary groups in the country serve non-Muslim congregations. 
The Government prohibits proselytizing by non-Muslims.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion; however, the 
Government places some limits on this right. The Constitution also 
provides that the State protect the freedom to practice religion in 
accordance with established customs, provided that it does not conflict 
with public policy or morals. The Constitution states that Islam is the 
state religion and that Shari'a is a main source of legislation. The 
Government observes Islamic holidays.
    The 1961 Press and Publications Law specifically prohibits the 
publication of any material that attacks religions or incites persons 
to commit crimes, create hatred, or spread dissention among the public. 
There are laws against blasphemy, apostasy, and proselytizing. These 
laws sometimes have been used to restrict religious freedom.
    The Ministry of Awqaf and Islamic Affairs has official 
responsibility for overseeing religious groups. Officially recognized 
churches must deal with a variety of government entities, including the 
Ministry of Social Affairs and Labor (for visas and residence permits 
for pastors and other staff) and the Municipality of Kuwait (for 
building permits and land issues). While there reportedly is no 
official government list of recognized churches, seven Christian 
churches have at least some form of official recognition that enables 
them to operate openly. These seven churches have open files at the 
Ministry of Social Affairs and Labor, allowing them to bring in pastors 
and staff to operate their churches.
    Four denominations are widely understood to enjoy full recognition 
by the Government and are allowed to operate compounds officially 
designated as churches: the Roman Catholic Church, Coptic Orthodox 
Church, Anglican Church, and National Evangelical (Protestant) Church. 
However, they face quotas on the number of clergy and staff they can 
bring in to the country, and their existing facilities are inadequate 
to serve their respective communities.
    The Greek Catholic Church has an open file at the Ministry of 
Social Affairs and Labor, but Greek Catholics worship in a rented house 
(two other Indian Catholic denominations also use the house for worship 
services).
    The Greek Orthodox and Armenian Orthodox churches reportedly are 
allowed to operate openly, hire employees, invite religious speakers, 
and conduct other such activities without government interference; 
however, according to government records, their facilities are 
registered only as private homes. For example, the Armenian Orthodox 
Church rents a private house from a citizen and uses it for worship 
services and other religious purposes. No other churches or religions 
have legal status, but adherents generally are allowed to operate 
freely in private homes provided that they do not violate laws against 
assembly or proselytizing.
    The procedures for registration and licensing of religious groups 
appear to be connected to those for nongovernmental organizations 
(NGOs). In 1993, the Council of Ministers ordered all unlicensed NGOs 
to cease activities, but this order has never been enforced. There are 
hundreds of unlicensed, informal NGOs, clubs, and civic groups in the 
country. Since 1985, the Ministry of Social Affairs and Labor has 
issued only six new NGO licenses. As of May, there were approximately 
200 NGO applications pending with the Ministry.
    There were reports that in the last few years at least two groups 
applied for permission to build their own churches, but the Government 
had not responded to their requests at the end of the period covered by 
this report.
    In 2001, the Government announced that all unlicensed branches of 
Islamic charities would be closed by the end of 2002. During the period 
covered by this report, the Government removed a large number of 
unlicensed street-side charity boxes. In 2002, the Acting Minister of 
Social Affairs and Labor issued a ministerial decree to create a 
charitable organizations department within the Ministry of Social 
Affairs and Labor. The department is responsible for regulating 
religious charities based in the country by reviewing their 
applications for registration and monitoring their operations. All 
charitable contributions of licensed Islamic charities in the country 
now require Central Bank approval.
    The Higher Advisory Committee on Completion of the Application of 
Islamic Shari'a Provisions, created by an Amiri Decree in 1991, is 
tasked with preparing society for the full implementation of Shari'a 
(Islamic law) in all fields. The Committee makes recommendations to the 
Amir on ways in which current laws can be brought into better 
conformity with Islamic Shari'a, but it has no authority to enforce 
such changes. The Committee reviewed laws during the year related to 
the Penal Code and the Banking Code. At present the Constitution says 
Shari'a is a main source of legislation, but some Islamists would like 
to amend that to the main source.
    The following religious holidays are considered national holidays: 
Eid al-Adha, Islamic New Year, Prophet's Birthday, and Eid al-Fitr.
    The Government requires Islamic religious instruction in public 
schools for all students.
    The Government has not taken any reported steps to promote 
interfaith understanding through the support or sponsorship of official 
programs to coordinate interfaith dialogue; however, the Prime Minister 
met separately with the leading Muslim sects and political groupings in 
early 2004 to denounce religious extremism and promote religious 
tolerance.

Restrictions on Religious Freedom
    Shi'a are free to worship according to their faith without 
government interference, and the overall situation for Shi'a improved 
somewhat during the period covered by this report. However, members of 
the Shi'a community have expressed concern about the relative scarcity 
of Shi'a mosques due to the Government's slow approval of the 
construction of new mosques and the repair of existing ones. (There are 
approximately 30 Shi'a mosques compared with approximately 1,200 Sunni 
mosques in the country.) Since 2000, the Government has granted 
licenses for and has approved the construction of four new Shi'a 
mosques. All four mosques reportedly are still under construction.
    There are approximately 600 Shi'a husseiniyas in the country, 
approximately 500 of which are informal or unlicensed.
    Family law in the country is administered through religious courts. 
The Government permits Shi'a to follow their own jurisprudence in 
matters of personal status and family law at the first-instance and 
appellate levels. In 2003, the Government approved a long-standing 
Shi'a request to establish a Shi'a court of cassation (Supreme Court) 
to handle Shi'a personal status and family law cases at the highest 
judicial level. However, the court has not yet been established because 
there are no Shi'a (Ja'fari) judges for this level of prosecution. In 
November 2003, the Government publicly announced its approval of 
another long-standing Shi'a request for the establishment of an 
independent Shi'a (Ja'fari) waqf, an agency to administer religious 
endowments in accordance with the Shi'a Ja'fari school of 
jurisprudence.
    Shi'a who aspire to serve as imams are forced to seek appropriate 
training and education abroad (mainly in Iraq and Iran), due to the 
lack of Shi'a jurisprudence courses at Kuwait University's College of 
Islamic Law (Faculty of Shari'a), which only offers Sunni 
jurisprudence. The Ministry of Education is reviewing a Shi'a 
application to establish a private college to train Shi'a clerics 
within the country.
    Shi'a remain under-represented in upper levels of government. Five 
Shi'a were elected to the 50-seat National Assembly in 2003, compared 
to 6 Shi'a in the previous assembly. Only Information Minister Muhammad 
Abdallah Abbas Abulhasan was a Shi'a. There were no Shi'a in the Kuwait 
State Security (KSS) forces.
    The Roman Catholic, Anglican, National Evangelical, Greek Orthodox, 
Armenian Orthodox, Coptic Orthodox, and Greek Catholic churches operate 
freely on their premises and hold worship services without government 
interference. Their leaders also state that the Government generally is 
supportive of their presence, even providing police security and 
traffic control as needed. Other Christian denominations (including 
Mormons, Seventh-day Adventists, Marthoma, and Indian Orthodox) are not 
recognized legally but are allowed to operate in private homes or in 
the facilities of recognized churches. Members of these congregations 
have reported that they are able to worship without government 
interference, provided they do not disturb their neighbors and do not 
violate laws regarding assembly and proselytizing.
    Members of religions not sanctioned in the Koran, such as Hindus, 
Sikhs, Baha'is, and Buddhists, may not build official places of worship 
since these religions lack legal status, but they are allowed to 
worship privately in their homes without government interference.
    In 2002, after mounting pressure from country residents in the 
district of Salwa, the Government ordered the closure of a Sikh 
gurudwara, or temple. Sikhs who had worshipped there were able to 
worship at another Sikh temple. The closed house temple later was 
allowed to reopen. During the period covered by this report, there were 
no reported closures of other Sikh house temples. The Sikh community 
generally was able to worship freely and engage in other religious 
activities, including public marriage and other celebrations, without 
government interference.
    In 2003, the Government reportedly closed the file on the National 
Evangelical Church (NEC) due to the NEC's alleged failure to comply 
with the National Manpower Support Law by employing the requisite 
number of country nationals. As of May, the Government had reinstated 
the NEC's open file status, and the Church was able to apply for and 
renew visas for pastors and staff; however, in accordance with the 
National Manpower Support Law, the Government imposed substantial 
annual fines for every visa applied for or renewed on behalf of 
noncitizen staff, in addition to routine visa and residency fees. 
Church leaders were negotiating with government authorities to resolve 
the fine issue and exempt the Church from the law's Kuwaitization 
requirements. As of June, the issue remained unresolved.
    The Government prohibits missionaries from proselytizing to 
Muslims; however, they may serve non-Muslim congregations. The law 
prohibits organized religious education for religions other than Islam, 
although this law is not enforced rigidly. Informal religious 
instruction occurs inside private homes and on church compounds without 
government interference; however, there were reports that government 
inspectors from the Ministry of Awqaf and Islamic Affairs periodically 
visited public and private schools outside of church compounds to 
ensure that religious teaching other than Islam did not take place. 
During the period covered by this report, the Government still had not 
responded to the request from the Roman Catholic Church that Catholic 
students be allowed to study the catechism separately during the period 
in which Muslim students receive mandatory instruction in Islam.
    The Roman Catholic Church faces severe overcrowding at its two 
official church facilities. Its cathedral in downtown Kuwait City 
regularly draws tens of thousands of worshippers to its more than 20 
weekly services in several languages. Due to limited space on the 
compound, the Church is unable to construct any new buildings. The 
National Evangelical Church, which serves a weekly average of 20,000 
worshippers in approximately 60 congregations, is also overcrowded. The 
Church is seeking approximately 15 to 20 acres of new land to alleviate 
overcrowding and petitioned the Government for additional land during 
the period covered by this report. As of June, the Government had not 
responded to the Church's request.
    The Coptic Orthodox Church also faces challenges, such as 
overcrowding at its small compound in Kuwait City and restrictions on 
assembly and religious teaching; however, it is able to operate openly 
without interference from government authorities. In 2002 the 
Government notified the Coptic Orthodox Church of its intention to 
reacquire the parcel of land on which the church is located for a road 
expansion project. During the period covered by this report, the 
Government granted the Coptic Orthodox Church 6,500 square meters of 
new land in Hawally district to build a new place of worship; the 
Church had only requested 5,000 square meters. The Government has not 
offered any financial assistance to construct a new church, but 
municipal authorities provided a written commitment, in response to a 
church request, that it would not force the Church to vacate its 
current premises until a new facility was available. No date has yet 
been set for the church's relocation.
    The Government does not permit the establishment of non-Islamic 
publishing companies or training institutions for clergy. Nevertheless, 
several churches publish religious materials for use solely by their 
congregations. Further, some churches, in the privacy of their 
compounds, provide informal instruction to individuals interested in 
joining the clergy.
    A private company, the Book House Company Ltd., is permitted to 
import a significant number of Bibles and other Christian religious 
material, including videotapes and compact discs, for use solely by the 
congregations of the country's recognized churches. The Book House 
Company Ltd. is the only bookstore that has an import license to bring 
in such materials, which also require approval by government censors. 
There have been reports of customs officials confiscating non-Islamic 
religious materials from private citizens upon their arrival at the 
airport. In 2003, police arrested five foreign workers for allegedly 
proselytizing with Bibles in Andalus district. State security officials 
later released the individuals on condition that they sign commitments 
pledging to refrain from proselytizing.
    The Islam Presentation Committee (IPC), under the authority of the 
Ministry of Awqaf and Islamic Affairs, actively encouraged 
proselytizing to non-Muslims. The IPC maintained an office at the 
Central Prison to provide religious education and information to 
inmates. In late 2003, the IPC established the NGO AWARE to promote 
awareness of Islam and understanding of Arab and Islamic culture and 
provide training courses to foreigners.
    Although there is a small community of approximately 200 Christian 
citizens, a 1980 law prohibits the naturalization of non-Muslims; 
however, citizens who were Christians before 1980 (and children born to 
families of such citizens since that date) are allowed to transmit 
their citizenship to their children.
    The law forbids marriage between Muslim women and non-Muslim men. A 
non-Muslim female is not required by law to convert to Islam to marry a 
Muslim male. In practice many non-Muslim women face strong economic and 
societal pressure to convert. Failure to convert may mean that, should 
the couple later divorce, the Muslim father would be granted custody of 
any children. A non-Muslim woman who fails to convert also is 
ineligible to inherit her husband's property or to be naturalized.
    Women continue to experience legal and social discrimination. In 
the family courts, one man's testimony is sometimes given the same 
weight as the testimony of two women; however, in the civil, criminal, 
and administrative courts, the testimony of women and men is considered 
equally. Unmarried women 21 years of age or older are free to obtain a 
passport and travel abroad without permission of a male relative; 
however, a married woman must obtain her husband's permission to apply 
for or renew a passport. Once she has a passport, a married woman does 
not need her husband's permission to travel, but he may prevent her 
departure from the country by placing a 24-hour travel ban on her 
through immigration authorities. After this 24-hour period, a court 
order is required if the husband still wishes to prevent his wife from 
leaving the country. In practice, however, many travel bans are issued 
without court order, effectively preventing citizens and foreigners 
from departing. All minor children (under age 21) require their 
father's permission to travel outside the country. This also applies to 
children born to citizen fathers and noncitizen mothers, who are 
regarded as citizens and must be raised as Muslims.
    Inheritance is governed by Islamic law, which differs according to 
the branch of Islam. In the absence of a direct male heir, Shi'a women 
may inherit all property, while Sunni women inherit only a portion, 
with the balance divided among brothers, uncles, and male cousins of 
the deceased.
    During the period covered by this report, there were no reports of 
the Government prohibiting state employees from displaying or 
practicing any elements of their faith. However, in late 2003, the 
headmistress of a public high school in Farwaniya district reportedly 
dismissed several female students for failure to wear the hijab, or 
headscarf. The school readmitted the students and the headmistress was 
criticized widely in the local media.
    The law requires jail terms for journalists who defame religion. 
Academic freedom is limited in practice by self-censorship, and 
academics, like journalists, are legally prohibited from criticizing 
Islam. The law also provides that any Muslim citizen may file criminal 
charges against an author if the citizen believes that the author has 
defamed Islam, the ruling family, or public morals. Unlike in previous 
years, there were no reports during the period covered by this report 
of Islamists using these laws to threaten writers with prosecution for 
publishing opinions deemed insufficiently observant of Islamic norms, 
or of religiously based prosecutions of authors or journalists.
    In January the Court of Misdemeanor sentenced a Shi'a citizen to 1 
year in jail with hard labor and fined him approximately $3,500 (1,000 
KD) for producing and distributing an audiotape defaming the Islamic 
(Sunni) religion, degrading its rituals and rites, and defaming and 
abusing the Prophet Mohammed's Companions. In February the citizen 
reportedly was released from prison in error by an Amiri Pardon issued 
on the occasion of the country's National Day. The Government 
subsequently issued a warrant for his arrest, but he reportedly 
remained at large. In March the Appeals Court dismissed the original 
misdemeanor verdict and referred the citizen's case to the Public 
Prosecutor for re-trial by the Criminal Court. The citizen now also 
faces more serious charges of violating the State Security Law. On May 
18, the Criminal Court sentenced Al Habib to 10 years in jail in 
absentia for defaming (Sunni) Islam. Most Shi'a believe that hard-line 
Sunni Islamist pressure is behind the Government's harsh action against 
Al Habib, even though they too have publicly condemned his anti-Sunni 
statements and the audiocassette incident.
    During the period covered by this report, Sunni Islamist members of 
the National Assembly's Education, Culture, and Guidance Committee 
proposed separating an article in the Press and Publications Law 
governing the penalties for blasphemy and other crimes that defame 
religion into two distinct articles--one outlining the penalties for 
blasphemy and disparagement of messengers, prophets, angels, and the 
Holy Koran; and the other specifying affronting the Prophet Mohammed's 
Companions and wives as a separate offense (i.e., specifically 
criminalizing Shi'a disparagement of Sunni religious belief). As of 
May, the committee had not yet issued a final decision on the issue.
    The Ministry of Interior, General Customs Department, arrested 
several individuals for allegedly practicing sorcery and confiscated 
alleged sorcery-related materials during the period covered by this 
report.
    The Government does not designate religion on passports or national 
identity documents.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States. There have been cases in which U.S. citizen 
children have been abducted from the United States and not allowed to 
return under the law; however, there were no reports that such children 
were forced to convert to Islam, or that forced conversion was the 
reason that they were not allowed to return to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    The overall situation for Shi'a improved during the period covered 
by this report. In October, the Government approved a long-standing 
Shi'a request to establish a Shi'a court of cassation (Supreme Court) 
to handle Shi'a personal status and family law cases. The Government 
already allows Shi'a to follow their own Ja'fari jurisprudence in 
matters of personal status at the first instance and appellate levels. 
In November, the Government publicly announced its approval of another 
long-standing Shi'a request for the establishment of an independent 
Shi'a (Ja'fari) waqf (endowment), supervised by the Ministry of Awqaf 
and Islamic Affairs, to govern the use of funds for Shi'a charitable 
and religious purposes. This year for the first time, the Government 
permitted Shi'a to stage a public reenactment of the Battle of Karbala 
depicting the martyrdom of Imam Hussein, the Prophet Mohammed's 
grandson. Kuwait TV, also for the first time, broadcast programs on the 
Shi'a religious holiday of Ashoura.
    The Ministry of Education continued to review a Shi'a proposal to 
establish a private college to train Shi'a clerics within the country; 
however, at the end of the period covered by this report, no action had 
been taken on the proposal. In April, the Council of Ministers 
(Cabinet) decided to subsume the Faculty of Shari'a at Kuwait 
University (which teaches only Sunni jurisprudence) into the Faculty of 
Law. Due to strong opposition by Islamist parliamentarians and other 
Islamist groups, the Government initiated a review of the proposal. As 
of May, the merger of the two faculties, which would in effect dilute 
the influence of the Faculty of Shari'a, had not been implemented.
    Thousands of Bohras (Shi'a Muslims mainly from Gujarat in western 
India who trace their spiritual ancestry to conversion to Islam in the 
11th century) were permitted to worship freely and assemble in their 
own husseiniya (Shi'a community center), where social and religious 
functions typically are held. During the period covered by this report, 
their spiritual leader based in India, Syedna Mohammed Burhanudin, 
visited the country and met with high-level government officials.
    An Apostolic Nuncio accredited to the country and also to Bahrain, 
Qatar, and Yemen is resident in Kuwait City. The Catholic Church views 
the Government's 2001 agreement to upgrade to full diplomatic relations 
with the Vatican as significant in terms of government tolerance of 
Christianity.
    The Ministry of Education announced its intention to combat 
religious intolerance by clarifying the concept of jihad in school 
curriculums; this initiative encountered strong condemnation from some 
Islamist members of parliament. During the period covered by this 
report, the Ministry removed teachers thought to be Islamic extremists 
but did not make any reported changes to school curricula.
    The new assertiveness of Shi'a in Iraq since the fall of the Saddam 
Hussein regime has encouraged Shi'a, who comprise approximately a third 
of the citizen population, to raise their profile. As a result, Sunni 
Islamist extremists have become more stridently hostile toward Shi'a 
practices. During the period covered by this report, the Prime Minister 
met separately with the various Muslim groups and political groupings 
in the country in an attempt to alleviate sectarian tensions and combat 
extremism.
    There was some interfaith dialogue among Christian denominations 
during the period covered by this report. The Government did not take 
any reported steps to promote interfaith understanding, with the 
exception of the Prime Minister's separate meetings with Shi'a and 
various Sunni groups to promote greater religious tolerance.
    Sunni Islamist groups pressed the Government to tighten 
restrictions on public concerts and other cultural events that they 
believed violated Shari'a principles. In April, the Ministry of 
Information approved the licensing of a popular Arab music concert, 
Star Academy, despite strong opposition from Sunni Islamist 
parliamentarians and other Islamist groups who condemned it as immoral.

                    Section III. Societal Attitudes

    In general there are amicable relations among the various religious 
communities, and citizens generally are open and tolerant of other 
religions; however, there is a small minority of ultraconservatives 
opposed to the presence of non-Muslim groups.
    While some discrimination based on religion reportedly occurs on a 
personal level, most observers agree that it is not widespread. There 
is a perception among some domestic employees and other members of the 
unskilled labor force, particularly Southeast Asian nationals, that 
they would receive better treatment from employers as well as from 
society as a whole if they converted to Islam; however, others do not 
see conversion to Islam as a factor in this regard.
    The conversion of Muslims to other religions is forbidden. While 
such conversions reportedly have occurred, they have been done quietly 
and discreetly. Known converts face harassment, including loss of job, 
repeated summonses to police stations, verbal abuse, police monitoring 
of their activities, arbitrary detention, and imposition of travel bans 
and fines without due process.
    The liberation of Iraq's Shi'a majority has increased the 
assertiveness of Shi'a in the country, who achieved some important 
gains period against institutionalized discrimination during the period 
covered by this report. Some hard-line Sunni Islamist extremists became 
more outwardly hostile towards Shi'a religious practices and 
distributed virulently anti-Shi'a leaflets outside Sunni mosques during 
the period covered by this report. Sunni Islamist parliamentarians 
repeatedly threatened to question liberal Shi'a Information Minister 
Abulhassan (the only Shi'a in the 16-member Cabinet) for permitting 
immoral concerts and other programs deemed offensive to Islam. Many 
Shi'a believe the harsh sentence imposed against Shi'a activist Yasser 
Al-Habib, who disparaged Sunni religious belief in an audiocassette in 
December 2003, was a result of hard-line Sunni Islamist pressure. To 
prevent an escalation in sectarian tensions and demonstrate the 
Government's commitment to religious freedom, the Prime Minister met 
separately with the various religious and political groups during the 
year to promote religious tolerance and combat extremism.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall policy to promote human 
rights.
    Intensive monitoring of religious freedom issues has long been an 
Embassy priority. U.S. Embassy officials meet frequently with 
recognized Sunni, Shi'a, and Christian groups, as well as 
representatives of various unrecognized faiths and NGOs that deal with 
religious freedom issues. Such meetings have afforded Embassy officials 
the opportunity to learn the status and concerns of religious groups, 
and to monitor progress on religious freedom.
    The Embassy actively encourages the Government to address the 
concerns of religious leaders, such as overcrowding, lack of adequate 
worship space, insufficient staffing, and bureaucratic delays in 
processing routine requests. During the period covered by this report, 
the Embassy met with senior representatives from the major recognized 
Christian denominations in the country, encouraged them to present 
their concerns in a unified manner to the Government, and advocated on 
their behalf in high-level meetings with government officials.
                               __________

                                LEBANON

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
are some restrictions.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. There is no state religion; 
however, discrimination based on religion is built into the system of 
government. The Government appoints and pays the salaries of Muslim and 
Druze judges as the judicial system is historically part of the State 
apparatus. Because of the religious nature of the political system, 
officially unrecognized groups such as Baha'is, Buddhists, Hindus, and 
unregistered Protestant Christian groups can be disadvantaged under the 
law.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there are periodic reports 
of friction between religious groups, which may be attributed to 
political or religious differences, and citizens still struggle with 
the legacy of a 15-year civil war fought along religious lines.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 4,035 square miles, and its 
population is approximately 4 million; however, because the matter of 
religious balance remains such a sensitive political issue, a national 
census has not been conducted since 1932, before the founding of the 
modern state. Consequently, there is an absence of accurate data on the 
relative percentages of the population of the major religions and 
groups. Most observers believe that Muslims, at approximately 70 
percent of the population, make up the majority, but they do not 
represent a homogenous group. There also are a variety of other 
religious groups, primarily Christian denominations, which constitute 
approximately 23 percent of the population, as well as a small Jewish 
population. There are also some very small numbers of Baha'is, 
Buddhists, and Hindus in the country.
    There are 18 officially recognized religious groups. Their 
ecclesiastical and demographic patterns are extremely complex. 
Divisions and rivalries between groups date back many centuries and 
still are a factor. There has been a steady decline in the number of 
Christians compared to Muslims. The main branches of Islam are Shi'a 
and Sunni. Since the 11th century, there has been a sizable Druze 
presence, concentrated in rural, mountainous areas east and south of 
Beirut. The smallest Muslim minorities are the Alawites and the Ismaili 
(``Sevener'') Shi'a order. The ``Twelver'' Shi'a, Sunni, and Druze each 
have state-appointed clerical bodies to administer family and personal 
status law through their own religious courts, which the Government 
subsidizes. The Maronites are the largest Christian group. They have 
had a long and continuous association with the Roman Catholic Church, 
but have their own patriarch, liturgy, and customs. The second largest 
Christian group is the Greek Orthodox Church (composed of ethnic Arabs 
who maintain a Greek-language liturgy). Other Christians are divided 
among Greek Catholics, Armenian Orthodox (Gregorians), Armenian 
Catholics, Syrian Orthodox (Jacobites), Syrian Catholics, Assyrians 
(Nestorians), Chaldeans, Copts, Latins (Roman Catholic), and 
evangelicals (including Protestant groups such as the Baptists, 
Seventh-day Adventists, and Friends).
    There are a number of foreign missionaries operating in the 
country, primarily from Catholic and evangelical Christian churches.
    Many persons fleeing alleged religious mistreatment and 
discrimination in neighboring states reside in the country, including 
Kurds, Shi'a, and Chaldeans from Iraq and Coptic Christians from Egypt 
and Sudan.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
are some restrictions. The Constitution provides for the free exercise 
of all religious rites with the caveat that public order not be 
disturbed. The Constitution also provides that the personal status and 
religious interests of the population be respected. The Government 
permits recognized religions to exercise authority over matters 
pertaining to personal status such as marriage, divorce, child custody, 
and inheritance. There is no state religion; however, politics are 
based on the principle of religious representation, which has been 
applied to nearly all aspects of public life. The unwritten ``National 
Pact'' of 1943 stipulates that the President, the Prime Minister, and 
the Speaker of Parliament be a Maronite Christian, a Sunni Muslim, and 
a Shi'a Muslim, respectively. The 1989 Taif Accord, which ended the 
country's 15-year civil war, reaffirmed this arrangement, but it 
resulted in increased Muslim representation in Parliament and reduced 
the power of the Maronite President.
    The following religious holidays are considered national holidays: 
New Year, Armenian Christmas, Eid al-Adha, St. Maroun Day, the Muslim 
New Year, Ashura, Good Friday, Easter (for both Western and Eastern 
rites), the Prophet Mohammed's birthday, All Saints Day, Feast of the 
Assumption, Eid al-Fitr, and Christmas. Also, the Government excuses 
public sector employees of the Armenian churches from work on St. 
Vartan Day.
    State recognition is a legal requirement for religious groups to 
conduct certain religious practices. A group that seeks official 
recognition must submit its dogma and moral principles for government 
review to ensure that such principles do not contradict popular values 
and the Constitution. The group must ensure that the number of its 
adherents is sufficient to maintain its continuity.
    Alternatively, religious groups may apply to obtain recognition 
through existing religious groups. Official recognition conveys certain 
benefits, such as tax-exempt status and the right to apply the 
religion's codes to personal status matters. An individual may change 
religions if the head of the religious group the person wishes to join 
approves of this change.
    In February, the Government denied a residency permit to the head 
of the Pentecostal Church and granted him seven days to depart the 
country. The Government informed him he must register as a religious 
worker in order to re-apply for a residency permit. He claimed he could 
not fulfill this requirement because the head of the Evangelical Church 
refused to register him. The Evangelical Council has not registered a 
new church since 1975.
    In 2002, the Ministry of Interior notified the ``Israelite Communal 
Council'' that the Ministry had been informed about the election of a 
new board for the council. This step renewed official government 
recognition of the council as the body representing the Jewish 
community in the country. The council has been an officially recognized 
sect in the country since 1926 and has approximately 60 followers. The 
Government's previous official recognition of the council was in 1985.
    Citizens belonging to a faith not recognized by the Government can 
perform their religious rites freely; however, given the confessional 
nature of the political system, their political rights are not secured. 
For example, a Baha'i cannot run for Parliament nor can a Baha'i secure 
a senior position in the Government because there are no seats 
allocated for this confession. However, a number of religious faiths 
are recorded in the country under the existing recognized religions. 
For example, most Baha'i are registered under the Shi'a sect and thus 
Baha'i can run for office under a Shi'a seat. Similarly, the Church of 
Jesus Christ of Latter-day Saints (Mormons) are registered under the 
Greek Orthodox faith. Decisions on granting official recognition of 
religious groups do not appear to be arbitrary; in recent years, the 
Government has recognized such groups as the Alawites and the Copts.
    The Government allows private religious education. In 2002 Muslim 
and Christian clergy completed a set of unified religious education 
material to be used in public schools. However, the materials have not 
yet been included in school curriculums.
    The Government permits publishing of religious materials in 
different languages.
    The Government promotes interfaith understanding by supporting a 
committee on Islamic-Christian dialogue, which is co-chaired by a 
Muslim and a Christian and includes representatives of the major 
religious groups. Leading religious figures who promote Islamic-
Christian dialogue and ecumenism are encouraged to visit and are 
received by government officials at the highest levels. Clerics play a 
leading role in many ecumenical movements worldwide. For example, the 
Armenian Orthodox Patriarch, Aram I, is the moderator for the World 
Council of Churches. The Imam Musa Sadr Foundation also has played a 
role in fostering the ecumenical message of Musa Sadr, a Shi'a cleric 
who disappeared in Libya in 1978. The United Nations Educational, 
Scientific, and Cultural Organization funded a $10,000 project for the 
publication of a book on Christian-Islamic understanding in the 
country. The book was authored by 16 Muslim and Christian scholars and 
has been available on the local market since 2002.

Restrictions on Religious Freedom
    The 1989 Taif Accord called for the ultimate abolition of political 
sectarianism in favor of ``expertise and competence;'' however, little 
substantive progress has been made in this regard. Christians and 
Muslims are represented equally in the Parliament, the Cabinet, and 
first category civil service positions. First category civil service 
positions include the ranks of Secretary General and Director General. 
One notable exception is the Lebanese Armed Forces (LAF), which, 
through universal conscription and an emphasis on professionalism, has 
significantly reduced the role of confessionalism in that organization. 
Seats in the Parliament and Cabinet, and posts in the civil service, 
are distributed proportionally among the 18 recognized groups.
    Officially unrecognized groups such as Baha'is, Buddhists, Hindus, 
and some evangelical denominations may own property and assemble for 
worship without government interference; however, they are 
disadvantaged under the law because legally they may not marry, 
divorce, or inherit in the country. Protestant evangelical churches are 
required to register with the Evangelical Synod, which represents those 
churches to the Government. Representatives of some churches have 
complained that the Synod has refused to accept new members since 1975, 
thereby crippling their clergy's ability to minister to communities in 
accordance with their beliefs.
    Many families have relatives who belong to different religious 
communities, and intermarriage is not uncommon; however, intermarriage 
may be difficult to arrange in practice between members of some groups 
because there are no procedures for civil marriage. However, the 
Government recognizes civil ceremonies performed outside the country.
    There are no legal barriers to proselytizing; however, traditional 
attitudes and edicts of the clerical establishment strongly discourage 
such activity. The clerical establishments are appointed by the 
religious authorities to which they are affiliated. The nomination of 
the Sunni and Shi'a Muftis is officially endorsed by the Council of 
Ministers, and they receive monthly salaries from the Government.
    The Government does not require citizens' religious affiliations to 
be indicated on their passports; however, the Government requires that 
religious affiliation be encoded on national identity cards.
    Religious groups administer their own family and personal status 
laws (see Section I). Many of these laws discriminate against women. 
For example, Sunni inheritance law provides a son twice the inheritance 
of a daughter. Although Muslim men may divorce easily, Muslim women may 
do so only with the concurrence of their husbands.
    In November 2003, the Cabinet endorsed a draft law allowing the 
country to adhere to the Islamic Educational Scientific and Cultural 
Organization, which makes the Islamic culture the core of the 
educational curriculum at all levels in schools and universities. 
Following strong condemnation and opposition from a spectrum of 
Christian figures, including the head of the Maronite Church, the 
Shi'ite Speaker of Parliament argued that the bill in its spirit 
violated the Constitution. The Government subsequently withdrew the 
bill.
    Article 473 of the Penal Code stipulates that one who ``blasphemes 
God publicly'' may face imprisonment for up to a year. There were no 
prosecutions reported under this law during the period covered by this 
report.
    Students and teachers functioning on tourist visas are deemed to 
have violated their visa status and consequently are deported. The same 
sanction applies to religious workers not working under the auspices of 
a Lebanon-registered organization.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there are periodic reports 
of friction between religious groups, which may be attributed to 
political or religious differences, and citizens still struggle with 
the legacy of a 15-year civil war fought along religious lines. 
Religious and political leaderships generally have maintained amicable 
relations in spite of their various political differences, and their 
differences have not resulted in conflict or violence. Most of the 
issues at stake concern political or development issues and each party/
confession seeks to mobilize as much popular support as possible to 
obtain its goals.
    Unlike in the previous reporting period, there were no incidents of 
violence against religious persons and buildings.
    In May 2003, a bomb exploded outside the home of a Western 
Christian missionary in Tripoli killing one person.
    In 2002, a bomb blast destroyed a mosque and shrine in the town of 
Anjar, home to a large Armenian community, but injured no one. 
Authorities continue to investigate the attack on the shrine, which is 
estimated to date back 800 years and was a popular pilgrimage site for 
Sunni Muslims. Local Muslim clerics severely criticized the attack, 
which occurred as Muslims prepared for the Eid al-Fitr feast marking 
the end of the holy month of Ramadan.
    In 2002, an American citizen missionary affiliated with the 
Christian and Missionary Evangelical Alliance was killed in Sidon. It 
is believed that Sunni extremists, possibly operating from the nearby 
Ain al-Hilweh Palestinian refugee camp, were responsible. In April, the 
investigating judge recommended filing the case as inactive, since the 
investigation had produced no results. The judge, however, issued a 
permanent search warrant to assist in determining the identity of the 
perpetrators.
    In 2002, Ahmad Mansur, an employee at the teachers' fund office, 
shot and killed eight of his colleagues. Mansur claimed that he 
committed the crime for confessional reasons. Seven of the eight 
victims were Christians. Mansur was arrested and, in April 2003, the 
judicial tribunal (Supreme Court) sentenced him to death. The sentence 
was carried out on January 17.
    In 1999, Sunni extremists killed four LAF soldiers in an ambush in 
the northern region of Dinniyeh after the soldiers attempted to arrest 
two Sunni Muslims allegedly involved in a series of church bombings. 
The LAF retaliated by launching a massive military operation against 
Sunni extremists in the north. A total of five civilians, seven LAF 
soldiers, and 15 extremists were killed in the operation. In 2002 some 
of the suspects went on a hunger strike for a few days to protest trial 
delays and seek improvements in their detention conditions. The trial 
was ongoing at the end of the period covered by this report.
    The Arab-Israeli conflict and Israel's long-occupation of South 
Lebanon nurtured a strong intolerance for Israelis, and Lebanese media 
sometimes refers to the State of Israel as ``the Jewish State.'' 
Hizballah, through its media outlets, regularly directs strong rhetoric 
against Israel and its Jewish population and characterizes events in 
the region as part of a ``Zionist conspiracy.''
    During the period covered by this report, Hizballah's Al-Manar 
television aired a Syrian-made anti-Semitic mini-drama that it 
advertised as portraying the history of the Zionist movement. The 
station aired the series ``Al-Shatat'' (``The Diaspora'') in daily 
segments during the Muslim holy month of Ramadan when television 
audiences peak.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy advances that goal through contacts at all levels of 
society, public remarks, Embassy public affairs programs, and U.S. 
Agency for International Development (USAID) programming. Embassy 
officers meet periodically with leaders of religious communities to 
discuss issues related to religious freedom and tolerance. The Embassy 
also complained to the Minister of Foreign Affairs and Minister of 
Information about the airing of anti-Semitic programs by Al-Manar 
television. Furthermore, the Ambassador raised with the head of the 
Surete Generale, the agency responsible for all immigration issues, the 
visa status of several Christian missionaries who had been advised to 
depart the country and regularize their visa status. The Surete 
Generale confirmed this action was based solely on better enforcing 
visa regulations, which it has been doing since the events of September 
11, 2001. The issue of political sectarianism remains a delicate one. 
The United States supports the principles of the Taif Accord and 
Embassy staff regularly discusses the issue of sectarianism with 
political, religious, and civic leaders.
    During Ramadan, the Embassy, along with the United Arab Emirates 
and Canadian Embassies, co-hosted an Iftar (evening meal breaking the 
daily fast) attended by over 70 persons of various confessional 
denominations. The Embassy also sent a member of the Islamic-Christian 
Dialogue Committee on an international visitor program to participate 
in an interfaith program in the United States. Embassy staff regularly 
attends events sponsored by the Committee on Islamic-Christian 
Dialogue. USAID programs in rural areas of the country require civic 
participation that often involves villages of different religious 
backgrounds with the aim of promoting cooperation between religions.
                               __________

                                 LIBYA

    The Government restricts freedom of religion. Although the country 
is a dictatorship, the Government is tolerant of other faiths, with the 
exception of fundamentalist or militant Islam, which it views as a 
threat to the regime.
    There was no change in the status of respect for religious freedom 
during the period covered by this report; persons rarely are harassed 
because of their religious practices unless such practices are 
perceived as having a political dimension or motivation.
    Information on the relationship among religions in society is 
limited.
    In February, the U.S. Government established an official presence 
in the country and began discussing religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country's total land area is approximately 675,501 square 
miles, and its population is approximately 5,241,000. The country is 
overwhelmingly Sunni Muslim (97 percent) and there is no significant 
Shi'ite presence. There are small Christian communities, composed 
almost exclusively of foreigners, predominantly African immigrants. A 
small Anglican community composed of one resident priest and mostly 
African and Indian immigrant workers in Tripoli is part of the Egyptian 
Diocese. The Anglican Bishop of Libya is resident in Cairo. There are 
Union churches in Tripoli and Benghazi as well as small Union 
congregations scattered throughout the country. There are an estimated 
50,000 Roman Catholics who are served by two bishops--one in Tripoli 
and one in Benghazi; both communities are multi-national. Catholic 
priests and nuns serve in all the main coastal cities, and there is one 
priest in the southern city of Sebha. Most of them work in hospitals, 
orphanages, and with the handicapped and the elderly. They enjoy good 
relations with the Government. The Catholic bishops, priests, and nuns 
wear religious dress freely in public and report virtually no 
discrimination. In 1997, the Vatican established diplomatic relations 
with the country, stating that the country had taken steps to protect 
freedom of religion. The Vatican's goal was to address the needs of the 
estimated 100,000 Christians in the country more adequately. There is 
an accredited Nuncio resident in Malta and a bishop resident in 
Tripoli. There are also Coptic and Greek Orthodox priests in both 
Tripoli and Benghazi.
    There still may be a very small number of Jews. The World Jewish 
Congress reports that there were no more than 20 Jews in 1974. Most of 
the Jewish community, which numbered around 35,000 in 1948, left for 
Israel at various stages between 1948 and 1967. The Government has been 
rehabilitating the ``medina'' (old city) in Tripoli and has renovated 
the large synagogue there; however, the synagogue did not reopen during 
the period covered by this report.
    Adherents of other non-Muslim religions, such as Hindus, Baha'is, 
and Buddhists, are present.
    There is no information on the number of foreign missionaries in 
the country. As in other Muslim countries, Christian churches are not 
allowed to proselytize, although generally, this restriction is not 
observed.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Government restricts freedom of religion. The country's 
leadership states publicly its preference for Islam, although it is 
aggressively opposed to more conservative or militant strains of Islam, 
which it views as a threat to the regime. The Government has banned the 
once powerful Sanusiyya Islamic order; in its place, the country's 
leader, Colonel Mu'ammar Al-Qadhafi, established the Islamic Call 
Society (ICS), which is the Islamic arm of the Government's foreign 
policy and is active throughout the world. The ICS also is responsible 
for relations with other religions, including the Christian churches in 
the country. These churches report good cooperation with the ICS. The 
ICS's main purpose is to promote a moderate form of Islam that reflects 
the religious views of the Government and to ban Islamic groups whose 
beliefs and practices are at variance with the state-approved teaching 
of Islam. Although most Islamic institutions are under government 
control, prominent families endow some mosques. However, the mosques 
generally adhere to the government-approved interpretation of Islam.

Restrictions on Religious Freedom
    The Government controls most mosques and Islamic institutions, and 
even mosques endowed by prominent families generally remain within the 
government-approved interpretation of Islam. According to recent 
reports, individuals rarely are harassed because of their religious 
practices unless such practices are perceived as having a political 
dimension or motivation.
    Members of minority religions are allowed to conduct services. 
Christian churches operate openly and are tolerated by the authorities. 
The Government routinely grants visas and residence papers to religious 
staff from other nations. The Government restored the former Catholic 
church in the medina, and it is currently being used as an exhibition 
hall. It is not clear if it will be used as a church again. The 
Government has not yet honored a promise made in 1970 to provide the 
Anglican Church with appropriate alternative facilities when it took 
the property used by the Church. The Anglicans shared a villa with 
other Protestant denominations until 1998 when the Government gave them 
a small suite of offices to use for worship. Similarly, the Government 
has not returned Union Church property confiscated in 1971 despite 
requests from the Church.
    The Government allowed Orthodox priests to visit six Bulgarian 
medics held since 1999 for allegedly infecting children with HIV. The 
medics, convicted and in May sentenced to death, were permitted to 
attend services under guard, at least until transferred to a prison in 
Tripoli in June.
    There are no known places of worship for other non-Muslim religions 
such as Hinduism, the Baha'i Faith, and Buddhism, although adherents 
are allowed to practice within the privacy of their homes. Foreign 
adherents of these religions are allowed to display and sell religious 
items at bazaars and other gatherings.

Abuses of Religious Freedom
    In 2002, a People's Court in Tripoli sentenced to death Salem Abu 
Hanak and Abdullah Ahmed Izzedin, 2 out of at least 152 professionals 
and students who were arbitrarily arrested in 1998 in Benghazi for 
alleged involvement with Islamic organizations. Eighty-six of the 152 
men were sentenced while 66 were acquitted. The convicted received 
sentences ranging from 10 years to life imprisonment. The appellate 
hearing began in December 2002, with the next hearing reportedly 
scheduled to take place in November when a verdict is expected.
    Amnesty International reported that the detainees were held 
incommunicado and their whereabouts remained unknown for more than 2 
years following their detention. Additionally, lawyers for the accused 
were neither allowed to study their case files nor meet with their 
clients. The lawyers were denied access to the court, and the judge 
appointed government clerks to replace them. In April 2001, the 
People's Court in Tripoli appointed legal representation for the men 
and family members were allowed to meet the accused briefly for the 
first time since their arrest; however, family members were not able to 
meet again with the detainees until at least December 2001.
    Some practicing Muslims have shaved their beards to avoid 
harassment from the security services, who tend to associate wearing 
beards with advocacy of politically motivated Islam. In the late 1980s, 
the Government began to pursue a domestic policy directed against 
Islamic fundamentalists; the events of September 11, 2001 have 
reinforced Qadhafi's view that fundamentalism is a potential rallying 
point for opponents of the regime.
    There continue to be reports of armed clashes between security 
forces and Islamic groups that oppose the current regime and advocate 
the establishment of a more traditional form of Islamic government.
    There are currently no reports available on the number or status of 
individuals detained because of their religious beliefs.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
    A non-Libyan woman who marries a Muslim man is not required to 
convert to Islam, although many do so; however, a non-Libyan man must 
convert to marry a Muslim woman.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Information on the relationship among religions in society is 
limited, although members of non-Muslim minority religions report that 
they do not face harassment by authorities or the Muslim majority on 
the basis of their religious practices.

                   Section IV. U.S. Government Policy

    In February, the United States established an official presence in 
the country and began discussing religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                                MOROCCO

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
were some restrictions. The Constitution provides that Islam is the 
official state religion; however, non-Muslim communities openly 
practice their faith.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. The Government places certain 
restrictions on Christian religious materials and proselytizing, and 
several small religious minorities are tolerated with varying degrees 
of official restrictions. The Government monitors the activities of 
mosques and places other restrictions on Muslims and Islamic 
organizations whose activities are deemed to have exceeded the bounds 
of religious practice and become political in nature.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, converts to Christianity 
generally face social ostracism.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total land area of approximately 172,320 square 
miles, and its population is 32,209,101. An estimated 99 percent of 
citizens are Sunni Muslims. The Jewish community numbers approximately 
5,000 persons and resides predominantly in the Casablanca and Rabat 
urban areas, as well as some smaller cities throughout the country. The 
foreign Christian community (Roman Catholic and Protestant) consists of 
5,000 practicing members, although estimates of Christians residing in 
the country at any particular time range up to 25,000, including 
Moroccan citizens who have converted to Christianity. Most of the 
country's Christians reside in the Casablanca and Rabat urban areas. 
The Baha'i community, also located in Rabat and Casablanca, numbers 350 
to 400 persons.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides that Islam is the official religion and 
designates the King as ``Commander of the Faithful'' with the 
responsibility of ensuring ``respect for Islam.'' The Constitution also 
provides for freedom of religion; however, the Government places 
certain restrictions on Christian religious materials and 
proselytizing, and several small religious minorities are tolerated 
with varying degrees of official restrictions. The Government monitors 
the activities of mosques and places other restrictions on Muslims and 
Islamic organizations whose activities are deemed to have exceeded the 
bounds of religious practice and become political in nature. Jewish and 
foreign Christian communities openly practice their faiths. A small 
foreign Hindu community may perform cremations and hold services. In 
the past, the Government reportedly has forbidden Baha'is from meeting 
or participating in communal activities; however, there were no reports 
that their activities were restricted during the period covered by this 
report.
    The following religious holidays are considered national holidays: 
Eid al Adha, Islamic New Year, the Prophet Mohammed's Birthday, and Eid 
al Fitr. Other religions observe religious holidays without 
interference from government authorities.
    In March, an English-speaking church group received nonprofit 
association status as the ``Protestant Church of Rabat.'' Other 
registered churches and associations include the Evangelical, Catholic, 
Russian Orthodox, Greek Orthodox, French Protestant, and Anglican 
churches. While the Rabat Protestant Church and other minority 
religious groups have been operating unfettered by government 
authorities since the 1970s, registration allows the groups to make 
financial transactions and other plans as private associations and 
legal entities. In 2002 the Shiite organization Al Ghadir asked for 
official status, the first time for a Shiite association. Authorities 
have not yet given a response.
    The Government provides tax benefits, land and building grants, 
subsidies, and customs exemptions for imports necessary for the 
observance of the major religions.
    The teaching of Islam in public schools is funded in the 
Government's annual education budget, as are other curriculum subjects. 
The annual budget also funds religious instruction in Jewish public 
schools. The Government has funded several efforts to study the 
cultural, artistic, literary, and scientific heritage of Jewish 
citizens, including creating a chair for the study of comparative 
religions and the study of Latin and Hebrew at the University of Rabat.
    The Government continues to encourage tolerance, respect, and 
dialogue among religions. In the past year, King Mohammed VI or the 
Minister of Islamic Affairs has received the Archbishop of Athens, 
delegations of American Christian and Jewish leaders, the Grand Rabbi 
of Jerusalem, and the chief Sephardic Rabbi of Israel. The country has 
the only Jewish museum in an Arab nation.
    The Government organizes the annual ``Fez Festival of Sacred 
Music,'' which includes musicians from Muslim, Christian, Jewish, 
Hindu, Buddhist, and Native American spiritual traditions. This year 
marked the tenth anniversary of the festival. In the past, the 
Government organized numerous symposia among local and international 
clergy, priests, rabbis, imams, and other spiritual leaders to examine 
ways to promote religious tolerance and interfaith dialogue. During the 
Islamic holy month of Ramadan, the King hosts colloquia of Islamic 
religious scholars that, among other issues, consider ways to encourage 
tolerance and mutual respect within Islam and between Islam and other 
religions.
    An interfaith service at the Catholic Cathedral in Rabat took place 
in March to commemorate the victims of the March 11 terrorist attacks 
in Madrid. Most senior government officials, including many ministers, 
attended the event. The ceremony featured Muslim, Christian, and Jewish 
religious speakers.

Restrictions on Religious Freedom
    The Ministry of Islamic Affairs monitors Friday mosque sermons and 
the Koranic schools to ensure the teaching of approved doctrine. At 
times the authorities suppress the activities of Islamists but 
generally tolerate activities limited to the propagation of Islam, 
education, and charity. Security forces commonly close mosques to the 
public shortly after Friday services to prevent use of the premises for 
unauthorized political activity. The Government strictly controls 
authorization to construct new mosques. Most mosques are constructed 
using private funds.
    In April, King Mohammed VI in his capacity as chief religious 
authority announced plans to restructure the Ministry of Islamic 
Affairs to ensure the promotion of moderate Islam and guard against 
imported Islamic doctrines and extremists preaching in mosques.
    The Government bars the Islamic Justice and Charity Organization 
(JCO), which does not recognize the King's spiritual authority, as a 
political party and continued to block the publication of JCO 
newspapers and websites.
    Any attempt to induce a Muslim to convert is illegal. According to 
Article 220 of the Penal Code, any attempt to stop one or more persons 
from the exercise of their religious beliefs or from attendance at 
religious services is unlawful and may be punished by 3 to 6 months' 
imprisonment and a fine of $10 to $50 (115 to 575 dirhams). The article 
applies the same penalty to ``anyone who employs incitements to shake 
the faith of a Muslim or to convert him to another religion.'' Foreign 
missionaries either limit their proselytizing to non-Muslims or conduct 
their work quietly. The Government has cited the prohibition on 
conversion in the penal code in most cases in which courts expelled 
foreign missionaries.
    Citizens who convert to Christianity and other religions generally 
face social ostracism, and a small number of converts have faced short 
periods of questioning or detention by authorities for proselytizing 
and have been denied issuance of passports. Voluntary conversion is not 
a crime under the criminal or civil Codes; however, until 5 years ago, 
the authorities had jailed some converts on the basis of references to 
Islamic law. Nevertheless, Muslim citizens are allowed to study at 
Christian and Jewish schools.
    A small foreign Christian community operates churches, orphanages, 
hospitals, and schools without any government restrictions. 
Missionaries who refrain from proselytizing and conduct themselves in 
accordance with societal expectations largely are left unhindered; 
however, those whose activities become public face expulsion. In May 
authorities detained and expelled seven foreign missionaries, including 
four Americans, for distributing Christian materials in Marrakech's 
main square. Some missionaries have been questioned by authorities or 
have not been granted a ``temporary residence permit'' enabling them to 
remain in the country on a long-term basis.
    The Government permits the display and sale of Bibles in French, 
English, and Spanish, but it confiscates Arabic-language Bibles and 
refuses licenses for their importation and sale, despite the absence of 
any law banning such books. Nevertheless, Arabic Bibles have been sold 
in local bookstores.
    Since 1983, the small Baha'i community has been forbidden to meet 
or participate in communal activities; however, there were no reports 
that the Ministry of the Interior summoned Baha'is for questioning or 
denied them passports, as had occurred in past years.
    There are two sets of laws and courts--one for Jews and one for 
Muslims--pertaining to marriage, inheritance, and family matters. The 
family law courts are administered, depending on the law that applies, 
by rabbinical and Islamic authorities who are court officials. 
Parliament authorizes any changes to those laws. Under the new Family 
Law Code for Muslims, judges will be retrained and new civil judges 
will be recruited. Rabbinical authorities will continue to administer 
family courts for Jews. Non-Koranic sections of Muslim law on personal 
status are applicable to non-Muslim and non-Jewish persons. Christians 
inherit according to the civil law, which reflects the recent change to 
the family code. Jewish citizens maintain their own separate 
inheritance law based on Jewish tradition. The Catholic Church may 
legally perform marriages for citizens who are confirmed Catholics.
    Women traditionally have experienced various forms of legal and 
cultural discrimination in criminal and civil law, which is based on 
the official interpretation of Shari'a. However, in December 2003, the 
Parliament passed reforms of the Personal Status Code that give women 
the same rights as men in divorce cases and grant mothers custody of 
minor children, increase the marriage age from 15 to 18, and impose 
limitations on polygamy that make it all but impossible to practice. 
The reforms also abolish obsolete codified traditions, based on the 
official interpretation of Shari'a, favoring male heirs. For example, 
grandchildren on the daughter's side of the family may inherit from 
their grandparents. The reforms are being implemented and have received 
positive feedback from women's groups. They are predicated on the 
establishment of family courts and the creation of a family aid fund, 
and they rely more heavily on the court system than the previous law.
    Under the criminal code, women generally are accorded the same 
treatment as men.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, converts to Christianity 
generally face social ostracism.
    Foreigners attend religious services without any restrictions or 
fear of reprisals. Residents of all religions generally say the country 
is enriched by its centuries-old Jewish minority, and for the most part 
Jewish citizens lived throughout the country in safety. However, in 
September 2003, a Jewish merchant was murdered in an apparently 
religiously motivated killing. During the May 2003 terrorist attacks, 
members of the Salafiya Jihadia targeted a Jewish community center in 
Casablanca. After the attacks, Jews marched in solidarity with Muslims 
to condemn terrorism. There have been thousands of arrests and many 
prosecutions of persons tied to the May bombing and other extremist 
activity. Annual Jewish commemorations took place around the country 
normally, and Jewish pilgrims from around the region regularly come to 
holy sites in the country.
    While free expression of Islamic faith and free academic and 
theological discussion of non-Islamic religions are accepted on 
television and radio, society discourages public efforts to 
proselytize. Most citizens view such public acts as provocative threats 
to law and order in an overwhelmingly Muslim country. In addition 
society expects public respect for the institutions and mores of Islam, 
although private behavior and beliefs are unregulated and unmonitored. 
Because many Muslims view the Baha'i Faith as a heretical offshoot of 
Islam, most members of the tiny Baha'i community maintain a low 
religious profile; however, Baha'is live freely and without fear for 
their persons or property, and some hold government jobs.
    There is widespread consensus among Muslims regarding religious 
practices and interpretation. Other sources of popular consensus are 
the councils of ulemas, unofficial religious scholars who serve as 
monitors of the monarchy and the actions of the Government. Because the 
ulemas traditionally hold the power to legitimize or delegitimize kings 
through their moral authority, government policies closely adhere to 
popular and religious expectations. While dissenters challenge the 
religious authority of the King and call for the establishment of a 
government more deeply rooted in their vision of Islam, the majority of 
citizens do not appear to share their views.
    Unlike in the past, there were no incidents of religious 
intolerance in the media or in school textbooks during the period 
covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues as part of 
its overall policy to promote human rights. U.S. Embassy officials 
encountered no interference from the Government in making contacts with 
members of the JCO.
    Embassy officials met regularly with religious officials, including 
the Minister of Islamic Affairs, Islamic religious scholars, leaders of 
the Jewish community, Christian missionaries, the leaders of the 
registered Christian communities, and other local Christians during the 
period covered by this report.
                               __________

                                  OMAN

    The Constitution or the Basic Statute of the State provides for the 
freedom to practice religious rites, in accordance with tradition, if 
their practices do not breach public order, and the Government 
generally respects this right in practice; however, there are some 
restrictions. The Basic Statute declares that Islam is the State 
religion and that Shari'a is the source of all legislation.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. 
Non-Muslim religious worship is permitted, and Sultan Qaboos Al Bu 
Sa'id, the Monarch of the country, has given land for the construction 
of Hindu and Christian centers of worship.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country's total area is 119,498 square miles, and its 
population is 2.33 million, of whom 1.8 million are citizens, according 
to the December 2003 national census. While no official statistics are 
kept on religious affiliation, most citizens are Ibadhi or Sunni 
Muslims. There also is a minority of Shi'a Muslims, particularly 
concentrated in Muscat's Muttrah area. There is a small community of 
ethnically Indian Hindu citizens and reportedly a very small number of 
Christian citizens who came from India or the Levant and who have been 
naturalized.
    The majority of non-Muslims are noncitizen immigrant workers from 
South Asia. There are a number of Christian denominations represented 
in the country.
    While there is no information regarding missionary groups in the 
country, several faith-based organizations operate. Clergy of the 
Anglican Church, the Reformed Church of America, and other Protestant, 
Catholic, and Orthodox groups are present in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution or the Basic Statute of the State provides for the 
freedom to practice religious rites, in accordance with tradition, if 
their practices do not breach public order, and the Government 
generally respects this right in practice; however, there are some 
restrictions. The Basic Statute declares that Islam is the State 
religion and that Shari'a is the source of all legislation. Within 
these parameters, the Government permits freedom of worship for non-
Muslims. The Basic Statute prohibits discrimination against individuals 
on the basis of religion or religious group. Some non-Muslims worship 
at churches and temples built on land donated by the Sultan, including 
two Catholic and two Protestant church complexes. Hindu temples also 
have been built on government-provided land. In addition the Government 
provided land for Catholic and Protestant churches in Sohar and 
Salalah. Adherents of other religious faiths, typically among 
expatriate residents, practice their rites in less formal facilities, 
such as at company labor camps.
    Non-Muslim religious organizations must be registered with the 
Ministry of Awqaf and Religious Affairs, and the Government restricts 
some of their activities. The criterion for registration is opaque. One 
non-Muslim religious organization present in the country for several 
decades has had its application for formal registration pending at the 
Ministry for several years. Anecdotal evidence suggests that visiting 
non-Muslim organizations are permitted to operate within legal 
boundaries if a registered entity agrees to sponsor them with the 
Ministry of Awqaf and Religious Affairs.
    The Government has sponsored forums at which differing 
interpretations of Islam have been examined, and interfaith, 
government-sponsored dialogue takes place on a regular basis. During 
the period of this report, the Ministry of Awqaf and Religious Affairs 
hosted several Christian and Muslim scholars and lecturers of various 
schools of thought to discuss interfaith relations and the tolerance of 
Islam. In March the Sultanate also hosted the Organization of the 
Islamic Conference's 15th meeting of the Council of Islamic Fiqh 
(Jurisprudence). In September 2003, the Grand Mufti participated in a 
conference in Bahrain on ``Rapprochement Between Islamic Sects'' and in 
December 2003 he participated in a conference in Sudan on ``Islam and 
the West in a Changing World.''
    The following religious holidays are considered national holidays: 
Eid al Adha, Islamic (Hijra) New Year, Birth of the Prophet, Ascension 
Day, and Eid al Fitr.

Restrictions on Religious Freedom
    Citizens and noncitizen residents are free to discuss their 
religious beliefs; however, the Government prohibits non-Muslims from 
proselytizing Muslims. The Basic Statute does not specifically prohibit 
proselytizing, nor does any other law; however, in practice the 
Government uses immigration regulations and laws concerning morals 
against individuals deemed as being engaged in proselytizing.
    Under Islamic law, a Muslim who recants belief in Islam would be 
considered an apostate and dealt with under applicable Islamic legal 
procedure. During the period covered by this report, there were no 
cases of to being punished for conversion. Non-Muslims are permitted to 
change their religious affiliation to Islam and proselytizing non-
Muslims by Muslims is allowed. The authorities reportedly have asked 
members of the Baha'i community not to proselytize, in accordance with 
the country's law and custom. The Government records religious 
affiliation on national identity smart-cards for citizens, and on 
residency smart-cards for noncitizens. While religious affiliation was 
previously recorded on citizen passports, current citizen passports no 
longer contain this information.
    The Government prohibits non-Muslim groups from publishing 
religious material, although non-Muslim religious material printed 
abroad may be brought into the country. Members of all religions and 
religious groups are free to maintain links with coreligionists abroad 
and to undertake foreign travel for religious purposes. Ministers and 
priests from abroad also are permitted to visit the country for the 
purpose of carrying out duties related to registered religious 
organizations. In April, the Jacobite Bishop of Syria attended Passion 
Week rites in the capital.
    The Government expects all imams to preach sermons within the 
parameters of standardized texts distributed monthly by the Ministry of 
Awqaf and Religious Affairs. The Government monitors sermons at mosques 
to ensure that the imams do not discuss political topics and stay 
within the state-approved orthodoxy of Islam. During the period covered 
by this report, there were credible reports of a number of imams being 
suspended for overstepping government boundaries. One suspension 
occurred after an imam delivered a sermon about Islam's emphasis on the 
accountability of rulers to the people. The Ministry of Awqaf and 
Religious Affairs inaugurated a new web site whereby questions on 
issues of the practice of faith and worship can be answered by the 
Grand Mufti or his representatives.
    Some aspects of Islamic law and tradition as practiced in the 
country discriminate against women. Shari'a favors male heirs in 
adjudicating inheritance claims. While there is continuing reluctance 
to take an inheritance dispute to court for fear of alienating the 
family, women increasingly are aware of and taking steps to protect and 
exercise their rights as citizens.
    Citizen children must attend schools that provide instruction in 
Islam; noncitizen children may attend schools that do not offer 
instruction in Islam. Instruction in Islam is a component of the basic 
curriculum in all public school grades K-12. The curriculum focuses on 
the Koran and Hadith, on the life of the Prophet Mohammed and his 
companions, and on the five pillars of the Islamic faith. In light of 
the Islamic diversity in society, the curriculum is designed not to 
emphasize any particular school of Islamic thought over any other.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Religious discrimination in the 
private sector is largely absent. Christian theologians have met with 
local Islamic authorities and with members of the faculty at the 
country's major university. Private groups that promote interfaith 
dialogue are permitted to exist as long as discussions do not 
constitute an attempt to cause Muslims to recant their Islamic beliefs. 
Societal attitudes toward proselytizing and conversion generally are 
negative.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Members of the staff at the U.S. Embassy freely participate in local 
religious ceremonies and have contact with members of non-Muslim 
religious groups. During the period covered by this report, the Embassy 
sponsored the visit of a U.S. research specialist in the field of 
Islamic studies, who addressed audiences (including at the Sultan's 
Grand Mosque) on Islamic collections in the United States. The Dean of 
the Country's College of Shari'a and Law participated in an exchange 
visit to the United States focused on the rule of law.
                               __________

                                 QATAR

    The Constitution provides for freedom of worship in accordance with 
the law and the requirements of protecting the public system and public 
behavior; however, the Government continues to prohibit proselytization 
by non-Muslims and places some restrictions on public worship. The 
state religion is Islam, as interpreted by the conservative Wahhabi 
order of the Sunni branch.
    The status of respect for religious freedom improved somewhat 
during the period covered by this report. There was continued progress 
toward implementation of a Constitution that explicitly provides for 
freedom of worship, including the adoption of laws guaranteeing the 
freedom of association and public assembly. In April diplomatic 
relations between the country and the Vatican officially were 
formalized with the arrival of a papal nuncio. In May the second annual 
dialogue on Muslim-Christian understanding occurred. Non-Muslims may 
not proselytize, and the Government regulates the publication, 
importation, and distribution of non-Islamic religious books and 
materials; however, in practice individuals and religious institutions 
are not prevented from importing Bibles and other religious items for 
personal or congregational use. There are no Shi'a employed in senior 
national security positions.
    There are generally amicable relations among persons of differing 
religious beliefs.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total land area of approximately 4,250 square 
miles and its population is estimated at approximately 750,000, of whom 
approximately 150,000 are believed to be citizens. The majority of the 
600,000 noncitizens are Sunni Muslims, mostly from other Arab countries 
working on temporary employment contracts, and their accompanying 
family members. The remaining foreigners include Shi'a Muslims, 
Christians, Hindus, Buddhists, and Baha'is. Most foreign workers and 
their families live near the major employment centers of Doha, Ras 
Laffan/Al Khor, Messaeed, and Dukhan.
    The Christian community is a diverse mix of Indians, Filipinos, 
Europeans, Arabs, and Americans. It includes Catholic, Orthodox, 
Anglican, and other Protestant denominations. The Hindu community is 
almost exclusively Indian, while Buddhists include South and East 
Asians. Most Baha'is come from Iran. Both citizens and foreigners 
attend a small number of Shi'a mosques.
    No foreign missionary groups operate openly in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of worship in accordance with 
the law and the requirements of protecting the public system and public 
behavior; however, the Government continues to prohibit proselytization 
by non-Muslims and places some restrictions on public worship. The 
state religion is Islam, as interpreted by the conservative Wahhabi 
order of the Sunni branch. While Shi'a practice most aspects of their 
faith freely, they may not organize traditional Shi'a ceremonies or 
perform rites such as self-flagellation.
    The Government and the ruling family are linked inextricably to 
Islam. The Minister of Islamic Affairs controls the construction of 
mosques, clerical affairs, and Islamic education for adults and new 
converts. The Emir participates in public prayers during both Eid 
holiday periods and personally finances the Hajj journeys of pilgrims 
who cannot afford to travel to Mecca.
    The Government has given legal status to Catholic, Anglican, 
Orthodox, Coptic, and many Asian Christian denominations; however, the 
Government does not allow the building of new non-Muslim public places 
of worship without permission. In April the Government responded to 
concerns about the amount of space available for church construction by 
replacing the original site it designated with a new lot substantially 
larger than the previous site. However, the Government has not yet 
issued building permits for church construction. The Government does 
not maintain an official approved register of religious congregations.
    In May 2003, the Government gave legal status to many Christian 
churches, allowing them to open bank accounts and sponsor clergy for 
visas.
    The following religious holidays are considered national holidays: 
Islamic New Year, Eid al-Fitr, and Eid al-Adha.

Restrictions on Religious Freedom
    Converting to another religion from Islam is considered apostasy 
and is technically a capital offense; however, since 1971 there has 
been no record of an execution or other punishments for such a crime.
    The Government regulates the publication, importation, and 
distribution of non-Islamic religious literature; however, in practice 
individuals and religious institutions generally are not prevented from 
importing Bibles and other religious items for personal or 
congregational use. In addition religious materials for use at 
Christmas and Easter are available readily in local shops.
    In 2003, some nongovernmental organizations raised concerns that 
the Government had deported several non-Muslims because of their 
religious activities. Although the Government does not normally provide 
official explanations of such cases, proselytization is often the 
suspected cause. During the period covered by this report, there were 
no reported cases of such deportations.
    Religious services are held without prior authorization from the 
Government. Although traffic police may direct cars at these services, 
the congregations may not publicly advertise them in advance or use 
visible religious symbols such as outdoor crosses. Some services, 
particularly those on Easter and Christmas, can draw more than 1,300 
worshippers.
    The Government does not permit Hindus, Buddhists, Baha'is, or 
members of other religions to operate as freely as Christian 
congregations; however, there is no official effort to harass or hamper 
adherents of these faiths in the private practice of their religion.
    No foreign missionary groups operate openly in the country. In June 
a new criminal code was enacted that established new rules for 
proselytizing. Individuals caught proselytizing on behalf of an 
organization, society, or foundation, for any religion other than Islam 
are sentenced to a term in prison no longer than 10 years. If 
proselytizing is done on behalf of an individual, for any religion 
other than Islam, the sentence is imprisoned for a term no longer than 
5 years. According to this new law, those who possess written or 
recorded materials or items that support or promote missionary activity 
are imprisoned for no longer than 2 years.
    Discrimination in the areas of employment, education, housing, and 
health services occurs, but nationality is usually a more important 
determinant than religion. For example, Muslims hold nearly all high-
ranking government positions because they are reserved for citizens. 
However, while Shi'a are well represented in the bureaucracy and 
business community, there are no Shi'as employed in senior national 
security positions.
    Islamic instruction is compulsory in public schools. While there 
are no restrictions on non-Muslims providing private religious 
instruction for children, most foreign children attend secular private 
schools. Muslim children are allowed to go to secular private schools.
    Both Muslim and non-Muslim litigants may request the Shari'a courts 
to assume jurisdiction in commercial or civil cases. Convicted Muslims 
may earn points for good behavior and have their sentences reduced by a 
few months by memorizing verses from the Koran.
    Shari'a law imposes significant restrictions on Muslim women. The 
Government adheres to Shari'a as practiced in the country in matters of 
inheritance and child custody. Muslim wives have the right to inherit 
from their husbands; however, they inherit only one-half as much as 
male relatives. Non-Muslim wives inherit nothing unless a special 
exception is arranged. In cases of divorce, Shari'a is followed; 
younger children remain with the mother and older children with the 
father. Both parents retain permanent rights of visitation; however, 
local authorities do not allow a noncitizen parent to take a child out 
of the country without permission of the citizen parent. Women may 
attend court proceedings, but generally they are represented by a male 
relative; however, women may represent themselves. According to 
Shari'a, the testimony of two women equals that of one man, but the 
courts routinely interpret this on a case-by-case basis. A non-Muslim 
woman is not required to convert to Islam upon marriage to a Muslim; 
however, many make a personal decision to do so. Children born to a 
Muslim father are considered to be Muslim.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    In May 2003, the Government gave legal status to Catholic, 
Anglican, Orthodox, and many Asian Christian denominations. It provided 
them with registration numbers that allow them to open bank accounts 
and sponsor clergy for visas. Once each church group had a ``number,'' 
it filed for visa and bank accounts. The granting of registration 
numbers represented major progress. During the period covered by this 
report, the Government issued the other paperwork that was required for 
the visas and bank accounts. Religious figures are now more likely to 
be, but still not usually, seen in public in Christian religious garb. 
During the period covered by this report, the Government approved a 
significantly larger land area than the location previously allocated 
for church construction. The Government has allotted a plot to each of 
the major registered churches. Christian denominations continued to 
make progress towards building churches on their designated plots of 
land.
    In his address to the opening session of the Muslim-Christian 
Dialogue in May, the Prime Minister delivered a speech for the Emir 
calling for dialogue and mutual understanding between Islam and 
Christianity that received wide coverage in local media. The speech 
also called for broadening the dialogue to include representatives of 
Judaism in 2005, concluding that such dialogue would ``build a decent 
human life where the principles of love, tolerance, and equality 
prevail for the good of mankind.'' This announcement has generated a 
national dialogue regarding Muslim-Christian-Jewish relations.

                    Section III. Societal Attitudes

    There are generally amicable relations among persons of differing 
religious beliefs. The press and media generally treat non-Muslim 
religions in a respectful manner. During the period covered by this 
report, a number of public events promoted tolerance and understanding. 
The Indian Cultural Society staged a celebration of Onam in September 
stressing mutual understanding between the Muslim, Christian, and Hindu 
components of Indian society. The Syro Malabar Cultural Association 
organized a Christmas celebration featuring a portrayal of the life of 
Mother Teresa attended by 1,300 persons. The film ``The Passion of the 
Christ'' was widely advertised and attended in the country. On a few 
occasions, privately owned newspapers or public television stations 
have carried articles or sermons with anti-Semitic or anti-Christian 
content.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The Ambassador and other U.S. Embassy officials met with government 
officials at all levels to address religious freedom issues. The 
Embassy facilitated contacts between religious leaders and the 
Government and coordinated initiatives with other embassies to increase 
their impact.
    The Ambassador and other Embassy officials also met with 
representatives from a number of religious communities in the country. 
The Embassy discussed with them strategies for increasing religious 
freedom in the country, protection of the interests of minority 
congregations, and allegations of discrimination on religious grounds; 
it brought these issues to the attention of appropriate officials in 
the Government.
                               __________

                              SAUDI ARABIA

    The country is ruled by a monarchy with a legal system based on 
Islamic law (Shari'a). The Government does not provide legal protection 
for freedom of religion, and such protection does not exist in 
practice. Islam is the official religion, and the law requires that all 
citizens be Muslims. The Government prohibits the public practice of 
non-Muslim religions. The Government recognizes the right of non-
Muslims to worship in private; however, it does not always respect this 
right in practice and does not define this right in law.
    There generally was no change in the status of religious freedom 
during the period covered by this report, although the Government 
continued a campaign to foster greater moderation and tolerance of 
religious diversity. The Government enforces a strictly conservative 
version of Sunni Islam. Muslims who do not adhere to the officially 
sanctioned Salafi (commonly called ``Wahhabi'') tradition can face 
severe repercussions at the hands of the Mutawwa'in (religious police). 
The Government continued to detain Shi'a leaders. Members of the Shi'a 
minority continued to face political and economic discrimination, 
including limited employment opportunities, little representation in 
official institutions, and restrictions on the practice of their faith 
and on the building of mosques and community centers. The Government 
has stated publicly that its policy is to allow non-Muslims to worship 
privately; however, this policy is not consistently enforced, resulting 
in the violation of some non-Muslims' freedom of worship and causing 
other non-Muslims to worship in fear of harassment and in such a manner 
as to avoid discovery.
    During the period covered by this report, senior government 
officials made some efforts to improve the climate of tolerance toward 
other religions and within Islam. The Government convened a second and 
third session of the ``National Dialogue'' meeting that included 
members of different Muslim traditions and both men and women and 
issued statements condemning incitements to violence. The session 
released a set of recommendations that called for educational reform 
and development of tolerance and moderation in education. The 
Government also took measures to remove what it deemed to be 
disparaging references to other religious traditions from the 
educational curriculum. In addition, increased press freedom permitted 
journalists to criticize publicly abuses by the religious police. 
However, religious discrimination and sectarian tension in society 
continued during the period covered by this report, including 
denunciations of non-Muslim religions from government-sanctioned 
pulpits.
    In January and February, the country hosted approximately 2 million 
Muslim pilgrims from around the world and all branches of Islam for the 
annual hajj pilgrimage. The majority of citizens support a state based 
on Islamic law, and many oppose public non-Muslim worship, although 
there continued to exist differing views regarding how this should be 
realized in practice. There continued to be societal discrimination 
against members of the Shi'a minority.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Senior administration officials continued to raise U.S. concerns with 
the Government. In September 2004, the Secretary of State designated 
Saudi Arabia as a ``Country of Particular Concern'' under the 
International Religious Freedom Act for particularly severe violations 
of religious freedom.

                    Section I. Religious Demography

    The country has a total area of 1,225,000 square miles, and its 
population is approximately 24 million, with an estimated foreign 
population of 6 to 7 million. The foreign population includes 
approximately 1.4 million Indians, 1 million Bangladeshis, nearly 
900,000 Pakistanis, 800,000 Filipinos, 750,000 Egyptians, 250,000 
Palestinians, 150,000 Lebanese, 130,000 Sri Lankans, 40,000 Eritreans, 
and 30,000 Americans. Comprehensive statistics for the religious 
denominations of foreigners are not available; however, they include 
Muslims from the various branches and schools of Islam, Christians, and 
Hindus. Approximately 90 percent of the Filipino community is 
Christian. The U.S. Conference of Catholic Bishops estimates there are 
considerably more than 500,000 Catholics in the country and perhaps as 
many as 1 million.
    The majority of citizens are Sunni Muslims who predominantly adhere 
to the strict interpretation of Islam taught by the Salafi School.
    Approximately 2 million citizens are Shi'a Muslims, the vast 
majority of whom live in the Eastern Province, where they constitute 
between 40 and 50 percent of the Province's citizen population.
    There is no information regarding foreign missionaries in the 
country. Proselytization by non-Sunni Muslims is not permitted, and the 
promotion of non-Salafi Sunni Islam is restricted.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Freedom of religion does not exist. It is not recognized or 
protected under the country's laws, and basic religious freedoms are 
denied to all but those who adhere to the state-sanctioned version of 
Sunni Islam. Citizens are denied the freedom to choose or change their 
religion, and noncitizens practice their beliefs under severe 
restrictions. Islam is the official religion, and all citizens must be 
Muslims. The Government limits the practice of all but the officially 
sanctioned version of Islam and prohibits the public practice of other 
religions. During the period covered by this report, the Government 
publicly restated its policy that non-Muslims are free to practice 
their religions at home and in private. While the Government does not 
always respect this right in practice, many non-Muslims engage in 
private worship without harassment. As custodian of Islam's two holiest 
sites in Mecca and Medina, the Government considers its legitimacy to 
rest largely on its interpretation and enforcement of Shari'a. 
Consequently, the Government has declared the Koran and the Sunna 
(tradition) of Muhammad to be the country's Constitution. The 
Government follows the rigorously conservative and strict 
interpretation of the Salafi (often referred to as ``Wahhabi'') school 
of the Sunni branch of Islam and discriminates against other branches 
of Islam. Neither the Government nor society in general accepts the 
concept of separation of religion and state.
    The country is governed according to the Basic Law, which sets out 
the system of government, rights of residents and citizens, and powers 
and duties of the Government. The judiciary bases its judgments largely 
on Shari'a, a legal system derived from the Koran and the Sunna. The 
Government permits Shi'a Muslims to use their own legal tradition to 
adjudicate cases limited to family law, inheritance, and endowment 
management. However, there are only two such judges, one in Qatif and 
one in al Hasa, which is insufficient to serve the sizable Shi'a 
populations of those areas and the rest of the country.
    The 'Eid al-Fitr and 'Eid al-Adha religious holidays are recognized 
as the only national holidays. During the period covered by this 
report, the Government again permitted the observance of the Shi'a 
holiday of Ashura in the eastern city of Qatif and in the southern 
province of Najran. Small-scale, public observances of Ashura also 
occurred in Al-Hasa and Saihat.
    Hindus are considered polytheists by Islamic law, which is used as 
a justification for greater discrimination in calculating accidental 
death or injury compensation. According to the country's ``Hanbali'' 
interpretation of Shari'a, once fault is determined by a court, a 
Muslim male receives 100 percent of the amount of compensation 
determined, a male Jew or Christian receives 50 percent, and all others 
(including Hindus and Sikhs) receive 1/16 of the amount a male Muslim 
receives.
    
Restrictions on Religious Freedom
    Tolerated Islamic practice generally is limited to a school of the 
Sunni branch of Islam as interpreted by Muhammad Ibn Abd Al-Wahhab, an 
18th century Arab religious leader. (This branch of Islam is often 
referred to as ``Wahhabi,'' a term that many adherents to this 
tradition do not use. The teachings of Abd Al-Wahhab are more often 
referred to by adherents as ``Salafi'' or ``Muwahiddun,'' that is, 
following the forefathers of Islam, or unifiers of Islamic practice.) 
Practices contrary to this interpretation, such as celebration of the 
Prophet Muhammad's birthday and visits to the tombs of renowned 
Muslims, are forbidden. The Government prohibits the spreading of 
Islamic teachings that do not conform to the officially accepted 
interpretation of Islam. During the period covered by this report, 
there was an increasing degree of public discussion of the conservative 
religious traditions. Particularly after the May 2003 terror attacks in 
Riyadh, some citizen writers began to criticize abuses committed by the 
religious police (the Committee to Promote Virtue and Prevent Vice, 
commonly called the ``Mutawwa'in''). However, discussion of religious 
issues is severely constrained, and the editors and writers of major 
local daily newspapers have been temporarily or permanently banned for 
the publication of articles and cartoons critical of the religious 
establishment.
    The Ministry of Islamic Affairs supervises and finances the 
construction and maintenance of almost all mosques, although 
approximately 30 percent of all mosques are built and endowed by 
private persons for charity or at private residences. However, all 
mosques fall under the jurisdiction of the Ministry of Islamic Affairs. 
The Ministry pays the salaries of imams (prayer leaders) and others who 
work in the mosques. The Committee to Promote Virtue and Prevent Vice 
is a governmental entity, whose chairman has ministerial status. A 
separate government committee defines the qualifications of imams.
    Since the May and November 2003 terrorist attacks in Riyadh, the 
Government has taken public measures to control religious extremism. It 
continued to fire imams for immoderate preaching, and it began 
retraining and providing ``guidance'' for preachers. The Government 
also held training courses for Mutawwa'in in interpersonal relations.
    The Government bars foreign imams from leading worship during the 
most heavily attended prayer times, and it prohibits them from 
delivering sermons during Friday congregational prayers. The Government 
states that its actions are part of its ``Saudization'' plan to replace 
foreign workers with citizens. Writers and other individuals who 
publicly criticized this interpretation, including both those who 
advocated a stricter interpretation and those who favored a more 
moderate interpretation than the Government's, risked sanctions. 
Several journalists who wrote critically about the religious leadership 
or who questioned theological dogma temporarily were banned from 
writing or traveling abroad.
    Under Shari'a, conversion by a Muslim to another religion is 
considered apostasy, a crime punishable by death if the accused does 
not recant. There were no executions for apostasy during the period 
covered by this report, and there have been no reports of such 
executions for several years. During the period covered by this report, 
a schoolteacher was tried for apostasy, and eventually convicted in 
March of blasphemy; the person was given a prison sentence of 3 years 
and 300 lashes. The trial received substantial press coverage.
    The Government prohibits public non-Muslim religious activities. 
Non-Muslim worshippers risk arrest, imprisonment, lashing, deportation, 
and sometimes torture for engaging in religious activity that attracts 
official attention. The Government has stated publicly, including 
before the U.N. Commission on Human Rights in Geneva, that its policy 
is to allow non-Muslim foreigners to worship privately. However, the 
Government does not provide explicit guidelines--such as the number of 
persons permitted to attend and acceptable locations--for determining 
what constitutes private worship, which makes distinctions between 
public and private worship unclear. This lack of clarity and instances 
of inconsistent enforcement led many non-Muslims to worship in fear of 
harassment and in such a way as to avoid discovery. The Government 
usually deported those detained for visible non-Muslim worship after 
sometimes lengthy periods of arrest during investigation. In some 
cases, they also were sentenced to receive lashes prior to deportation.
    The Government officially does not permit non-Muslim clergy to 
enter the country to conduct religious services, although some come 
under other auspices, and the Government generally has allowed their 
performance of discreet religious functions. Such restrictions make it 
very difficult for most non-Muslims to maintain contact with clergymen 
and attend services. Catholics and Orthodox Christians, who require a 
priest on a regular basis to receive the sacraments required by their 
faith, particularly are affected.
    Proselytizing by non-Muslims, including the distribution of non-
Muslim religious materials such as Bibles, is illegal. Proselytizing by 
non-Sunni Muslims also is not permitted, and the promotion of non-
Salafi Sunni Islam is restricted. Muslims or non-Muslims wearing 
religious symbols of any kind in public risk confrontation with the 
Mutawwa'in. The Ministry of Islamic Affairs sponsors approximately 50 
so-called ``Call and Guidance'' centers employing approximately 500 
persons to convert foreigners to Islam. Some non-Muslim foreigners 
convert to Islam during their stay in the country. The press often 
carries articles about such conversions, including testimonials.
    The Government requires noncitizens to carry Iqamas, or legal 
resident identity cards, which contain a religious designation for 
``Muslim'' or ``non-Muslim.'' There have been reports that individual 
Mutawwa'in have pressured sponsors not to renew Iqamas, which had been 
issued for employment, of individuals for religious reasons.
    Members of the Shi'a minority are the subjects of officially 
sanctioned political and economic discrimination. During the period 
covered by this report, authorities continued to permit a greater 
degree of freedom to Shi'ites in the Eastern Province city of Qatif 
than in the past, overlooking religious practices and gatherings that 
were previously prevented. There were no reports of meeting places 
being closed in Qatif. However, in other areas with large Shi'a 
populations, such as al-Hasa and Dammam, there continued to be 
restrictions on Shi'a religious practices. In February and March, 
observances of Ashura took place in Qatif, although the police presence 
outside of Qatif was much larger than in the past. However, there were 
no reports of police interference with Ashura celebrations. In Qatif's 
city center, large groups of Shi'a gathered to hear Shi'a clerics speak 
and to purchase books and other religious paraphernalia. Many Shi'a 
travel to Qatif or Bahrain to participate in Ashura celebrations 
because of restrictions on public observances in other parts of the 
country. The Government continued sporadically to enforce other 
restrictions on the Shi'a community, such as banning Shi'a books and 
excluding Shi'a perspectives from the extensive religious media and 
broadcast programming.
    Shi'a have declined government offers to build state-supported 
mosques because they fear the Government would prohibit the 
incorporation and display of Shi'a motifs in any such mosques. In the 
past, Shi'a have been permitted to build new Hussainiyas (gathering 
places) in Qatif and Ahsa, but the Government has closed Shi'a mosques 
built without government permission.
    Members of the Shi'a minority are discriminated against in 
government employment, especially in national security-related 
positions, such as in the military or Ministry of Interior. While there 
are some Shi'a who occupy high-level positions in government-owned 
companies and government agencies, many Shi'a believe that openly 
identifying oneself as Shi'a will have a negative impact on career 
advancement. There is an absence of Shi'a representatives in 
government, both local and national. While there is no formal policy 
concerning the hiring and promotion of Shi'a, anecdotal evidence 
suggests that in some companies--including companies in the oil and 
petrochemical industries--Shi'a are passed over for less-qualified 
Sunni compatriots.
    The Government also discriminates against Shi'a in higher education 
through unofficial restrictions on the number of Shi'a admitted to 
universities. There are no Shi'a principals in the approximately 300 
female schools in the Eastern Province. While government officials 
state that textbook language with prejudicial, anti-Shi'a statements 
has been removed, some teachers have not been retrained and continue to 
use anti-Shi'a rhetoric. Some cases have resulted in punitive measures 
being taken against Shi'a parents who have complained. There are no 
Shi'a cabinet ministers, and there are only 2 Shi'a in the 120-member 
Majlis al-Shura (consultative council). There are no Shi'a members of 
the country's highest religious authority, the Council of Senior 
Islamic Scholars (Ulema).
    Since 2001, the Government has allowed Shi'a citizens to travel 
freely to Iran for religious pilgrimages. Travel to Iraq is more 
difficult due to the security situation. However, many Shi'a from the 
Eastern Province traveled to Karbala during Ashura.
    Under the provisions of Shari'a law as practiced in the country, 
judges may discount the testimony of nonpracticing Muslims or of 
individuals who do not adhere to the official interpretation of Islam. 
Legal sources report that testimony by Shi'a is often ignored in courts 
of law or is deemed to have less weight than testimony by Sunnis.
    Customs officials routinely open mail and shipments to search for 
contraband, including Sunni printed material deemed incompatible with 
the Salafi tradition of Islam, Shi'a religious materials, and non-
Muslim materials, such as Bibles and religious videotapes. Such 
materials are subject to confiscation, although rules appear to be 
applied arbitrarily.
    Sunni Islamic religious education is mandatory in public schools at 
all levels. Regardless of which Islamic tradition their families adhere 
to, all public school children receive religious instruction that 
conforms to the Salafi tradition of Islam. Non-Muslim students in 
private schools are not required to study Islam. Private religious 
schools are not permitted for non-Muslims or for Muslims adhering to 
non-Salafi traditions of Islam. Shi'a are banned from teaching religion 
in schools.
    Public debate over reform in the country continued during the 
period covered by this report. In August 2003, Crown Prince Abdullah 
announced the establishment of the King Abd al-Aziz Center for National 
Dialogue. In December 2003, the Second Session of the ``National 
Dialogue'' was held in Mecca. The session issued recommendations that 
called for educational reform and studies to examine religious 
extremism in the country, and it included representatives from 
different Muslim religious traditions. Following the second session in 
January, a group of religious conservatives published a petition to the 
Crown Prince warning against diminishing the role of religion in school 
curriculums. Shi'a were represented at both sessions. Nevertheless, 
despite positive statements, there has been little tangible improvement 
in the status of those who do not adhere to the state-sanctioned 
version of Islam or who belong to a minority religious group.
    During the period covered by this report, the Government approved 
the formation of the National Human Rights Association (NHRA). The 
NHRA, the country's first human rights organization, is chaired by a 
member of the Majlis al-Shura (Consultative Council) and has stated 
that one of its tasks is to ensure that the Government complies with 
international human rights agreements to which it is a signatory, as 
well as with human rights standards under Islam.
Abuses of Freedom of Religion
    During the period covered by this report, the Government continued 
to commit abuses of religious freedom. However, reports of abuses often 
are difficult or impossible to corroborate. Fear and consequent secrecy 
surrounding any non-Muslim religious activity contribute to reluctance 
to disclose any information that might harm persons under government 
investigation. Moreover, information regarding government practices is 
incomplete because judicial proceedings generally are closed to the 
public, although the 2002 Criminal Procedural Law allows some court 
proceedings to be open to the public.
    While there was an improvement in press freedom during the period 
covered by this report, open discussion of religious issues remained 
constrained. The press reported on debates in the Majlis al-Shura that 
focused on whether individuals must be Muslim to attain citizenship and 
included opinions on both sides of the issue. In November 2003, Mansur 
al-Noqaidan, a writer for Al-Riyadh, an Arabic-language paper, 
published an editorial in the New York Times criticizing the 
Government's response to religious extremism. Al-Noqaidan was sentenced 
to lashes for writing articles critical of the religious establishment 
in the press. This sentence had not been carried out by the end of the 
period covered by this report. There was also a report that a 
university professor was banned from teaching for criticizing the 
Government's discriminatory policies against Shi'a. The professor also 
was banned from traveling abroad.
    There were no reported arrests of Shi'a religious leaders for 
religious violations. In September 2003, the press reported a raid in 
the Al Jouf region, where 16 Sufis were arrested for possession and 
distribution of books, videos, and brochures promoting Sufism. 
According to various reports, a number of Shi'a remained in detention 
during the period covered by this report, and there were reports of 
religious prisoners who were subjected to torture. Sheikh Ali bin Ali 
al-Ghanim was released from prison in 2002 after 20 months' 
imprisonment. During the period covered by this report, there were no 
new reports of young Shi'a being detained for extended periods of time. 
In the past, in such cases charges were rarely filed, and family 
members were not notified where the young men were held.
    The Government continued to detain and deport non-Muslims for 
religious reasons. In 2003, an Ethiopian Christian activist leader was 
deported after an employment dispute led to investigation of his 
religious activities.
    In October 2003, two Egyptian Christians were arrested by 
Mutawwa'in and jailed for religious activities. They were both released 
in November 2003, and neither was deported. Two other Catholics were 
arrested in Riyadh in October 2003 by regular police and released the 
same day without charge.
    In February, a resident Christian was deported after providing an 
Arabic Bible to a citizen. In April, there were credible reports that 
Mutawwa'in arrested Brian O'Connor, an Indian Christian, for religious 
reasons after a dispute with his employer. According to reports, the 
Mutawwa'in beat him on the day of the arrest. The reports also claim 
that the Mutawwa'in confiscated his personal property, in addition to 
two Bibles, compact disks, a personal computer, and religious materials 
in video format. The Indian was in custody in Al Ha'ir jail on alcohol 
charges at the end of the period covered by this report, but colleagues 
claim that the charges against him were false and based on planted 
evidence.
    There also were reports of surveillance of Christian religious 
services by security personnel.
    Magic is widely believed in and sometimes practiced; however, under 
Shari'a the practice of magic is regarded as the worst form of 
polytheism, an offense for which no repentance is accepted and which is 
punishable by death. There were an unknown number of detainees held in 
prison on the charge of ``sorcery,'' including the practice of ``black 
magic'' or ``witchcraft.'' There have been no reports of executions for 
several years. During the period covered by this report, the local 
press reported several cases of arrests of foreigners and citizens for 
practicing sorcery.
    Mutawwa'in practices and incidents of abuse varied widely in 
different regions of the country. Reports of incidents were most 
numerous in the central Nejd region, which includes the capital Riyadh. 
In certain areas, both the Mutawwa'in and religious vigilantes acting 
on their own harassed, assaulted, battered, arrested, and detained 
citizens and foreigners. The Government requires the Mutawwa'in to 
follow established procedures and to offer instruction in a polite 
manner; however, Mutawwa'in did not always comply with the 
requirements. During the period covered by this report, the Government 
acknowledged inappropriate conduct by some Mutawwa'in but refused to 
provide information on the number of reported incidents or disciplinary 
actions. While senior officials have defended the role of the 
Mutawwa'in, in 2003 the committee announced plans for a training 
program for Mutawwa'in in interpersonal skills; however, the extent and 
effect of the program was not clear at the end of the period covered by 
this report. During this period, and particularly after the May 2003 
terrorist bombings in Riyadh, reports of Mutawwa'in abuses declined 
considerably.
    Mutawwa'in enforcement of strict standards of social behavior 
included closing commercial establishments during five daily prayer 
observances, insisting upon compliance with strict norms of public 
dress, and dispersing gatherings in public places. In October 2003, the 
Mutawwa'in reminded foreign workers to respect Ramadan, stating that if 
individuals were found ignoring the societal norms associated with 
Ramadan, they would be liable for punishment. Mutawwa'in reproached 
citizen and foreign women for failure to observe strict dress codes, 
and they detained men and women found together who were not married or 
closely related. In December 2003, the press reported that the 
Mutawwa'in warned shopkeepers in the Eastern Province not to sell New 
Year's or Christmas gifts or decorations. The warning also reminded 
employees not to allow their staff to celebrate either holiday openly. 
In February, the Grand Mufti restated a previously issued fatwa that 
declared Valentine's Day a ``pagan Christian holiday'' that could not 
be celebrated publicly. The Mutawwa'in banned shopkeepers from selling 
Valentine's Day gifts and decorations and forbade vendors from selling 
roses 5 days prior to and following February 14.
    The Mutawwa'in have the authority to detain persons for no more 
than 24 hours for violation of strict standards of proper dress and 
behavior; however, they sometimes exceeded this limit before delivering 
detainees to the police. Procedures require a police officer to 
accompany the Mutawwa'in at the time of arrest; Mutawwa'in generally 
complied with this requirement. According to reports, the Mutawwa'in 
also are no longer permitted to detain citizens for more than a few 
hours, may not conduct investigations, and may no longer allow unpaid 
volunteers to accompany official patrols.
    During the period covered by this report, there were no reports of 
abuse cases involving Hindus. The Government regards members of the 
large Hindu community as polytheists, and non-Muslim, non-Western 
religious communities must exercise extreme caution when practicing 
their religion.
    During the period covered by this report, there were frequent 
instances in which mosque preachers, whose salaries are paid by the 
Government, used violently anti-Jewish and anti-Christian language in 
their sermons. Although this language has declined in frequency since 
the May 2003 attacks, there continue to be instances in which Mosque 
speakers prayed for the death of Jews and Christians, including from 
the Grand Mosque in Mecca and the Prophet's Mosque in Medina.

Abuses by Terrorist Organizations
    During the period covered by this report, al-Qa'ida terrorists 
conducted a campaign of terrorist attacks in various locations in the 
country. In these attacks, they killed both Muslims and non-Muslims, 
citizens and expatriates, and members of the security forces. The 
terrorists justified these murders through an extreme religious 
ideology. In at least one incident, the May attack on a Western housing 
compound in al-Khobar, terrorists singled out non-Muslims for 
execution.


Forced Religious Conversion
    Under the law, children of male citizens are considered Muslim, 
regardless of the country or the religious tradition in which they have 
been raised. The Government's application of this law discriminates 
against non-Muslim, noncitizen mothers and denies their children the 
freedom to choose their religion. There were no reports of the forced 
religious conversion of minor U.S. citizens who had been abducted or 
illegally removed from the United States during the period covered by 
this report.
Improvements and Positive Developments in Respect for Religious Freedom
    During the period covered by this report, senior government 
officials made some efforts to improve the climate of tolerance toward 
other religions and within Islam. The Government convened a second and 
third session of the ``National Dialogue'' meeting that included 
members of different Muslim traditions and both men and women. The 
sessions presented a set of written recommendations to the Government 
that called for educational reform and development of tolerance and 
moderation in education.
    The Government also took limited measures to remove what it deemed 
to be disparaging references to other religious traditions from the 
educational curriculum. In addition, increased press freedom permitted 
journalists to publicly criticize abuses by the religious police.
    During the period covered by this report, the Government approved 
the formation of the NHRA, the country's first independent human rights 
body, which is chaired by a member of the Majlis al-Shura.
    Senior leaders, including the Crown Prince and the Grand Mufti, 
called for moderation. These efforts continued to intensify after the 
May and November 2003 terror attacks in Riyadh. In August 2003, the 
highest religious authorities called on Muslims in the country to turn 
away from religious extremism and unjustified jihad.

                    Section III. Societal Attitudes

    As a deeply conservative and devout Muslim society, there is 
intense pressure to conform to societal norms. During the period 
covered by this report, a citizen teacher was tried for apostasy. The 
case received substantial press coverage, but after testimony the court 
declined to convict him of apostasy and instead convicted him of 
blasphemy.
    The conservative religious leadership also exerts pressure on the 
state to maintain its strict Islamic practices. To combat religious 
extremism, in May 2003 the Government announced the firing of several 
hundred prayer leaders and began to retrain them and other mosque 
employees.
    Following the June 2003 session of the ``National Intellectual 
Dialogue,'' participants representing different Muslim traditions in 
the country, including Sunni and Shi'ite leaders, issued a statement 
acknowledging that theological differences are ``natural'' and 
committing themselves to resolve differences through dialogue. The 
Government held a second session in Mecca in December 2003 that 
discussed educational reform, including the role of religion in school 
curriculums.
    There is societal discrimination against members of the Shi'a 
minority. The majority of citizens support a state based on Islamic law 
and oppose public non-Muslim worship, although there are differing 
views as to how this should be realized in practice. The official title 
of the head of state is ``Custodian of the Two Holy Mosques,'' and the 
role of the King and the Government in upholding Islam within the 
country is regarded as a paramount function throughout the Muslim 
world.
    Many non-Muslims who undertook religious observances privately and 
discreetly during the period covered by this report were not harassed. 
However, some non-Muslims claimed that informants paid by the 
Mutawwa'in infiltrated their private worship groups.
    Relations between Muslim citizens and foreign Muslims are generally 
good. Each year the country welcomes approximately 2 million Muslim 
pilgrims from all over the world and of all branches of Islam, who 
visit the country to perform the hajj and umra.
    In certain areas, religious vigilantes unaffiliated with the 
Government and acting on their own, harassed, assaulted, battered, 
arrested, and detained citizens and foreigners.
    During the period covered by this report, the local press rarely 
printed articles or commentaries disparaging other religions; however, 
following the May attack in which terrorists killed six Westerners in 
Yanbu, the Crown Prince publicly stated that he believed Zionism was 
behind recent acts of terrorism.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Government policy is to press the Government consistently to honor its 
public commitment to permit private religious worship by non-Muslims, 
eliminate discrimination against minorities, and promote tolerance 
toward non-Muslims.
    During the period covered by this report, the U.S. Ambassador 
discussed U.S. concerns over the lack of religious freedom with a wide 
range of senior government and religious leaders. The Ambassador also 
raised specific cases of violations with senior officials, and U.S. 
Embassy officers met with Ministry of Foreign Affairs (MFA) officials 
to deliver and discuss the U.S. Government's 2003 Annual Report on 
International Religious Freedom. Senior Embassy officers called on the 
Government to enforce its public commitment to allow private religious 
practice and to respect the rights of Muslims who do not follow the 
Salafi tradition of Islam. The U.S. Ambassador at Large for 
International Religious Freedom visited the country in October 2003 and 
met with senior government officials to raise religious freedom issues. 
In addition, Embassy officers met with MFA officials at various other 
times to discuss matters pertaining to religious freedom. In September 
2004, the Secretary of State designated Saudi Arabia as a ``Country of 
Particular Concern'' under the International Religious Freedom Act for 
particularly severe violations of religious freedom.
                               __________

                                 SYRIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, it 
imposes restrictions in some areas.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. The Government continues to 
monitor the activities of all groups, including religious groups, 
discourage proselytizing, particularly when it is deemed a threat to 
the relations among religious groups, and ban the members of Jehovah's 
Witnesses as a ``politically motivated Zionist organization.''
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were occasional 
reports of minor tensions between religious faiths mainly attributable 
to economic rivalries rather than religious affiliation.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 71,498 square miles, 
and its population is approximately 18 million. Sunni Muslims represent 
approximately 74 percent of the population (approximately 12.6 million 
persons). Other Muslim groups, including Druze, Alawi, Ismailis, Shi'a, 
and Yazidis, constitute an estimated 16 percent of the population 
(approximately 2.7 million persons). A variety of Christian 
denominations make up the remaining 10 percent of the population 
(approximately 1.7 million persons). The great majority of Christians 
belong to the Eastern groups that have existed in the country since the 
earliest days of Christianity. The main Eastern groups belong to 
autonomous Orthodox churches, the Uniate churches, which recognize the 
Roman Catholic Pope, and the independent Nestorian Church. There are 
approximately 85 Jews. It is difficult to obtain precise population 
estimates for various religious denominations due to government 
sensitivity to sectarian demographics.
    The largest Christian denomination is the Greek Orthodox Church, 
known in the country as the Greek Orthodox Patriarchate of Antioch and 
All the East. The Syrian Orthodox Church is notable for its use of a 
Syriac liturgy. Most citizens of Armenian origin belong to the Armenian 
Apostolic Church, which uses an Armenian liturgy. The largest Uniate 
church in the country is the Greek Catholic Church. Other Uniate 
denominations include the Maronite Church, the Syrian Catholic Church, 
and the Chaldean Catholic Church, which derives from the Nestorian 
Church. The Government also permits the presence, both officially and 
unofficially, of other Christian denominations, including Baptist, 
Mennonite, and the Church of Jesus Christ of Latter-day Saints 
(Mormons).
    Sunni Muslims are present throughout the country. Christians tend 
to be urbanized, and most live in Damascus and Aleppo, although 
significant numbers live in the Hasaka governorate in the northeast and 
in the Wadi al-Nasara. A majority of the Alawis live in the Latakia 
governorate. A significant majority of the Druze population resides in 
the rugged Jabal al-Arab region in the southeast. The few remaining 
Jews are concentrated in Damascus and Aleppo. Yazidis are found 
primarily in the northeast.
    Foreign missionary groups are present but operate discreetly.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, it 
discourages public proselytizing and carefully monitors groups it 
considers to practice militant Islam. There is no official state 
religion; however, the Constitution requires that the President be a 
Muslim.
    All religions and orders must register with the Government, which 
monitors fundraising and requires permits for all meetings by religious 
(and nonreligious) groups, except for worship. The registration process 
can be complicated and lengthy, but the Government usually allows 
groups to operate informally while awaiting the Government's response.
    Recognized religious groups receive free utilities and are exempt 
from real estate taxes and personal property taxes on official 
vehicles.
    There is a strict de facto separation of church and state. 
Religious groups tend to avoid any involvement in internal political 
affairs. The Government, in turn, generally refrains from becoming 
involved in strictly religious issues. Nevertheless, government 
policies tend to support the study and practice of moderate forms of 
Islam. For example, the Government selects moderate Muslims for 
religious leadership positions, is intolerant of and suppresses 
extremist forms of Islam, and accepted the election in March 2003 of 
two devout yet moderate Islamists as independents to the Parliament. 
Their election demonstrates the Government's desire to encourage 
moderate Islamic voices in the Parliament.
    The Government generally does not prohibit links by its citizens 
with coreligionists in other countries or with a supranational 
hierarchy.
    Orthodox and Western Easter, as well as three Muslim religious 
holidays (Eid al-Adha, Eid al-Fitr, and the Prophet Mohammed's 
birthday) are recognized as national holidays.

Restrictions on Religious Freedom
    In 1964 the Government banned Jehovah's Witnesses and branded it a 
``politically motivated Zionist organization'' in an attempt to 
discredit it; however, individual members of Jehovah's Witnesses have 
continued to practice their faith privately despite the official ban.
    Although the law does not prohibit proselytizing, in practice the 
Government discourages such activity, particularly when it is deemed a 
threat to the relations among religious groups. Foreign missionaries 
are present but operate discreetly. Proselytizing is not officially 
illegal; however, those who proselytize can be prosecuted for ``posing 
a threat to the relations among religious groups.'' Most charges of 
this kind carry sentences of 5 years to life imprisonment, although 
often such sentences are reduced to 1 or 2 years depending on the case. 
There were no reported cases in the last 3 years of the prosecution of 
an individual or group on this charge.
    The security services constantly are alert to any possible 
political threat to the State, and all groups, religious and 
nonreligious, are subject to surveillance and monitoring by government 
security services. The Government considers militant Islam in 
particular a threat to the regime and follows closely the practice of 
its adherents. The Government has allowed many mosques to be built; 
however, it monitors and controls sermons and often closes mosques 
between prayers.
    The Government primarily cites tense relations with Israel as the 
reason for barring Jewish citizens from government employment and for 
exempting them from military service obligations. Jews also are the 
only religious minority group whose passports and identity cards note 
their religion. Jewish citizens must obtain the permission of the 
security services before traveling abroad and must submit a list of 
possessions to ensure their return to the country. Jewish persons also 
face extra scrutiny from the Government when applying for licenses, 
deeds, or other government papers. The Jewish community is prohibited 
from sending historical Torahs abroad on the grounds that they are a 
part of the country's cultural heritage. There is a law against 
exporting any of the country's historical and cultural treasures, and 
the Government applied this law to the Jewish community. This creates a 
serious issue for the dwindling Jewish community concerned for the 
preservation of its religious texts.
    Government policy officially disavows sectarianism of any kind; 
however, in the case of President Asad's Alawi Muslim group, religion 
can be a contributing factor in determining career opportunities. For 
example, Alawis hold predominant positions in the security services and 
military well out of proportion to their percentage of the population.
    In keeping with the Government's secular policy, the military does 
not have a chaplain's corps, members of the military do not have direct 
access to religious or spiritual support, and soldiers are expected not 
to express their faith overtly during work hours. For example, Muslims 
are discouraged from praying while on duty. Religious minorities, with 
the exception of Jews, are represented among the senior officer corps. 
Jewish citizens are forbidden from serving in the Government and armed 
services and are excluded from mandatory military conscription.
    Religious groups are subject to their respective religious laws on 
marriage, divorce, child custody, and inheritance.
    For Muslims, personal status law on divorce is based on Shari'a 
(Islamic law), and some of its provisions as interpreted discriminate 
against women. For example, husbands may claim adultery as grounds for 
divorce, but wives face more difficulty in presenting the same case. If 
a woman requests a divorce from her husband, she may not be entitled to 
child support in some instances. In October 2003, the Government 
changed the age at which a woman loses the right to custody of her sons 
from age 9 to age 13 and her daughters from age 12 to age 15. 
Inheritance for Muslims also is based on Shari'a. Accordingly, Muslim 
women usually are granted half of the inheritance share of male heirs; 
however, Shari'a mandates that male heirs provide financial support to 
the female relatives who inherit less. For example, a brother who 
inherits an unmarried sister's share from their parents' estate is 
obligated to provide for the sister's well-being. If the brother fails 
to do so, she has the right to sue. Polygyny is legal but is practiced 
only by a small minority of Muslim men.
    All schools officially are government-run and nonsectarian, 
although in practice some schools are run by Christian and Druze 
minorities. There is mandatory religious instruction in schools for all 
religious groups, with government-approved teachers and curriculums. 
Religion courses are divided into separate classes for Muslim and 
Christian students. There are classes only for Islamic and Christian 
instruction; other groups such as Druze, Alawi, Ismailis, Shi'a, and 
Yazidis participate in the Islamic courses. In the past, Jews had a 
separate primary school that offered religious instruction on Judaism 
and other traditional subjects; however, the school recently was closed 
due to the dwindling size of the Jewish community. Although Arabic is 
the official language in public schools, the Government permits the 
teaching of Armenian, Hebrew, Syriac (Aramaic), and Chaldean in some 
schools on the basis that these are ``liturgical languages.'' There is 
no mandatory religious study at the university level.

Abuses of Religious Freedom
    Political prisoners held by the Government include an unknown 
number of members of the Muslim Brotherhood. Their arrests were 
motivated primarily by the Government's view of militant Islamists as 
potential threats to regime stability. An unknown number of Islamists 
may remain in custody.
    A Presidential amnesty issued in February 2003, connected to the 
end of the Eid Al Adha holiday, reportedly freed more than 130 
oppositionist political prisoners, including many members of the Muslim 
Brotherhood.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect to Religious Freedom
    The country's Grand Mufti Ahmed Kuftaro and his Abu Nur Mosque 
continued to engage in a wide variety of activities promoting 
Christian-Muslim understanding.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were occasional 
reports of minor tensions between religious faiths mainly attributable 
to economic rivalries rather than religious affiliation. Relations 
among the various religious communities generally are amicable, and 
there is little evidence of societal discrimination or violence against 
religious minorities. The press, which the Government tightly controls, 
generally is careful to avoid publishing anti-Semitic remarks in their 
anti-Israeli articles; however, there were reports of anti-Semitic 
articles in previous years. During the period covered by this report, a 
Syrian production company created an anti-Semitic program and filmed it 
inside the country. The theme of this program centered on the alleged 
conspiracy of the ``Elders of Zion'' to orchestrate both world wars and 
manipulate world markets to create Israel. The show was not aired in 
the country but was shown elsewhere. There were occasional reports of 
friction between religious faiths, which may be related to 
deteriorating economic conditions and internal political issues. 
Specifically, in 2003 there were reports of minor incidents of 
harassment and property damage against Jews in Damascus perpetrated by 
individuals not associated with the Government. According to local 
sources, these incidents were in reaction to Israeli actions against 
Palestinians.
    In March 2003, the usually moderate Grand Mufti issued a statement 
urging Muslims to use all available methods (including martyrdom) to 
defeat the US/UK/Zionist ``aggression.'' He declared it was compulsory 
for every Muslim, female and male, to resist invaders, and that all 
those close to Iraq should defend it and the Iraqi people. During the 
period covered by this report, there were no similar statements made by 
the Grand Mufti.
    Although no law prohibits religious denominations from 
proselytizing, the Government is sensitive to complaints by religious 
groups of aggressive proselytizing by other groups and has intervened 
when such activities threatened the relations among religions. Societal 
conventions make conversions relatively rare, especially Muslim-to-
Christian conversions. In many cases, societal pressure forces those 
who undertake such conversions to relocate within the country or leave 
the country to practice their new religion openly.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Ambassador and other Embassy officials meet routinely with 
religious leaders and adherents of almost all denominations at the 
national, regional, and local levels. In meetings between Embassy staff 
and government officials, and also during high-level visits, U.S. 
officials regularly emphasize the importance of freedom of religion.
    U.S. Embassy officials continued to remain sensitive to any change 
in the degree of religious freedom in the country.
                               __________

                                TUNISIA

    The Constitution provides for the free exercise of religions that 
do not disturb the public order, and the Government generally respects 
this right; however, there were some restrictions and abuses. The 
Constitution declares that Islam is the official state religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. The 
Government does not permit the establishment of political parties on 
the basis of religion, prohibits proselytizing, and restricts the 
wearing of hijab (a type of headscarf worn by some Muslim women) in 
offices, on the street, and at certain public gatherings.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 63,170 square miles, and its 
population is approximately 10 million. Approximately 99 percent of the 
population is nominally Muslim. There is no reliable data on the number 
of practicing Muslims. There is a small indigenous Sufi Muslim 
community; however, there are no statistics regarding its size. 
Reliable sources report that many Sufis left the country shortly after 
independence when their religious buildings and land reverted to the 
Government (as did those of Orthodox Islamic foundations). Although the 
Sufi community is small, its tradition of mysticism permeates the 
practice of Islam throughout the country. During annual Ramadan 
festivals, Sufis provide public cultural entertainment by performing 
religious dances. There are also approximately 150 members of the 
Baha'i Faith.
    The Christian community, composed of foreign residents and a small 
group of native-born citizens of European or Arab descent, numbers 
approximately 25,000 and is dispersed throughout the country. According 
to church leaders, the practicing Christian population is approximately 
2,000 and includes a few hundred native-born ethnic Arab citizens who 
have converted to Christianity. According to the Diocese of Tunis, the 
Catholic Church now operates 11 churches, 9 schools, several libraries, 
and 2 clinics. There are approximately 500 practicing Catholics. In 
addition to holding religious services, the Catholic Church also freely 
organizes cultural activities and performs charitable work throughout 
the country. There is one Protestant church, located in Tunis, with a 
few hundred members. Catholic and Protestant religious services also 
are held in a few other locations, such as private residences, on an 
occasional basis. The Russian Orthodox Church has approximately 100 
practicing members and operates a church in Tunis and another in 
Bizerte. The French Reform Church operates a church in Tunis, with a 
congregation of 140 primarily foreign members. The Anglican Church has 
a church in Tunis with a few hundred predominantly foreign members. 
There is a small Seventh-day Adventist community with approximately 50 
members. The 30-member Greek Orthodox Church maintains 3 churches (in 
Tunis, Sousse, and Djerba). There are also 50 members of Jehovah's 
Witnesses, of which approximately half are foreign residents and half 
are native-born citizens. The Government also allowed a small number of 
religious charitable nongovernmental organizations (NGOs) to operate 
and provide social services.
    Judaism is the country's second largest indigenous religion with 
approximately 1,500 members. One-third lives in and around the capital 
and is descended predominantly from Italian and 16th-century Spanish 
immigrants. The remainder lives on the island of Djerba where the 
Jewish community dates back 2,500 years.
    Foreign missionary organizations and groups function in the 
country; however, they are not permitted to proselytize.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for the free exercise of religions that 
do not disturb the public order, and the Government generally respects 
this right; however, it does not permit the establishment of political 
parties based on religion, forbids proselytizing, and restricts the 
wearing of hijab. The Constitution declares that Islam is the official 
state religion and stipulates that the President must be a Muslim.
    The Government controls and subsidizes mosques and pays the 
salaries of prayer leaders. The President appoints the Grand Mufti of 
the Republic. The 1988 Law on Mosques provides that only personnel 
appointed by the Government may lead activities in mosques and 
stipulates that mosques must remain closed except during prayer times 
and other authorized religious ceremonies, such as marriages or 
funerals. New mosques may be built in accordance with national urban 
planning regulations; however, upon completion, they become the 
property of the Government. The Government also partially subsidizes 
the Jewish community.
    The following religious holidays are considered national holidays: 
Aid El-Kebir, Ras Al-Am El-Hejri, Mouled, and Aid Essighir. The 
Government also recognizes the sanctity of non-Muslim religious 
holidays.
    The Government recognizes all Christian and Jewish religious 
organizations that were established before independence in 1956. 
Although the Government permits Christian churches to operate freely, 
it has recognized formally only the Catholic Church, via a 1964 
concordat with the Holy See. In addition to authorizing 14 churches 
``serving all sects'' of the country, the Government recognizes land 
grants signed by the Bey of Tunis in the 18th and 19th centuries that 
allow other churches to operate. The Government has not acted on a 
request for registration of a Jewish religious organization in Djerba; 
however, the group continues to operate and perform religious 
activities and charitable work unhindered.
    The Government allows the Jewish community freedom of worship and 
pays the salary of the Grand Rabbi. It also partially subsidizes 
restoration and maintenance costs for some synagogues. In 1999 the 
president of Provisional Committee of the Jewish community and his 
board of governors submitted registration papers to the Ministry of 
Interior for permanent registration as the Association of the Jewish 
Community of Tunisia. Although the Government has yet to register the 
new association, the president and board of governors continue to meet 
weekly. During the period covered by this report, the Government 
permitted the association to operate and perform religious activities 
and charity work unhindered.
    The Government permits the Jewish community to operate private 
religious schools and allows Jewish children on the island of Djerba to 
split their academic day between secular public schools and private 
religious schools. The Government also encourages Jewish emigres to 
return for the annual Jewish pilgrimage to the historic El-Ghriba 
Synagogue on Djerba.
    The Government promotes interfaith understanding by sponsoring 
regular conferences and seminars on religious tolerance and by 
facilitating and promoting the annual Jewish pilgrimage to the El-
Ghriba Synagogue on Djerba.

Restrictions on Religious Freedom
    Although the Government generally respects the right to practice 
religion freely, there were some restrictions. Baha'is regard their 
faith as a religion distinct from Islam; however, the Government 
regards the Baha'i Faith as a heretical sect of Islam and permits its 
adherents to practice their faith only in private. The Government 
permits Baha'is to hold meetings of their national council in private 
homes, but it prohibits them from organizing local councils. The 
Ministry of Interior periodically met with prominent Baha'is to discuss 
their activities, and Baha'i leaders said that, as a result, their 
community's relationship with the Government improved during the period 
covered by this report.
    Although there have been reports of cases in which the Government 
punished individuals who converted to another faith from Islam by 
denying them a passport, no confirmed cases occurred during the period 
covered by this report. No statutory prohibitions against conversion 
exist; however, the Government uses bureaucratic hurdles to dissuade 
potential converts. In previous years, the Government denied converts 
the right to vote and serve in the military, among other rights.
    The Government does not permit the establishment of political 
parties on the basis of religion, and it uses this prohibition to 
refuse to register the Islamist party An-Nahdha and to prosecute 
suspected party members. The Government maintains tight surveillance 
over Islamists. The Government revoked the identity cards of an 
estimated 10,000 to 15,000 Islamists, which among other consequences 
prevents them from being employed legally. The Government refused to 
issue passports to Islamists. In several cases, including during the 
period covered by this report, the Government seized the passport of a 
close relative of an Islamic activist, allegedly for the sole reason 
that the person was related to an Islamic activist. The Government 
maintained that only the courts possess the power to revoke passports; 
however, reports indicate that the Government rarely observed this 
separation of powers in politically sensitive cases.
    The Government does not permit Christian groups to establish new 
churches, and proselytizing is viewed as an illegal act against public 
order. Foreign missionary organizations and groups are active; however, 
they are not permitted to proselytize. Theoretically, authorities 
deport foreigners suspected of proselytizing and do not permit them to 
return, but there were reports that the Government prefers not to renew 
the visas of suspected missionaries or to pressure their employers not 
to extend their contracts. However, there were no reported cases of 
official action against persons suspected of proselytizing during the 
period covered by this report.
    Both religious and secular NGOs are governed by the same legal and 
administrative regulations that impose some restrictions on freedom of 
assembly. For example, all NGOs are required to notify the Government 
of meetings to be held in public spaces at least 3 days in advance and 
to submit lists of all meeting participants to the Ministry of 
Interior.
    Religious groups are subjected to the same restrictions on freedom 
of speech and the press as secular groups. Primary among these 
restrictions is ``depot legal,'' which requires that printers and 
publishers provide copies of all publications to Ministry of Interior 
censors prior to publication. For publications printed abroad, 
distributors must deposit copies with the Chief Prosecutor and other 
ministries prior to their public release.
    Although Christian groups reported that they were able to 
distribute previously approved religious publications in European 
languages without difficulty, they said the Government generally did 
not grant permission to publish and distribute Arabic-language 
Christian texts. Moreover, the Government allowed only established 
churches to distribute religious publications to parishioners. It 
considered other groups' distribution of religious documents to be an 
illegal ``threat to public order.''
    The Government forbids the wearing of hijab in government offices, 
and there were reports of police requiring women to remove their hijabs 
in offices, on the street, and at certain public gatherings. However, 
some female government employees wore the hijab in their offices. The 
Government characterized the hijab as a ``garment of foreign origin 
having a partisan connotation'' and prohibits its use in public 
institutions to ``observe impartiality required of officials in their 
professional relations with others.'' There also were reports that 
police sometimes detained men with beards whom the Government 
considered Islamic and compelled them to shave off their beards.
    Islamic religious education is mandatory in public schools, but the 
religious curriculum for secondary school students also includes the 
history of Judaism and Christianity. The Zeitouna Koranic School is 
part of the Government's national university system.
    Customary law based on Shari'a forbids Muslim women from marrying 
outside their religion. Marriages of Muslim women to non-Muslim men 
abroad are considered common law and thus void when the couple returns 
to the country. Muslim men and non-Muslim women who are married may not 
inherit from each other, and children from those marriages (all of whom 
the Government considers to be Muslim) cannot inherit from their 
mothers.
    Civil law is codified; however, judges are known to override 
codified family or inheritance laws if their interpretation of Shari'a 
contradicts it. For example, codified laws provide women with custody 
over their minor children; however, judges have refused to grant women 
permission to leave the country with them, holding that Shari'a 
appoints the father as the head of the family, and he must grant 
permission for the children to travel. In addition the Government 
routinely prevents Christian U.S. citizen mothers from taking their 
U.S. citizen children back to the United States without the express 
agreement of the children's Muslim citizen fathers. The U.S. Embassy 
was attempting to resolve three such cases during the period covered by 
this report.
    Generally, Shari'a-based interpretation of civil law is applied 
only in some family cases. Some families avoid the effects of Shari'a 
on inheritance by executing sales contracts between parents and 
children to ensure that sons and daughters receive equal shares of 
property.
    There were reports that the Government did not allow married 
couples to register the birth of their children and receive birth 
certificates if the mother was Christian and the father was Muslim and 
the parents tried to give their children non-Muslim names.
    There were no reports of religious prisoners or detainees.

Abuses of Religious Freedom
    During the period covered by this report, credible sources 
estimated that approximately 600 persons were serving prison sentences 
because of their membership in the illegal Islamist group An-Nahdha or 
for their alleged Islamist sympathies; however, there were no reports 
of cases in which the Government arrested or detained persons based 
solely on their religious beliefs.
    According to human rights lawyers, the Government regularly 
questioned Muslims who were observed praying frequently in mosques. The 
authorities instruct imams to espouse government social and economic 
programs during prayer times in mosques. Sources indicated that an imam 
in the city of Kairouan issued a fatwa against former Education 
Minister and human rights activist Mohamed Charfi in 2002. The reasons 
for such an edict are unclear, but Charfi is a prominent activist and 
potential government opponent and many in civil society circles believe 
the edict was aimed at intimidating him.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who have been abducted or illegally removed from 
the United States, or of the refusal to allow such citizens to be 
returned to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report. 
However, in 2002, a terrorist attack outside the historic El-Ghriba 
synagogue on the island of Djerba killed 21 persons and damaged the 
interior of the synagogue. Two weeks before the annual El-Ghriba 
pilgrimage (See Section II), the driver of a truck transporting 
liquefied flammable gas detonated an explosive device while the truck 
stood at the synagogue's compound wall. The explosion killed 17 
tourists and 4 citizens, including the driver. An Islamic group 
claiming al-Qa'ida sympathies announced responsibility for the attack.

                    Section III. Societal Attitudes

    The generally amicable relationship between religions in society 
contributed to religious freedom.
    There were unconfirmed reports of a few incidents of vandalism 
directed against the property of members of the Jewish community.
    There is great societal pressure against Muslim conversion to other 
religions, and conversion from Islam is relatively rare. Muslims who 
convert may face social ostracism for converting. There is some 
conversion among individuals in the Christian and Jewish communities.
    Despite a history of social pressure by middle and upper class 
secularists to discourage women from wearing the hijab, anecdotal 
evidence suggests that the number of young middle class urban women 
choosing to wear the hijab continued to rise during the period covered 
by this report. Notably, many observers consider this trend to be less 
a sign of increasing religiosity among young citizens than a reaction 
to perceived increasing pressure from modernity on traditional Arab/
Muslim culture.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The U.S. Embassy maintains good relations with leaders of majority 
and minority religious groups throughout the country, and the U.S. 
Ambassador and other Embassy officials met regularly with Muslim, 
Christian, Jewish, and Baha'i religious leaders throughout the period 
covered by this report. The Embassy fostered regular exchanges that 
included components designed to highlight U.S. traditions of religious 
tolerance and pluralism. The Embassy regularly disseminated the 
publication ``Muslim Life in America,'' and Embassy officials discussed 
religious freedom issues with government officials and members of civil 
society on various occasions during the year. The Embassy helped 
organize a conference on religious tolerance and encouraged the 
development of academic studies in comparative religions.
                               __________

                          UNITED ARAB EMIRATES

    The Constitution provides for freedom of religion in accordance 
with established customs, and the Government generally respects this 
right in practice; however, there were some restrictions. The Federal 
Constitution declares that Islam is the official religion of the 
country.
    There was some change in the status of respect for religious 
freedom during the period covered by this report; government policy 
continued to contribute to the generally free practice of religion. In 
August 2003, the Government closed the Zayed Center for Coordination 
and Follow-up, an Abu Dhabi-based think tank that published and 
distributed literature, sponsored lectures, and operated a website. 
This center was accused of providing a platform for some anti-Semitic 
individuals. In October 2003, the Dubai Evangelical Church Center 
(DECC) opened in a large compound of Christian churches just outside of 
Dubai. In April the evangelical Christian men's group ``Promise 
Keepers'' held a 2-day religious convention in Dubai, the first of its 
kind in the Middle East.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country's total land area is 32,300 square miles, and its 
population is approximately 4 million. Approximately 85 percent of the 
population is comprised of noncitizens. The vast majority of the 
country's citizens are Muslims; approximately 85 percent are Sunni and 
the remaining 15 percent are Shi'a. Foreigners are predominantly from 
South and Southeast Asia, although there are a substantial number from 
the Middle East, Europe, Central Asia, former Commonwealth of 
Independent States, and North America. Although no official figures are 
available, local observers estimate that approximately 55 percent of 
the foreign population is Muslim, 25 percent is Hindu, 10 percent is 
Christian, 5 percent is Buddhist, and 5 percent (most of whom reside in 
Dubai and Abu Dhabi) belongs to other religions, including Parsi, 
Baha'i, and Sikh.
    In late 2001, the Ministry of Planning inquired about religious 
affiliation in its first federal census. According to a Ministry report 
compiled in 2003 using data collected during the census, 76 percent of 
the total population is Muslim, 9 percent is Christian, and 15 percent 
is ``other.''
    There are foreign missionaries operating in the country. The 
Government does not permit foreign missionaries to proselytize Muslims; 
however, they have performed humanitarian missionary work since before 
the country's independence in 1971. In 1960, Christian missionaries 
opened a maternity hospital in the Emirate of Abu Dhabi; the hospital 
continues to operate. Missionaries also operate a maternity hospital in 
the Emirate of Fujeirah. An International Bible Society representative 
in Al-Ain distributes Bibles and other religious material to Christian 
religious groups throughout the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion in accordance 
with established customs, and the Government generally respects this 
right in practice; however, there were some restrictions. The 
Government controls virtually all Sunni mosques, prohibits 
proselytizing, and restricts the freedom of assembly and association, 
thereby limiting the ability of religious groups without dedicated 
religious buildings to worship and conduct business. The Constitution 
declares that Islam is the official religion of all seven of the 
constituent emirates of the federal union. The Government in effect 
recognizes a small number of Christian denominations through the 
issuance of land use permits for the construction and operation of 
churches. Religious groups without dedicated buildings of worship often 
use the facilities of other religious groups or worship in private 
homes. There have been no reports of government interference in this 
common practice.
    The Government funds or subsidizes almost 95 percent of Sunni 
mosques and employs all Sunni imams; approximately 5 percent of Sunni 
mosques are entirely private, and several large mosques have large 
private endowments. The Government distributes guidance on religious 
sermons to mosques and imams, whether Sunni or Shi'a, and monitors all 
sermons for political content.
    The Shi'a minority, which is concentrated in the northern emirates, 
is free to worship and maintain its own mosques. All Shi'a mosques are 
considered private and receive no funds from the Government. Shi'a 
imams are government-appointed only in the Emirate of Dubai. Shi'a 
Muslims in Dubai may pursue Shi'a family law cases through a special 
Shi'a council rather than the Shari'a courts.
    The Ministry of Justice, Islamic Affairs, and Awqaf operate as the 
central federal regulatory authority for Muslim imams and mosques. 
There is no such authority and no licensing or registration 
requirements for the recognition and regulation of non-Muslim 
religions.
    Non-Muslim groups can own their own houses of worship, wherein they 
can practice their religion freely, by requesting a land grant and 
permission to build a compound from the local ruler (the title for the 
land remains with the ruler). There is no federal-level method of 
granting official status to religious groups or approving land grants. 
Rather, rulers of the individual emirates exercise autonomy in choosing 
whether to grant access to land and permission to build houses of 
worship within their emirates. Groups that do not have their own 
buildings must use the facilities of other religious organizations or 
worship in private homes. The police or other security forces do not 
interfere with gatherings held in private homes.
    There are 24 Christian churches in the country built on land 
donated by the ruling families of the emirates in which they are 
located. There are also two Sikh temples and one Hindu temple operating 
in the country, and another Sikh temple reportedly being built in the 
Emirate of Dubai. Four emirates are home to parochial, Christian, 
primary and secondary schools. The Emirates of Abu Dhabi and Dubai have 
donated land for Christian cemeteries, and the Emirate of Abu Dhabi has 
donated land for a Baha'i cemetery. There are two operating cremation 
facilities and associated cemeteries for the Hindu community, one in 
Dubai and one in Sharjah.
    Non-Muslim religious groups do not receive funds from the 
Government; however, those with land grants are not charged rental 
payments and the local ruling families donate the land grants for some 
religious buildings. In addition the Emirate of Sharjah waives utility 
payments for religious buildings. Non-Muslim groups raise money from 
among their congregants and receive financial support from abroad. 
Religious groups also advertise certain religious functions in the 
press, such as holiday celebrations, memorial services, religious 
conventions, choral concerts, and fundraising events.
    The Government supports in practice a moderate interpretation of 
Islam.
    Because the official interpretation of Islam considers Christianity 
to be one of the three monotheistic religions, facilities for Christian 
congregations are far greater in number and size than those for other 
non-Muslim communities, despite the fact that Christians represent less 
than a quarter of the non-Muslim population.
    As the state religion, Islam is favored over other religions and 
conversion to Islam is viewed favorably. A list of Muslim converts is 
published annually. Prisoners who convert to Islam often receive a 
reduction in their sentences. In Dubai prisoners who memorize all or 
part of the Koran can receive a reduction in their sentences or a 
pardon, depending on the length of sentence and the number of sections 
memorized. Prisoners facing life sentences do not benefit from the 
memorization program. The ruler of the Emirate of Ajman offers a cash 
award for prisoners who memorize all or part of the Koran.
    During the period covered by this report, the rulers of the various 
emirates pardoned prisoners on religious and national holidays without 
regard to the prisoners' religious affiliations. Those pardoned 
generally are serving sentences from 3 to 5 years for financial crimes, 
immigration violations, and other minor offenses; pardons reportedly 
were not extended to prisoners convicted of murder, rape, and 
kidnapping.
    The Government follows a policy of tolerance toward non-Muslim 
religions and, in practice, interferes very little in their religious 
activities.
    The Religious Advisor to the President, Ali Al Hashemi, regularly 
represents the country at Islamic, ecumenical, Christian conferences 
and events in other countries. In September 2003, he attended a 
conference in Bahrain intended to forge closer ties between Islamic 
sects, and in June he attended a conference on Islamic counseling in 
Yemen.
    The following religious holidays are considered national holidays: 
Waqfa, Eid Al-Adha, the Islamic New Year, the Prophet's Birthday, 
Ascension Day, and Eid Al-Fitr. There are no reports that these 
holidays negatively affect other religious groups because of their 
religious affiliation; however, all residents and visitors are required 
by law during Ramadan to publicly respect and abide by some of the 
behavior restrictions imposed on Muslims, they are forbidden to eat, 
drink, or smoke publicly during fasting hours.

Restrictions on Religious Freedom
    The Federal Ministry of Justice, Islamic Affairs, and Awqaf 
distribute weekly guidance to both Sunni imams and Shi'a sheikhs 
regarding subject matter, themes, and content of religious sermons, and 
ensures that clergy do not deviate frequently or significantly from 
approved topics in their sermons. There were reports that an unknown 
number of foreign imams were deported in 2003 for preaching messages of 
intolerance. All Sunni imams are employees of the Federal Ministry of 
Justice, Islamic Affairs, and Awqaf, or of individual emirate 
departments. Except in Dubai, where the Department of Islamic Affairs 
and Endowments controls the appointment of preachers and the conduct of 
their work in all mosques, the Government does not appoint sheikhs for 
Shi'a mosques.
    In 1999, land was designated in the Emirate of Ras Al-Khaimah for 
the construction of a new Catholic church, but at the end of the period 
covered by this report, the church had not received permission to open, 
although construction was completed in 2000. According to a church 
representative, construction on the Catholic church has been completed, 
but there are legal issues arising from the church's change in building 
plans that are preventing it from opening. Parishioners continue to 
hold mass in the Anglican church compound.
    There are no Buddhist temples; however, Buddhists, along with 
Hindus and Sikhs in cities without temples, conduct religious 
ceremonies in private homes without interference. There are two Sikh 
temples and one Hindu temple in the country, and another Sikh temple 
reportedly is being built in the Emirate of Dubai. There are only two 
operating cremation facilities and associated cemeteries for the large 
Hindu community, one in Dubai and one in Sharjah. Official permission 
must be obtained for their use in every instance, posing a hardship for 
the large Hindu community.
    The Government prohibits non-Muslims from proselytizing or 
distributing religious literature under penalty of criminal 
prosecution, imprisonment, and deportation, for engaging in behavior 
offensive to Islam. While there are no specific laws against missionary 
activities, in the past the Government reportedly has threatened to 
revoke the residence permits of persons suspected of missionary 
activities. There were no reports of such threats during the period 
covered by this report.
    In 2002, Dubai Police Criminal Investigation Department (CID) 
arrested a Filipino evangelical Christian pastor, Fernando Alconga, for 
distributing Christian and Biblical literature to an Egyptian Muslim in 
a parking lot. Alconga was detained for 36 days for ``preaching other 
than the Islamic religion'' and then released on bail. His movements in 
the country were not restricted, and he continued to preach to church 
congregations throughout the country after his release. A panel of 
Islamic scholars found Alconga's materials to be ``acceptable for 
private use, but not for distributing to non-Christians,'' and a court 
convicted him of ``abusing Islam.'' In 2003 Alconga was given a 
suspended 1-year sentence and deported to the Philippines. After this 
case concluded, the Dubai Supreme Court ruled that deportation would 
always be required as part of the punishment for all types of religious 
crimes committed by expatriates. The court further ruled that appellate 
courts do not have the authority to cancel deportation orders from a 
lower court's sentence, so long as the conviction stands.
    Immigration authorities routinely ask foreigners applying for 
residence permits to declare their religious affiliation; however, the 
Government reportedly does not collect or analyze this information, and 
religious affiliation is not a factor in the issuance or renewal of 
visas or residence permits. In late 2001, the Ministry of Planning 
inquired about religious affiliation in its first federal census. 
According to a Ministry report compiled in 2003 using data collected 
during the census, 76 percent of the total population is Muslim, 9 
percent is Christian, and 15 percent is ``other.''
    Non-Muslim religious leaders have reported that customs authorities 
rarely question the entry of religious materials such as Bibles and 
hymnals into the country, unless the materials are printed in Arabic. 
In the past, customs authorities have questioned the entry of religious 
materials that they deemed in excess of the normal requirements of 
existing congregations, although in most instances the items were 
permitted entry. Customs authorities reportedly are less likely to 
question the importation of Christian religious items than that of non-
Muslim, non-Christian religious items, although in virtually all 
instances importation of the material in question eventually has been 
permitted.
    There is a dual system of Shari'a (Islamic) courts for criminal and 
family law matters and secular courts for civil law matters. Non-
Muslims are tried for criminal offenses in Shari'a courts. Not all 
crimes are punishable by Shari'a penalties. In cases punishable by 
Shari'a penalty, non-Muslims may receive civil penalties at the 
discretion of the judge, which generally occurs. Shari'a penalties 
imposed on non-Muslims also may be overturned or modified by a higher 
court.
    Family law for Muslims is governed by Shari'a and the local Shari'a 
courts. Dubai has a special Shi'a council to act on matters pertaining 
to Shi'a family law. Muslim men may marry non-Muslim women ``of the 
book,'' that is, Christian or Jewish women; however, Muslim women are 
not permitted to marry non-Muslim men unless the men convert to Islam. 
Because Islam does not consider the marriage between a non-Muslim man 
and a Muslim woman valid, both are subject to arrest, trial, and 
imprisonment on grounds of fornication. There were no reports of this 
occurring during the period covered by this report. Shari'a, according 
to the Maliki school of jurisprudence, also is applied in cases of 
divorce. Women generally are granted custody of female children until 
they reach the age of maturity and are granted temporary custody of 
male children until they reach the age of 12. If the mother is deemed 
unfit, custody reverts to the next able female relative on the mother's 
side. Shari'a, as practiced in the country, permits polygyny.
    Islamic studies are mandatory in public schools (schools supported 
by the Federal Government for primarily citizen children) and in 
private schools for Muslim children. Religious instruction in non-
Muslim religions is not permitted in public schools; however, religious 
groups may conduct religious instruction for their members on their 
religious compounds. According to Article 84 of the Executive System of 
Private Education, private schools found teaching subjects that 
contravene Islam, defame any religion, or contravene the nation's 
ethics and beliefs may face penalties, including closure.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    In October 2003, the DECC opened in a large compound of Christian 
churches just outside of Dubai. The de facto ruler of Dubai donated the 
land to the interdenominational United Christian Church of Dubai 
(UCCD). Both Catholic and Protestant churches have been built on the 
compound, and other Christian congregations without their own 
buildings, such as the Anglicans and Orthodox, regularly conduct 
services in the existing facilities.
    Many Christians were pleased that the Government allowed Mel 
Gibson's ``The Passion of the Christ'' to air in theaters over the 
Easter holiday season. Attended by Christians and Muslims alike, the 
movie broke the country's box office records during its run.
    In January Ras Al Khaimah Crown Prince and Deputy Ruler Sheikh Saud 
bin Saqr Al Qasimi met with officials and members of the Indian 
Orthodox Christian community to discuss opening a church in that 
emirate. Currently, Ras Al Khaimah has only one non-Muslim worship 
center, which various communities rent to conduct their services.
    In April the evangelical Christian men's group ``Promise Keepers'' 
held a 2-day religious conference in Dubai. About 500 persons from all 
emirates as well as other countries in the region attended the event, 
which was the first of its kind in the Middle East. There was no 
government interference or police presence at the event.
    Also in April, a high-ranking leader of the Russian Orthodox 
Church, Metropolitan Kirill of Smolensk and Kaliningrad, traveled to 
the country to meet with government officials and build links between 
the Russian Orthodox Church and Muslim leaders. Widely reported in the 
press, Kirill said he applauded the Government's determination to 
promote fraternity and tolerance among different nationalities and 
cultures. The 8,000-memeber Orthodox Russian community in the country 
hopes to eventually build a church in Sharjah.
    In June 2003, the Government initiated a public religious education 
campaign to promote a better understanding of Islam, including a 1-year 
training course for 166 imams.
    In July 2003, the Vatican representative in the Arabian Peninsula, 
Bishop Bernardo Giovanni Gremoli, delivered a lecture on ``Religious 
Tolerance in the UAE and the Importance of Dialogue Among Religions.'' 
During the lecture, Bishop Gremoli stated that in the country, each 
person can practice his own religion and live in peace. He also said 
that the Vatican has always enjoyed good relations with the country, 
and that religious leaders representing the country and the Vatican 
have exerted tremendous efforts to improve dialogue over the past few 
years.
    In 2003, the Coptic Orthodox Church received permission to build a 
church in Abu Dhabi; construction began in April and is expected to 
take more than a year to complete. Two new churches also opened: a 
1,000-plus capacity Coptic Orthodox church and service facility in 
Sharjah; and a 1,000-plus capacity Catholic church and hall in 
Fujeirah. In 2002 the Al Ain municipal government authorized a land 
grant to the Anglican Church. The Fujeirah government authorized land 
grants for the construction of an Indian Orthodox church and a Catholic 
church. Also in 2003, the Indian Orthodox church opened in a public 
ceremony.
    In 2003, a government official arranged for a Christian prayer and 
healing ``festival'' at the Dubai Handicapped Club. Lee Jae-Rock, a 
pastor of the Manmin Joong-Ang Church in Seoul, Korea, spoke and 
performed a healing ceremony for 100 persons, including nationals, with 
various disabilities. Arabic and Russian television crews recorded the 
service, and Jae-Rock's words were translated into Arabic.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    Non-Muslim religious leaders from inside and outside of the country 
regularly refer to it as one of the most liberal and broadminded 
countries in the region in terms of governmental and societal attitudes 
toward allowing all persons to practice their faiths freely. While 
citizens regard the country as a Muslim nation that should respect 
Muslim religious sensibilities on matters such as public consumption of 
alcohol, proper dress, and proper public comportment, society also 
emphasizes respect for privacy and Islamic traditions of tolerance, 
particularly with respect to forms of Christianity. Modest casual 
attire for men and women is permitted throughout the country.
    Many hotels, stores, and other businesses patronized by both 
citizens and foreigners are permitted to sell alcohol and pork to non-
Muslims, and to acknowledge non-Muslim holidays such as Christmas, 
Easter, and Diwali (although such displays generally are not permitted 
during the month of Ramadan). Shopping centers are festive during 
Christian holidays, and traditional holiday foods, decorations, 
posters, books, and videotapes are widely available. School children 
gather in Dubai malls to sing Christmas carols while Santa hands out 
gifts. Reports of religious holiday celebrations, including church 
services, are regularly printed in the media. The largest country 
carrier, Emirates Airline, brings European tourists to Dubai on 
``Easter-special sightseeing packages.''
    Citizens occasionally express concern regarding the influence on 
society of the cultures of the country's foreign majority. However, in 
general, citizens are familiar with foreign societies and believe that 
the best way to balance foreign influence is by supporting and 
strengthening indigenous cultural traditions.
    There were no anti-Semitic or religiously intolerant articles or 
statements in the English- and Arabic-language electronic and print 
media. On a routine basis, all media carried articles or statements 
criticizing the policies and actions of the Israeli Government.
    In August 2003, the Government closed the Zayed Center for 
Coordination and Follow-up, an Abu Dhabi-based think tank affiliated 
with the Arab League and created in 1997, that published and 
distributed literature, sponsored lectures, and operated a website. 
Over the past few years, the center published some books with anti-
Semitic themes such as ``The Zionist Movement and its Animosity to 
Jews'' and ``Al Buraq Wall, Not Wailing Wall.'' It also allowed some 
anti-Semitic language on its website and hosted some speakers who 
promoted anti-Semitic views. One such event was a symposium on 
``Semitism'' in the summer of 2002, during which remarks attributed to 
center employees and speakers denied the Holocaust. According to a 
statement from President Zayed's office, the Government closed the 
center because its activities ``starkly contradicted the principles of 
interfaith tolerance'' advocated by the president.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    Embassy officials in Abu Dhabi and Consulate General officials in 
Dubai have discussed religious tolerance and freedom with government 
officials on a number of occasions, and have encouraged the Government 
to increase religious freedom by permitting the opening or expansion of 
religious facilities for the large expatriate population. Embassy 
officials expressed concern to the Government about statements and 
publications expressing religious intolerance on the website of Zayed 
Center for Coordination and Follow-up prior to its August 2003 closure. 
Embassy and consulate officials also help to protect religious freedom 
by monitoring its status through informal inquiries and meetings with 
government officials and representatives of Muslim, Christian, and 
other faiths. For example, in 2003 U.S. Embassy and Consulate officials 
closely monitored the criminal proceedings and deportation in the case 
of the evangelical Christian pastor convicted of proselytizing. The 
Consul General urged government officials to dispose of the case in a 
manner acceptable to all parties involved.
                               __________

                             WESTERN SAHARA

    The Moroccan Constitution provides for freedom of religion. Due to 
continuing Moroccan administrative control of the territory, the laws 
and restrictions regarding religious organizations and religious 
freedom are similar to those found in the Kingdom of Morocco.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government, through the U.S. Embassy in Morocco, discusses 
religious freedom issues with the Government as part of its overall 
policy to promote human rights.

                    Section I. Religious Demography

    The territory has a total area of approximately 102,706 square 
miles, and its population is approximately 267,400. The overwhelming 
majority of the population is Sunni Muslim.
    There is a tiny foreign community working for the U.N. Peacekeeping 
Mission in the territory (known by its French acronym, MINURSO).

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Moroccan Constitution provides for freedom of religion. Due to 
continuing Moroccan administrative control of the territory, laws and 
restrictions regarding religious organizations and religious freedom 
are similar to those found in the kingdom of Morocco.

Restrictions on Religious Freedom
    Restrictions on religious freedom in the territory are similar to 
those found in Morocco.
    There were no reports of religious detainees or prisoners.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Government, through the U.S. Embassy in Morocco, discusses 
religious freedom issues with the Government as part of its overall 
policy to promote human rights.
                               __________

                                 YEMEN

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
were some restrictions. The Constitution declares that Islam is the 
state religion, and that Shari'a (Islamic law) is the source of all 
legislation.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. 
Followers of religions other than Islam are free to worship according 
to their beliefs; however, the Government forbids conversions and 
prohibits non-Muslims from proselytizing.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 328,080 square miles, 
and its population is approximately 20 million. Virtually all citizens 
are Muslims, belonging either to the Zaydi order of Shi'a Islam or to 
the Shafa'i order of Sunni Islam, representing approximately 30 percent 
and 70 percent of the total population, respectively. There also are a 
few thousand Ismaili Muslims, mostly in the north.
    Almost all Christians are temporary foreign residents, except for a 
few families living in Aden who trace their origins to India. There are 
a few Hindus in Aden who also trace their origins to India. There are 
several churches and Hindu places of worship in Aden, but no non-Muslim 
public places of worship exist in the former North Yemen, largely 
because the northern part of the country does not have a history of a 
large, resident foreign community as exists in the south.
    Christian missionaries operate in the country, and most are 
dedicated to the provision of medical services; others are employed in 
teaching and social services. Invited by the Government, the Sisters of 
Charity run homes for the poor and persons with disabilities in Sana'a, 
Taiz, Hodeida, and Aden. The Government issues residence visas to 
priests so that they may provide for the community's religious needs. 
There is also a German Christian charitable mission in Hodeida and a 
Dutch Christian medical mission in Saada. An American Baptist 
congregation maintains an affiliation with the hospital in Jibla, which 
it ran for more than 30 years before transferring management to the 
Government in 2002. The Anglican Church runs a charitable clinic in 
Aden. A U.S. nongovernmental organization (NGO), run by the Seventh-day 
Adventists, operates in several of the country's governorates. Nearly 
all of the country's once-sizable Jewish population have emigrated. 
Less than 500 Jews are scattered in a handful of villages between 
Sana'a and Saada in the northern part of the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
were some restrictions. Followers of other religions are free to 
worship according to their beliefs and to wear religiously distinctive 
ornaments or dress; however, the Government forbids conversions, 
requires permission for the construction of new places of worship, and 
prohibits non-Muslims from proselytizing and holding elected office. 
The Constitution declares that Islam is the state religion and that 
Shari'a is the source of all legislation. The Government does not keep 
track of an individual's religious identity.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, the Government prohibits non-Muslims 
from proselytizing. Under Islam as applied in the country, the 
conversion of a Muslim to another religion is considered apostasy, a 
crime punishable by death. During the period covered by this report, 
there were no reported cases in which persons were charged with this 
crime or prosecuted for it by government authorities. The Government 
also did not allow the building of new non-Muslim public places of 
worship without previous authorization. Weekly services for Catholic, 
Protestant, and Ethiopian Christians are held in the auditorium of a 
private company building in Sana'a without government interference. 
Christian church services are held regularly in other cities in private 
homes or facilities such as schools without harassment, and such 
facilities appear adequate to accommodate the small numbers involved.
    The Papal Nuncio, resident in Kuwait, presented his credentials to 
the Government in 2002 and was accredited as a nonresident ambassador. 
During the period covered by this report, there were several official 
Vatican visits to the country.
    Public schools provide instruction in Islam but not in other 
religions; however, Muslim citizens can attend private schools that do 
not teach Islam. Almost all non-Muslims in the country are foreigners, 
and they attend private schools.
    There are no legal restrictions on the few hundred Jews who remain 
in the country, although there are traditional restrictions on places 
of residence and choice of employment (see Section III).
    The Government made efforts to prevent the politicization of 
mosques in an attempt to curb extremism, including by monitoring 
mosques for sermons that incite violence or other political statements 
that it considers harmful to public security. Private Islamic 
organizations may maintain ties to pan-Islamic organizations; however, 
the Government monitored their activities through the police and 
intelligence authorities.
    In 2001, the Government mandated the implementation of a 1992 law 
to unify educational curriculums and administration of all publicly 
funded schools; the process of absorbing publicly funded Islamic 
schools into the national system was still ongoing at the end of the 
period covered by this report. The Government renewed its efforts in 
June by ordering the closing of all private schools that are not 
licensed by the Government. Private and national schools are also 
prohibited from teaching courses outside of the officially approved 
curriculum. This move was announced in an attempt to curb the growing 
extremism that many within the country and elsewhere attribute to 
ideological and religious extremism that is taught in these schools.
    Non-Muslim citizens may vote but may not hold elected office.
    Following unification of North and South Yemen in 1990, owners of 
property previously expropriated by the communist government of the 
former People's Democratic Republic of Yemen were invited to seek 
restitution of their property. However, implementation of the 
procedure, including for religious institutions, has been extremely 
limited, and very few properties have been returned to any previous 
owner.
    Under Shari'a-based law and social custom as practiced in the 
country, men are permitted to take as many as four wives, although very 
few do so. Legally the minimum age of marriage is 15; however, the law 
largely is not enforced, and some girls marry as early as age 12. In 
2001, the Women's National Committee proposed an amendment to increase 
the minimum age for marriage to 18. The proposal was approved by the 
Cabinet and was still pending in the Parliament at the end of the 
period covered by this report. The law stipulates that the wife's 
``consent'' to the marriage is required; ``consent'' is defined as 
``silence'' for previously unwed women and ``pronouncement of consent'' 
for divorced women. The husband and the wife's ``guardian'' (usually 
her father) sign a marriage contract; in Aden and some of the country's 
outlying governorates, the wife also signs. The practice of bride-price 
payment is widespread, despite efforts to limit the size of such 
payments.
    Shari'a-based law also requires that the wife must obey the 
husband. She must live with him at the place stipulated in the 
contract, consummate the marriage, and not leave the home without his 
consent. Husbands may divorce wives without justifying their action in 
court; however, courts routinely mandate lengthy reconciliation periods 
prior to granting the husband's petition for divorce. A woman has the 
legal right to divorce; however, she must provide a justification, such 
as her husband's nonsupport, impotence, abrogation of the marriage 
contract (for example, violating guarantees regarding her education or 
employment options), or taking of a second wife without her consent. A 
woman seeking a divorce also must repay a portion of her bride price, 
which creates an additional hardship.
    Women who seek to travel abroad must obtain permission from their 
husbands or fathers to receive a passport and to travel. They also are 
expected to be accompanied by male relatives; however, enforcement of 
this requirement is irregular. Shari'a-based law, as practiced in the 
country, permits a Muslim man to marry a Christian or Jewish woman, but 
no Muslim woman may marry outside of Islam.

Abuses of Religious Freedom
    Official government policy does not prohibit or provide punishment 
for the possession of non-Islamic religious literature; however, on 
occasion there were unconfirmed reports that foreigners were harassed 
by police for possessing such literature. In addition some members of 
the security forces occasionally censor the mail of Christian clergy 
who minister to the foreign community, ostensibly to prevent 
proselytizing.
    Unlike in previous years, there were no reports that police 
harassed and detained persons suspected of apostasy to compel them to 
renounce their conversions.
    There were no reports of persons detained or imprisoned based 
solely on religion; however, police and security forces continued to 
detain suspected members of radical Islamist groups throughout the 
period covered by this report. Since September 2001, several hundred 
``Afghan Arabs'' (Islamists who had returned after spending time in 
Afghanistan) have been detained for questioning. Although many such 
persons were released in days some reportedly continue to be detained 
beyond the maximum detention period.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The country is predominantly Muslim. There are very small numbers 
of religious minorities, and relations among religious groups generally 
are amicable. There were no reported incidents of violence or 
discrimination between the adherents of the two main orders of Islam 
practiced in the country, Zaydi and Shafa'i Islam. Religiously 
motivated violence is neither incited nor tolerated by the Islamic 
clergy, except for a small, politically motivated clerical minority 
often with ties to foreign extremist elements.
    Religious minorities generally live in harmony with their Muslim 
neighbors. Apart from a small but undetermined number of Christians and 
Hindus of South Asian origin in Aden, Jews are the only indigenous 
religious minority. Their number has diminished significantly--from 
several tens of thousands to a few hundred--due to voluntary emigration 
over the last 50 years. Although the law does not discriminate against 
Jews, Jews traditionally are restricted to living in one section of a 
city or village and often are confined to a limited choice of 
employment, usually farming or handicrafts (primarily silver working). 
They are generally respected for their craftsmanship and their silver 
work is highly prized. Jews may and do own land. They may vote; 
however, as non-Muslims, they may not hold elected office (see Section 
II). Traditionally the tribal leaders of the regions in which the Jews 
have resided are responsible for protecting the Jews in their areas. A 
failure to provide this protection is considered a serious personal 
dishonor.
    Christian clergy, who minister to the foreign community, are 
employed in teaching, social services, and health care.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintains an active dialogue on human rights issues with 
the Government, NGOs, and others. Embassy officers, including the 
Ambassador, met periodically with representatives of the Jewish and 
Christian communities during the period covered by this report.
                               SOUTH ASIA

                              ----------                              


                              AFGHANISTAN

    Afghanistan experienced civil war and political instability for 24 
years. There was no functioning central government until December 22, 
2001, when the Afghan Interim Administration (AIA) took office. In June 
2002, the Emergency Loya Jirga, a gathering of Afghan representatives 
from throughout the country, declared that the official name of the 
country was the ``Transitional Islamic State of Afghanistan (TISA)'' 
and elected Hamid Karzai as President. Karzai subsequently formed a 
Cabinet including female members and broad ethnic representation. On 
January 4, representatives at the Constitutional Loya Jirga (CLJ) 
adopted a new Constitution that provides for equal rights for women and 
minorities and reaffirms commitment to international human rights 
conventions.
    During most of 2001, the Taliban, an ultra-conservative Islamic 
movement, controlled approximately 90 percent of the country. Under the 
Taliban, freedom of religion was restricted severely. On October 7, 
2001, a U.S.-led coalition began military operations aimed at toppling 
the Taliban regime and eliminating the al-Qaida terrorist network in 
Afghanistan, and by mid-November the Taliban had been removed from 
power. In December 2001, a U.N.-sponsored Afghan peace conference in 
Bonn, Germany, approved a broad agreement for the establishment of a 
transitional government to rule during an interim period while 
preparations for a new constitution and national elections were 
instituted. The Bonn Agreement mandated the creation of a 
Constitutional Commission, Human Rights Commission, Judicial 
Commission, and a Civil Service Commission to oversee reforms in these 
areas.
    From December 2001 to January 4, the legal basis for religious 
freedom in Afghanistan was found in the December 2001 Bonn Agreement 
and in the 1964 Constitution.
    The Bonn Agreement designated the Constitutional Commission with 
responsibility for drafting a new constitution. A nine-member Drafting 
Committee of the Constitutional Commission was formed in October 2002 
and completed a first draft of the new Constitution in March 2003. 
President Karzai named a full Constitutional Commission with 35 members 
in April 2003. Commission membership included seven women, four Shi'a, 
an Ismaili, a Hindu, and broad ethnic representation. The full 
Commission completed its review of the draft Constitution in June 2003 
and launched a public consultation process shortly thereafter. In 
November 2003, TISA released the draft Constitution, which was 
vigorously debated at the CLJ in December 2003 and ratified on January 
4. The new Constitution renames the country as the ``Islamic Republic 
of Afghanistan'' and proclaims that the ``religion of the state of the 
Islamic Republic of Afghanistan is the sacred religion of Islam.'' It 
also states that, ``followers of other religions are free to exercise 
their faith and perform their religious rites within the limits of the 
provisions of law.''
    TISA regulations and the new Constitution provide for freedom of 
religion, and TISA generally respected this right in practice.
    Relations between the different branches of Islam in the country 
have been difficult. Historically, the minority Shi'a faced 
discrimination from the majority Sunni population. Some conservative 
elements advocated that a new constitution should favor the Hanafi 
school of Islamic jurisprudence associated with the Sunnis over the 
Jafari school used by the Shi'as. In family disputes, courts relied on 
a civil code that is based on the Sunni Hanafi school, regardless of 
whether the parties involved were Shi'a or Sunni; the civil code also 
applies to non-Muslims. The Shari'a Faculty of Kabul University 
followed the Hanafi school of jurisprudence. Conservative elements also 
called for the primacy of Shari'a law in the country's legal system. 
However, the new Constitution does not grant preferential status to the 
Hanafi school, nor does it make specific reference to Shari'a law. The 
Constitution also grants that Shi'a law will be applied to cases 
dealing with personal matters involving Shi'as; there is no separate 
law applying to non-Muslims. At the end of the period covered by this 
report, the country had ratified seven international human rights 
treaties, including the International Covenant on Civil and Political 
Rights, the International Covenant on Economic, Social, and Cultural 
Rights, and the Convention on the Elimination of All Forms of 
Discrimination Against Women (March 2003).
    Prior to the fall of the Taliban, the U.S. Government did not 
maintain an official presence in the country. The Secretary of State 
designated the Taliban as a particularly severe violator of religious 
freedom with Country of Particular Concern status in 1999, 2000, and 
2001. Since December 2001, when the U.S. Embassy in Kabul re-opened, 
the U.S. government has discussed religious freedom issues with 
Government officials as part of its overall policy to promote human 
rights.

                    Section I. Religious Demography

    The country has a total area of 251,738 square miles and its 
population is approximately 25.8 million. Reliable data on the 
country's religious demography is not available; a census has not been 
taken in decades. However, observers estimate that 84 percent of the 
population is Sunni Muslim; approximately 15 percent is Shi'a Muslim; 
and other religions, including Sikhs, Hindus, and Jews, make up less 
than 1 percent of the population. There also is a small, low-profile 
Christian community, in addition to small numbers of adherents of other 
religions; any proselytizing is discreet.
    Traditionally, Sunni Islam of the Hanafi school of jurisprudence 
has been the dominant religion. For the last 200 years, Sunnis often 
have looked to the example of the Darul Uloom madrassah (religious 
school) located in Deoband near Delhi, India. The Deobandi school has 
long sought to purify Islam by discarding supposedly un-Islamic 
accretions to the faith and reemphasizing the models that it believes 
were established in the Koran and the customary practices of the 
Prophet Mohammed. Additionally, Deobandi scholars often have opposed 
what they perceive as Western influences. Much of the population 
adheres to Deobandi-influenced Hanafi Sunnism, but a sizable minority 
adheres to a more mystical version of Islam, generally known as Sufism. 
Sufism, which could be characterized as a branch of Sunni Islam, 
centers on orders or brotherhoods that follow charismatic religious 
leaders.
    Several areas of the country are religiously homogeneous. Sunni 
Muslim Pashtuns, centered around the city of Kandahar, dominate the 
south and east of the country. The homeland of the Shi'a Hazaras is in 
the Hazarajat, or the mountainous central highlands around Bamiyan. 
Northeastern provinces traditionally have Ismaili populations. Other 
areas, including Kabul, the capital, are more heterogeneous. For 
example, in and around the northern city of Mazar-e Sharif, there is a 
mix of Sunnis (including ethnic Pashtuns, Turkmen, Uzbeks, and Tajiks) 
and Shi'a (Hazaras and Qizilbash), including Shi'a Ismailis.
    In the past, small communities of Hindus, Sikhs, Jews, and 
Christians lived in the country; however, most members of these 
communities have left. Even at their peak, these non-Muslim minorities 
constituted less than 1 percent of the population. Most of the 
country's small Hindu and Sikh population, which once numbered about 
50,000 persons, emigrated or took refuge abroad during the many years 
of conflict. However, after the fall of the Taliban, some minorities 
have begun to return. Non-Muslims such as Hindus, Sikhs, and Jews were 
estimated to number only in the hundreds at the end of Taliban rule. 
According to a Sikh community leader in Kabul, an estimated 3,000 Sikh 
and Hindu families were living in the country at the end of 2003; 
however, this figure could not be verified.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Until January the country relied upon the Bonn Agreement and the 
1964 Constitution. Since January 4, the new Constitution has been in 
effect; however, in practice, its provisions will only be fully 
enforceable once the long-term process of overhauling and reforming the 
government and judicial sector is completed. The June 2002 Loya Jirga 
declared that the official name of the government was the 
``Transitional Islamic State of Afghanistan.'' The new Constitution 
declares the country to be an ``Islamic Republic.'' As with the 1964 
Constitution, the new Constitution proclaims that Islam is the 
``religion of the state''; however, it does not prohibit the practice 
of other religions. The new Constitution also declares ``no law can be 
contrary to the beliefs and provisions of the sacred religion of 
Islam.'' It also states that, ``followers of other religions are free 
to exercise their faith and perform their religious rites within the 
limits of the provisions of law.''
    The licensing and registration of religious groups is not required 
in any part of the country by the authorities. Proselytizing is viewed 
as contrary to the beliefs of Islam; however, there were no laws 
forbidding proselytizing. There was an unconfirmed report that the 
Taliban killed a former Muslim cleric on June 30, allegedly for 
preaching Christianity. Article 1 of the current, unreformed, penal 
code states that the code addresses only Tazir (less serious) crimes, 
and that the more serious categories of Qisas and Hudod crimes fall 
under Shari'a law. Blasphemy and apostasy (converting from Islam to 
another religion) fall under the latter category, and are--in theory--
punishable by death.
    The new Constitution makes no reference to Shari'a law, and Article 
7 commits the state to abide by the Universal Declaration of Human 
Rights (UDHR) and other international treaties and conventions to which 
the country is a party. Although the rights of conversion and 
proselytism are not spelled out explicitly in the Constitution, both 
the UDHR and the International Covenant on Civil and Political Rights, 
which the country also has ratified, require protection of these 
rights. Provisions, particularly Article 31, of the 1964 Constitution 
protected freedom of speech. Article 34 of the new Constitution 
protects freedom of expression and of the press. The Afghan Press Law 
adopted in April 2002 contained an injunction against information that 
``could mean insult to the sacred religion of Islam and other 
religions.'' The ambiguity surrounding what constitutes offensive 
material offered the potential for abuse of this clause in order to 
restrict press freedom and intimidate journalists. The Afghan Press Law 
did not require information to follow Shari'a law. However, the section 
on criminal rules stated that if no punishment is prescribed in 
existing legal codes for crimes mentioned in the press law, then the 
punishment will be in accordance with Shari'a (Hanafi school). These 
rules also apply to non-Muslims. The law was reviewed by the Ministry 
of Information and Culture, and President Karzai signed the amended 
Afghan Law on Mass Media into law in late March. The Law on Mass Media 
retains the broad and vague content restriction on ``subjects that are 
contrary to principles of Islam and offensive to other religions and 
sects,'' but it excludes any reference to Shari'a.
    Only Islamic holidays are celebrated as public holidays. The TISA 
has proclaimed the first day of Ramadan, Eid-ul Fitr, Eid-ul Adha, the 
Prophet Mohammad's birthday, and the 10th of Muharram (Ashura--both 
Sunni and Shi'a) as national holidays. All mark events on the Islamic 
calendar, and there were no reports that these holidays negatively 
affected other religious groups. The Shi'a community in the country is 
able to celebrate openly the birthday of Imam Ali, one of the most 
revered figures in the Shi'a tradition, as well as commemorate the 10th 
of Muharram (Ashura), which marks the murder of the Prophet Mohammad's 
grandson, Hussein. Under the Taliban, Shi'a could not celebrate their 
holy days openly, although they were able to do so in prior years. 
There were no reported incidents surrounding Shi'a religious 
celebrations during the year-and-a-half following the Taliban's fall, 
but there was an incident during the reporting period (See Section 
III).
    The parts of the country's educational system that survived more 
than 20 years of war placed considerable emphasis on religion. During 
the reporting period, the public school curriculum included religious 
subjects, but non-Muslims were not required to study Islam. Detailed 
religious study was conducted under the guidance of religious leaders. 
There was no restriction on parental religious teaching. The Ministry 
of Education began introducing human rights as a subject in the 
national school curriculum at the beginning of the school year in March 
2003 and extended it nationwide in March. A curriculum and textbooks 
that emphasizes general Islamic terms and principles steadily replaced 
the preaching of jihad in schools. By the end of the period covered by 
this report, all Kabul schools and the surrounding provinces were using 
the new (non-jihad) texts, which covered approximately 15 provinces or 
just under half of all provinces.
    The Human Rights Commission conducted national consultations on 
transitional justice, promoted reconciliation at civil society 
gatherings, and through various media, and continued to receive reports 
of abuses from citizens. In April 2003, the Ministry of Interior 
established a Human Rights Department to investigate human rights 
abuses, and this department set up local branches in the offices of 
Chiefs of Police in all but three provinces by the end of the reporting 
period.
    During the reporting period, the Government provided guards for the 
five or six unused Sikh gurdwaras in Kabul, as well as a shuttle for 
worshippers. President Karzai visited the Sikh school in the summer of 
2002 (co-located with the only functioning gurdwara), after which the 
Ministry of Education assigned four part-time Dari language teachers to 
the school. Shi'a schools are permitted unrestricted operation; there 
are no Christian or Jewish schools.

Restrictions on Religious Freedom
    Conversion from Islam is considered apostasy and is punishable by 
death under Shari'a. During the reporting period, there were 
unconfirmed allegations that converts to Christianity faced societal 
discrimination and threats. There was no information available 
concerning restrictions on the general training of clergy. Immigrants 
and noncitizens were free to practice their own religions. In Kabul 200 
to 300 expatriates meet regularly at Christian worship services. Since 
the fall of the Taliban, no political parties (other than the Taliban) 
have been banned or discouraged. However, after TISA passed the 
Political Parties Registration Law in October 2003, the Supreme Court 
banned communists from forming a political party because they are 
atheists. Christian-based international relief organizations generally 
operated without interference, but antigovernment militants sometimes 
harassed foreign missionaries and other religiously oriented 
organizations. For example, after an attack in late September 2003 that 
killed two employees of the Voluntary Association for Rehabilitation of 
Afghanistan, a Taliban spokesman accused the organization and other 
NGOs of preaching Christianity; there were no further details on the 
attack during the reporting period.
    In November 2001, the former Department of Vice and Virtue was 
dissolved and replaced by the Department of Accountability and 
Religious Affairs. According to the Minister of Hajj and Mosques, no 
former members of the Department of Vice and Virtue were employed by 
the Ministry. Shi'as are permitted to go on the Hajj, and there is no 
quota system for those making the pilgrimage. Most women in rural areas 
wear burqas, a traditional full body and face covering; however, many 
urban women did not wear burqas before the Taliban imposed this 
practice. While a number of women in urban areas no longer wear the 
burqa since the fall of the Taliban, a majority of women continue to do 
so either from choice or community pressure. In central Kabul, 
construction of the first mosque in the country to make provision for 
women worshippers continued.
    There were a few reports that government forces at local levels 
prohibited music, movies, and television on religious grounds. For 
example, in April officials in Nangarhar Province briefly banned the 
appearance of women singers on television; however, the officials' 
superiors reversed their prohibition. On January 14, Kabul Television 
broadcast a female singer for the first time in more than a decade, 
prompting protests from conservatives in the Supreme Court who briefly 
forced the station to stop airing such performances. Moderates in the 
Government lifted that ban in late January, saying women singers on 
television were permitted under the new Constitution. Previously, in 
January 2003, the Supreme Court banned cable television nationwide on 
religious grounds, but the ban was lifted in April 2003 when the 
Government passed a law allowing the resumption of cable services. The 
central Government has not banned any form of media, and the cable 
television audience in urban centers continued to expand. Unlike 
previous years, televisions, radios, and other electronic goods were 
sold freely, and music was played widely. For example, Kabul continued 
to have five radio stations, including the official Radio Kabul. The 
nongovernmental stations broadcast a mix of Afghan, Indian, Pakistani, 
and Western music. The stations had no religious content other than 
brief prayers and Koran readings on the government-controlled radio 
station.

Abuses of Religious Freedom
    The new Constitution requires that the President and vice-President 
of Afghanistan be Muslims, and does not distinguish in this respect 
between Sunnis and Shi'as. This is not explicitly stated in the case of 
government ministers, but the oath required of ministers does suggest 
adherence to the Muslim faith. There is no religious requirement for 
Members of Parliament in the new Constitution.
    Sporadic violations of religious freedom by some officials 
occurred. In June 2003, two editors of a weekly Kabul publication were 
arrested for allegedly violating Article 30 of the Afghan Press Law 
that prohibits publications of articles defaming Islam. Conservatives 
within the Judiciary recommended the journalists be charged with 
``insulting Islam'' or blasphemy; however, senior Government officials 
ultimately supported action short of criminal prosecution. Police 
searched the editors' offices, and the national intelligence agency 
confiscated the editors' publication, ``Aftaab,'' from stores. 
Moderates led by the Minister of Information and Culture argued for the 
release of the journalists and a resolution to the Afghan Press Law--
since amended--that permits administrative punishment (a fine) in lieu 
of prosecution. Within a week, President Karzai ordered the editors 
released on bail; however, the charges of blasphemy were not dropped. 
Subsequently, the two journalists obtained asylum outside the country 
during the second half of 2003.
    In January 2003, the Governor of Helmand confiscated approximately 
200 Hazara-owned shops in Lashkar Gah and distributed them to other 
town residents. The Governor also blocked the Hazara/Shi'a community 
from building a mosque in Lashkar Gah. While the Human Rights 
Commission and the UN had reached an agreement in February 2003 with 
the Governor to compensate Hazara shopkeepers with land elsewhere in 
Lashkar Gah, the Governor had only partly honored this agreement by the 
end of period covered by this report.
    In early October 2003, a grenade was lobbed at the only functioning 
Sikh gurdwara (or temple) in Kabul. There were no casualties. Prior to 
the incident, local police had warned the gurdwara authorities of a 
possible attack. Although police and intelligence officials 
investigated the attack, no suspects had been apprehended by the end of 
the reporting period.
    In an October 2002 incident in Kabul, 28 Tablighi Jamaatis, 
itinerant lay Muslim missionary preachers of the Sunni branch of Islam, 
were detained by police for a week. In November 2003, 12 Tablighi 
preachers were detained for a day in Kandahar. There was no further 
police action against Tablighi preachers during the period covered by 
the report. The Tablighi claimed their mission was to spread the word 
of Islam. Some government intelligence officials accused the Tablighi 
of subversive work for Pakistan. During the period covered by the 
report, no action was taken against the police who detained the 
Tablighi preachers.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    The fall of the Taliban and the subsequent establishment of the AIA 
and the TISA resulted in a major improvement in religious freedom. The 
Bonn Agreement and the 1964 Constitution replaced Taliban policies and 
laws. Sikh and Hindu representatives at the June 2002 Emergency Loya 
Jirga reported that they no longer were repressed and felt free to 
practice their religions. The Government encouraged Sikhs, Hindus, and 
other minorities to return, and there was a small but steady flow of 
returnees during the year. The new Constitution guarantees freedom of 
expression, assembly, and religion within the limits of the law, as 
well as equal rights for women and minorities.
    The Government has stressed reconciliation and cooperation among 
all citizens. Although the Government primarily is concerned with 
ethnic reconciliation, it also has expressed concern about religious 
tolerance. The TISA responded positively to all international 
approaches on human rights, including religious freedom. The Government 
emphasized ethnic and intra-faith reconciliation indirectly through the 
creation and empowerment of the Judicial, Constitutional, and Human 
Rights Commissions, comprised of members of different ethnic and Muslim 
religious (Sunni and Shi'a) groups. The Constitutional Commission also 
included a Hindu member to represent non-Muslim religious minorities. 
Sikh and Hindu leaders were consulted regularly during the preparation 
of the draft Constitution and elected three delegates, including a 
woman, to the CLJ.
    During the period covered by this report, the TISA included Hazara 
and other Shi'a figures, including Vice-President Khalili, Minister for 
Women's Affairs Habiba Sorabi, Human Rights Commission Chair Dr. Sima 
Samar, Minister of Planning Ramazan Bashardost (until March 7 the 
Minister of Planning was Mohammad Mohaqqeq, who is also a Hazara 
Shi'a), Minister of Commerce Mustafa Kazemi, Minister of Agriculture 
Hussein Anwari, and Minister of Transportation Mohammad Jawed.
    During the period covered by this report, the Human Rights 
Commission continued to conduct national consultations on transitional 
justice, promoted reconciliation at civil society gatherings and 
through various media, and continued to receive reports of abuses from 
citizens. In April 2003, the Ministry of Interior established a Human 
Rights Department to investigate human rights abuses, and this 
department set up local branches in the offices of Chiefs of Police in 
all but three provinces by the end of the reporting period.
    The Human Rights Commission also advocated for the rights of Sikhs 
and Hindus, when this community complained in late 2003 that it was 
being denied access to its traditional cremation ground in Kabul by 
local residents. The Ministry of Hajj and Religious Affairs was also 
sympathetic and responded to this complaint. In March Kabul municipal 
authorities allocated an alternative cremation site to the Sikh-Hindu 
community; however, by the end of the reporting period, this community 
had not yet assumed control of the allocated site.
    During the reporting period, the Government provided guards for the 
five or six unused Sikh gurdwaras in Kabul, as well as a shuttle for 
worshippers. In the summer of 2002, President Karzai visited the Sikh 
school (co-located with the only functioning gurdwara), after which the 
Ministry of Education assigned four part-time Dari language teachers to 
the school.

                    Section III. Societal Attitudes

    Relations between the different branches of Islam in the country 
have been difficult. Historically, the minority Shi'a faced 
discrimination from the majority Sunni population. Most Shi'a Muslims 
are members of the Hazara ethnic group, which traditionally has been 
segregated from the rest of society for a combination of political, 
ethnic, and religious reasons. Throughout the country's history, there 
have been many examples of conflicts between the Hazaras and other 
citizens. These conflicts often have had economic and political roots 
but also have acquired religious dimensions. The treatment of Shi'a 
varied from locality to locality. However, the active persecution of 
the country's Shi'a minority, including Ismailis, under the Taliban 
regime has ended, and, although some discrimination continues at the 
local level, Shi'a generally are free to participate fully in public 
life.
    Before the October 2001 collapse of the Taliban, repression by the 
Taliban of the Hazara ethnic group, which is predominantly Shi'a 
Muslim, was particularly severe. Although the conflict between the 
Hazaras and the Taliban was political and military as well as 
religious, the religious affiliation of the Hazaras was a significant 
factor leading to their repression. In practice the rigid policies 
adopted both by the Taliban and by certain opposition groups affected 
adversely adherents of other branches of Islam and other religions.
    On March 1, a riot that began when 2 individuals were seen mocking 
a Shi'a procession in Kabul to commemorate the Battle of Karbala led to 
2 deaths and over 30 injuries. This was the only reported incident 
surrounding Shi'a religious celebrations during the reporting period.
    Non-Muslim minorities such as Sikhs and Hindus continue to face 
social discrimination and harassment, but this circumstance is not 
systematic and the Government is trying to address their concerns.
    In June 2003, 12 Pashtun Sunnis were killed during an attack on 
their bus in northeastern Helmand province. Robbery was reportedly the 
motive, but there were claims that the assailants were Hazara Shi'as. 
The Human Rights Commission investigated the case and concluded during 
the summer of 2003 that the attack was related to the narcotics trade 
and that religious sectarianism was not the motive.
    On January 6, unidentified gunmen killed 12 Hazaras while they were 
traveling in southern Helmand Province. According to the Human Rights 
Commission, the motive for the attack was a family feud.
    After the fall of the Taliban, there continued to be episodic 
reports of individuals at the local level using coercion to enforce 
social and religious conformity. During the reporting period, President 
Karzai and other moderates in the central government opposed attempts 
by conservative elements to enforce rules regarding social and 
religious practices based on their interpretation of Islamic law. The 
Taliban's religious police force, the Department of Vice and Virtue, 
was replaced by the Department of Accountability and Religious Affairs, 
with a stated goal of promoting ``Islamic values''; however, the 
department lacks any enforcement or regulatory authority.
    In Herat there were continued reports of forced chastity 
examinations by religious police for women found with males who were 
not their relatives; however, reports declined during the latter months 
of the reporting period. It was difficult to know whether this was a 
systematic practice or took place on a sporadic basis, sometimes at the 
request of family members and in the context of an extremely socially 
conservative environment. There were no reports of examinations 
directed at non-Muslims. Local officials also have confronted women 
over their attire and behavior, although there were no known official 
policies mandating the wearing of the burqa or regulating the 
activities of women.
    Attacks by remnants of the al-Qaida and Taliban networks continued 
during the reporting period. Several killings of religious leaders and 
attacks on mosques were attributed to al-Qaida and Taliban members who 
objected to their victims' links with the Karzai administration and to 
their public interpretations of Islam.
    In December 2002, the 15-member Kandahar Ulema-u-Shura issued a 
religious edict denouncing the Taliban's call for jihad. Subsequently, 
the Taliban denounced the Ulema-u-Shura and left pamphlets in mosques 
and bazaars threatening religious leaders and government supporters.
    On April 28, Maulana Abdul Bari, a former Minister of Hajj and 
Religious Affairs in Kandahar, was shot and killed outside his home by 
suspected Taliban members. At the end of the reporting period, the 
Government indicated that there had been no arrests in the case, which 
continues under investigation.
    On June 30, 2003, a mosque in Kandahar was bombed during the final 
prayer of the day, and 16 worshippers were wounded. The leader of the 
mosque and head of Kandahar's Ulema-u-Shura (clerics' council), Mullah 
Abdullah Fayaz, had stated that the Taliban were not following Islam 
and that their interpretation of Islam was wrong. The Ministry of the 
Interior stated that two individuals were arrested, one in July 2003 
and the other in August 2003. Subsequently, one was released by court 
order and the other escaped from jail in October 2003.
    In May 2003, Habibullah, a Muslim cleric with close ties to 
President Karzai, was shot and killed outside a mosque in Deh Rawood 
district. Six persons were detained in connection with the killing. 
President Karzai issued a statement condemning the murder. By the end 
of the reporting period, there were no arrests or convictions and no 
further information on the persons originally detained.
    On May 7, 2003, a well-known religious scholar, Mowlawi Haji 
Abdollah, was shot and killed after leaving a mosque after prayers in 
central Uruzgan Province. The Government said that remnants of the 
Taliban and al-Qaida were responsible for the crime. The assailants had 
not been identified by the end of period covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with 
government officials as part of its overall policy to promote human 
rights.
    The United States has worked with the TISA to promote human rights 
and religious and ethnic tolerance from the inclusion of minority 
groups in the Government and military to assistance in the 
reconstruction of the country and its legal and political processes. 
During 2003 the United States provided $600,000 (25,800,000 Afghani) 
for technical assistance and capacity building of the Human Rights 
Commission. The United States provided an additional $5 million (215 
million Afghani) to the commission during the reporting period. Embassy 
representatives meet daily with TISA officials and routinely with 
religious and minority figures in an ongoing dialogue regarding the 
political, legal, religious, and human rights context of the country's 
reconstruction.
    U.S. officials supported efforts during the CLJ to include specific 
language in the draft Constitution to provide for equal rights for men 
and women and to incorporate moderate language on Islam.
    The United States has also worked with civil society organizations 
to promote religious tolerance. The Civil Development Foundation, a 
group of reformist, largely Shi'a, citizens, continued to publish the 
monthly magazine, ``Democracy,'' a project funded by a grant from the 
U.S. Embassy. ``Democracy'' has a circulation of approximately 3,000. 
One of the goals of ``Democracy'' is to challenge ``religious 
despotism'' and to promote a liberal and tolerant interpretation of 
Islam. Grants through USAID helped to establish independent community 
and commercial radio stations throughout the country that broadcast 
programs on a range of topics including democracy and human rights 
issues.
    Between March and July, the U.S. Government funded a visit to the 
United States of 25 mullahs under a program on ``Democracy and Civil 
Society.'' The approximate cost of this program was $250,000 
(10,750,000 Afghani).
    During the reporting period, the U.S. Embassy donated approximately 
$33,000 (1,419,000 Afghani) from the Ambassador's Fund for Cultural 
Preservation for restoration of the Mullah Mahmood Mosque in Kabul.
    In at least one instance, U.S. officials met with and assisted an 
Afghan Christian allegedly being persecuted for his faith.
                               __________

                               BANGLADESH

    The Constitution establishes Islam as the state religion but 
provides for the right to practice--subject to law, public order, and 
morality--the religion of one's choice. While the Government generally 
respects this provision in practice, religion exerts a powerful 
influence on politics, and the Government is sensitive to the Muslim 
consciousness of its political allies and the majority of its citizens.
    Citizens generally are free to practice the religion of their 
choice; however, police are normally ineffective in upholding law and 
order and are often slow to assist members of religious minorities who 
have been victims of crimes. Although the Government states that acts 
of violence against members of religious minority groups are 
politically or economically motivated and cannot be solely attributed 
to religion, human rights activists reported an increase in 
religiously-motivated violence.
    The generally amicable relationships among religions in society 
contributed to religious freedom; however, the number of Hindu, 
Christian, and Buddhist minorities who experienced discrimination by 
the Muslim majority increased. During the period covered by this 
report, the Government was led by the centrist Bangladesh Nationalist 
Party (BNP), which heads a four-party coalition that includes two 
Islamic parties, Jamaat Islami and the Islami Okiyya Jote. The majority 
of Hindus traditionally vote for the opposition Awami League (AL). In 
the 300-seat Parliament, religious minorities hold 7 seats--4 for the 
AL and 3 for BNP. Six non-Muslims hold deputy or state minister or 
equivalent positions in the Government. In 2002 the newly elected BNP 
Government arrested and intimidated AL leaders and repealed key 
legislation passed by the previous AL administration. The acute 
animosity between the two mainstream political parties often leads to 
politically motivated violence and sometimes heightened societal 
tensions between Muslims and Hindus.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 53,000 square miles, 
and it has a population of nearly 140 million. Sunni Muslims constitute 
88 percent of the population. Approximately 10 percent of the 
population is Hindu. The remainder of the population is mainly 
Christian (mostly Catholic) and Buddhist. Members of these faiths are 
found predominantly in the tribal (non-Bengali) populations of the 
Chittagong Hill Tracts, although many other indigenous groups in 
various parts of the country are Christian. There also are small 
populations of Shi'a Muslims, Sikhs, Baha'is, animists, and Ahmadis. 
Estimates of their populations vary from a few hundred to 100,000 
adherents for each faith. Religion is an important part of community 
identity for citizens, including those who do not participate actively 
in religious prayers or services.
    A national survey in late 2003 confirmed that religion is the first 
choice by a citizen for self-identification; atheism is extremely rare.
    There is no reliable estimate of the number of missionaries, but 
several Christian denominations operate schools, orphanages, or other 
social programs throughout the country. Several dozen missionaries, 
primarily based in Dhaka and Chittagong, are engaged in social-
development projects. Ethnic and religious minority communities often 
overlap and are concentrated in the Chittagong Hill Tracts and northern 
regions of the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution establishes Islam as the state religion but 
provides for the right to practice--subject to law, public order, and 
morality--the religion of one's choice. The Government generally 
respects this provision in practice; however, some members of the 
Hindu, Christian, Buddhist, and Ahmadiya communities experience 
discrimination.
    Religious organizations are not required to register with the 
Government; however, all nongovernmental organizations (NGOs), 
including religious organizations, are required to register with the 
Government's NGO Affairs Bureau if they receive foreign financial 
assistance for social development projects. The Government has the 
legal authority to cancel the registration of an NGO determined or 
suspected to be in breach of its legal or fiduciary obligations and to 
take other actions, such as blocking foreign funds transfers, to hinder 
its operation. During the period covered by this report, the Government 
took action in a nontransparent manner against six NGO's perceived as 
anti-Government or pro-opposition. In September 2003, one such NGO was 
closed temporarily after a government official claimed it had too many 
Hindus on its board of directors; however, it subsequently reopened. 
Another prominent NGO had its outside grants blocked after its director 
in 2001 wrote to the head of Government and the diplomatic community to 
express concern over attacks on minorities during the election then 
underway. Ultimately, the grants given in 2001 expired early this year 
and have not been renewed. Members of targeted NGOs reported harassment 
and intimidation, including pressure against traveling abroad to 
participate in religious freedom events, by law enforcement and 
intelligence officials.
    Family laws concerning marriage, divorce, and adoption differ 
slightly depending on the religion of the person involved. There are no 
legal restrictions on marriage between members of different faiths.
    Religion exerts a powerful influence on politics, and the 
Government is sensitive to the Muslim consciousness of its political 
allies, Jamaat Islami and the Islami Okiyya Jote, as well as the 
majority of its citizens.
    The Government provides some monetary support for the development 
of Muslim mosques, Hindu and Buddhist temples, and Christian churches.
    Major religious festivals and holy days of the Muslim, Hindu, 
Buddhist, and Christian faiths are celebrated as national holidays. The 
Bangladesh Christian Association has lobbied unsuccessfully for the 
inclusion of Easter as a national holiday.
    Religion is taught in government schools, and parents have the 
right to have their children taught in their own religion; however, 
some claim that many government-employed religious teachers of minority 
religions are neither members of the religion they teach nor qualified 
to teach it. Although transportation may not always be available for 
children to attend religion classes away from school, in practice 
schools with few religious minority students often work out 
arrangements with local churches or temples, which then direct 
religious studies outside of school hours.
    The Government has taken some steps to promote interfaith 
understanding. For example, Government leaders issued statements on the 
eve of religious holidays calling for peace and warning that action 
would be taken against those attempting to disrupt the celebrations. 
Through additional security deployments and public statements, the 
Government promoted the peaceful celebration of Durga Purja, a major 
Hindu holiday in October 2003, as well as supporting peaceful 
activities during Ramadan and before Eid-Ul-Azha.

Restrictions on Religious Freedom
    In 2001 the High Court ruled illegal all fatwa's, or expert 
opinions on Islamic law. Fatwa's include decisions as to when holidays 
begin based upon the sightings of the moon, matters of marriage and 
divorce, the meting out of punishments for perceived moral 
transgressions, and other religious issues. Islamic tradition dictates 
that only those Muftis (religious scholars) who have expertise in 
Islamic law are authorized to declare a fatwa. However, in practice 
village religious leaders sometimes make declarations in individual 
cases and call the declaration a fatwa. Sometimes this results in 
extrajudicial punishments, often against women for their perceived 
moral transgressions. In deeming all fatwa's illegal, the High Court 
intended to end the extrajudicial enforcement of fatwa's or other 
declarations by religious leaders. The pronouncement resulted in 
violent public protests (see Section III). Several weeks later, the 
Appellate Court stayed the High Court's ruling, and subsequently no 
action has been taken. Given the heavy Appellate Court case load, it is 
unclear when the appeal will be determined.
    Foreign missionaries were allowed to work in the country; however, 
their right to proselytize is not protected by the Constitution. The 
Constitution provides for the right to profess, practice, or propagate 
any religion; however, the right to proselytize is not discussed in the 
Constitution. Proselytization is neither permitted nor prohibited by 
law. As is the case for other foreign residents, missionaries often 
face delays of several months in obtaining or renewing visas. In the 
past, some missionaries who were perceived to be converting Muslims to 
other faiths subsequently were unable to renew their visas, which must 
be renewed annually. In mid-2001 the Department of Immigration and 
Passports began to issue regularly a new visa category for foreign 
missionaries working in the country. The processing of the new visas 
apparently created complications initially; however, there were no 
recent reports of any current problems with receiving these visas. Some 
foreign missionaries reported that internal security forces and others 
closely monitored their activities.
    There are no financial penalties imposed on the basis of religious 
beliefs; however, religious minorities are disadvantaged in practice in 
such areas as access to jobs in government or the military, and in 
political office. The Government has appointed some Hindus to senior 
civil service positions. Non-Muslims are not barred legally from any 
government position. However, religious minorities remain 
underrepresented in most government jobs, especially at the higher 
levels of the civil and foreign services. Selection boards in the 
government services often lacked minority group representation. The 
government-owned Bangladesh Bank employs approximately 10 percent non-
Muslims in its upper ranks. Hindus dominate the teaching profession, 
particularly at the high school and university levels. Some Hindus 
report that Muslims tend to favor Hindus in some professions, such as 
doctors, lawyers, and accountants. They attribute this circumstance to 
the education that the British offered during the 19th century, which 
Muslims boycotted but Hindus embraced. Employees are not required to 
disclose their religion, but religion generally can be determined by a 
person's name.
    Many Hindus have been unable to recover landholdings lost because 
of discrimination in the application of the law, especially under the 
now-defunct Vested Property Act. The act was a Pakistan-era law that 
allowed ``enemy'' (in practice Hindu) lands to be expropriated by the 
Government. Approximately 2.5 million acres of land were seized from 
Hindus, and almost all of the 10 million Hindus in the country were 
affected. Property ownership, particularly among Hindus, has been a 
contentious issue since partition in 1947. However, in April 2001, 
Parliament passed the Vested Property Return Act. This law stipulated 
that land remaining under government control that was seized under the 
Vested Property Act be returned to its original owners, provided that 
the original owners or their heirs remain resident citizens. Hindus who 
fled to India and resettled there are not eligible to have their land 
returned, and the act does not provide for compensation for or return 
of properties that the Government has sold. By law the Government was 
required to prepare a list of vested property holdings by October 2001, 
and claims were to have been filed within 90 days of the publication 
date. No further claims were to be accepted after that period expired. 
At the end of the period covered by this report, the Government had not 
published the list of vested properties; the reasons for the extended 
delay could not be determined.
    In 2002, the Parliament passed an amendment to the Vested Property 
Return Act, allowing the Government unlimited time to return the vested 
properties. The properties are to remain under the control of deputy 
commissioners until a tribunal settles ownership. The amendment also 
gives the deputy commissioners the right to lease such properties until 
they are returned to their owners. The Government claimed that this 
provision would prevent the properties from being stolen.
    In 2001 the Forestry Department inaugurated an eco-park on the 
lands inhabited by the predominantly Christian Khasi tribes in 
Moulvibazar. Although indigenous Khasis had lived on these lands for 
generations, the Government did not recognize their ownership. The 
Government claimed ownership and stated that the Khasis were occupying 
the land illegally. On January 3, a member of the Garo tribe died and 
several others sustained injuries when police and forestry officials 
fired on Garos attempting to obstruct the construction of a wall in 
Madhupur forest in the northern Tangail district as part of a forest 
conservation and eco-park project. Rather than go to the police, the 
victim's family filed a petition with the magistrate accusing nine 
government officials of the crime. The magistrate court initiated a 
judicial inquiry, but by the end of the period covered by this report, 
there was no action. In July 2002, Forest Department guards killed a 
Khasi member, Abinash, and injured 10 others in an attempt to evict the 
Khasis. Police had not arrested anyone in connection with the killing 
by the end of the period covered by this report.
    Under the Muslim Family Ordinance, female heirs inherit less than 
male relatives, and wives have fewer divorce rights than husbands. Men 
are permitted to have up to four wives, although society strongly 
discourages polygyny, and it is practiced rarely. Laws provide some 
protection for women against arbitrary divorce and the taking of 
additional wives by husbands without the first wife's consent, but the 
protections generally apply only to registered marriages. Marriage is 
governed by family law of the respective religions. In rural areas, 
marriages sometimes are not registered because of ignorance of the law. 
Under the law, a Muslim husband is required to pay his former wife 
alimony for 3 months, but this law is not always enforced.
    In December 2003, anti-Ahmadi activists killed a prominent Ahmadi 
leader in Jessore and announced a January 23 deadline for the 
Government to declare Ahmadis to be non-Muslims. On January 8, the 
Government announced a ban on all Ahmadiya publications. The ban has 
not been formalized, but police detained a boy for 3 days for 
possession of Ahmadiya books, and during demonstrations in April and 
May, police entered and seized documents from two Ahmadiya mosques. The 
Government has opposed court challenges to the ban on the grounds the 
ban has not been promulgated officially and is, therefore, beyond 
judicial scrutiny. With a few exceptions, the police are not enforcing 
the ban.

Abuses of Religious Freedom
    Reports of harassment by BNP supporters of Hindus, who 
traditionally vote for the AL, preceded and followed the 2001 election. 
Reported incidents included killings, rape, looting, and torture. The 
BNP acknowledged reports of atrocities committed between Muslims and 
Hindus; however, the BNP claimed that they were exaggerated. The Home 
Minister was unable to confirm reports that Hindus had fled the country 
and insisted that there was no link between religion and the violence. 
He also dismissed allegations that the BNP was linked to the 
perpetrators. In 2001, the High Court ordered the Government to 
investigate and report on attacks on religious minorities and to 
demonstrate that it was taking adequate steps to protect minorities. 
The Government submitted its report to the High Court in 2002. The 
report claimed that some of the incidents of post-election violence 
were not connected to communal relations. It also alleged that some of 
the reports of violence were fabricated or exaggerated. Since the 
submission of the report, neither the High Court nor the Government has 
taken further action.
    Since the 2001 elections, religious minorities reportedly have 
continued to be targeted for attacks. An NGO claimed that in the first 
4 months of the period covered by this report, there were approximately 
200 incidences of discrimination or violence against religious 
minorities. Reportedly, incidents include killings, rape, torture, 
attacks on places of worship, destruction of homes, forced evictions, 
and desecration of items of worship. However, many such reports have 
not been verified independently. The Government sometimes has failed to 
investigate the crimes and prosecute the perpetrators, who are often 
local gang leaders.
    On February 27, Humayun Azad, a Dhaka University professor and 
writer, sustained serious injuries when unidentified assailants stabbed 
him near campus. Azad, known for his criticism of Islamic 
fundamentalism, publicly blamed the attack on Muslim extremists. The 
Government provided Azad with medical treatment in Dhaka and later, at 
its expense, in Thailand, but at the end of the period covered by this 
report, the police investigation into the attack had not identified the 
assailants.
    In January a Hindu temple and three houses belonging to Hindus in 
Chittagong were burned. According to a prominent human rights NGO, the 
temple was on disputed ground, and the temple priest sought to expand 
temple lands. Subsequently, there was conflict between the police, the 
local fire brigade, and Hindu devotees, who accused the police of 
destroying the temple. They attacked the police and fire brigade 
personnel with stones and incendiary devices. There has been no 
subsequent legal action.
    In November 2003, 11 members of a Hindu family burned to death 
after assailants set fire to their home near the port city of 
Chittagong. BDG officials ascribed the crime to robbers following a 
failed robbery attempt, but the opposition Awami League alleged that 
BNP members attacked the family as part of a local Hindu cleansing 
effort. Local human rights NGO Odhikar claimed that the attack was a 
planned assault on the family because of its Hindu faith. Government 
ministers visited the home within a few days of the incident and 
promised action against the perpetrators. Subsequently, within a month 
of the attack, police arrested 5 persons, 3 of whom confessed to the 
magistrate and claimed that 14 people were involved in what they said 
was an attempted robbery. At the conclusion of the period covered by 
this report, police had completed their investigation and prepared a 
criminal complaint for submission to the court.
    Using a compilation of newspaper reports, Ain-O-Shalish Kendra (The 
Law and Mediation Center), a human rights NGO, filed in 2001 a writ 
petition with the High Court asking that the Government be ordered to 
investigate the reported incidents of post-election violence against 
minorities and submit its findings to the court. The Government 
submitted its report to the court in 2002, stating that it had taken 
action against perpetrators of violence against members of the minority 
communities wherever such incidents took place. The government report 
said investigations revealed that many of the reports were false or 
exaggerated. During the period covered by the report, the High Court 
took no further action in response to the Government's report.
    In 2002, a Buddhist monk, Ganojyoti Mohasthobir, was killed at a 
Buddhist temple and orphanage at Rauzan in Chittagong. According to 
media reports, his killing was related to a land dispute. Then Home 
Minister Altaf Hossain Chowdhury and Foreign Minister Morshed Khan 
visited the temple after the killing. They assured the public that the 
incident would be investigated properly and that those involved would 
be brought to trial. Police subsequently apprehended three of the seven 
accused in the killing. Their trial opened in district court on May 16, 
with the judge saying that he would depose witnesses intensively until 
May 23; at the end of the period covered by this report, the case was 
continuing.
    One human rights activist claimed that, especially after the 2001 
elections, religious minority groups have been targeted for acts of 
violence, which has led to the requirement for guards to be present at 
church and temple ceremonies. These claims continued during the period 
covered by this report; however, there also has been violence during 
important Muslim holidays.
    In June 2001, in Baniarchar, Gopalganj District, a bomb exploded 
inside a Catholic church during Sunday Mass, killing 10 persons and 
injuring 20 others. The army arrived to investigate approximately 10 
hours after the blast. Police detained various persons for questioning, 
but by the end of the period covered by this report, the police 
reported no progress on the case. A judicial commission was formed in 
December 2001 to investigate the Baniachar bombing. In September 2002, 
the commission submitted its report to the Government. The commission's 
final report blamed Sheikh Hasina and other AL party members for six of 
the seven bomb attacks that occurred in 1999, 2000, and 2001, including 
the June 2001 attack. However, two of the three commission members 
dissented, alleging that the head of the commission, Judge Abdul Bari 
Sarkar, had inserted his personal views in the final report. During the 
period covered by this report, the Government took no further action on 
the basis of the 2002 commission report, and the police are not 
pursuing the case actively.
    Feminist author Taslima Nasreen remained abroad during the period 
covered by this report, while criminal charges were pending against her 
for insulting the religious beliefs of the country's Muslims. In May 
2002, the Government banned her subsequent book, a sequel to an earlier 
novel that also was banned for being ``anti-Islamic.'' In October 2002, 
a court sentenced Nasreen, in absentia, to a year in jail for her 
``derogatory remarks about Islam,'' in a case filed by a local Jamaat-
e-Islami leader in 1999. In November 2003, a Dhaka court banned the 
sale or distribution of Nasreen's latest book, ``Ka,'' an account of 
Nasreen's relationships with Bangladeshi intellectuals, in response to 
a defamation suit filed by a Bangladeshi writer; ``Ka'' was sold openly 
on street corners after the ban.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvement and Positive Developments in Respect for Religious Freedom
    Following demands by the IOJ, an Islamist coalition partner of the 
ruling BNP, that Ahmadiyya publications be banned and that Ahmadis be 
declared non-Muslims, the BDG announced such a ban on January 8. 
However, several days after senior-level visits by the U.S. Embassy and 
a Congressional delegation on January 11 to 14, the Prime Minister 
announced the Government would not declare Ahmadis to be non-Muslims.
    After the U.S. Embassy and several human rights organizations 
expressed concerns, the Government in March deferred proposed 
legislation by a BNP parliamentarian that would have created a 
blasphemy law based on the Pakistani model.

                    Section III. Societal Attitudes

    Relations between the religious communities generally are amicable. 
Persons who practice different religions often join each other's 
festivals and celebrations, such as weddings. Shi'a Muslims practice 
their faith without interference from Sunnis. Nevertheless, clashes 
between religious groups occasionally occur. Violence directed against 
religious minority communities continues to result in the loss of lives 
and property, but the motives--religious animosity, criminal, or 
property rights--are often unclear. Religious minorities are vulnerable 
and often have even less access to justice than other citizens. Police, 
who generally are ineffective in upholding law and order, are normally 
slow to assist members of the religious minority community, thereby 
perpetuating an atmosphere of impunity for acts of violence (see 
Section II).
    Intercommunal violence caused many Hindus to emigrate to India 
between 1947 and 1971 and continued on a smaller scale throughout the 
1980s. Since the 1991 return to democracy, emigration of Hindus has 
decreased significantly, which generally can be attributed to the 
significant reduction in the Hindu population over the last 30 years. 
In recent years, emigration has been primarily motivated by economic 
and family reasons. Nevertheless, incidents of communal violence 
continue to occur.
    Newspapers reported attacks on Hindu homes and rapes of Hindu women 
at several places in the country soon after the October 2001 election. 
According to a human rights organization, at least 10 Hindu women were 
raped and a number of Hindu homes were looted by low-level BNP workers 
a few days before the BNP took power from the nonpartisan caretaker 
government that supervised the election. Some incidents of rape and 
looting also took place in the southwestern district of Bagerhat. The 
situation improved after the new government members visited the areas 
and deployed additional police to troubled locations. In February 2002, 
an AL-backed Convention on Crimes Against Humanity alleged ``systematic 
persecution'' of religious minorities and called for the perpetrators 
to be brought to trial under local and international laws. In two 
cases, courts convicted the perpetrators. On September 10, 2003, a 
Speedy Trial Court in Barisal sentenced Ibrahim Khali and Dulal to life 
in prison (in practice 22+ years) for raping a Hindu woman at Annoda 
Proshad in Lord Hardinge Union of lal Monhon subdistrict of Bhola 
district. The court also fined each convict approximately $165 (Taka 
10,000) or alternatively to spend an additional 6 months in prison. 
Both convicts are serving their terms. On October 23, 2003, a Speedy 
Trial Court sentenced six persons to life in prison and acquitted a 
seventh person accused of raping a Hindu woman after the 2001 
parliament election in the Sadar sub-district of Bhola. The convicts 
have appealed the verdict to the High Court; the appeal was pending at 
the end of the period covered by this report.
    Human rights groups and press reports indicated that vigilantism 
against women accused of moral transgressions occurred in rural areas, 
often under a fatwa, and included punishments such as whipping. During 
2003 36 fatwa cases occurred in which 5 persons were lashed, and others 
faced punishments ranging from physical assault to shunning of families 
by their communities. One human rights organization recorded 32 fatwa 
cases in 2002 in which 19 persons were lashed, and others faced 
punishments ranging from physical assault to shunning of families by 
their communities.
    There are approximately 100,000 Ahmadis concentrated in Dhaka and 
several other locales. In the latter part of 2003, they were the 
targets of attacks and harassment prompted by clerics and the rhetoric 
of leaders of the Islami Okkiya Jote, an Islamic party and coalition 
partner of the ruling BNP. Many mainstream Muslims view Ahmadis as 
heretics. In October 2003, 17 Ahmadiya families in Kushtia were 
barricaded in their homes for several days. In November 2003, police 
stopped a mob of about 5,000 attempting to destroy an Ahmadiya mosque 
in Tejgaon, Dhaka. In December 2003, anti-Ahmadi activists killed a 
prominent Ahmadi leader in Jessore; however, there were no results from 
the subsequent police investigations in any of these cases. On January 
8, the Government announced a ban on all Ahmadiya publications; the ban 
has not been promulgated officially, but in April and May, police 
entered and seized documents from Ahmadiya mosques (See Section II).
    Reportedly, at the end of May, the Khatme Nabuwat Andolan, a group 
of anti-Ahmadiya Islamic clerics, threatened to evict thousands of 
Ahmadiyas from their homes in Patuakhali, Rangpur, and Chittagong. The 
same group also threatened to attack Ahmadiya mosques in those 
districts. Many Ahmadiyas appealed to the administration for protection 
and security. In April allegedly 12 Ahmadiya houses were destroyed; 15 
Ahmadiya men and women in Rangpur reportedly were held against their 
will and pressed to renounce their faith. They were released after 
hours of verbal harassment; no legal action has been taken against 
their assailants.
    Public reaction to the High Court's 2001 ruling that fatwas were 
illegal resulted in violence. Following the court's decision, a number 
of NGOs organized a rally in Dhaka and transported busloads of persons, 
mostly women, from different parts of the country to express support 
for the ruling, which they said was a victory for women and for all who 
suffered abuses in the name of fatwa. However, Muslim groups contended 
that fatwas were an integral part of a Muslim's daily life and called 
the ruling an attack on their religious freedom. Islamist parties and 
the then-opposition BNP cited the ruling as an example of the Awami 
League government's ``anti-Islam'' attitude. Islamic groups organized 
blockades to prevent buses from entering Dhaka for the rally and 
protested the ruling and the NGO rally. In the ensuing violence, a 
police officer was killed inside a mosque, and an NGO office was 
ransacked. Subsequently, a case was filed and several persons were 
arrested for the murder. One of the accused was a well-known Islamic 
scholar and the chairman of a faction within the IOJ; the high court 
dismissed all charges against him.
    The law neither permits citizens to proselytize nor prohibits 
proselytization; however, local authorities and communities often 
object to efforts to convert persons from Islam to other religions. 
Moreover, strong social resistance to conversion from Islam means that 
most missionary efforts by Christian groups are aimed at serving 
communities that have been Christian for several generations or longer.
    There is no known indigenous Jewish community. Anti-Semitic 
attitudes are widespread among Islamist activists and are sometimes 
evident in commentaries, particularly on the Middle East, in mainstream 
newspapers.
    In general citizens do not perceive Christians as Western society 
surrogates, and Christians are not targeted or harassed in response to 
the widespread perception by citizens that the U.S.-led war on global 
terrorism is ``anti-Muslim. ''

                   Section IV. U.S. Government Policy

    The U.S. Government routinely discusses general and specific 
religious freedom issues with officials at all levels of the Government 
as well as with political party leaders and representatives of 
religious and minority communities. The U.S. Embassy twice encouraged 
Jamaat Islami to reiterate publicly its position that it supports 
tolerance and minority rights in the context of an attack on a 
religious minority member. Both times Jammat Islami demurred. Democracy 
and governance projects supported by the U.S. Agency for International 
Development (USAID) include tolerance and minority rights components. 
The Embassy successfully encouraged the leader of a major political 
party to condemn attacks on Ahmadis. An article that the Ambassador 
wrote for local newspapers on Human Rights Day on December 10, 2003, 
stressed the importance of religious tolerance and other basic rights.
    Due to the increased attacks on Ahmadis, the U.S. Government made 
religious freedom a central point of discussion in most meetings with 
the Prime Minister, the Foreign Minister, the Law Minister, the Home 
Minister, and several other ministers beginning in December 2003. The 
Embassy expressed its views on this matter to the media and public 
forums related to democracy and governance. In February the Ambassador 
was the ranking guest at a religious freedom conference organized by a 
national human rights group.
    Embassy and visiting U.S. Government officials regularly visited 
members of minority communities to hear their concerns and demonstrate 
public support.
    Following demands for the ban of Ahmadiyya publications and that 
Ahmadis be declared non-Muslims, the Government announced such a ban on 
January 8. However, several days later, after senior-level 
representations by the Embassy and a visiting Congressional delegation, 
the Prime Minister announced that the Government would not declare 
Ahmadis to be non-Muslims. After the Embassy and several human rights 
organizations expressed concerns, the Government in March deferred 
proposed legislation by a BNP parliamentarian that would have created a 
blasphemy law based on the Pakistani model.
    The Embassy assisted U.S. Christian-affiliated relief organizations 
in guiding paperwork for schools and other projects through government 
channels. The Government has been receptive to discussion of such 
subjects and generally helpful in resolving problems. The Embassy has 
also acted as an advocate in the Home Ministry for these organizations 
in resolving problems with visas.
    The Embassy encouraged the Government through the Ministry for 
Religious Affairs to develop and expand its training program for 
Islamic religious leaders. After an initial pilot program, USAID 
provides, among other topics, course work for religious leaders on 
human rights, HIV/AIDS, gender equality, and trafficking in persons.
                               __________

                                 BHUTAN

    The law provides for freedom of religion; however, the Government 
limited this right in practice. The Drukpa discipline of the Kagyupa 
school, a branch of Mahayana Buddhism, is the state religion, although 
many citizens also practice the Ningmapa branch of Buddhism.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    Societal pressure for conformity with Drukpa Kagyupa norms was 
prevalent.
    There are no formal diplomatic relations between the United States 
and Bhutan; however, the U.S. Government discussed religious freedom 
issues with the Government informally as part of its overall policy to 
promote human rights.

                    Section I. Religious Demography

    The country has a total area of 18,146 square miles. Population 
figures vary greatly, but the Government estimated a population of 
approximately 700,000. Approximately two-thirds to three-quarters of 
the declared population practice either Drukpa Kagyupa or Ningmapa 
Buddhism. The Drukpa discipline is practiced predominantly in the 
western and central parts of the country, although there are adherents 
in other regions. Government-supported monasteries also practice the 
Kagyupa sect of Buddhism. Ethnic Ngalops, descendants of Tibetan 
immigrants, comprise the majority of the population in the western and 
central parts of the country. The Ngalops predominate in Government and 
the civil service, and their cultural norms and dress have been 
declared by the monarchy to be the standard for all citizens.
    The Ningmapa school of Mahayana Buddhism is practiced predominantly 
in the eastern part of the country, although there are adherents in 
other parts of the country. Most of those living in the east are ethnic 
Sarchops, the descendants of those thought to be the country's original 
inhabitants. Several Sarchops held high positions in the Government, 
the National Assembly, and the court system.
    The royal family practices a combination of Ningmapa and Kagyupa 
Buddhism. There is a tradition of respect among many citizens for the 
teachings of an animist and shamanistic faith called Bon, which 
revolves around the worship of nature, and predates Buddhism. Bon 
priests still can be found in the country, but very few citizens adhere 
to this faith. Bon rituals sometimes are included in Buddhist 
festivals.
    Christians, both Catholics and Protestants, are present in very 
small numbers throughout the country. There was reportedly only one 
building used for Christian worship in the south of the country, the 
only location where the concentration of Christians was sufficiently 
large to sustain a church building. Elsewhere, Christian families and 
individuals practiced their religion at home. There are no Christian 
missionaries operating in the country.
    Approximately one-quarter to one-third of the population, ethnic 
Nepalese who live mainly in the south, practice Hinduism. The Shaivite, 
Vaishnavite, Shakta, Ghanapath, Puranic, and Vedic schools are 
represented among Hindus.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The law provides for freedom of religion; however, the Government 
limited this right in practice. The Drukpa discipline of the Kagyupa 
school, a branch of Mahayana Buddhism, is the state religion. 
Proselytization is illegal, and Bhutanese NGOs operating outside the 
country claimed the Government prohibited conversions. Dissidents also 
contended that Buddhist texts were the only printed religious materials 
permitted to enter the country. The Government vehemently denied these 
claims and asserted that its citizens are free to practice any religion 
openly.
    The Monastic Body (or Monk Body) comprised of 3,500 monks, was 
financed by an annual government grant and was the sole arbiter on 
religious matters. The body also played an advisory role to the 
National Assembly, the Royal Advisory Council, and the King, who 
consistently deferred to its pronouncements on almost all religious 
matters and many decisions affecting the state. Major Buddhist and 
Hindu religious holidays are also state holidays.
    Questions of family law, such as inheritance, marriage, divorce, 
child custody, and adoption, traditionally are resolved according to a 
citizen's religion: Buddhist tradition for the majority of the 
population and Hindu tradition for the ethnic Nepalese. The Government 
subsidized monasteries and shrines of the Drukpa discipline and 
provided aid to approximately one-third of the Kingdom's 12,000 monks. 
By statute 10 seats in the 150-seat National Assembly and 2 seats on 
the 11-member Royal Advisory Council are reserved for monks of the 
Drukpa discipline.
    Religious communities must secure government licenses before 
constructing new places of worship. Reports by ethnic Nepalese citizens 
suggested that this process was biased toward Buddhist temples. The 
Government provided financial assistance for the construction of Drukpa 
Kagyupa and Ningmapa Buddhist temples and shrines. Monks and 
monasteries of the Ningmapa school also received some state funding. 
NGOs reported that the Government rarely granted permission to build a 
Hindu temple; however, the Government provided some scholarships for 
Sanskrit studies at Hindu-language universities in India. Followers of 
religions other than Buddhism and Hinduism generally were free to 
worship in private homes, but they could not erect religious buildings 
or congregate in large groups in public. There were no Hindu temples in 
Thimphu, despite the migration of many ethnic Nepalese to the capital 
city. However, the King has declared major Hindu festivals to be 
national holidays, and the royal family participates in them.
    NGO representatives living outside of the country reported that 
Drukpa Kagyupa and Ningmapa Buddhist religious teaching is permitted in 
schools, but that other religious teaching is not. The Government 
contended that Buddhist teaching is permitted only in monastic schools, 
and that no religious teaching is permitted in other schools. Buddhist 
prayer is compulsory in all government-run schools, according to 
dissidents.
    The Government requires all citizens, when in public places, to 
wear the traditional dress of the Buddhist majority, but it only 
strictly enforced this law for visits to Buddhist religious buildings, 
monasteries, government offices, schools, and when attending official 
functions and public ceremonies. Some citizens commented that 
enforcement of this law was arbitrary and sporadic.

Restrictions on Religious Freedom
    Dissidents claimed that the Government prohibits religious 
conversions. Foreign missionaries were not permitted to proselytize, 
but international Christian relief organizations and Jesuit priests 
were active in education and humanitarian activities. An NGO has 
reported that some Christians were afraid to worship openly for fear of 
discrimination; moreover, senior Christian church officials reportedly 
are denied entry visas and, consequently, cannot confirm new priests.
    Dissidents alleged that the Government restricted the import of 
printed religious matter; only Buddhist religious texts were allowed to 
enter the country.
    Certain high level civil servants, regardless of religion, are 
required to take an oath of allegiance to the King, the country, and 
the people. The oath does not have religious content, but a Buddhist 
lama administers it. Dissidents alleged that applicants for Government 
services were asked their religion before the services were rendered.

Abuses of Religious Freedom
    Ethnic Nepalese were subject to discrimination by the authorities 
in the late 1980s and early 1990s, when many were forcibly expelled 
(although others may have left voluntarily). The root causes of this 
official discrimination and the expulsions were cultural, economic, and 
political; however, to the degree that their Hinduism identified them 
as members of the ethnic Nepalese minority, religion may have been a 
secondary factor. The Government contended that many of those expelled 
in 1991 were illegal immigrants with no right to citizenship or 
residency, and others had ``voluntarily emigrated.'' More than 100,000 
ethnic Nepalese continued to live in refugee camps in eastern Nepal and 
were seeking to return to their homes. An estimated 15,000 more resided 
outside of the camps in the Indian states of Assam and West Bengal.
    On June 18, 2003, the Government announced the results of the 
categorization of refugees of the first verified camp and its 
willingness to begin repatriating ``genuine Bhutanese'' citizens. The 
first category, ``bona fide Bhutanese,'' who were evicted forcibly, 
comprised 2.4 percent of the total and can immediately return to the 
country with full rights as citizens; however, during the period 
covered by this report, none returned. The second category, ``voluntary 
emigrants,'' comprised 70.5 percent and will be allowed to return but 
must apply for citizenship, a process that could take up to 2 years; 
however, at this juncture, none have returned to the country and 
applied for citizenship. The third category, ``non-nationals,'' 
comprised 24.2 percent and will not be allowed to return to the 
country. The fourth category, ``criminals,'' reportedly will be allowed 
to return if they agree to face criminal charges in the judicial 
system.
    The Government resettled Buddhist citizens from other parts of the 
country on land in the south vacated by the expelled ethnic Nepalese 13 
years ago. Human rights groups maintained that this action prejudices 
any possibility for land restoration for returning refugees. The 
Government maintained that this was not its first resettlement program, 
and that ethnic Nepalese citizens from the south sometimes were 
resettled in other parts of the country.
    A religious freedom web site alleged that on April 11, following 
Easter Sunday services, police raided three Protestant house churches 
in Sarpang district in the southern part of the country. There were no 
arrests; however, church members were warned to stop meeting and told 
that the government viewed their meetings as ``terrorist activities.'' 
The Government denied these reports as totally false.
    There were no reports of religious detainees or prisoners.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Governmental discrimination against ethnic Nepalese in the late 
1980s and early 1990s arose in part from a desire to preserve the 
country's Buddhist culture against the influence of a growing 
population of ethnic Nepalese with different cultural and religious 
traditions; it also was a response to increased political agitation by 
the ethnic Nepalese community. These preoccupations on the part of the 
Government and many Buddhists still were present during the reporting 
period. They were reflected in official and societal efforts to impose 
the dress and cultural norms of the Ngalop ethnic group on all 
citizens. While there were no reports of the repetition of the excesses 
of the late 1980s and early 1990s, societal and governmental pressure 
for conformity with Drukpa Kagyupa norms was prevalent. Societal 
prejudices against this group continue as has the Government's policy 
on forced retirement of refugee family members in government service 
and the resettlement of Buddhists on land vacated by expelled ethnic 
Hindu Nepalese in the south. Ethnic Nepalese with family members in the 
refugee camps also complained that they were unable to obtain new 
government-issued national identity cards.
    Some of the country's few Christians, mostly ethnic Nepalese living 
in the south, claimed that they were harassed and discriminated against 
by the Government, local authorities, and non-Christian citizens. A 
religious freedom web site published unconfirmed reports that 
Christians were harassed by police during private worship at Easter and 
were told to discontinue any religious activities; however, the 
Government denied these reports. Some NGOs reported increased 
intimidation by the Government of persons who do not look like 
Bhutanese Buddhists. Such actions reportedly included stopping persons 
at designated checkpoints and asking for their identity documents. The 
Government claimed the identity checks were part of an effort to 
control illegal border crossings and United Liberation Front of Assam 
camps that were reportedly based in the southern part of the country in 
2003. However, in December 2003, the Government destroyed these camps 
during a military offensive.
    There have been some attempts to promote interfaith understanding. 
There were regular exchanges between monks of the two schools of 
Buddhism represented in the country. The King's example of making Hindu 
festivals official holidays and observing them also had a positive 
effect on citizens' attitudes.

                   Section IV. U.S. Government Policy

    There are no formal diplomatic relations between the United States 
and Bhutan. Informal contacts between the two governments took place 
frequently. During these exchanges, governmental discrimination against 
the ethnic Nepalese minority was discussed.
    In January an Embassy officer from New Delhi and State Department 
officials discussed religious freedom in the context of the refugee 
issue and the draft Constitution in Thimphu. In March the U.S. 
Ambassador to India and an Embassy officer traveled to the country and 
discussed religious freedom, the draft Constitution, and the refugee 
issue with the King and other senior members of the Government. The 
U.S. Government has also worked to promote religious freedom and other 
democratic values by sponsoring several Bhutanese citizens to the 
United States on International Visitors Programs, which were structured 
to convey the importance of democratic and religious freedoms.
                               __________

                                 INDIA

    The Constitution provides for secular government and the protection 
of religious freedom, and the central Government generally respected 
these provisions in practice; however, it sometimes did not act 
effectively to counter societal attacks against religious minorities 
and attempts by state and local governments to limit religious freedom. 
This failure resulted in part from the legal constraints inherent in 
the country's federal structure, and in part from shortcomings in the 
law enforcement and justice systems. Ineffective investigation and 
prosecution of attacks on religious minorities were seen by some 
extremists as a signal that such violence may be committed with 
impunity.
    The status of religious freedom improved in a number of ways during 
the period covered by this report yet problems remained in some areas. 
While the government took some steps to decrease attacks and bring 
about justice, attacks against minorities persisted. However, there 
were no new anti-conversion laws during the period covered by this 
report and Tamil Nadu announced its decision to repeal its anti-
conversion law. During the period covered by this report, the Gujarat 
police conducted no illegal surveys of Christians and no tridents 
(trishuls) were distributed in any state. ``Hindutva,'' the politicized 
inculcation of Hindu religious and cultural norms to the exclusion of 
other religious norms, influenced governmental policies and societal 
attitudes.
    During most of the period covered by this report, the central 
Government was led by a coalition called the National Democratic 
Alliance (NDA). The leading party in the coalition was the Bharatiya 
Janata Party (BJP), a Hindu nationalist party with links to Hindu 
extremist groups that have been implicated in violent acts against 
Christians and Muslims. Human rights groups and others also suggested 
that the Government's inadequate response to acts of violence against 
religious minorities was due at least in part to links between 
extremist groups and the ruling Bharatiya Janata Party (BJP) during 
much of the period covered by this report. The BJP was also head of 
state governments in Goa, Gujarat, Madhya Pradesh, Rajasthan, and 
Chhattisgarh. The BJP-led government, which previously campaigned on a 
Hindutva platform, adopted more inclusive rhetoric regarding minorities 
and took some steps to decrease violence.
    In late May, a new coalition, the United Progressive Alliance 
(UPA), came to power and pledged to ``take immediate steps to reverse 
the trend of communalization of education,'' which it said had occurred 
when the National Democratic Alliance (NDA) governed India. Although 
the new UPA government retained the new NCERT books introduced by the 
NDA government for this academic year, they are currently being revised 
and new texts, with corrected information, will be introduced in the 
next academic year.
    In May President APJ Abdul Kalam invited Dr. Manmohan Singh, a 
member of Congress Party, to form a coalition government led by the UPA 
to replace the NDA, which had been in power since 1998. The UPA pledged 
to respect the country's traditions of secular government and religious 
tolerance, and to pay particular attention to the rights of religious 
minorities.
    Dr. Singh, a Sikh, became the first member of a religious minority 
to be prime minister. As President Kalam is a Muslim and the President 
of the governing Congress party (Sonia Gandhi) is a Christian, three of 
the most important politicians in India are members of religious 
minority communities.
    Tensions between Muslims and Hindus, and to a continued extent 
between Christians and Hindus, were a problem. Attacks on religious 
minorities occurred in several states, which brought into question the 
Government's ability to prevent sectarian and religious violence. 
However, some improvements were observed during the period covered by 
this report. In April the Supreme Court handed down a major decision 
ordering a retrial of the Best Bakery Case, in which Hindu extremists 
killed 14 Muslims when the Best Bakery, in the Hanuman Tekri area of 
Vadodara, was attacked by a large mob. There have been allegations that 
police failed to take adequate action to save the victims during the 
attack. The Supreme Court also stated that the guilty were likely to 
escape prosecution as long as the case was tried in the state of 
Gujarat, and, therefore, ordered that the trials be moved to the 
jurisdiction of the Bombay (Mumbai) High Court. In November 2003, the 
Kheda District Sessions Court in Gujarat sentenced 12 persons to life 
imprisonment for the murder of 14 Muslims in Ghodasar village. Three 
persons were sentenced to 2 years rigorous imprisonment for unlawful 
assembly in the same case. This case was the first conviction in 
conjunction with the violence directed against Muslims by Hindus that 
took place in Gujarat in February and March 2002 and which left an 
estimated 2,000 dead and 100,000 displaced into refugee camps. At the 
end of the period covered by this report, only 3 other cases related to 
the Gujarat rioting completed trial in the lower level courts. Two 
cases resulted in acquittals and two in convictions. In the two 
acquittals (Best Bakery and Mod) the Hindu offenders were exonerated in 
June and July 2003; while in two other cases, lower courts ruled in 
November 2003 and January to convict and sentence 13 Hindu offenders 
(after the Supreme Court heard the Best Bakery case). It was alleged 
widely that the police and state government did little to stop the 
violence promptly, and at times encouraged or assisted Hindus involved 
in the riots. Despite substantial evidentiary material, the judicial 
commission responsible for investigating the riots reported 
inconclusive findings. There were reports of intimidation and 
harassment of witnesses; however, the NHRC and Supreme Court continued 
to press investigation of the Best Bakery case and the NHRC pressed for 
a retrial. While progress in the Gujarat justice process took place 
under the BJP-led government, the election of the UPA government 
encouraged human rights groups to demand further prosecution of the 
remaining perpetrators of the Gujarat riots. Violence and 
discrimination against Muslims and Christians continued in other parts 
of the country. To date there have been no prosecutions of any of those 
responsible for religiously motivated killing and destruction in other 
parts of the country.
    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall policy to promote human 
rights. The U.S. Embassy and its consulates continued to promote 
religious freedom through contact with the country's senior leadership, 
as well as with state and local officials. During meetings with 
important leaders of all of the significant minority communities, U.S. 
officials discussed reports of ongoing harassment of minority groups, 
converts, and missionaries. U.S. agencies provided funding for an NGO 
program designed to assist internally displaced persons in Gujarat 
following communal violence in the area in 2002; and U.S. officials 
continued to meet with officials and private citizens concerning the 
violence. U.S. officials also have continued to engage state officials 
on the implementation and reversal of anti-conversion laws.

                    Section I. Religious Demography

    The country has a total area of approximately 1.3 million square 
miles and a population of slightly more than 1 billion. According to 
the latest government estimates, Hindus constitute 82 percent of the 
population, Muslims 12 percent, Christians 2.3 percent, Sikhs 2.0 
percent, and others, including Buddhists, Jains, Parsis (Zoroastrians), 
Jews, and Baha'is, less than 2 percent. Hinduism has a large number of 
branches. Slightly more than 90 percent of Muslims are Sunni; the rest 
are Shi'a. Buddhists include followers of the Mahayana and Hinayana 
schools, and there are both Catholic and Protestant Christians. Tribal 
groups (members of indigenous groups historically outside the caste 
system), which in government statistics generally are included among 
Hindus, often practice traditional indigenous religions. Hindus and 
Muslims are spread throughout the country, although large Muslim 
populations are found in the states of Uttar Pradesh, Bihar, 
Maharashtra, West Bengal, Andhra Pradesh, and Kerala, and Muslims are a 
majority in Jammu and Kashmir. Christian concentrations are found in 
the northeastern states, as well as in the southern states of Kerala, 
Tamil Nadu, and Goa. Three small northeastern states (Nagaland, 
Mizoram, and Meghalaya) have large Christian majorities. Sikhs are a 
majority in the state of Punjab.
    Over the years, many lower caste Hindus, Dalits (formerly called 
``untouchables'' see Section II), and other non-Hindu tribal groups 
have converted to other faiths to escape widespread discrimination and 
achieve higher social status. However, lower caste and Dalit converts 
continue to be viewed by both their coreligionists and by Hindus 
through the prism of caste. Converts are regarded widely as belonging 
to the caste of their ancestors, and caste identity, whether or not 
acknowledged by a person's own religion, has an effect on marriage 
prospects, social status, and economic opportunity. However, such 
converts often lose benefits conferred by the Government's affirmative 
action programs because these, according to the Constitution, are 
reserved only for those having scheduled caste status. There are anti-
conversion laws for Dalits in the states of Tamil Nadu, Orissa, Andhra 
Pradesh, Chattisgarh, Madhya Pradesh, Gujarat, and Arunachal Pradesh.
    There are a number of immigrants, primarily from Bangladesh, Sri 
Lanka, and Nepal, who practice various religions. Immigrants from 
Bangladesh usually reside near the border.
    According to the Catholic Bishop's Conference of India, there are 
approximately 1,100 registered foreign missionaries in the country 
representing a variety of Christian denominations (see Section II).

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the central 
Government generally respected this right in practice; however, some 
state and local governments only partially respected this freedom.
    The country's political system is federal in character, according 
state governments exclusive jurisdiction over law enforcement and 
maintaining order, which has limited the central Government's capacity 
to deal with abuses of religious freedom. The country's national law 
enforcement agency, the Central Bureau of Investigation (CBI), must 
receive a state government's permission before investigating a crime in 
that state. However, the federal government's law enforcement 
authorities, in some instances, have intervened to maintain order when 
state governments were reluctant or unwilling to intervene. In cases 
relating to the anti-Muslim violence in Gujarat, central agencies 
intervened in two instances.
    In January at the direction of the Indian Supreme Court, the CBI 
began investigating the rape of Bilkis Rassol (which occurred in 2002) 
and the murder of her relatives. In May according to the Indian Supreme 
Court's direction, the Central Industrial Security Force (CISF) 
assigned several of its officers to guard witnesses in four major post-
riot cases in Ahmedabad and Anand districts.
    There are no registration requirements for religious groups; 
however, missionaries of all religious minority groups are required to 
register with the local police station during their visits to the 
country.
    There are a number of federal and state laws that regulate 
religious life in India. These include The Foreign Contribution 
Regulation Act (FCRA), several state anti-conversion laws, the Unlawful 
Activities Prevention Act, the Religious Institutions (Prevention of 
Misuse) Act, India's Foreigners Act, and the Indian Divorce Act.
    The Government is empowered to ban a religious organization if it 
has provoked intercommunity friction, has been involved in terrorism or 
sedition, or has violated the Foreign Contribution Regulation Act 
(FCRA), which restricts funding from abroad. Christian organizations 
have complained that this prohibition prevents them from properly 
financing their humanitarian and educational activities in the country. 
Muslim and Hindu groups also have difficulty funding their activities 
under the act.
    Anti-conversion laws have been in effect in Madhya Pradesh and 
Orissa since the 1960s, and laws against forcible conversions exist 
also in Andhra Pradesh and Arunachal Pradesh. In 2002-03 the states of 
Tamil Nadu and Gujarat passed ``anti-conversion'' laws, and after 
facilitating the passage of the law in Tamil Nadu, the Chief Minister 
threatened to visit Kerala to press for a similar law there. Under both 
laws, those ``forcing'' or ``alluring'' individuals to convert are 
subject to criminal action. However, the Gujarat state government did 
not promulgate the rules and regulations necessary for implementation 
until May. As of the end of the period covered by this report, the law 
had not yet been used. In September 2003, the National Commission for 
Scheduled Castes and Scheduled Tribes proposed legislation to regulate 
forcible conversion. Under the proposed law, those wishing to convert 
to a new faith must request permission from a local government 
authority. A proposal to introduce a national anti-conversion law 
lapsed in 2002, and the new UPA Government has not promoted such a law. 
During the period covered by this report, no new anti-conversion laws 
were passed, and Tamil Nadu announced its decision to repeal the law; 
although it took no action in this regard during the period of this 
report.
    The Unlawful Activities Prevention Act empowers the Government to 
ban a religious organization if it has provoked intercommunity 
friction, has been involved in terrorism or sedition, or has violated 
the 1976 FCRA, which restricts funding from abroad.
    The Religious Institutions (Prevention of Misuse) Act of 1988 makes 
it an offense to use any religious site for political purposes or to 
use temples for harboring persons accused or convicted of crimes. While 
specifically designed to deal with Sikh places of worship in Punjab, 
the law applies to all religious sites.
    There is no national law that bars a citizen or foreigner from 
professing or propagating religious beliefs; however, speaking publicly 
against other beliefs is considered dangerous to public order and is 
prohibited by India's Foreigners Act. This act strictly prohibits 
visitors who are in the country on tourist visas from engaging in 
religious preaching without first obtaining permission from the 
Ministry of Home Affairs.
    Under the Indian Divorce Act of 1869, a Christian woman could 
demand divorce only in the case of spousal abuse and certain categories 
of adultery; for a Christian man, a wife's adultery alone was 
sufficient. However, in 2001 this law was amended by Parliament to 
allow Christian women to file for divorce for the same reasons as men. 
The Indian Divorce Act of 2001 places limitations on interfaith 
marriages and specifies penalties, such as 10 years' imprisonment, for 
clergymen who contravene its provisions. Under the act, no marriage in 
which one party is a non-Christian may be celebrated in a church. 
However, the Indian Divorce Act does not bar interfaith marriages in 
other places of worship.
    Legally mandated benefits are assigned to certain groups, including 
some groups defined by their religion. For example, minority 
institutions can reserve seats for minorities in educational 
institutions. Minority run institutions also are entitled to funding, 
although with restrictions, but benefits accorded Dalits are revoked if 
they convert to Christianity. However, if they convert to Buddhism, 
they do not lose the benefits.
    There are many religions and a large variety of denominations, 
groups, and subgroups in the country, but Hinduism is the dominant 
religion. Under the Constitution, the Buddhist, Jain, and Sikh faiths 
are considered different from the Hindu religion, but the Constitution 
often is interpreted as defining Hinduism to include those faiths. This 
interpretation has been a contentious issue, particularly for the Sikh 
community that views itself as a unique religion and clearly distinct 
from Hinduism. In this regard, Sikhs have sought a separately codified 
body of law applying only to them.
    The National Commission for Minorities (NCM) and the National Human 
Rights Commission (NHRC) have appointed members and are tasked 
respectively with protecting the rights of minorities and protecting 
human rights. These governmental bodies investigate allegations of 
discrimination and bias and can make recommendations to the relevant 
local or central government authorities. These recommendations 
generally are followed, although they do not have the force of law. In 
August 2003, the NCM announced a plan to conduct a detailed study of 
the country's Christian minority for the first time, and in March it 
urged all religious leaders not to issue any political ``diktats'' 
during the Parliamentary (Lok Sabha) elections. In September 2003, the 
NCM urged the National Human Rights Commission (NHRC) to intervene in 
the November 1984 anti-Sikh riots as it did in the Best Bakery Case of 
Gujarat. In the south, the state governments of Tamil Nadu, Karnataka, 
and Andhra Pradesh also established minorities commissions. For 
example, the Karnataka State Minorities Commission recommended in 2003 
that the state government increase the representation of minorities in 
the state police force to 20 percent. In 2003 the Karnataka Commission 
urged the Home Ministry to examine how communal tensions could be 
defused by prompt action based on intelligence reports.
    The legal system accommodates minority religions' personal status 
laws; there are different personal status laws for different religious 
communities. Religion-specific laws pertain in matters of marriage, 
divorce, adoption, and inheritance. For example, Muslim personal status 
law governs many noncriminal matters involving Muslims, including 
family law, inheritance, and divorce. The BJP's political platform 
advocates a uniform civil code that would treat members of all 
religions alike; however, minority groups oppose a Uniform Civil Code 
and prefer to retain personal status laws for their religious 
communities.
    The Government permits private religious schools, which can offer 
religious instruction, but it does not permit religious instruction in 
government schools. Since most of the students in the majority of 
Christian schools are Hindu, the schools have long restricted religious 
instruction on Christianity only to those students who are Christian. 
During the period covered by this report, the Supreme Court ruled that 
the Government can prescribe qualifications for admission, based on 
merit, to colleges that receive public funding, but colleges that do 
not receive government assistance may admit students according to their 
own criteria. Many Hindu sects have established their own schools, and 
the RSS has an entire school system. Some Muslims believe that Muslim 
madrassahs, some of which receive government aid, would be subject to 
stringent security clearance requirements under the government's 
interpretation. Muslims objected to further attempts by BJP/Hindutva 
proponents to limit their freedom and ability to practice their 
religious beliefs.
    During the NDA government, which ended in May, some senior 
government officials advocated ``saffronizing,'' or raising the profile 
of Hindu cultural norms and views in public education, which has 
prompted criticism from minority leaders, opposition politicians, 
academics, and advocates of secular values. The Government's National 
Council of Education Research and Training (NCERT) publishes textbooks 
that are uniformly used in government and private schools and are 
printed in various languages.
    In 2002 the BJP Government announced its decision to rewrite 
existing NCERT history textbooks, asserting that, ``history needs to be 
presented in a more refreshing and cogent manner.'' Secularists warned 
that the re-written ``history'' spread misinformation to support Hindu 
nationalist political aims, including false claims that the origins of 
Hinduism are purely within the country, and Indian Muslims and 
Christians are ``foreigners.'' The BJP's decision was made without the 
input of the Central Advisory Board of Education, a panel of experts 
responsible for reviewing the quality of textbook and academic 
instruction. The board has not been convened in 5 years.
    In January 2002,the National Human Rights Commission received a 
complaint asking the Commission to examine the printing of new history 
textbooks, which deleted references to Mahatma Gandhi's assassination 
in 1948 by a member of the Hindu Mahasabha, a Hindutva organization 
banned following the assassination. In May 2002, the education 
ministers of 16 states walked out of a conference to protest the 
Hindutva bias of the new curriculum, while 3 leading scholars filed a 
petition with the Supreme Court challenging the publication of the new 
textbooks. However, the petition was turned down, and the new textbooks 
appeared in November 2002. The imposition of examination boards 
reflecting the content of the new textbooks forced schools to use them.
    The Congress-led government that came to power in May pledged to 
``de-saffronize'' textbooks and curriculums nationwide and to restore 
the secular character of Indian education. In Delhi the Directorate of 
Education, in collaboration with the State Council of Educational 
Research and Training, prepared 47 new textbooks, stating they would be 
ready by June 30; other state governments are expected to do likewise. 
In June a panel constituted by NCERT reviewed these text books and 
recommended to the Human Resource Development (HRD) minister that they 
replace the current set, which the panel said had poor content, shoddy 
presentation, and significant amounts of irrelevant information. At the 
end of the period covered by this report, the HRD had not responded to 
the suggestion.
    The Government maintains a list of banned books that may not be 
imported or sold in the country, including books such as Salman 
Rushdie's ``Satanic Verses,'' which contain material that governmental 
censors have deemed inflammatory. On March 24, the Maharashtra state 
government banned the book ``Shivaji: The Hindu King in Islamic India, 
'' for allegedly making slanderous remarks against 17th century Indian 
warrior Shivaji and his mother. The ban allegedly was supported by then 
Prime Minister Vajpayee. The Maharashtra state government also filed 
criminal charges against the book's author, the U.S. professor James 
Laine. In December 2003, the West Bengal government banned Taslima 
Nasreen's book ``Split in Two'' claiming that it could incite ``enmity 
and communal disturbance'' as proscribed under section 153A of the 
Indian Penal Code.
    In August 2003, the Government asked documentary filmmakers to 
submit their films for pre-censorship prior to screening at the Mumbai 
International Film Festival. However, after extensive criticism and 
protest, the Government dropped the requirement, although certain films 
about the Gujarat violence (``Aakrosh'' and ``Final Solution'') still 
were not shown. In response filmmakers held an independent and 
simultaneous festival in August 2003 to screen such films. In June, 
following an appeal to the Central Censor Board, the film ``Aakrosh'' 
received the censor certificate, which permits public screenings. 
However, in April the Indian censors refused a censor certificate to a 
commercial Hindi film called ``Chand Buz Gaya'', which has a character 
resembling the controversial Gujarat chief minister Narendra Modi. The 
story involves a Muslim girl and Hindu boy in love with each other, who 
are separated by Hindu-Muslim riots that occur after a train arson 
incident. The producer has appealed the censor decision, but the appeal 
had not been heard by the end of the period covered by this report.
    Some major religious holidays celebrated by various groups are 
considered national holidays, including Christmas (Christian), Eid and 
the anniversary of the death of Mohammed (Muslim), Lord Buddha's 
birthday (Buddhist), Guru Nanak's Birthday (Sikh), Holi (Hindu), and 
the Birthday of Lord Mahavir (Jain). In July 2003, the BJP government 
in Goa proposed removing Good Friday and another Christian holiday from 
the list of official holidays. After widespread protests from 
Christians, the measure was withdrawn in July 2003, and there was no 
further attempt to remove such holidays from the official list. 
However, in April the BJP-ruled government of Gujarat regulated Good 
Friday, making it a restricted holiday and choosing to schedule Gujarat 
University examinations on that day. The Supreme Court of India ignored 
a petition from Christian organizations to overturn the decision to 
schedule a medical school entrance test on Easter Sunday.

Restrictions on Religious Freedom
    The Unlawful Activities Prevention Act empowers the Government to 
ban a religious organization if it has provoked intercommunity 
friction, has been involved in terrorism or sedition, or has violated 
the 1976 FCRA, which restricts funding from abroad. Human Rights 
activists have criticized the Government for selectively applying the 
FCRA against religious minorities.
    In 2001, the Government officially banned the Students Islamic 
Movement of India (SIMI) under the Unlawful Activities Prevention Act 
for ``fomenting communal tension'' and actions ``prejudicial to India's 
security.'' The Government alleged that SIMI had links with terrorist 
groups such as the Lashkar-e-Tayyiba and the Hizbul Mujahideen. The 
Unlawful Activities Tribunal upheld the ban against SIMI in a March 
ruling. In January 2003, police in three different states arrested 
eight of its members, including former president of the SIMI Bhopal 
district unit, Khalid Naeem. He was later released on bail without 
being charged; at the end of the period of this report, no further 
legal action had been taken.
    In 2001, the Government officially banned the Muslim group Deendar 
Anjuman for ``fomenting communal tension'' and actions ``prejudicial to 
India's security.'' In April 2003, the Government extended the ban on 
Deendar Anjuman for another 2 years under the Unlawful Activities 
(Prevention) Act. The Religious Institutions (Prevention of Misuse) Act 
of 1988 makes it an offense to use any religious site for political 
purposes or to use temples for harboring persons accused or convicted 
of crimes. While specifically designed to deal with Sikh places of 
worship in Punjab, the law applies to all religious sites.
    Since 2000 Uttar Pradesh's ``Religious Buildings and Places Bill'' 
requires a permit endorsed by the state government before construction 
of any religious building can begin. The bill's supporters stated that 
its aim was to curb the use of Muslim institutions by Islamic 
fundamentalist terrorist groups, but the measure remains a 
controversial political issue among religious groups in the northern 
part of the country.
    Most religious groups from all of the communities oppose 
restrictions on building religious structures and continue to view them 
as infringements upon religious freedom.
    Legislation in West Bengal requires any person who plans to 
construct a place of worship to seek permission from the district 
magistrate; anyone intending to convert a personal place of worship 
into a public one is also required to obtain the district magistrate's 
permission. Some Muslim groups report that they have not received 
permission to build new mosques, for example, in West Bengal. In March 
2003, the Hindu nationalist Vishwa Hindu Parishad (VHP),an offshoot of 
the Rashtriya Swayamsewak Sangh (RSS), an organization that propagates 
a return to Hindu values and cultural norms, announced it would launch 
a nationwide campaign to ``reclaim'' 30,000 Hindu temples that it 
contends had been converted into mosques. The VHP's published list of 
such mosques includes the Gyan Vapi mosque in Varanasi, the Idgah 
mosque in Mathura, and the Ram temple grounds at the former Babri 
Mosque in Ayodhya. On September 20, 2003, the Special CBI court 
dismissed charges against then Deputy Prime Minister LK Advani, but not 
against seven other defendants accused of involvement in the 
destruction of the Babri mosque in Ayodhya in 1992; opposition parties 
charged that the dismissal was a political move.
    The ``trishul'' or trident distribution program, which was 
popularized by the VHP during the last reporting period, has subsided. 
However, the symbolism of the three-pronged Hindu symbols, which were 
sometimes used as weapons, was discussed in a ceremony in Indore, 
Madhya Pradesh on March 1. While 700 persons participated in the rally 
organized by the Hindu extremist group Bajrang Dal, no tridents were 
distributed. In April 2003, the Rajasthan state government banned the 
distribution of trishuls in the state, but clarified that the order 
would not affect the use of trishuls in religious places and functions. 
On April 13, 2003, VHP General Secretary Togadia distributed the 
trishuls in defiance of the ban and was arrested. On April 21, 2003, he 
was released on bail, and no charges have been filed. There were no 
further trishul distributions in Rajasthan state during the period 
covered by this report.
    The BJP, which led two coalition national governments from 1998 
until May, is one of a number of offshoots of the Rashtriya Swayamsewak 
Sangh (RSS). Most BJP leaders, including former Prime Minister A.B. 
Vajpayee and former Deputy Prime Minister L.K. Advani, also are RSS 
members. Members of the BJP, the RSS, and other affiliated 
organizations (collectively known as the Sangh Parivar) have been 
implicated in incidents of violence and discrimination against 
Christians and Muslims.
    The BJP and RSS claim to respect and tolerate other religions; 
however, the RSS in particular opposes conversions from Hinduism and 
believes that all citizens regardless of their religious affiliation 
should adhere to Hindu cultural values. The BJP officially states that 
the caste system should be eradicated, but many of its members are 
ambivalent about this objective. The BJP political platform calls for 
the construction of a Hindu temple on the site of a mosque in Ayodhya 
destroyed by a Hindu mob in 1992; for the repeal of Article 370 of the 
Constitution, which grants special rights to the state of Jammu and 
Kashmir, the country's only Muslim majority state; and for the 
enactment of a Uniform Civil Code that would apply to members of all 
religions.
    The BJP did not include these RSS goals in the program of the 
coalition Government it led until May; however, some minority religious 
groups noted that the coming to power of the BJP coincided with an 
increase in complaints of discrimination against minority religious 
communities. These groups also claimed that BJP officials at state and 
local levels increasingly became unresponsive in investigating charges 
of religious discrimination and in prosecuting those persons 
responsible. Others note that during the election campaign, the BJP 
reached out to Muslims in swing districts and accentuated the 
Government's peace initiative with Pakistan.
    The degree to which the BJP's nationalist Hindu agenda affected the 
country with respect to religious minorities during its rule varies 
depending on the region. State governments continue to attach a high 
priority to maintaining law and order and monitoring intercommunity 
relations at the district level. As a result, the central Government 
often is not the most important player in determining the character of 
relationships of various religious communities between each other and 
with the state.
    Anti-conversion laws have been in effect in Madhya Pradesh and 
Orissa since the 1960s, and laws against forcible conversions exist 
also in Andhra Pradesh and Arunachal Pradesh. Chhattisgarh retained the 
anti-conversion law from Madhya Pradesh when it separated from that 
state. In 2002-03 the states of Tamil Nadu and Gujarat passed ``anti-
conversion'' laws. Under both laws, those ``forcing'' or ``alluring'' 
individuals to convert are subject to criminal action. However, the 
Gujarat state government did not promulgate the rules and regulations 
necessary for implementation until May. As of the end of the period 
covered by this report, the law had not yet been used. During the 
period covered by this report, no new anti-conversion laws were passed. 
A proposal to introduce a national anti-conversion law lapsed in 2002, 
and the new UPA Government has not promoted such a law.
    Since what constitutes forced conversions or allurement is not 
specified, human rights groups, Christian religious leaders, and Dalits 
have expressed concern that authorities will use these laws selectively 
in the future to shut down educational, medical, and other social 
services provided by Christian groups to Dalits and ``tribals'' 
(members of indigenous groups historically outside the caste system). 
However, the federal government can prevent states from taking action 
if there is a threat to national integrity and communal harmony, or if 
the law violates the basic spirit of the Constitution as written in its 
preamble.
    The Tamil Nadu Prohibition of Forcible Conversion Act of October 
2002 was initially declared by governor ordinance, which does not 
require approval by the state legislature. However, it was later 
ratified by the state legislature in December 2002. According to the 
act, those who attempt to convert individuals or groups from one 
religion to another using ``false promises'' and ``allurements'' are 
subject to prosecution, and all persons who ``[take] part directly or 
indirectly in [a conversion] ceremony'' must report the ceremony to the 
District Magistrate. Mandated punishments are greater for converting 
women, scheduled castes, and ``tribals.'' As of the end of the period 
covered by this report, a petition questioning the constitutional 
validity of the act was under review by the state's high court. An 
ordinance repealing the law, issued on May 18, stopped its operation; 
however, the state legislature must approve the ordinance to turn the 
repeal into an act within 6 months from the date of issue, or the law 
will again come into effect. The Tamil Nadu legislative assembly has 
yet to give its formal approval for the repeal. As of May, no cases had 
been filed under the law, and following the poor performance of the 
governing party in the state in national parliamentary elections, the 
Chief Minister announced in May her intention to repeal the act; 
however, there had been no action by the end of the period covered by 
this report.
    In March 2003, the state assembly of Gujarat passed the Gujarat 
Freedom of Religion Act. The act requires those involved with a 
conversion to seek the permission, both before and after the conversion 
ceremony, of the district collector, who is the sole arbiter of the 
validity of each conversion. This act also requires the police to 
investigate cases of forced or induced religious conversions. As with 
the Tamil Nadu anti-conversion law, punishments are greater for women, 
scheduled castes, and ``tribals.'' In April 2003, one Christian and one 
Buddhist organization filed a case in Ahmedabad High Court against the 
act; the court dismissed the petition as premature, since the rules and 
regulations for the act had not yet been published. The rules still had 
not been published by the end of the period covered by this report. In 
April 2003, a contingent of Dalits asked permission of the Vadodara 
Collector to convert to Buddhism under the new act; the collector had 
not given permission by the end of the period covered by this report. 
At the end of the period covered by this report, the law could not be 
implemented because the rules and regulations had not been drafted. 
State officials made no attempts to implement it in the absence of 
formal regulations.
    In Punjab the Union Minister and General Secretary called for the 
state government to pass a law completely banning religious 
conversions. The move followed reports of large-scale conversions of 
Sikh Dalits. During the period covered by this report, the General 
Secretary took no further action.
    In Chhattisgarh an anti-conversion law has been in force since the 
1970s (at which time Chhattisgarh was a part of Madhya Pradesh). On 
July 18, 2003, in the first conviction under the law, Sister Brishi 
Ekka was sentenced to 6 months in jail for not reporting the 1996 
conversion of 95 families to Christianity. Sister Ekka appealed the 
decision in the Chhattisgarh High Court, and later she was released on 
bail. During the period covered by this report, the high court had 
still not heard the case, and Sister Ekka remained free on bail.
    In 2000, the Orissa government notified churches that religious 
conversions could not occur without the permission of the local police 
and district magistrate. Although the rule does not appear to have been 
enforced during the period covered by this report, it has not been 
withdrawn.
    The Orissa Freedom of Religion Act of 1967 contains a provision 
requiring a monthly report from the state on the number of conversions. 
Before a conversion takes place, the district magistrate must be 
informed and the local police officer will conduct an inquiry. The 
report is then forwarded to the state authorities. The police officer 
can recommend in favor of or against the intended conversion, and often 
is the sole arbitrator. There were no reports that the district 
magistrate denied permission for any conversions during the period 
covered by this report.
    In the south, religious groups allege that under the BJP 
government, some local officials enforced laws selectively to the 
detriment of religious minorities. The groups cite numerous examples of 
discrimination, such as biased interpretations of postal regulations, 
including removal of postal subsidies; refusals to allocate land for 
the building of churches; and heightened scrutiny of NGOs to ensure 
that foreign contributions are made according to the law.
    The Gujarat State Higher Secondary Board, to which nearly 98 
percent of schools in Gujarat belong, requires the use of certain 
textbooks in which Nazism is condoned. In the Standard 10 social 
studies textbook, the ``charismatic personality'' of ``Hitler the 
Supremo'' and the ``achievements of Nazism'' are described at length. 
The textbook does not acknowledge Nazi extermination policies or 
concentration camps except for a passing reference to ``a policy of 
opposition towards the Jewish people and [advocacy for] the supremacy 
of the German race.'' The Standard 9 social studies textbook implies 
that Muslims, Christians, Parsees, and Jews are ``foreigners.''
    On May 24, a Tamil Nadu Government unilateral order issued by the 
Registrar of the Dr. M.G.R. Medical University to the leading Christian 
missionary hospital in South Asia, Christian Medical College (CMC) of 
Vellore, directed the CMC to accept government-sponsored candidates 
into 40 percent of its school seats, in violation of the constitutional 
Special Minority Status guarantees given to unaided institutions. The 
Supreme Court directed the Government of Tamil Nadu on August 14, 2003, 
to form a committee to look into the question of admissions procedures 
followed by minority education institutions. In the interim, The 
Supreme Court permitted the CMC to follow the admissions policy that it 
followed in the past, until the committee provided recommendations. The 
Tamil Nadu Government constituted a committee on March 19, which 
currently is debating the issue. The Tamil Nadu state government also 
has worked actively to strengthen Hindu institutions. For example, in 
March 2002, the Government initiated renovation of 200 Hindu temples 
throughout the state and sponsored spiritual classes in 63 shrines. 
Such state sponsorship was not available to other religious groups; 
however, in May Chief Minister Jayalalitha announced her intention to 
halt all such support.
    Other southern states, which have had a history of support for 
their religious minorities, continued to demonstrate evidence of 
support for the Hindutva message. In addition to Tamil Nadu's anti-
conversion laws, inclusion of BJP membership in Andhra Pradesh's ruling 
coalition, Karnataka's complacency in investigating crimes of religious 
violence, ``antiminority'' remarks of Kerala's Chief Minister Antony, 
and five instances of communal violence in Kerala since January 2002 
signaled a growing acquiescence to the Hindutva agenda. In Karnataka 
Christian leaders recorded 50 incidents in 2002-03, ranging from 
destruction of church properties to physical abuse of ministers and 
converts, reportedly perpetrated by members of the Sangh Parivar. 
Although reported to the police, none of the incidents were 
investigated. State authorities did not deny that violence had 
occurred, but claimed these incidents did not represent any organized 
effort to deter evangelists.
    The Sangh Parivar's attempts over the past decade to take control 
of the Sufi syncretic (Hindu-Muslim) shrine known as Guru Dattatreya 
Baba Budan Swami Dargah at Chikmagalur in Karnataka continued to raise 
protests from secular groups. The centuries old dargah is believed to 
have been one of the earliest centers of Sufism in the southern part of 
the country. In recent years, Hindus have held many festivals at the 
site, which have alienated the local Muslim community.
    Despite concerns expressed by religious minorities in the northern 
area of the country following attacks on them in Gujarat and Orissa, 
there were only a few isolated incidents of communal violence in this 
region during the period covered by this report (see Section III). The 
appeal of Hindu nationalism appeared to decrease in Uttar Pradesh, 
where the BJP-led state government was defeated in elections in early 
2002, and replaced by a secular regional party.
    In June 2002, the NHRC investigated the Gujarat February to May 
2002 violence and concluded that the attacks, ``were a comprehensive 
failure on the part of the state government to control the persistent 
violation of rights of life, liberty, equality, and dignity of the 
people of the state.'' During the May to June 2003 trial of 21 Hindus 
accused of burning 12 Muslims and 2 Hindu workers alive in the Best 
Bakery, 41 of the 73 witnesses recanted their stories. On June 18, 
2003, the 21 defendants were acquitted. The key eyewitness, Zahira 
Sheikh, a 19-year-old woman, claimed in July 2003, during a press 
conference in Mumbai, that she had testified falsely after BJP leaders 
repeatedly threatened her family. The NHRC dispatched its team to study 
the Best Bakery judgment in July 2003 and filed a petition for retrial 
outside Gujarat in the Supreme Court in August 2003. Subsequently, on 
April 12, the Supreme Court ordered a new investigation and trial 
outside of Gujarat in the Best Bakery case, following the state 
government's submission of an affidavit to the Supreme Court on January 
28.
    In other cases, the police reportedly downgraded charges against 
Hindu defendants, filed false charges to cover up their own role in the 
violence, deleted the names of the accused, and failed to pursue rape 
cases. According to the Government of Gujarat's January 28 affidavit to 
the Supreme Court, 2,108 of the 4,256 cases registered in connection 
with the post-Godhra train burning violence have been filed as a 
``summary report,'' which means that the crime happened, but remains 
undeclared. In 2,130 cases, police have filed charges. The Government 
of Gujarat claimed in its affidavit to the Supreme Court that police 
have launched prosecutions against 5,384 persons in Ahmedabad city and 
24,683 persons in the state as a whole, for cases related to the 2002 
riots.
    At the end of the period covered by this report, only 4 of these 
2,130 cases completed trial in the lower level courts: the Best Bakery 
and 3 others. Two cases resulted in acquittals and two in convictions. 
In the two acquittals (Best Bakery and Mod) the Hindu offenders were 
exonerated in June and July 2003; while in two other cases, lower 
courts ruled in November 2003 and January to convict and sentence 13 
Hindu offenders (after the Supreme Court's heard the Best Bakery case).
    All of these cases are likely to be appealed to the Gujarat High 
Court and later to the Supreme Court. Final judgments may not be 
available for several years, and human rights activists and minority 
groups are skeptical that those guilty of the post-Godhra violence will 
be punished appropriately.
    In March 2003, Gujarat BJP leader and former state Home Minister 
Haren Pandya was killed. In September 2003, Ahmedabad police charged 
approximately 80 Muslims including a local Muslim cleric with the 
murder. The case is scheduled for hearing in a Gujarat fast track POTA 
court in August. Police have not been able to locate 44 of the accused.
    From February through May 2003, the Gujarat state government 
aggressively surveyed Christian families and agencies. The survey 
included questions about the number of converts in the household or 
parish, the circumstances of conversion, and the sources of funding 
received from abroad. The surveys were carried out by police, often in 
the middle of the night, although the Gujarat High Court ruled in March 
2003 that the survey was illegal. The surveys reportedly ceased during 
the period covered by this report.
    On October 21, 2003, the Gujarat Minister for Social Justice and 
Empowerment, Karsan Patel, instructed 400 Dang tribal children, who 
were boarders at a Christian school in Subir run by the Navjyot Social 
Service Society, ``to decide whether they want to live as Hindus or die 
as Christians.'' Patel made this statement at the ``Ram Kartha'' 
convention in Subir, which was attended by over 15,000 devotees of Ram, 
a popular incarnation of a Hindu god. Hindus were asked to reclaim the 
territory of their god in pamphlets circulated by the VHP at the 
convention.
    There is no national law that bars a citizen or foreigner from 
professing or propagating his or her religious beliefs; however, 
speaking publicly against other beliefs is considered dangerous to 
public order and is prohibited by India's Foreigners Act. This act 
strictly prohibits visitors who are in the country on tourist visas 
from engaging in religious preaching without first obtaining permission 
from the Ministry of Home Affairs. Given this context, the Government 
discourages foreign missionaries from entering the country and has a 
policy of expelling foreigners who perform missionary work without the 
correct visa.
    Long-established foreign missionaries generally can renew their 
visas, but since the mid-1960s, the government has refused to admit new 
resident foreign missionaries. During the period covered by this 
report, there were press reports documenting the activities of 
Christian missionaries who entered the country on tourist visas and 
illegally proselytized. This activity led to a public outcry and calls 
for the government to enforce existing laws more rigidly. U.S. citizens 
accused of religious preaching while visiting India as tourists have 
faced difficulties obtaining permission to return to the country for up 
to a decade after the event.
    During the period covered by this report, no foreign missionaries 
were attacked. However, in April Father Jim Borst, a priest at the Mill 
Hill Mission in Srinagar, who had worked in India since 1963, was given 
a ``Leave India Notice'' from the Foreigner's Registration Office in 
Kashmir. Borst had served as the principal of St. Joseph's school in 
Baramulla and Burn Hall School in Srinagar throughout most of that time 
and engaged in other educational activities. The local authorities 
notified him that his visa would not be renewed, but did not offer any 
explanation; some Christian groups concluded the action was religiously 
motivated harassment. However, Borst remained in Srinagar during the 
period covered by this report, and his visa renewal request was still 
being processed.
    In January 2003, a group of militant Hindus attacked U.S. 
missionary Joseph Cooper in Kerala. The police arrested nine suspects 
in the case; however, as of the end of the period covered by this 
report, charges had not been filed. The suspects were released after a 
few days of imprisonment; their leader and principal suspect in the 
case was not arrested, and the police claimed that he had left their 
jurisdiction. The state police ordered Joseph Cooper to leave the 
country in January 2003, on the day he was discharged from the 
hospital, reportedly because his tourist visa was incompatible with his 
missionary work. The Human Rights groups CHRO and Peoples Watch of 
Tamil Nadu in a joint fact-finding report on January 30, 2003, quoted 
then Minister of State for Home Affairs Ch. Vidya Sagar Rao, as saying 
that, ``the action taken by the Kerala Police asking Cooper to leave 
the country within a week would send the right signal.'' The report, in 
its findings, also quoted then-Minister of State for Urban Development, 
O. Rajagopal, as saying, ``missionaries were making despicable remarks 
about Hindu deities,'' and, ``the people will be forced to react if 
such actions go unchecked.''
    On June 30, 2003, Gujarat police detained for questioning nine 
foreigners (eight Saudis and one Sudanese) for misusing their visas by 
preaching Islam in Gujarat. All were released without charge after a 
day in custody; reportedly they were in the country on tourist visas. 
There were no reports during the period covered by this report of 
Islamic preachers being detained.
    Several Christian relief organizations also have been hampered by 
bureaucratic obstacles in getting visas renewed for foreign relief 
work. Missionaries and foreign religious organizations must comply with 
the Foreign Contribution Regulation Act, which limits overseas 
assistance to certain NGOs, including religiously affiliated groups.
    The personal status laws of the religious communities sometimes 
discriminate against women. Under Islamic law, a Muslim husband may 
divorce his wife spontaneously and unilaterally; there is no such 
provision for women. However, the Mumbai High Court ruled in 2002 that 
divorces of Muslim couples must be proven in court. Previously, a 
Muslim male's assertion of a divorce was sufficient. Islamic law also 
allows a man to have up to four wives but prohibits polyandry. Under 
the Indian Divorce Act of 1869, a Christian woman could demand divorce 
only in the case of spousal abuse and certain categories of adultery; 
for a Christian man, a wife's adultery alone was sufficient. However, 
in 2001 this law was amended by Parliament to allow Christian women to 
file for divorce for the same reasons as men.
    The Indian Divorce Act of 2001 places limitations on interfaith 
marriages and specifies penalties, such as 10 years' imprisonment, for 
clergymen who contravene its provisions. Under the act, no marriage in 
which one party is a non-Christian may be celebrated in a church. 
However, the Indian Divorce Act does not bar interfaith marriages in 
other places of worship.

Abuses of Religious Freedom
    While the central Government has not been implicated in abuses of 
religious freedom, human rights activists have criticized the 
Government for indifference and inaction in the face of abuses 
committed by state and local authorities, as well as private citizens.
    Weak enforcement of laws protecting religious freedom partly is due 
to an over-burdened and corrupt judiciary. The legal system has many 
years of backlog, and all but the most prominent cases move slowly. 
Official failure to deal adequately with intra-group and intergroup 
conflict and with local disturbances in some places has abridged the 
right to religious freedom. A federal political system in which state 
governments hold jurisdiction over law and order contributed to the 
government's ineffectiveness in combating religiously based violence. 
The country's only national law enforcement agency, the CBI, is 
required to ask state government permission before investigating a 
crime in the affected state. States often delay or refuse to grant such 
permission.
    During the period covered by this report, no foreign missionaries 
were attacked. However, in April Father Jim Borst, a priest at the Mill 
Hill Mission in Srinagar, who had worked in India since 1963, was given 
a ``Leave India Notice'' from the Foreigner's Registration Office in 
Kashmir. In January 2003, a group of militant Hindus attacked American 
missionary Joseph Cooper in Kerala and in September 2002, youth members 
of the Bajrang Dal Party attacked South Koreans suspected of performing 
missionary work in Orissa.
    The eastern part of the country presented a varied picture with 
regard to religious freedom during the period covered by this report. 
Sporadic attacks continued but were not concentrated in one 
geographical area. In Orissa, which has been known for violence against 
religious minorities (particularly after the killings of Australian 
missionary Graham Staines and his two young children in 1999), the 
communal situation remained relatively unchanged during the period 
covered by this report, despite the installation of a BJP-Biju Janata 
Dal (BJD) government which assumed power in 2000 and was re-elected 
this year. On September 9, 2003, a Hindu mob attacked construction 
workers building a church and looted construction material in Sudusudia 
village, Mayurbhanj district. Following a local inquiry, the magistrate 
found the construction to be illegal because it was purportedly on 
agricultural land. No official action was taken against those who 
destroyed the structure and stole material, and no arrests were made.
    On December 6, 2003, a peaceful Muslim protest in Hyderabad on the 
eve of the anniversary of the demolition of the Babri Masjid turned 
violent when the group encountered a Hindu mob celebrating the mosque's 
destruction. Two Hindus were stabbed to death; police arrested 
approximately 35 persons from both communities, but charges had not 
been laid at the end of the period covered by this report.
    In 2003 the Minorities Commission of the Delhi state issued its 
annual report that claimed that the Christian community had become the 
target of a sustained misinformation and intimidation campaign. In the 
Balmikinagar jungles bordering Nepal, police and the RSS have accused 
missionaries and Oraon tribal Christians of having ``links'' with the 
Maoist Communist Center (MCC), an insurgent group on the State 
Department's ``Other Terrorist Organizations'' list, and as a result, 
priests have been detained and asked to leave the area. The commission 
also reported that adequate space for Christian worship and burial of 
the dead was not provided by the Government. The commission did not 
issue a report during the period covered by this report.
    In 2002, after Hindu-Muslim riots in Gujarat, Muslims and human 
rights activists alleged that the state reserve police sided with the 
attackers rather than with the victims (see Section III). Human rights 
activists reported that the Gujarat police received specific 
instructions not to take action to prevent a possible violent reaction 
to the February 2002, attack by Muslims on a train in Godhra carrying 
Hindus (see Section III). In some instances of Hindu aggression against 
Muslims, police and government officials abetted the violence, and at 
times security forces were responsible for abuses. Police sometimes 
assisted Hindu fundamentalists in committing violent acts.
    The press and human rights activists have reported widely that 
police refused to come to the aid of Muslim victims, and in some cases 
even participated in attacks on Muslims and Muslim-owned businesses. 
Following the 2002 attack on the train in Godhra, the police reportedly 
told Muslim victims, ``We don't have orders to help you.'' It was 
reported that assailants frequently chanted, ``the police are with 
us.''
    In 2002, the National Election Commission banned all religious 
processions in the state of Gujarat in connection with the December 12 
election. The BJP party with its Hindutva brand of politics won the 
Gujarat election in a landslide with 126 of 181 assembly seats, winning 
those constituencies in the central part of the state that were most 
affected by the rioting. There were minor Hindu-Muslim skirmishes in 
Gujarat in Vadodara (September 2003 and February), Viramgam (November 
2003), Ahmedabad (November 2003 and January), and Godhra (September 
2003 and February). Seven persons (three Hindus and four Muslims) were 
killed in these skirmishes, but none died from police action. Fewer 
than 100 persons were injured in stone-throwing or stabbing incidents. 
The annual Hindu religious processions of Rath Yatra and the Muslim 
Tajia processions occurred peacefully in Ahmedabad, Bhavnagar, 
Jamnagar, and Vadodara, during the period covered by this report. 
Furthermore, in March police in Gujarat detained at least 400 persons 
to prevent Hindu-Muslim clashes during a Muslim day of mourning; the 
same month, Muslims called off an annual religious march in the 
volatile town of Baroda to prevent potential clashes with Hindus during 
Muharram. In October 2003, police arrested the leader of a hardline 
Hindu group along with thousands of activists planning to hold a rally 
at the disputed religious site of Ayodhya.
    In 2002, the Gujarat state Government appointed a retired Supreme 
Court Justice, G. T. Nanavati, to oversee a two-member judicial 
commission to investigate the February 2002 riots. The commission held 
hearings in various riot-affected districts of the state between May 
and November 2003; in May 2003, management of its investigation was 
criticized strongly by media and human rights activists as inadequate. 
In advance of a final report, Nanavati reportedly told media there was 
no evidence of police complicity; however, the commission reportedly 
received more candid testimony from victims. As of the end of the 
period covered by this report, the commission had not submitted its 
report. During the period covered by this report, the commission 
continued taking depositions in affected districts and cities of 
Gujarat. Victims in Ahmedabad testified before the commission without 
apparent constraint. The commission also warned the police during its 
hearings in September 2003 not to influence or terrorize the victims. 
Nevertheless, victims complained of covert pressure from Hindu rightist 
groups not to testify to the commission.
    In its 2002 report on Gujarat, the NHRC held the Gujarat government 
responsible for the riots and accused it of ``a complicity that was 
tacit if not explicit.'' It concluded that ``there is no doubt, in the 
opinion of this Commission, that there was a comprehensive failure on 
the part of the state government to control the persistent violation of 
rights of life, liberty, equality, and dignity of the people of the 
state.'' The report recommended a Central Bureau of Investigation 
inquiry into the communal riots, which the state government refused to 
allow. The Government of Gujarat never requested a Central Bureau of 
Investigation Inquiry; it formed the Nanavati Commission instead.
    A Home Ministry report, released in April 2003, stated that 23,777 
persons, predominantly Hindus, were arrested and charged in 2,014 cases 
in connection with the Gujarat violence. None were charged under the 
Prevention of Terrorism Act (POTA). Although many of the incidents of 
violence during the riots were witnessed by scores of observers, and 
some of them were televised, by the end of the period covered by this 
report the state government had yet to secure a conviction of an 
accused Hindu.
    However, 124 of the 126 persons arrested for the Godhra train 
arson, predominantly Muslims, were charged under the POTA, which allows 
for detention without charge for 6 months, summary trials, and the use 
of testimony exacted under duress. In May the UPA government announced 
its intention to repeal the POTA law; however, at the end of the period 
covered by this report, there had been no action in this regard. None 
of those arrested or charged under the POTA had been tried.
    Human rights activists cited widespread intimidation of witnesses 
and judges, negligence by police, and shoddy prosecution by state 
authorities. Many Gujaratis reportedly were afraid of cooperating with 
the justice process.
    During the period covered by this report, 2 lower courts in Gujarat 
convicted 13 Hindus in connection with the 2002 anti-Muslim violence, 
ostensibly due to the Supreme Court decision in the Best Bakery case in 
which it ordered a new investigation and retrial outside of the state. 
During the period covered by this report, four post-Godhra cases 
completed trial at the lowest level. In June and July 2003, offenders 
were acquitted, and in November 2003 and January, offenders were 
sentenced to prison. Reportedly after the Supreme Court began its 
hearing of Best Bakery in September 2003, lower courts in Gujarat tried 
to be more conscientious in dealing with Hindu offenders. The Supreme 
Court ordered a retrial (but not reinvestigation) in the case of Best 
Bakery, and it had not ruled on 10 other cases at the end of the period 
covered by this report.
    In 2002, following the riots in Gujarat, the National Election 
Commission banned all religious processions in the state in connection 
with the December 12 election. The BJP party with its Hindutva brand of 
politics won the Gujarat election in a landslide with 126 of 181 
assembly seats, winning those constituencies in the central part of the 
state that were most affected by the rioting. There were minor Hindu-
Muslim skirmishes in Gujarat in Vadodara (September 2003 and February), 
Viramgam (November 2003), Ahmedabad (November 2003 and January), and 
Godhra (September 2003 and February). Seven persons (three Hindus and 
four Muslims) were killed in these skirmishes, but none died from 
police action. Fewer than 100 persons were injured in stone-throwing or 
stabbing incidents. The annual Hindu religious processions of Rath 
Yatra and the Muslim Tajia processions occurred peacefully in 
Ahmedabad, Bhavnagar, Jamnagar, and Vadodara, during the period covered 
by this report.
    Furthermore, in March police in Gujarat detained at least 400 
persons to prevent Hindu-Muslim clashes during a Muslim day of 
mourning; the same month, Muslims called off an annual religious march 
in the volatile town of Baroda to prevent potential clashes with Hindus 
during Muharram. In October 2003, police arrested the leader of a 
hardline Hindu group along with thousands of activists planning to hold 
a rally at the disputed religious site of Ayodhya.
    Jammu and Kashmir (J&K), the country's only Muslim majority state, 
has been the focus of repeated armed conflict between India and 
Pakistan and internal fighting between security forces and Muslim 
militants, who demand that the state be given independence or ceded to 
Pakistan. Particularly since an organized insurgency erupted in Jammu 
and Kashmir in 1989, there have been numerous reports of human rights 
abuses by security forces and local officials against the Muslim 
population, including execution-style killings, beatings, rapes, and 
other forms of physical abuse.
    Government forces deny these allegations and assert that they 
target persons not on the basis of religion, but on suspicion of 
involvement in terrorist activity. For their part, terrorists killed 
and otherwise attacked hundreds of Hindu and Muslim civilians, 
including Kashmiri Muslims and Hindus, during the period covered by 
this report. In May militants kidnapped and then beheaded a 23 year-old 
Muslim in the Poonch area of J&K.
    It is difficult to separate religion and politics in Kashmir; 
Kashmiri separatists predominantly are Muslim, and almost all the 
higher ranks as well as most of the lower ranks in the Indian forces 
stationed there are non-Muslims. On May 16, 2003, for the first time in 
14 years, the J&K government allowed a procession of separatist groups 
to mark the anniversary of the birthday of the prophet Mohammed. The 
procession was held again in May.
    In 2002, two unknown assailants captured Hindu and Sikh pilgrims at 
a Hindu temple in Gandhinagar, Gujarat. During security forces efforts 
to capture the assailants and free the captives, 30 persons were 
killed, including the attackers. Regional police officials have said 
that the case remains under investigation.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    On February 6, in an example of communal tension in Jagatsingpur 
District, Orissa, Hindu villagers seized eight persons, including a 
local pastor and eight Christian women and shaved their heads. 
Villagers accused the pastor of forcibly converting two village women; 
the women denied this, however. On May 6, the local police arrested six 
persons in connection with the incident, and the pastor and the eight 
women remain in sheltered housing.
    In December 2003, the Maharashtra state Congress and Nationalist 
Congress parties banned the ``Ghar Wapasi'' (``Returning Home: 
Reconversion to Hinduism'') program, which was organized by the VHP and 
planned to reconvert 400 tribal Christians to Hinduism in Nawapur in 
the tribal district of Nandurbar. Reportedly, the VHP distributed 
pamphlets in the region, saying that Christians had damaged Hindu 
temples and were destroying the culture of Ram. The VHP shifted its 
program across the border to a village in BJP-ruled Gujarat and is set 
to attempt a reconversion drive in Kerala. In December 2003, 
International VHP Secretary Pravin Togadia addressed a gathering of 
7,000 persons in the Surat District of Gujarat and claimed that 500 
persons including a Catholic priest had reconverted. He continued by 
saying that having defeated the Congress Party, he expected ``to 
undertake many more shuddhikaran (purification) programs.'' According 
to a media report, Togadiya claimed that the VHP planned to reconvert 
all Christians to Hinduism in BJP ruled states by 2005. He also said 
they plan to ``expose the global Christian conspiracy of conversions.'' 
In March in the Jharsuguda district, 212 Christian tribals reconverted 
to Hinduism.
    Also in December 2003, members of a tribal Christian family, who 
fled violence in Tilonda Jambhulpada, a village in north Thane, 
Maharashtra, claimed that local police urged them to renounce their 
Christianity. The family refused, and, following the intervention of 
the Maharashtra State Minorities Commission, it was given police 
protection from district headquarters. The family returned to its 
village in February; family members have not pressed charges.
    In 2002, the Pondicherry state government ordered an inquiry into 
the alleged forced conversions of prisoners to Christianity by the 
superintendent of Pondicherry Central Prison. Six prisoners filed a 
complaint in Pondicherry claiming that they had been tortured after 
refusing to convert. There were no developments in the case during the 
period covered by this report.
    Hindu nationalist organizations frequently allege that Christian 
missionaries force Hindus, particularly those of lower castes, to 
convert to Christianity. Christians claim that the efforts of Hindu 
groups to ``reconvert'' Christians to Hinduism are coercive. In June 
2003, a mob reportedly ransacked a church in Maharashtra's Chaari 
village, broke the building's crucifix, and placed a Hindu statue in 
its place. In March 2003, a Protestant church in Maharashtra was 
attacked by Hindu activists who had tried and failed to reconvert the 
church members to Hinduism. The Hindu mob smashed a wooden cross and 
placed a Hindu statue on the ground in front of the church. The local 
police chief, who ordered the Hindu villagers to remove their statue, 
was later criticized and forced to resign. Those responsible for the 
attack reportedly were arrested for 3 days and released on bail; there 
was no further information available during the period covered by this 
report.
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuse by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
    Throughout the period covered by this report, Jammu and Kashmir 
(J&K) continued to be a focus of violence. Pan-Islamic militants 
committed atrocities against Hindus and other Muslims, and security 
forces often used excessive force to suppress them. Civilians 
frequently are killed inadvertently. The killing of suspected 
militants, all of whom are Muslim, while in police custody is common. 
Militants also carried out several mass killings of Hindu villagers and 
violently targeted Pandits (Hindu Kashmiris) in an attempt to force 
Hindus to emigrate.
    In the state of Arunachal Pradesh in July 2003, a Christian 
missionary and four church leaders from Nagaland were arrested, 
allegedly for having ties to insurgent groups. They were released after 
2 weeks imprisonment without a trial. The Chakhesang Baptist Church 
Council clarified that the Naga missionaries were appointed in 2001 by 
the Chakhesang Mission Society to do humanitarian work among the people 
of Tutsa tribe in Changlang and Tirap districts. Purvanchal Bhikkhu 
Sangha, an apex body of Buddhist monks in the Northeast, alleged that 
two factions of Naga militants from the National Socialist Council of 
Nagaland (NSCN) served notices to Buddhists settled in Tirap and 
Changlang districts asking the community to accept Christianity. The 
NSCN and district authorities reportedly denied any such development.
    Between December 2002 and March 2003, approximately 30 Hindus died 
in explosions in the Hindu-dominated areas of Ghatkopar, Parle, and in 
a commuter train in Mumbai. Police blamed Muslim students for these 
killings. As of the end of the period covered by this report, there 
were no arrests.
    In March 2003, militants shot and killed 24 Hindus, including 11 
women and 2 children in Nandimarg, Kashmir. In May 2003, Islamic 
extremists killed a Catholic nun and injured another in a grenade 
attack on Saint Lukas Convent School in Srinagar. In 2002, militants 
unlawfully entered a house in Jammu and killed four members of a Hindu 
family. There was no legal action taken in these cases during the 
period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    The NHRC and NCM continued to promote freedom of religion during 
the period covered by this report. Through their annual reports and 
investigations, they helped provide appropriate attention to human 
rights problems in the country and, where possible, encouraged judicial 
resolution. For example, in July 2003, the NHRC ordered an internal 
investigation into the Best Bakery case and on August 1, 2003, filed a 
writ petition in the Indian Supreme Court. The NHRC asked that the Best 
Bakery case and nine other high profile cases be transferred outside of 
Gujarat. Due in part to the NHRC's actions, the Supreme Court reopened 
the case and ordered a new investigation and retrial.
    During the period covered by this report, 2 lower courts in Gujarat 
convicted 13 Hindus in connection with the 2002 anti-Muslim violence, 
ostensibly due to the Supreme Court decision in the Best Bakery case in 
which it ordered a new investigation and retrial outside of the state. 
During the period covered by this report, four post-Godhra cases 
completed trial at the lowest level. In June and July 2003, offenders 
were acquitted, and in November 2003 and January, offenders were 
sentenced to prison. Reportedly after the Supreme Court began its 
hearing of Best Bakery in September 2003, lower courts in Gujarat 
attempted to be more conscientious in dealing with Hindu offenders. The 
Supreme Court ordered a retrial (but not reinvestigation) in the case 
of Best Bakery, and it had not ruled on 10 other cases at the end of 
the period covered by this report.
    The NHRC and the NCM also pursued unilateral action not prompted by 
a specific complaint or legal demand, directing the central Government 
and Gujarat state government to take corrective action in regard to the 
February and March 2002 violence. As a direct result of this warning, 
the central Government created a special compensation package for the 
victims of the violence in Gujarat. The NHCR issued directives against 
the Gujarat state government in April and June 2002 concerning the 
communal riots of February 2002. The directives recommended that 
certain Gujarat cases be entrusted to the Central Bureau of 
Investigation, encouraged support for the role of NGO's, and urged 
police reform.
    On September 15, 2003, the Special Central Bureau of Investigation 
(CBI) Court in Bhubaneswar, Orissa, convicted Dara Singh and 12 
accomplices of murdering Australian missionary Graham Staines and his 2 
minor sons (another person was acquitted for lack of evidence). Singh 
received the death sentence while the others received life 
imprisonment. Initial hearings on their appeal to the Orissa High Court 
began in October 2003. After passing the death sentence, the Sessions 
Court referred the case to the High Court for confirmation. Singh also 
is facing trial for two other cases.
    On June 1, 2003, then-Deputy Prime Minister Lal Krishna Advani was 
charged with criminal conspiracy for his role in the demolition of the 
Babri Mosque in Ayodhya, which sparked violent riots in 1992; the 
charges were dismissed in September 2003 when the court ruled that 
there were no grounds for continuing the action.
    In October 2003, on the occasion of the feast of Diwali, a Vatican 
official invited Hindus to promote with Catholics the defense of human 
rights and peace throughout the world.

                    Section III. Societal Attitudes

    Animosities within and between the country's religious communities 
have roots that are centuries old, and these tensions at times were 
exacerbated by poverty, class, and ethnic differences and have erupted 
into periodic violence throughout the country's 57-year history. The 
Government makes some effort, not always successfully, to prevent these 
incidents and to restore communal harmony; (see Section II) however, 
tensions between Muslims and Hindus, and between Hindus and Christians, 
continue to pose a challenge to the concepts of secularism, tolerance, 
and diversity on which the country was founded.
    During the period covered by this report, attacks on religious 
minorities persisted. In 2003-04, diplomatic observers estimated that 
there were 17 reported attacks against the Muslim community and 30 
against the Christian community. In the previous year, there were 
approximately 11 attacks against the Muslim community and 69 cases 
against Christians, as well as 4 cases against Hindus in Gujarat, 
Mumbai and J&K as reflected in the previous reporting period. Some of 
these attacks were motivated by economic issues or arose in a context 
of existing nonreligious disputes; others were purely religious in 
motivation.
    Within the Indian context, the phrase ``communal violence'' 
generally is understood to mean Hindu-Muslim conflict and the 
possibility of retaliation and serious riots. Hindus and Muslims 
continue to feud over the existence of mosques constructed several 
centuries ago on three sites where Hindus believe that temples stood 
previously. The potential for renewed Hindu-Muslim violence in 
connection with this controversy remains considerable.
    Extremist Hindu groups such as the VHP and Bajrang Dal maintain 
that they intend to build a Hindu temple in Ayodhya on the site of the 
500-year-old Babri Mosque demolished by a Hindu mob in 1992, with or 
without the Government's approval. In March 2003 the Supreme Court 
decided against the central Government's application to vacate a ban on 
religious activity at the site, and as of April, the Prime Minister 
promised to continue with plans to build the temple on the site of the 
razed Muslim mosque. Thousands of police and paramilitary troops were 
deployed in and around Ayodhya, and most Hindu militants were stopped 
from entering the town for a March 15, 2003 religious ceremony. In 
October 2003, police arrested 1,500 Hindu nationalists for fear their 
campaign to build the new temple could lead to violence. The Lucknow 
High Court ordered the federally run Archaeological Survey of India to 
excavate the site to determine if a Hindu temple ever existed below the 
destroyed mosque. It released a report in August 2003 claiming to 
document the existence of pillars and other masonry that could be 
viewed as evidence of a Hindu temple. Archeological scholars attacked 
the report as vague and unclear. In May the new government announced 
that it would await the verdict of the courts, while encouraging 
negotiations between the parties to the dispute for an amicable 
settlement. Excavations were ongoing as of the end of the period 
covered by this report.
    Muslims continued to experience other intimidation tactics. Muslims 
reportedly could not work, reside, or send their children to schools in 
Hindu dominated areas. Signs were displayed stating ``Hindus only'' and 
``Muslim free area.'' Prohibitions on the Muslim call to prayer were 
also reported.
    There were no reported incidents of intercommunity strife in the 
state of Chhattisgarh or Goa during the period covered by this report.
    On May 2, Muslim extremists killed eight Hindus in the Kerala 
village of Marad. A special investigation team of Kerala police 
arrested 140 persons in connection with the incident, many of whom were 
members of the National Democratic Front, an Islamic organization. 
Reportedly 400 Muslim families fled the area in fear of Hindu 
retaliation.
    In Assam, where the population is increasing rapidly, the issue of 
Bangladeshi migrants (who generally are Muslim) long has been sensitive 
among the Assamese (predominantly Hindu) population, which considers 
itself increasingly outnumbered. On December 23, 2003, VHP leader 
Praveen Togadia announced that within 6 to 8 months, he would mobilize 
a campaign against ``Bangladeshi infiltrators.'' Bangladeshi Muslim 
migrants who come to the country generally are relegated to low paying 
jobs and a low social status. They face harassment and discrimination 
that stems from their status as undocumented labor.
    On December 4, 2003, a Muslim driver was killed by Sikhs in 
Hyderabad, Andhra Pradesh. Muslim youths reportedly had torn a Sikh 
religious flag, prompting the altercation. At the end of the period of 
this report, there had been no arrests and no apparent police 
investigation.
    In February 2003, in Madhya Pradesh, a Hindu group began to demand 
greater access to a religious site at which they had been restricted to 
one religious ceremony per year since 1996. Two persons died in rioting 
after Hindu extremists stormed the Bhojshala monument that Muslims 
claim as the site of a 15th century mosque. In response to Hindu 
demands, the Archeological Survey of India permitted Hindus to worship 
on Tuesdays while Muslims continued to have access every Friday.
    Some of the most severe communal violence in the country's history 
occurred in Gujarat in February 2002. Two train cars were set on fire, 
and 58 passengers killed, including 15 children and 25 women, according 
to Gujarat state officials. Over the next 3 months, Hindu mobs in 
Gujarat, allegedly angered by the attack on the train and incited and 
organized by members of the Sangh Parivar, destroyed Muslim businesses, 
raped Muslim women, and killed an estimated 2,000 Muslims. In addition 
100,000 Muslims were displaced forcibly into makeshift camps throughout 
Gujarat. The Government closed the camps in mid-June 2002, forcing the 
displaced to return to burnt houses and destroyed property, with the 
perpetrators still at large.
    Initially, the Government announced a probe only of the Muslim 
attack on the train; however, after criticism by opposition parties and 
the media, the Government expanded the probe to include the violence 
after the attack on the train.
    The effects of the riots continued into the following year. In July 
filmmaker Gopal Menon was assaulted for his work on a film documenting 
the 2002 anti-Muslim riots. In December 6 persons died and 24 were 
injured in Hyderabad after clashes between Hindu hardliners celebrating 
the 11th anniversary of the razing of a mosque and protesting Muslims; 
police opened fire to control the mobs.
    Human rights groups expressed concern that those responsible for 
the Gujarat violence may never be tried or convicted for their crimes. 
They charged that although the Government initially arrested thousands 
following the attacks, most of those arrested were acquitted, released 
on bail with no further action taken, or simply released. In addition 
even when cases did reach trial, Muslim victims often faced biased 
prosecutors. Judges and lawyers representing Muslim victims also have 
faced harassment and threats.
    Victims of the Gujarat riots claimed that Hindu nationalists 
sabotaged efforts to prosecute Hindus involved in the riots. Witnesses 
who initially came forward to file reports with the police and identify 
their attackers were reportedly harassed, threatened, or bribed into 
retracting their statements or not showing up at court.
    In 2002, a fact-finding team visited Gujarat to document the effect 
of communal riots on women. The team consisted of women from various 
women's organizations. The report stated that Muslim women had been 
subjected to ``unimaginable, inhuman, barbaric'' sexual violence during 
the riots, suffering rape, gang rape, and molestation. Due to societal 
stigma in the country, few women that have been raped file charges. The 
Supreme Court has shown increased concern over this circumstance, and 
in January the court reopened a 2002 rape case in which 14 members of 
the victim's family also were murdered. The case included charges that 
the Gujarat police intimidated the victim from identifying her 
attackers. A CBI investigation starting in January resulted in the 
arrest of 15 persons including senior BJP and VHP officials and police 
officers. At the end of the period covered by this report, the case was 
ongoing.
    In 2002, an attack on the Swaminarayan Hindu Temple in Gujarat left 
40 persons dead before security forces stormed the temple. The 
Government responded swiftly by deploying approximately 3,000 army 
personnel to dispel a strike and protest march called by the VHP. 
Critics of the Government noted that had the Government acted as 
quickly following the Gujarat violence, many deaths could have been 
prevented. In November 2002, security forces ended a siege by suspected 
Muslim militants of 2 Hindu temples; 13 persons were killed in the 
raid, including 9 civilians, a soldier, a policeman, and the 2 
assailants.
    In 2002, local Hindus reportedly attacked Muslims who tried to 
construct a mosque in Andhra Pradesh and injured nine persons. The 
local BJP president was arrested for complicity in the attack, but he 
was not charged with any crime and was released from custody; the case 
was still pending as of the end of the period covered by this report.
    Throughout the period covered by this report, Jammu and Kashmir 
(J&K) continued to be a focus of violence. Pan-Islamic militants 
committed atrocities against Hindus and other Muslims, and security 
forces often used excessive force to suppress them. Civilians 
frequently were killed inadvertently. The killing of suspected 
militants, all of whom are Muslim, while in police custody was common. 
Militants also carried out several mass killings of Hindu villagers and 
violently targeted Pandits (Hindu Kashmiris) in an attempt to force 
Hindus to emigrate.
    According to the report of the Home Ministry from 2002-03, 
approximately 56,246 Pandit families fled their homes in J&K due to the 
violence between 1990 and 1993. Of these refugees, 4,778 families still 
were living in 12 refugee camps in Jammu at the end of the period 
covered by this report, 238 families also were still in Delhi's 14 
camps. The remainder still was displaced, but was living outside of the 
camps in Jammu and Delhi.
    The Pandit community criticized bleak physical, educational, and 
economic conditions in the camps and feared that a negotiated solution 
giving greater autonomy to the Muslim majority might threaten its own 
survival in J&K as a culturally and historically distinctive group.
    Targeted killings against the Sikh community, the most recent of 
which were in 2001, increased fears among remaining religious 
minorities in Kashmir's and prompted many Sikhs, especially young 
persons to leave the Valley. In Kashmir the militant group Lashkar-e-
Jabbar ordered Muslim women to dress in burqas, Hindu women to wear 
bindis, and Sikh women to wear identifying saffron headscarves. Some 
women followed these orders when they were first issued; however, 
compliance since has declined. There were a number of violent incidents 
that are believed to have been carried out by Muslim militants.
    The slaughter of cows, which are considered holy and are worshipped 
by Hindus, sometimes has led to violence. In January 2003, Hindus 
destroyed Muslim-owned shops, restaurants, and vehicles in Madhya 
Pradesh over an alleged incident of cow-slaughter. In February 2003, 
the Hindu extremist group Bajrang Dal clashed with Muslim youth over 
alleged instances of cow slaughter. In the altercation, 34 persons, 
including 26 police officers, were injured.
    In 2002, five Dalits were lynched by VHP activists in Haryana. 
Reportedly, the action was stimulated by accusations of cow slaughter. 
In its investigation, the National Campaign for Dalit Human Rights 
alleged police complicity in the attacks, and in October 2002 the NHRC 
called for the Haryana state government to initiate action against the 
policemen involved. In December 2003, the Haryana government provided 
employment to the victims' next of kin and paid approximately $10,000 
(RS 500,000) to each family, but it took no disciplinary action against 
the policemen involved.
    In 2002, Shiv Sena leader Balasaheb Thackeray called upon his 
followers to form Hindu suicide squads to combat Muslim extremists. The 
Maharashta government filed charges against Thackeray under the Penal 
Code for ``causing a rift amongst two communities.'' The charges were 
still pending at the end of the period covered by this report.
    In a February report (on the CBCI's web site), the Catholic 
Bishops' Conference of India (CBCI) and the National Council of 
Churches in India (NCCI) stated that ``incidents of intimidation, 
physical assaults and threats to eliminate members of the Christian 
community in several places have been on the increase.'' Also in 
February, the All India Catholic Council stated, ``International 
agencies have recorded, quoting national police sources, over 600 cases 
of violence against the Christian community in India in 2003 alone. The 
Catholic Union records a case every 36 hours, including assault, 
attacks on churches, burning of copies of the Holy Bible, tonsuring of 
Christians, and fatal assaults. In most cases, these have been traced 
to various frontal organizations of the Sangh Parivar, including the 
RSS, the Bajrang Dal, the VHP and the Vanvasi Kalyan Ashram.'' However, 
diplomatic sources indicate that there were 30 cases of attacks against 
Christians during the period covered by this report compared to 69 in 
the previous reporting period.
    In Madhya Pradesh, intercommunity strife is relatively uncommon. 
However, Hindu fundamentalists of the Bajrang Dal in Madhya Pradesh 
accused Catholic priests of the rape and murder of a teenage girl on 
March 3. The following day, Bajrang Dal activists attacked a group of 
church workers who were taking the girl's body to the hospital for an 
autopsy and beat a Catholic priest into unconsciousness. In another 
case, there was a violent public demonstration against Christians in 
January in Jhabua district, during which a Hindu activist was killed. 
This demonstration was in response to the January 11 case of a 9-year-
old tribal girl who was raped, killed, and found in a Christian school 
in Jhabua. Hindus accused a Christian priest of committing the crime. 
Following a VHP protest outside the school, local police took the 
priest and seven school staff members into protective custody. They 
were released several days later when Manhohar Jadhav, a Hindu, 
confessed to the crime. This sequence of events prompted communal 
violence in nearby Amkhut village. A Hindu, Arjun Das, was killed, and 
a Hindu mob reportedly chanted anti-Christian slogans and attacked a 
church. Subsequently, 12 Christians were arrested for violence; 
however, there were no arrests of Hindu activists.
    On January 16, a mob of militant Hindus attacked the Church of 
North India in the village of Amhkut. They burned the houses of several 
Christian families; many Christians were beaten, and a total of 3 
churches and 20 houses belonging to Christians were damaged badly. The 
violence spread to Alirajpur where VHP and BJP militants attacked more 
Christians and their property, and on January 17, 50 Hindu extremists 
hurled stones at the Catholic Bhuri Mati Mission Center at Ranapur.
    In November 2003, VHP and Bajrang Dal fundamentalist movements 
attacked churches and assaulted a nun. On November 21, 2003, Hindu 
militants burned a Catholic church in Deogarh, west Orissa. The 
previous day, in front of the residence of the district governor, gangs 
burned Bibles and other Christian literature. In Rajamunda village, 
they broke into a church and raped a nun. These persons also went to 
Amulpani village to question the conversion of four Hindus who had 
become Catholics. In Jhareikela they damaged the home of a Protestant 
pastor and destroyed Christian books. On November 15, 2003, a grenade 
was launched at the Good Shepherd Catholic School in Pulwama in 
Kashmir; three office staff and a security guard were injured. Muslim 
fundamentalists are suspected to have made the attack.
    In Jharkhand on November 9, 2003, RSS chief KS Sudarshan accused 
Christian missionaries of launching a campaign of converting the poor 
to reduce the Hindu majority population intentionally. In January 
during an RSS meeting in Orissa, Sudarshan said that a prejudiced 
policy of treating Muslims and Christians like minorities should be 
ended. In March Sudarshan said there were no minorities in the country 
as 99 percent of the persons living there have their ancestors 
belonging to the land. He added that the only two communities that can 
be considered minorities are Parsis and Jews. He also said, ``India is 
a multicultural nation, but it has one soul. It has different 
civilizations, people with different lifestyles, eating habits, and 
languages, but one bhav (inherent feeling).''
    On October 26, 2003, in the city of Roorkey in Uttaranchal, an 80-
person mob attacked Christians participating in a prayer meeting. A 
month later, a Hindutva group burned an effigy of Jesus in the state of 
Orissa.
    In October 2003, Father Swami, Archdiocese of Bangalore, was found 
dead in Karnataka after being beaten in regard to a land dispute. 
Months earlier he had been threatened by Hindu fundamentalists.
    Hindu nationalists continued an ideological campaign to limit 
access to Christian institutions and discourage or, in some cases, 
prohibit conversions to Christianity. For example, in July 2003, the 
VHP accused Pope John Paul II of interfering in the affairs of the 
country by calling on bishops to ignore the country's anti-conversion 
laws.
    Between January and June 2003, Christian leaders in Karnataka 
recorded 50 incidents, ranging from destruction of church properties to 
physical abuse of ministers and converts. Reportedly, members of the 
Sangh Parivar perpetrated these incidents. None of the incidents were 
investigated. State authorities did not deny that violence had 
occurred, but claimed that the attacks did not represent an organized 
effort to deter evangelists. On July 31, 2003, students and staff 
members of a Bible school in Dabwali, Haryana, were attacked during 
prayer by a mob of 250 persons, most of whom were members of the VHP. 
The assailants accused the 25-member student body of converting persons 
in the area; they burned Bibles and Christian literature, vandalized 
the school, and beat students.
    On June 8, the Hindu fundamentalist Jagran Manch organization and 
BJP activists disrupted a Christian religious meeting at St. John's 
College in Agra, and on June 14, villagers of Mainpure, Uttar Pradesh 
set a church on fire to protest mass conversion in the area.
    In April 2003, Hindu extremists in Gujarat vandalized a 
municipality-run health care dispensary that had been destroyed in the 
earthquake of 2001, rebuilt with the support of a Christian 
organization, and was scheduled to be dedicated by former state 
minister Kirtisinh Rana. A stone with the names of the donors was 
destroyed, and graffiti of Hindutva slogans was painted on the walls.
    On March 9, 2003, Hindu extremists reportedly started a fire that 
destroyed the roof of a church in Tamil Nadu. The District Collector, 
under pressure from the local RSS, denied permission to church leaders 
to use fire retardant roofing materials in the church reconstruction. 
The church presbyter feared this prohibition would invite another arson 
attack.
    In 2002, armed men threw bombs into a Catholic church during 
midnight mass in West Bengal. A priest and 14 others were injured in 
the attack. Seven persons were arrested, but there were no convictions. 
Police alleged that the suspects were part of a local gang and were not 
members of a Hindu organization. The attackers were reportedly 
motivated by a perception that Christians were encouraging conversions 
of Hindus.
    In 2002, the Gujarat Minister for Social Justice and Empowerment, 
Karsan Patel, threatened Dang tribals, ``to decide whether they want to 
live as Hindus or die as Christians.'' These comments were not repeated 
during the period covered by this report.
    In 2002, following the outbreak of communal riots in Gujarat, 
Christian organizations reported that Christian institutions and 
functionaries in the state also were attacked. These Christian 
organizations blame the RSS and the VHP for ransacking and burning 
Christian missions in Sanjeli and Dhudhia, although these charges were 
not otherwise confirmed.
    In 2002, a church in Managalore, Karnataka was attacked by 
approximately 60 persons protesting alleged attempts to convert local 
Hindus to Christianity. In 2001, in Anakapalli, Andhra Pradesh, 43 
Christian tombs in the local burial ground were destroyed.
    Christian missionaries have been operating schools and medical 
clinics for many years in tribal areas. Tribals (who have no caste 
status) and Dalits (who are at the lowest end of the caste system) 
occupy the very lowest position in the social hierarchy. However, they 
have made socioeconomic gains as a result of the missionary schools and 
other institutions, which, among other things, have increased literacy 
among low-caste and non-caste persons.
    Some higher-caste Hindus resent these gains. They blame 
missionaries for the resulting disturbance in the traditional Hindu 
social order, as better educated Dalits, tribals, and members of the 
lower castes no longer accept their disadvantaged status as readily as 
they once did. Some Hindu groups fear that Christians may try to 
convert large numbers of lower-caste Hindus, using economic or social 
welfare incentives.
    Some upper-caste Hindus, the membership base of the BJP and RSS, 
fear that this development may destroy the rigid caste hierarchy. Many 
acts of violence against Christians stem from these fears. This fear 
was highlighted by an August 15, 2003, statement by then Prime Minister 
Vajpayee who stated, ``There is a conversion motive behind the welfare 
activities being carried out by some Christian missionaries in the 
country's backward areas, and it is not proper, although conversion is 
permissible under the law.''
    Citizens often refer to schools, hospitals, and other institutions 
as ``missionary'' even when they are owned and run entirely by 
indigenous Christian citizens. By using the adjective ``missionary,'' 
the RSS taps into a longstanding fear of foreign religious domination. 
Several Christian-affiliated (in many cases, nonevangelical) 
international relief agencies stated that during the year, their work 
in delivering services to the poor became considerably more difficult 
due to threats, increased bureaucratic obstacles, and, in some cases, 
physical attacks on their field workers by Hindu extremists.
    In 2002, a new cable television station, promoting Catholic values, 
was launched in Kerala, but several cable television station operators 
in Kerala and neighboring states reportedly initially refused to make 
the station's programming available to viewers. However, as of the end 
of the period covered by this report, the station continued to be 
widely available.
    The Indian Divorce Act of 2001 places limitations on interfaith 
marriages and specified penalties, such as 10 years' imprisonment, for 
clergymen who contravene its provisions. Interfaith couples often 
experienced condemnation and violence from relatives and Sangh Parivar 
members, who object to the unions.
    On February 5, 2003, in Gujarat, a Catholic, Anthony Rebello, and a 
Hindu, Reema Sompura, were married in a legal Hindu marriage ceremony, 
but due to strong family and Bajrang Dal opposition, the couple was 
forced into hiding. Search warrants were issued against them when 
Sompura's mother entered a complaint against Rebello. On April 28, 
2003, Sompura testified in court that she went with Rebello willingly. 
On April 29, 2003, outside of the court, VHP and Bajrang Dal members 
attacked the couple. Sompura, who was pregnant, was kicked in the 
stomach, and the baby subsequently was aborted. The couple was 
separated at the police station, where Rebello was beaten further by 
VHP and Bajrang Dal members, and Sompura was transferred to her family. 
No action has been taken against VHP or the Bajrang Dal members for 
this attack.
    The country's caste system historically has been an integral part 
of Hinduism. Hinduism delineates clear social strata, assigning highly 
structured religious, cultural, and social roles, privileges, and 
restrictions to each caste and subcaste. Members of each caste (and 
frequently each subcaste) are expected to fulfill a specific set of 
duties (known as dharma) in order to secure elevation to a higher caste 
through rebirth.
    Dalits are viewed by many Hindus as separate from or ``below'' the 
caste system; nonetheless, they too are expected to follow their dharma 
if they hope to achieve caste in a future life.
    Despite efforts by reform-minded modern leaders to eliminate the 
discriminatory aspects of caste, societal, political, and economic 
pressures continue to ensure its widespread practice. The country's 
caste system generates severe tensions due to its support for 
disparities in social status, economic opportunity, and, occasionally, 
labor rights.
    These tensions frequently have led to or exacerbated violent 
confrontations and human rights abuses. Generally, intercaste violence 
does not have a significant religious component. However, in 2002, five 
Dalit youths were killed by a mob, reportedly led by members of the VHP 
after reports of cow slaughtering in the state of Haryana. The local 
leader of the VHP stated that he had no regrets over the incident and 
that the life of a cow was worth more than that of five Dalits. A 
police investigation resulted in 30 arrests; however, there was no 
further action by the end of the period covered by this report, but 
those arrested remained in prison.
    The President has the authority to specify historically 
disadvantaged castes, Dalits, and ``tribals,'' in a schedule attached 
to the Constitution. These groups are entitled to affirmative action 
and hiring quotas in employment, benefits from special development 
funds, and special training programs.
    The effect of reservations and quotas on society and on the groups 
they are designed to benefit is a subject of active debate within the 
country. Some contend that they have achieved the desired effect and 
should be modified, while others strongly argue that they should be 
continued, as the system has not addressed adequately the long-term 
discriminatory impact of caste. According to the 1991 census, scheduled 
castes, including Dalits, made up 16 percent of the population, and 
scheduled tribes made up 8 percent; data from the 2001 census has yet 
to be released.
    Muslims, Christians, and Sikhs historically have rejected the 
concept of caste, despite the fact that most of them descended from low 
caste Hindu families and continue to suffer the same social and 
economic limitations of low caste Hindus. Low caste Hindus who convert 
to Christianity lose their eligibility for affirmative action programs. 
Those who become Buddhists, Jains, or Sikhs do not, as the Constitution 
groups members of those faiths with Hindus and specifies that the 
Constitution shall not affect ``the operation of any existing law or 
prevent the state from making any law providing for social welfare and 
reform'' of these groups. In some states, there are government jobs 
reserved for Muslims of low caste descent.
    Members of religious minorities and lower castes criticized the 
2001 census as discriminating against them. They claim that they 
frequently were not allowed to register their correct caste status. 
Census results are used to apportion government jobs and higher 
education slots to Scheduled Castes and Scheduled Tribes.
    In 2001, the Catholic Bishops' Conference of India strongly 
criticized the census for ``discriminating against weaker sections of 
society'' by maintaining that Scheduled Castes may only be Hindu, Sikh, 
or Buddhist. The National Council of Churches in India also protested 
the census. Despite the fact that Christianity does not recognize 
caste, Christian leaders recognize that society in general still does. 
They allege that the 50 percent of the country's Christians who are of 
Dalit origin may be disadvantaged by not being allotted shares of jobs 
and places in education under the Scheduled Castes/Scheduled Tribes 
provisions of the Constitution.
    Dalit converts to Christianity claim that societal discrimination 
against them continues, even within the Christian community. One 
indicator of the continued slowness of economic and social upward 
mobility of Dalit Christians is that, of the 180 Catholic bishops in 
the country, only 5 are Dalits. Muslim Dalits, who account for most of 
the country's 130 million Muslims, also were not counted as Dalits in 
the census. Muslim leaders have not protested the census issue 
vigorously.
    In 2001 Human Rights Watch reported that the practice of dedicating 
or marrying young, prepubescent girls to a Hindu deity or temple as 
``servants of god,'' or ``Devadasis,'' reportedly continues in several 
southern states, including Andhra Pradesh and Karnataka. Devadasis, who 
generally are Dalits, may not marry. They must live apart from their 
families and are required to provide sexual services to priests and 
high caste Hindus. Reportedly, many eventually are sold to urban 
brothels. The Devadasi tradition is linked, to some degree, to both 
trafficking and the spread of HIV/AIDS. In 1992 the state of Karnataka 
passed the Karnataka Devadasi Prohibition of Dedication Act (KDPDA) and 
called for the rehabilitation of Devadasis, but this law reportedly is 
not enforced effectively and criminalizes the actions of Devadasis. 
Since Devadasis are by custom required to be sexually available to 
higher caste men, it reportedly is difficult for them to obtain justice 
from the legal system if they are raped. The KDPDA does not have a 
provision for penalizing offenders; however the Department of Women and 
Children Development has formed a team to review the act to provide for 
such a provision.
    Despite the incidents of violence and discrimination during the 
period covered by this report, relations between various religious 
groups generally are amicable among the substantial majority of 
citizens. There are efforts at ecumenical understanding that bring 
religious leaders together to defuse religious tensions. The annual 
Sarva Dharma Sammelan (All Religious Convention) and the frequently 
held Mushairas (Hindu-Urdu poetry sessions) are some events that help 
improve intercommunity relations.
    Prominent secularists of all religions make public efforts to show 
respect for other religions by celebrating their holidays and attending 
social events such as weddings. Institutions such as the army 
consciously forge loyalties that transcend religion. After episodes of 
violence against Christians, Muslim groups have protested against the 
mistreatment of Christians by Hindu extremists. Christian clergy and 
spokespersons for Christian organizations issued public statements 
condemning the violence in Gujarat, and the Archbishop of Gandhinagar, 
the capital of Gujarat, participated in a peace march in April 2003.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall policy to promote human 
rights. The U.S. Embassy continued to promote religious freedom through 
contact with the country's senior leadership, as well as with state and 
local officials. The U.S. Embassy and Consulates regularly meet with 
religious leaders and report on events and trends that affect religious 
freedom.
    During the period covered by this report, Embassy and Consulate 
officials met with important leaders of all of the significant minority 
communities. For example, the Calcutta Principal Officer met a section 
of church leaders in Orissa, including the President of the All India 
Christian Council, Orissa Chapter on April 1 to discuss reports of 
ongoing harassment of converts and missionaries. The Consulate in 
Calcutta continued to conduct Iftar and Madrassa exchange programs. 
Embassy officials also continued an active program of outreach and 
engagement with leaders of the country's Muslim communities.
    The NGO and missionary communities in the country are extremely 
active on questions of religious freedom, and mission officers meet 
with local NGOs regularly.
    The Ambassador and other senior U.S. officials publicly expressed 
regret over the communal violence in Gujarat in 2002, extended 
condolences to the victims, and urged all parties to resolve their 
difference peacefully. In addition the U.S. Agency for International 
Development office provided funding for an NGO program designed to 
assist internally displaced persons in Gujarat. U.S. officials from the 
Consulate General in Mumbai traveled to Ahmedabad within days of the 
start of the violence in Gujarat, to meet with officials and private 
citizens about the violence and continued to have meetings during the 
period covered by this report. Consulate officers also met in Mumbai 
with a range of NGO, business, media, and other contacts, including 
Muslim leaders, to monitor the aftermath of the violence in Gujarat.
    Officials from the Consulate in Chennai were active in assisting 
missionary Joseph Cooper following the attack on him by Hindu 
extremists in 2003. The Consulate in Chennai also organized a 
roundtable on June 23, 2003, to promote better understanding between 
the Hindu, Muslim, Christian, and Buddhist communities. The Chennai 
Consulate also continued to reach out to the Muslim community through 
Iftar parties and the International Visitor/Madrassa programs.
    Finally, U.S. officials have continued to engage state officials on 
the implementation and reversal of anti-conversion laws.
                               __________

                                MALDIVES

    The 1997 Constitution designates Islam as the official state 
religion, and the Government interprets this provision to impose a 
requirement that citizens must be Muslims. The practice of any religion 
other than Islam is prohibited by law. Non-Muslim foreigners are 
allowed to practice their religion if they do so in private and do not 
encourage citizens to participate. The President is the ``supreme 
authority to propagate the tenets of Islam.'' The Government observes 
Shari'a (Islamic law).
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and freedom of religion 
remains severely restricted.
    Many citizens regard Islam as one of their society's most 
distinctive characteristics and believe that it promotes harmony and 
national identity. The U.S. Government discusses religious freedom 
issues with the Government as part of its overall policy to promote 
human rights.

                    Section I. Religious Demography

    The Maldives is an archipelago consisting of approximately 1,200 
coral atolls and islands scattered over 500 miles in the Indian Ocean 
southwest from India, and its population is approximately 280,000.
    The population is an ethnic mixture predominately of South Indians, 
Sinhalese, and Arabs. Several hundred members of an Indian trading 
community on the capital island of Male practice the Shia branch of 
Islam; the rest of the population is Sunni. Non-Muslim foreigners in 
the Maldives, including more than 500,000 tourists annually 
(predominantly Europeans and Japanese) and approximately 31,000 foreign 
workers (predominantly Pakistanis, Sri Lankans, Indians, and 
Bangladeshis) are allowed to practice their religion only in private.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Freedom of religion is restricted significantly. The 1997 
Constitution designates Islam as the official state religion, and the 
Government interprets this provision to impose a requirement that 
citizens be Muslims. Muslim holidays are generally national holidays. 
Foreign residents are allowed to practice their religion if they do so 
privately and do not encourage citizens to participate.

Restrictions on Religious Freedom
    President Maumoon Abdul Gayoom repeatedly has stated that no 
religion other than Islam should be allowed in the country, and the 
Home Affairs Ministry announced special programs to safeguard and 
strengthen religious unity. The Government has established a Supreme 
Council of Islamic Affairs to provide guidance on religious matters. 
The Government also has set standards for individuals who conduct 
Friday services at mosques to ensure adequate theological 
qualifications.
    The President must be a Sunni Muslim and under the Constitution is 
the ``supreme authority to propagate the tenets of Islam.'' Cabinet 
ministers also are required to be Sunni Muslims. Members of the 
People's Majlis (Parliament) must be Muslim; however, they are not 
required to be Sunni Muslims.
    The Government observes Shari'a. Civil law is subordinate to 
Shari'a, which is applied in situations not covered by civil law as 
well as in certain acts such as divorce and adultery. Under the 
country's Islamic practice, the testimony of two women is required to 
equal that of one man in matters involving Shari'a, such as adultery, 
finance, and inheritance. In other cases, the testimony of men and 
women is equal. Shari'a also governs intestate inheritance, granting 
male heirs twice the share of female heirs. The Constitution provides 
that an accused person has the right to defend himself ``in accordance 
with Shari'a.'' The Government only registers clubs and other private 
associations that do not contravene Islamic or civil law.
    The law prohibits public statements that are contrary to Islam.
    There are no places of worship for adherents of other religions. 
The Government prohibits the importation of icons and religious 
statues, but it generally permits the importation of religious 
literature, such as Bibles, for personal use. The sale of religious 
items, such as Christmas cards, is restricted to the resort islands 
patronized by foreign tourists.
    The Government prohibits non-Muslim clergy and missionaries from 
proselytizing and conducting public worship services. Conversion of a 
Muslim to another faith is a violation of Shari'a and may result in a 
loss of the convert's citizenship; however, there are no known cases of 
loss of citizenship from conversion to a non-Islamic religion. Islamic 
instruction is a mandatory part of the school curriculum, and the 
Government funds the salaries of instructors of Islam.

Abuses of Religious Freedom
    The law limits a citizen's right to freedom of expression to 
protect ``the basic tenets of Islam.'' According to Amnesty 
International and other sources, in January 2002, four individuals were 
arrested for distributing extremist Islamist and antigovernment 
literature in an electronic newsletter. Both the promotion of Islamic 
extremism and the promotion of other religions are prohibited. In July 
2002, after being convicted of the charges, three of the defendants 
were sentenced to life imprisonment, and the fourth was given a 10-year 
sentence.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Most citizens regard Islam as one of their society's most 
distinctive characteristics and believe that it promotes harmony and 
national identity and helps remove any desire for different groups to 
break away from the state. The President regularly encourages all 
citizens to strengthen their religious unity.

                   Section IV. U.S. Government Policy

    The U.S. Government does not maintain a resident embassy in the 
Maldives; the U.S. Ambassador in Colombo, Sri Lanka, also is accredited 
to the Government in Male. The U.S. Government discusses religious 
freedom issues with the Government as part of its overall policy to 
promote human rights.
                               __________

                                 NEPAL

    The Constitution provides for freedom of religion and permits the 
practice of all religions; however, it describes the country as a 
``Hindu Kingdom,'' although it does not establish Hinduism as the state 
religion. The Government generally has not interfered with the practice 
of other religions; however, there are some restrictions.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Proselytization is 
prohibited. Members of minority religions occasionally report police 
harassment. Authorities restricted public celebrations by the Tibetan 
community on the Dalai Lama's birthday.
    Adherents of the country's many religions generally coexist 
peacefully and respect all places of worship. Those who convert to 
other religions may face isolated incidents of violence and sometimes 
are ostracized socially, but generally they do not fear to admit their 
affiliations in public.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintains regular contact with Hindu, Christian, Buddhist, 
Jewish, and other religious groups.

                    Section I. Religious Demography

    The country has a total area of 54,363 square miles, and its 
population is approximately 24.7 million. Hindus constitute 
approximately 81 percent of the population; Buddhists, 11 percent; 
Muslims, 4.2 percent; and practitioners of Kirant (an indigenous 
animist religion) and others, 3.6 percent, of which 0.45 percent are 
Christian. Christian denominations are few but growing. Christian 
leaders estimate the number of Christians at approximately 400,000, 
which is higher than the official government estimate. Press reports 
indicate that 170 Christian churches operate in Kathmandu alone.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion and permits the 
practice of all religions; although the Government generally has not 
interfered with the practice of other religions, there are some 
restrictions. The Constitution describes the country as a ``Hindu 
Kingdom,'' although it does not establish Hinduism as the state 
religion.
    For decades dozens of Christian missionary hospitals, welfare 
organizations, and schools have operated in the country. These 
organizations have not proselytized and have operated freely. 
Missionary schools are among the most respected institutions of 
secondary education in the country; many members of the governing and 
business elite graduated from Jesuit high schools. Many foreign 
Christian organizations have direct ties to churches and sponsor 
pastors for religious training abroad.
    Some religious holidays, most of them Hindu, are recognized as 
national holidays. These are Mahashivaratri, Buddha Jayanti, Falgun 
Purnima, Krishna Asthami, Dasain, and Tihar.

Restrictions on Religious Freedom
    The law prohibits converting others and proselytizing; these 
activities are punishable with fines, imprisonment or, in the case of 
foreigners, expulsion from the country.
    Members of minority religions occasionally complain of police 
harassment. Some Christian groups are concerned that the ban on 
proselytizing limits the expression of non-Hindu religious belief. On 
February 14, 2003, three Nepali men were arrested in Pyuthan District 
and charged with proselytization. A case was filed against them in 
Pyuthan District Court on February 28, 2003. Charges were dropped, and 
the three men were released on September 11, 2003.
    The Government investigates reports of proselytizing. 
Nongovernmental groups or individuals are free to file charges of 
proselytizing against individuals or organizations. Such a case was 
filed with the Supreme Court in 1999 by a private attorney against the 
Adventist Development and Relief Agency and the United Missions to 
Nepal, an umbrella Protestant development group. The case was dismissed 
by the Court in 2002.
    Tibetan Buddhists have faced various restrictions on their 
celebrations. Since mid-2001, local authorities generally have 
restricted celebration of Tibetan religious festivals to private 
property. On July 6, 2003, celebrations planned in Kathmandu to mark 
the Dalai Lama's birthday were confined to a monastery compound. 
Celebrations to mark the Tibetan New Year, or Losar, on February 22 
were largely restricted to a monastery compound. Plans to mark December 
10, 2001, as the anniversary of the Dalai Lama's Nobel Prize, to be 
held at the Boudhanath Stupa, the center of Tibetan religious life in 
Nepal, were canceled at the request of the authorities. In 2002, police 
prevented a Tibetan cultural program planned at a public venue from 
taking place. The program was to have honored the 13th birthday of 
Gedhun Choekyi Nyima, the boy recognized by the Dalai Lama to be the 
11th Panchen Lama.
    In 2002, Government pressure forced organizers to cancel three 
separate public events planned to celebrate the Dalai Lama's birthday. 
In 2002, police closed a press conference held by a local Buddhist 
community group to protest statements by followers of the Dorje Shugden 
deity that criticized the Dalai Lama. In September 2002, the Tibetan 
Democracy Day religious gathering was interrupted by police. In March 
2003, Tibetans celebrating the New Year were forbidden by police from 
displaying pictures of the Dalai Lama. In previous years, a portrait of 
the Dalai Lama had been carried around the stupa as part of the 
religious ceremonies.
    In 2002, the Cabinet decided that Muslim religious schools, or 
madrassas, must register with local District Administration Offices 
(part of the Home Ministry) and supply information about their funding 
sources in order to continue operation; they receive no government 
funding. Some Muslim leaders criticized the move as discriminatory. 
However, the registration requirement has not been enforced. Muslims 
are not restricted in participating in the Hajj.
    The Constitution prohibits discrimination on the basis of caste; 
however, in practice members of the lowest castes often are prohibited 
from entering Hindu temples. Persons not of South Asian ethnicity often 
are restricted from entering many Hindu temples. The Press and 
Publications Act prohibits the publication of materials that create 
animosity among persons of different castes or religions.
    There were no reports of religious prisoners or detainees.
    Reportedly, on July 26, 2003, Buddhist and Hindu villagers attacked 
members of a small Christian house church in the northern part of the 
country, resulting in hospitalization for at least one church member 
and the destruction of houses and cornfields belonging to Christians. 
Reportedly, Buddhist authorities in the village repeatedly had asked 
Christians to give up their faith, and when they refused, the Buddhists 
joined with Hindu villagers to attack the Christians. In a separate 
incident, a Nepali evangelist allegedly witnessed an attack in mid-June 
2003 on a newly built Christian church in Beldangi, Jhapa district. 
These reports cannot be confirmed.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There have been scattered reports of Maoist insurgents attacking 
Hindu temples and harassing Hindu priests during the reporting period. 
On June 19, unconfirmed local media reported that Maoist insurgents 
banned worship in the Khadgadevi temple in Maidikot, Dhading District, 
employing threats and intimidation to enforce the ban.

                    Section III. Societal Attitudes

    The adherents of the country's many religions generally coexist 
peacefully and respect all places of worship. Most Hindus respect the 
many Buddhist shrines located throughout the country; Buddhists accord 
Hindu shrines the same respect. Buddha's birthplace is an important 
pilgrimage site, and Buddha's birthday is a national holiday.
    Some Christian groups report that Hindu extremism has increased in 
recent years. Of particular concern are the Nepalese affiliates of the 
India-based Hindu political party Shiv Sena, locally known as Pashupati 
Sena, Shiv Sena Nepal, and Nepal Shivsena. During late 2001, Muslim 
leaders complained that Hindu fundamentalists increased their campaigns 
of anti-Islamic pamphleteering and graffiti. Government policy does not 
support Hindu extremism, although some political figures have made 
public statements critical of Christian missionary activities. Some 
citizens are wary of proselytizing and conversion by Christians and 
view the growth of Christianity with concern. There are unconfirmed 
reports that Maoists suppressed religious observance in areas under 
their control through intimidation and harassment.
    Those who choose to convert to other religions, in particular Hindu 
citizens who convert to Islam or Christianity, sometimes are ostracized 
socially. They may face isolated incidents of hostility or 
discrimination from Hindu extremist groups. Some reportedly have been 
forced to leave their villages. While this prejudice is not systematic, 
it can be vehement and occasionally violent. Nevertheless, converts 
generally are not afraid to admit in public their new religious 
affiliations.
    Although such discrimination is prohibited by the Constitution, the 
caste system strongly influences society. Societal discrimination 
against members of such castes remains widespread and persistent, 
despite the Government's efforts to protect the rights of disadvantaged 
castes. Hindu religious tradition has prohibited members of the lowest 
caste and other religions from entering certain temples. In a speech in 
August 2001, Prime Minister Sher Bahadur Deuba stressed that caste-
based discrimination is illegal. Since then, temple access for members 
of the lowest castes has improved in many locations. Draft legislation 
aimed at improving conditions for members of the lowest castes is 
pending; however, as Parliament did not sit during the reporting 
period, there has been no further legislative action.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintains contact with Hindu, Christian, Buddhist, Jewish, 
and other religious groups. The Embassy monitors closely religious 
freedom and raises the issue with the Government when appropriate.
                               __________

                                PAKISTAN

    The Constitution provides for freedom of religion and states that 
adequate provisions are to be made for minorities to profess and 
practice their religions freely; however, in practice the Government 
imposes limits on freedom of religion. The country is an Islamic 
republic; Islam is the state religion. Islam also is a core element of 
the national ideology; the country was created to be a homeland for 
Muslims, although its founders did not envisage it as an Islamic state. 
Religious freedom is ``subject to law, public order, and morality;'' 
accordingly, actions or speech deemed derogatory to Islam or to its 
Prophet are not protected. In addition the Constitution requires that 
laws be consistent with Islam and imposes some elements of Koranic law 
on both Muslims and religious minorities.
    There were no significant changes in the Government's treatment of 
religious minorities during the period covered by this report. The 
Government fails in many respects to protect the rights of religious 
minorities. This is due both to public policy and to the Government's 
unwillingness to take action against societal forces hostile to those 
who practice a different faith. The accretion of discriminatory 
religious legislation has fostered an atmosphere of religious 
intolerance, which contributes to acts of violence directed against 
non-Muslims and members of minority Muslim groups. There were instances 
in which the Government failed to intervene in cases of societal 
violence directed at minority religious groups. The lack of an adequate 
government response contributed to an atmosphere of impunity for acts 
of violence and intimidation against religious minorities. However, the 
Government promotes religious tolerance, does not encourage sectarian 
violence, and, at the highest levels, specifically condemned sectarian 
extremism during the period covered by this report. It has banned all 
significant sectarian extremist groups and arrested hundreds of members 
of these groups suspected of violent attacks. Parties and groups with 
religious affiliations have been known to target minority groups.
    The Muttahida Majlis-e-Amal (MMA), an alliance of religious parties 
that includes both Sunni and Shi'a groups, leads the opposition in the 
federal Parliament, holds a majority in the Northwest Frontier Province 
(NWFP) Provincial Assembly, and is part of the ruling coalition in 
Baluchistan. The MMA has called for strict adherence to Shari'a law. 
Minority groups claim the MMA's outspoken calls for Islamic laws and 
morals have made the social climate more hostile to persons of minority 
Muslim sects and other religions.
    Specific government policies that discriminate against religious 
minorities include the use of the ``Hudood'' Ordinances, which apply 
different standards of evidence to Muslims and non-Muslims and to men 
and women for alleged violations of Islamic law; list specific legal 
prohibitions against Ahmadis practicing their religion; and incorporate 
blasphemy laws that have been used to target reformist Muslims, 
Ahmadis, Christians, and Hindus. Both the Hudood Ordinances and the 
blasphemy laws have been abused, in that they are often used against 
persons to settle personal scores. Approximately 1,600 to 2,100 persons 
were imprisoned under the Hudood Ordinances as of the end of the 
reporting period.
    More than 100 persons were detained for blasphemy offenses as of 
the end of the reporting period. Resolving cases is very slow; there is 
generally a long period between filing the case and the first court 
appearance. Lower courts are frequently intimidated, delay decisions, 
and refuse bail for fear of reprisal from extremist elements. According 
to the Center for Legal Aid, Assistance, and Settlement (CLAAS), 14 new 
blasphemy cases were registered during the period covered by this 
report. Several high profile blasphemy cases remained unresolved 
because the courts repeatedly postponed hearings, and the Government 
did not press the courts to proceed. However, during the period covered 
by this report, the Lahore High Court overturned a few lower court 
convictions and acquitted several blasphemy defendants.
    Relations between different religious groups frequently were tense, 
acts of sectarian and religious violence continued, and over 100 deaths 
were attributed to sectarian violence during the period covered by this 
report. The worst religious violence was directed against the country's 
Shi'a minority, which continued to be disproportionately the victims of 
individual and mass killings.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
During the period covered by this report, embassy officers closely 
monitored the status of religious freedom and acted when appropriate. 
In addition senior embassy officials expressed concern about the 
Shahbaz Bhatti and Younis Sheikh cases with senior government 
officials. Embassy officials encouraged government officials to pursue 
aggressive investigations of incidents involving the bombing of places 
of worship. The U.S. Government also discussed specific cases involving 
the abuse of religious minorities with the Government. Additionally, 
the Embassy assisted local and international human rights organizations 
to follow up on specific cases involving religious minorities.

                    Section I. Religious Demography

    The country has a total area of 310,527 square miles, and its 
population is approximately 150 million. According to the most recent 
census, taken in 1998, an estimated 96 percent of the population are 
Muslim; 2.02 percent are Hindu; 1.69 percent are Christian; and 0.35 
percent are ``other'' (including Ahmadis). The majority of Muslims in 
the country are Sunni. An estimated 10 percent of the Muslim population 
is Shi'a, including some 550,000 to 600,000 Ismailis. Most Ismailis in 
the country are followers of the Aga Khan; however, an estimated 50,000 
Ismailis, known as Bohras, are not.
    Religious minority groups believe that they are underrepresented in 
government census counts and claim that they represent 10 percent of 
the population, rather than the census figure of 4 to 5 percent. 
Official and private estimates of their numbers can differ 
significantly. The most recent official census estimates place the 
number of Hindus at 2.44 million, Christians at 2.09 million, and the 
Ahmadi population at 286,000. The figure for the Ahmadis is inherently 
inaccurate because they have been boycotting census and registration 
for electoral rolls since 1974 when they were declared non-Muslims. The 
Hindu and Christian communities each claim memberships of approximately 
4 million. Estimates for the remaining communities are less contested 
and place the total number of Parsis (Zoroastrians), Buddhists, and 
Sikhs as high as 20,000 each; and Baha'is at 30,000. The ``other'' 
category includes tribes whose members practice traditional indigenous 
religions, those who normally do not declare themselves to be adherents 
of a specific religion, and those who do not practice any religion but 
remain silent about that fact. Social pressure is such that few persons 
would admit to being unaffiliated with any religion.
    Punjab is the largest province in the country; with 82.5 million 
persons, it contains 55 percent of the country's population. While 
Sunni Muslims are the vast majority in Punjab, more than 90 percent of 
the country's Christians also reside there, making them the largest 
religious minority in the province. Approximately 60 percent of 
Punjab's Christians live in rural villages. The largest group of 
Christians belongs to the Church of Pakistan, an umbrella Protestant 
group that is a member of the Anglican Communion; the second largest 
group belongs to the Roman Catholic Church. The rest are from different 
evangelical and church organizations.
    Hindus constitute approximately 8 percent of the population of 
Sindh province. A few tribes in Sindh and Balochistan practice 
traditional indigenous religions, and there is also a small population 
of Parsis (approximately 7,000 persons). The Ismailis are concentrated 
in Karachi (in Sindh Province) and the Northern Areas, locally referred 
to as Gilgit and Baltistan. According to experts, the Shi'a population 
is estimated to be 23 percent of the total Karachi population while 
they are approximately 10 percent of the country's total population. 
The tiny but influential Parsi community is concentrated in Karachi, 
although some live in Islamabad and Peshawar (in the NWFP). Christians 
constitute approximately 2 percent of Karachi's population. The Roman 
Catholic diocese of Karachi estimates that 120,000 Catholics live in 
Karachi, 40,000 in the rest of Sindh, and 5,000 in Quetta, Baluchistan. 
Evangelical Christians have converted a few tribal Hindus of the lower 
castes from interior Sindh. An estimated 100,000 Hindus live in 
Karachi. According to local Christian sources, between 70,000 and 
100,000 Christians and a few thousand Hindus live in the Northwest 
Frontier Province (NWFP).
    Ahmadis, who consider themselves Muslims but do not accept that 
Muhammad was the last prophet, are concentrated in Punjab and Sindh. 
The spiritual center of the Ahmadi community is in Punjab in the large, 
predominantly Ahmadi town of Rabwah. In 1998, during Shahbaz Sharif's 
government, Rabwah was renamed when the Punjab Assembly unanimously 
adopted the resolution to change the name to Chenab Nagar; this change 
was against the wishes of the Ahmadi community.
    Zikris are a minority group of approximately 200,000 concentrated 
in the Gwadar District of Balochistan. While Zikris consider themselves 
Muslims, Sunni religious leaders reject this claim because the Zikris 
have religious ceremonies that differ significantly from those 
practiced by other Muslim groups, including a ceremony that is 
conducted in Turbat, Baluchistan which is similar to the Hajj. While 
Mullahs have called for Zikris to be declared non-Muslims, no steps 
have been taken to do so, and Zikris are generally free to practice 
their religion. Violence against Zikris is reportedly rare; however, 
societal discrimination and harassment is more common.
    No data are available on active participation in formal religious 
services or rituals. However, because religion is tied closely to a 
person's ethnic, social, and economic identity, it often plays an 
important part in daily life. Most Muslims offer prayers at least once 
a week, especially on Friday since that is Islam's holy day. The vast 
majority of Muslim men and women pray at home or at the workplace 
during one or more of the five daily times of prayer. During the month 
of Ramadan, many otherwise less observant Muslims fast and attend 
mosque services. Approximately 70 percent of English-speaking Roman 
Catholics worship regularly; a much lower percentage of Urdu speakers 
do so.
    Many varieties of Hinduism are practiced, depending upon location 
and caste. Hindu shrines and temples are scattered throughout the 
country, although most of them are now used as residences. 
Approximately 1,500 Hindu temples and shrines exist in Sindh and 
approximately 500 in Baluchistan. Most of these are tiny, wayside 
shrines. Attendance at religious services is much greater during Hindu 
festivals, such as Divali and Holi.
    The Sikh community regularly holds ceremonial gatherings at sacred 
places in Punjab. Prominent places of Sikh pilgrimage include Nanakana 
Sahib (where the founder of the Sikh religion, Guru Nanak, was born in 
1469), Hasan Abdal (a shrine where an imprint of his hand is kept), and 
Kartar Poora (also known as Daira Baba Nanak Sahib) in Sialkot District 
(where Guru Nanak is buried).
    Parsis practice the Zoroastrian religion and have no regularly 
scheduled congregational services, except during a 10-day religious 
festival in August called Norooz (``new day'') when they celebrate the 
New Year and pray for the dead. All Parsis are expected to attend these 
services; most reportedly do. During the rest of the year, individuals 
offer prayers at Parsi temples. Parsis maintain a conscious creedal and 
ceremonial separation from other religions by preserving rites and 
forbidding marriage to members of other religions.
    Foreign missionaries operate in the country. The largest Christian 
mission group operating in Sindh and Baluchistan engages in Bible 
translation for the Church of Pakistan, a united church of Anglicans, 
Methodists, Presbyterians, and Lutherans that is affiliated with the 
Anglican Communion. An Anglican missionary group fields several 
missionaries to assist the Church of Pakistan in administrative and 
educational work. Roman Catholic missionaries, mostly Franciscan, work 
with persons with disabilities.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion and states that 
adequate provisions shall be made for minorities to profess and 
practice their religions freely; however, in practice the Government 
imposes limits on freedom of religion, particularly on Ahmadi. The 
Constitution provides that there shall be no taxation for propagation 
of a religion that is not one's own, no obligation to receive 
instruction in a religion that is not one's own, and no denial of 
admission to public schools on the basis of religion. However, 
according to the Constitution, the country is an Islamic republic, and 
Islam is the state religion. Islam is a core element of the country's 
national ideology; the country's founders created it to be a homeland 
for Muslims, although they did not envisage it as a purely Islamic 
state. Under the Constitution, both the President and the Prime 
Minister must be Muslims, and all senior officials are required to 
swear an oath to preserve the country's ``Islamic ideology.'' Freedom 
of speech is provided for; however, this right is subject to 
``reasonable restrictions'' that can be imposed ``in the interest of 
the glory of Islam.'' Actions or speech deemed derogatory to Islam or 
to its prophets are punishable by death.
    Under the Second Constitutional Amendment Act of 1974, the Ahmadi 
community is defined as non-Muslim because Ahmadis do not believe that 
Mohammed was the last prophet of Islam; however, all Ahmadis consider 
themselves Muslims.
    The Constitution protects religious minorities from being taxed to 
support the majority religion; no one can be forced to pay taxes for 
the support of any religion other than his own. For example, Sunni 
Muslims are subject to the ``zakat,'' an annual religious tax of 2.5 
percent of their income; however, Shi'a Muslims and other religious 
minorities do not pay the ``zakat.''
    Separate categories exist for different religions in the 
administration of specific religious sites. Because of population 
shifts that occurred between India and Pakistan after partition, Hindus 
and Sikhs come under the auspices of the Evacuee Property Board, which 
is located in Lahore and is empowered to settle disputes regarding 
Hindu and Sikh property. However, Hindus and Sikhs also may settle such 
disputes in civil courts. Christian churches are free to take their 
disputes over religious property and management to the courts. Some 
minorities have expressed displeasure over government management of 
religious property.
    In Sindh Muslim mosques and shrines come under the purview of the 
Auqaf Administration Department, a branch of the provincial government 
devoted to the upkeep of shrines and mosques, facilities for pilgrims, 
and the resolution of disputes over possession of a religious site. In 
both Sindh and Baluchistan, the government has provided funds for the 
upkeep and repair of the Hindu Gurumander temple in Karachi and funded 
the repair of Hindu temples damaged by Muslim rioters protesting the 
destruction of the Babri mosque by Hindu mobs in Ayodhya, India, in 
1992.
    Permission to buy land comes from one municipal bureaucracy, and 
permission to build a house of worship comes from another. For all 
religious groups, the process often can be subject to bureaucratic 
delays and requests for bribes, as it is for other similar nonreligious 
transactions as well.
    The Constitution safeguards ``educational institutions with respect 
to religion.'' For example, under the Constitution, no student can be 
forced to receive religious instruction or to participate in religious 
worship other than his or her own. The denial of religious instruction 
for students of any religious community or denomination also is 
prohibited under the Constitution.
    ``Islamiyyat'' (Islamic studies) is compulsory for all Muslim 
students in state-run schools. Although students of other faiths 
legally are not required to study Islam, they are not provided with 
parallel studies in their own religions. In some schools, non-Muslim 
students may study ``Akhlaqiyyat,'' or Ethics, rather than Islamiyyat. 
In practice teachers compel many non-Muslim students to complete 
Islamic studies.
    From June 3 to 13, the Government imposed a curfew in the northern 
area of Gilgit after the Shi'a majority protested to demand that the 
Government provide Shi'a-specific textbooks for classes in Islamic 
studies. At the end of the period covered by this report, the 
Government believed the controversy had been resolved through 
negotiated compromises with some Shi'a scholars.
    The Constitution specifically prohibits discriminatory admission to 
any governmental educational institution solely on the basis of 
religion. Government officials state that the only factors affecting 
admission to governmental educational institutions are students' grades 
and home provinces. However, students must declare their religion on 
application forms. Muslim students must declare in writing that they 
believe in the unqualified finality of the Prophethood of Mohammed, a 
measure designed to single out Ahmadis, who do not adhere to this tenet 
of Sunni and Shi'a Islam. Non-Muslims must have their religion verified 
by the head of their local religious community. Many Ahmadis and 
Christians reported discrimination in applying to government 
educational institutions due to their religious affiliation. Christians 
and Ahmadis reportedly have been denied access to medical schools, and 
societal discrimination against Ahmadis persists at many universities. 
For example, at the Agricultural University in Faisalabad, students of 
other religions reportedly refuse to eat with Ahmadis.
    In June 2002, the Government announced the Madrassa Registration 
Ordinance, which went into effect immediately. Under the ordinance, all 
madrassas (Muslim religious schools) were required to register with the 
Government and Madrassa boards. The Government formed the Pakistan 
Madrassa Education Board to combine both registration and education 
activities. Madrassas failing to do so were to be fined or closed. The 
ordinance prohibited madrassas from accepting grants or foreign aid 
from foreign sources, while madrassas offering courses in science, 
math, Urdu, and English would be eligible for government funding in 
these subjects. Foreign madrassa students were required to obtain 
permission to enroll from the Ministry of Religious Affairs and the 
Ministry of Interior in the form of ``no objection certificates.'' The 
ordinance was designed to regulate the madrassas, where many poor 
children are educated, and to combat religious extremism. Madrassas 
were given 6 months to comply with the ordinance.
    The National Assembly was recently informed by the Minister of 
Education, Zobaida Jalal, that 5,782 out of a total of 11,822 madrassas 
have registered. The total number of madrassas; however, is unknown and 
may range as high as 80,000. The majority are small and informal. Many 
madrassas refused to cooperate, and the religious political parties 
rallied crowds in opposition to the reform. The Government suspended 
the registration program in 2003, but on May 17, the Minister for 
Education asked the Government to renew the registration program, but 
not directly through the Ministry of Education. As of the end of the 
period covered by this report, no madrassas have been closed or 
otherwise penalized for failure to comply with the ordinance.
    In June 2003, the Provincial Assembly of NWFP, dominated by the 
MMA, unanimously approved the NWFP Shari'a Act 2003, ruling that all 
future legislation should be in accordance with Shari'a law, existing 
legislation should be reviewed in light of Shari'a, and education and 
financial sectors should be brought in line with Islamic teaching. This 
was the first time in the country's history that a Shari'a Act had been 
passed by a provincial legislature; however, the act is almost 
identical to the 1991 Shari'a Act passed at the federal level, which 
was already binding on the entire country. During the period covered by 
this report, no existing legislation was forwarded to the provincial 
legislature for review based on the Shari'a act.
    In May 2003, a directive by the provincial NWFP Government ordered 
civil servants to pray five times a day; however, the directive has not 
been enforced, and no action has been taken against civil servants who 
do not pray. The prayer directive followed curbs on the sale of 
``vulgar'' music and videos, destruction of posters featuring women and 
advertising Western products, and the imposition of a complete ban on 
alcohol. There have been sporadic incidents of police detaining 
shopkeepers for selling music CDs and videos, as part of the NWFP 
Government's ``anti-obscenity'' drive; most were released after a night 
in detention and the payment of fines.
    Several Muslim religious holidays are considered national holidays, 
including Eid ul-Fitr, Eid ul-Azha, Ashura (the 9th and 10th days of 
the month of Muharram) and the Prophet Mohammed's birthday. Most 
businesses have limited hours during the month of Ramadan.
    In May 2002, under increasing pressure from fundamentalist leaders, 
the Government reinstated a column on the voter registration form that 
required Muslims to take an oath accepting the finality of the 
Prophethood of Mohammed. When joint electorates were restored in 
January 2002, this oath was removed from voter registration forms, but 
religious leaders protested because voter lists no longer identified 
Ahmadis. In June 2002, the Election Commission announced that it would 
accept challenges from members of the public to the voting status of 
Ahmadis who registered to vote as Muslims. Voters with objections filed 
against them are required either to sign an oath swearing to the 
finality of the Prophethood of Mohammed or be registered as non-Muslims 
on the voter list. In protest the Ahmadi community notified the 
President in September 2002, that it would boycott the October 2002 
elections. No Ahmadis are known to have voted, but there has been no 
change in the Government's policy.
    The Government designates religion on citizens' passports. To 
obtain a passport, citizens must declare whether they are Muslim or 
non-Muslim; Muslims also must affirm that they accept the unqualified 
finality of the Prophethood of Mohammed, declare that Ahmadis are non-
Muslims, and specifically denounce the founder of the Ahmadi movement.

Restrictions on Religious Freedom
    The Government does not ban formally the public practice of the 
Ahmadi faith, but the practice is restricted severely by law. A 1974 
constitutional amendment declared Ahmadis to be non-Muslims because 
they do not accept Mohammed as the last prophet of Islam. However, 
Ahmadis consider themselves to be Muslims and observe Islamic 
practices. In 1984 the Government added Section 298(c) into the Penal 
Code, prohibiting Ahmadis from calling themselves Muslims or posing as 
Muslims; from referring to their faith as Islam; from preaching or 
propagating their faith; from inviting others to accept the Ahmadi 
faith; and from insulting the religious feelings of Muslims. This 
section of the Penal Code, commonly referred to as the ``anti-Ahmadi 
law,'' has caused problems for Ahmadis, particularly the provision that 
forbids them from ``directly or indirectly'' posing as Muslims. This 
vague wording has enabled mainstream Muslim religious leaders to bring 
charges against Ahmadis for using the standard Muslim greeting form and 
for naming their children Mohammed. The constitutionality of Section 
298(c) was upheld in a split-decision Supreme Court case in 1996. The 
punishment for violation of this section is imprisonment for up to 3 
years and a fine. This provision has been used by the government and 
anti-Ahmadi religious groups to target and harass Ahmadis. Ahmadis also 
are prohibited from holding any public conferences or gatherings, and 
since 1983 they have been denied permission to hold their annual Ahmadi 
conference. Ahmadis are banned from preaching or adopting social 
practices that make them appear to be Muslims. Their publications also 
are banned from public sale; however, they publish religious literature 
in large quantities for a limited circulation.
    The Constitution provides for the ``freedom to manage religious 
institutions.'' In principle the Government does not restrict organized 
religions from establishing places of worship and training members of 
the clergy. However, in practice Ahmadis suffer from restrictions on 
this right. Several Ahmadi mosques reportedly have been closed; others 
reportedly have been desecrated or had their construction stopped. For 
example, the police stopped construction of an Ahmadi mosque in a 
village in Sargodha in January. An Ahmadi mosque was seized at 
Ahmadnagar in October 2003, and a mosque in Sayedwala was attacked and 
destroyed in 2001 by a large group of persons led by the village 
mullahs. The Government has not given the Ahmadis permission to rebuild 
it. Ahmadis also are prohibited from being buried in Muslim cemeteries. 
According to press reports, the authorities continued to conduct 
surveillance on the Ahmadis and their institutions.
    The Federal Ministry of Religious Affairs issues registration 
documents to pilgrims for their pilgrimage to Mecca. In July 2003, it 
added a new section to the documents in which the applicant has to 
certify on a printed oath that the founder of the Ahmadiyya movement, 
Mirza Ghulam Ahmad Qadiani, was a ``cunning person and an imposter.''
    The ``blasphemy laws'' are contained in Sections 295, 296, 297, and 
298 of the Penal Code and address offenses relating to religion. 
Section 295(a), a colonial-era provision, originally stipulated a 
maximum 2-year sentence for insulting the religion of any class of 
citizens. In 1991 this sentence was increased to 10 years. In 1982 
Section 295(b) was added, which stipulated a sentence of life 
imprisonment for ``whoever willfully defiles, damages, or desecrates a 
copy of the holy Koran.''
    In 1986 another amendment, Section 295(c), established the death 
penalty or life imprisonment for directly or indirectly defiling ``the 
sacred name of the Holy Prophet Mohammed.'' In 1991 a court ruled 
invalid the option of life imprisonment for this offense. Section 296 
outlaws voluntary disturbances of religious assemblies, and Section 297 
outlaws trespassing on burial grounds. Section 298(a), another 
colonial-era provision, forbids the use of derogatory remarks about 
holy personages. Personal rivals and the authorities have used these 
blasphemy laws, especially Section 295(c), to threaten, punish, or 
intimidate Ahmadis, Christians, and Muslims. No person has been 
executed by the Government under any of these provisions; however, some 
persons have been sentenced to death, or have died while in official 
custody.
    Bail in blasphemy cases is almost always denied by original trial 
courts on the logic that since defendants are facing the death penalty, 
they are likely to flee. Defendants can appeal the denial of bail (and 
many do), but bail rarely is granted by the High Court or the Supreme 
Court in advance of the trial.
    The blasphemy laws also reportedly have been used to ``settle 
scores'' unrelated to religious activity, such as intrafamily or 
property disputes. Information related to blasphemy cases is difficult 
to obtain because records often are not maintained properly in prisons 
and courts; however, according to CLAAS, 14 new blasphemy cases were 
registered during the period covered by this report; 12 of the accused 
are Muslims, and 2 are Christians. According to CLAAS, there are almost 
100 cases pending against Muslims and 11 against Christians. The 
National Commission on Justice and Peace (NCJP) reports there were 16 
new cases during the period covered by this report, and the total 
number of ongoing cases was not less than 46. The discrepancy in 
statistics provided by CLAAS and NCJP is due to the difficulty in 
monitoring new cases.
    On August 7, 2003, the Lahore High Court upheld the life sentences 
of two Christian men who allegedly set fire to the Koran while being 
detained in 1999 for suspicion of drug use. The case was pending before 
the Supreme Court at the end of the period covered by this report.
    President Musharraf attempted to modify the blasphemy laws in April 
2000. In an attempt to reduce the number of persons who are accused 
wrongly under the laws, the reform would have required complainants to 
register new blasphemy cases with the local deputy commissioners 
instead of with police officials. However, religious and sectarian 
groups mounted protests against the proposed change, and some religious 
leaders stated that if the laws were changed, even procedurally, 
persons would be justified in killing blasphemers. In May 2000, in 
response to increasing pressure and threats, Musharraf abandoned the 
proposed reforms to the blasphemy laws.
    When blasphemy and other religious cases are brought to court, 
extremists often pack the courtroom and make public threats against an 
acquittal. Judges and magistrates, seeking to avoid a confrontation 
with or violence from extremists, often continue trials indefinitely. 
As a result, those accused of blasphemy often face lengthy periods in 
jail and are burdened with increased legal costs and repeated court 
appearances.
    Under the Anti-Terrorist Act, any action, including speech, 
intended to stir up religious hatred is punishable by up to 7 years of 
rigorous imprisonment. Under the act, bail is not to be granted if the 
judge has reasonable grounds to believe that the accused is guilty; 
however, the law is applied selectively.
    The Government does not restrict religious publishing; however, the 
Government restricts the right to freedom of speech with regard to 
religion. Speaking in opposition to Islam and publishing any criticism 
of Islam or its prophets are prohibited. The penal code mandates the 
death sentence for anyone defiling the name of the Prophet Mohammed, 
life imprisonment for desecrating the Koran, and up to 10 years' 
imprisonment for insulting another's religious beliefs with intent to 
outrage religious feelings. Ahmadis frequently are prosecuted under 
this law, but Muslims rarely are prosecuted for this offense. For 
example, Ameer Hamza, a leader of the banned terrorist group Lashkar-e-
Tayyibba, wrote a highly derogatory book about Hinduism in 1999 called 
``Hindu Ki Haqeeqat'' (``Reality of (a) Hindu''); he was not 
prosecuted.
    In January 2001, Government authorities closed a leading provincial 
newspaper, ``The Frontier Post,'' and arrested five of its employees 
following the publication of a letter to the editor that contained 
comments that were critical of the Prophet of Islam. Law enforcement 
officials failed to prevent a mob from setting fire to the newspaper's 
printing presses in January 2001, which stopped publication for 3 
months. The arrested employees were later released, with the exception 
of Munawar Mohsin, the copy editor who had accepted the letter for 
publication and was responsible for putting it into the newspaper's 
``letters'' section. Mohsin was convicted of blasphemy on July 8, 2003, 
and sentenced to life imprisonment and a fine of approximately $880 
(51,246.48 Pakistani rupees). At the end of the period covered by this 
report, Mohsin was still detained as his appeal was pending with the 
Peshawar High Court.
    Ahmadis charge that they suffer from restrictions on their press. 
On July 19, 2003, Tanvir Ahmed Asif and Abdul Qadir were charged with 
blasphemy, as well as violating the anti-Ahmadi law, for writing a book 
called ``Religious Dalits of Pakistan,'' which explained the situation 
of Ahmadis around the country.
    Foreign books and magazines, except for publications from India and 
Israel, may be imported freely, but they are subject to censorship for 
objectionable religious content. Christian scriptures and books are 
readily available, but Christians have reported concerns about pressure 
leading to self-censorship. The Government restricts the distribution 
and display of certain religious images, such as the Holy Trinity and 
Jesus Christ. Recently, however, some newspapers started placing small 
advertisements inviting individuals to learn about the Bible and the 
Torah.
    In January 2002, the Government eliminated the country's system of 
separate religious-based electorates, which had been a longstanding 
point of contention between religious minorities and human rights 
groups on one side and the Government on the other. With the 
elimination of the separate electorate system, political representation 
is to be based on geographic constituencies that represent all 
residents, regardless of religious affiliation. Minority group leaders 
believe this change may help to make public officials take notice of 
the concerns and rights of minority groups. Because of their often 
geographically concentrated populations, religious minorities could 
have significant influence as swing voting blocks in some 
constituencies. Few non-Muslims are active in the country's mainstream 
political parties due to limitations on their ability to run for 
elected office under the previous separate electorate system. There are 
over 100 district nazims (mayors) and approximately 350 tehsil nazims 
in the country; all are Muslims.
    While most minority leaders welcomed the return of joint 
electorates, some complained that the elimination of reserved seats 
made the election of any minority members unlikely. In response to this 
complaint, the Government announced in August 2002 that reserved 
parliamentary seats for religious minorities would be restored. Non-
Muslims are now able to vote both for a local candidate in their 
geographic constituencies and for a representative of their religious 
group.
    In May 2002, under increasing pressure from fundamentalist leaders, 
the Government reinstated a column on the voter registration form that 
required Muslims to take an oath accepting the finality of the 
Prophethood of Mohammed. After joint electorates were restored in 
January 2002, this oath initially was removed from voter registration 
forms, but religious leaders protested because voter lists no longer 
identified Ahmadis. In June 2002, the Election Commission also 
announced that it would accept objections from members of the public to 
Ahmadis who registered to vote as Muslims. Voters with objections filed 
against them are required either to sign an oath swearing to the 
finality of the Prophethood of Mohammed or to be registered as non-
Muslims on the voter list. In protest the Ahmadi community notified the 
President in September 2002 that it would boycott the October 2002 
elections. No Ahmadis are known to have voted, but the Government's 
policy has not changed.
    Links with coreligionists in other countries are maintained 
relatively easily. The Roman Catholic Church and the Church of Pakistan 
report no difficulties. Ismailis communicate regularly with their 
headquarters; their officials, including Prince Karim Aga Khan, visit 
the country regularly. Under reciprocal visa arrangements, Indian Hindu 
and Sikh leaders and groups travel regularly to the country. However, 
the Government prohibits Ahmadis from participating in the Hajj (the 
Muslim pilgrimage to Mecca, Saudi Arabia), and Baha'is are prohibited 
effectively from traveling to their spiritual center in Israel because 
the country does not recognize Israel.
    The Government designates religion on citizens' passports. To 
obtain a passport, citizens must declare whether they are Muslim or 
non-Muslim; Muslims also must affirm that they accept the unqualified 
finality of the Prophethood of Mohammed, declare that Ahmadis are non-
Muslims, and specifically denounce the founder of the Ahmadi movement 
as a false prophet.
    Missionaries are allowed to operate in the country, and 
proselytizing is permitted (except by Ahmadis) as long as there is no 
preaching against Islam and the missionaries acknowledge that they are 
not Muslim. However, all missionaries are required to have specific 
missionary visas, which have a validity of 2 to 5 years and allow only 
one entry into the country per year. Only ``replacement'' visas for 
those taking the place of departing missionaries are available, and 
long delays and bureaucratic problems are frequent.
    The authorities sometimes prevent leaders of politico-religious 
parties from traveling to certain areas if they believe that the 
presence of such leaders would increase sectarian tensions or cause 
public violence. On June 26, Maulana Fazlur Rahman, and Qazi Hussain 
Ahmed, two prominent leaders of the MMA, were sent back after trying to 
travel to Karachi for a ``peace march.''
    Civil marriages do not exist; marriages are performed and 
registered according to one's religion. Upon conversion to Islam, the 
marriages of Hindu or Christian men remain legal; however, upon 
conversion to Islam, the marriages of Hindu or Christian women, or of 
other non-Muslims that were performed under the rites of the previous 
religion, are considered dissolved. Children born to Hindu or Christian 
women who do not separate from their husbands, yet convert to Islam 
after marriage, are considered illegitimate unless their husbands also 
convert. Children of non-Muslim men who convert are not considered 
illegitimate. Under Islamic law, a Muslim man can marry a woman of the 
Book (Jews or Christians) but cannot marry a Hindu woman. Muslim women 
may only marry Muslim men.
    While there is no law instituting the death penalty for apostates 
(those who convert from Islam), social pressure against conversion is 
so powerful that most conversions reportedly take place in secret.
    Members of minority religions volunteer for military service in 
small numbers, and there are no official obstacles to their 
advancement. However, in practice non-Muslims rarely, if ever, rise 
above the rank of colonel and are not assigned to politically sensitive 
positions. Ahmadis report severe discrimination in the civil service. 
They contend that a ``glass ceiling'' prevents them from being promoted 
to senior positions and that certain government departments have 
refused to hire or retain qualified Ahmadis.
    The Government nationalized all church schools and colleges in 
Punjab and Sindh in 1972. The Government of Sindh gradually 
denationalized church schools (without providing compensation) from 
1985 to 1995. The Government of Punjab devised a plan to denationalize 
schools and return them to their original owners in 1996. In Punjab 
several schools belonging to the Presbyterian Church, U.S.A. (PCUSA) 
and other denominations were denationalized and returned to the former 
owners starting in 1998. In November 2001, the Government of Punjab 
notified PCUSA of the denationalization of six schools. The Church 
gained possession of three of these schools, but a group of teachers 
filed a case in civil court challenging the denationalization and 
obtaining stay orders against the PCUSA. The Government has retained 
possession of the other three schools while the case is pending. In 
March 2003, the Punjab Government returned Forman Christian College, 
arguably the most prominent Christian-founded educational institution 
in the country, to PCUSA; however, its case resumed in court in July 
2003 and the stay order was extended in August 2003. The fate of two 
other major nationalized institutions, Gordon College in Rawalpindi 
(PCUSA) and Muree College in Muree (Church of Pakistan), remained 
undecided as of the end of the period covered by this report.
    On some university campuses, groups of students, primarily from 
radical religious organizations, clashed with and intimidated other 
students, instructors, and administrators over issues such as language, 
syllabus content, examination policies, grades, doctrine, and dress. 
Some faculty members at Punjab University in Lahore attempted to remove 
from the English curriculum words and ideas deemed inappropriate for 
Islamic society, but they were not successful. The attempts to make 
changes in the English literature syllabus taught at the Punjab 
University began in May 2003 when it was decided that the syllabi of 53 
disciplines, including the sciences, would be updated. By August a 
review of books studied in English courses at the University in Lahore 
singled out several texts, including Alexander Pope's ``The Rape of the 
Lock,'' Ernest Hemingway's ``The Sun Also Rises,'' and Jonathan Swift's 
``Gulliver's Travels'' for containing offensive sexual connotations 
which were deemed vulgar.
    In November 2003, a group of students, arguing that the display of 
what they regarded as obscene material and listening to music were 
against the teachings of Islam, extensively damaged the Department of 
Visual Studies of the University of Karachi and destroyed musical 
instruments, sculptures, and paintings.
    The Ministry of Religious Affairs, which is mandated to safeguard 
religious freedom, has on its masthead a Koranic verse: ``Islam is the 
only religion acceptable to God.'' The Ministry claims it spends 30 
percent of its annual budget to assist indigent minorities, repair 
minority places of worship, set up minority-run small development 
schemes, and celebrate minority festivals. However, religious 
minorities question these figures, observing that localities and 
villages housing minority citizens go without basic civic amenities. 
The Bishops' Conference of the National Commission for Justice and 
Peace (NCJP), using official budget figures for expenditures in 1998, 
calculated that the Government actually spent $17 (850 Pakistani 
Rupees) on each Muslim but only $3.20 (160 Pakistani Rupees) on each 
religious minority citizen per month.
    Government policies do not afford equal protection to members of 
majority and minority faiths. For example, all citizens, regardless of 
their religious affiliation, are subject to certain provisions of 
Shari'a. The judicial system encompasses several different court 
systems with overlapping and sometimes competing jurisdictions, which 
reflect differences in civil, criminal, and Islamic jurisprudence. The 
federal Shari'a court and the Shari'a bench of the Supreme Court serve 
as appellate courts for certain convictions in criminal court under the 
Hudood Ordinances, and judges and attorneys in these courts must be 
Muslims. The federal Shari'a court also may overturn any legislation 
judged to be inconsistent with the tenets of Islam. In the Malakand 
division and the Kohistan district of the NWFP, ordinances require that 
``all cases, suits, inquiries, matters, and proceedings in the courts 
shall be decided in accordance with Shari'a.'' These ordinances define 
Shari'a as the injunctions found in both the Koran and the Sunna 
(tradition) of the Prophet Mohammed. Islamic law judges, with the 
assistance of the Ulema (Islamic scholars), under the general 
supervision of the Peshawar High Court, try all court cases in the 
Malakand Division and the Kohistan District. Elsewhere in the country, 
partial provisions of Shari'a apply.
    The Penal Code incorporates the doctrines of Qisas (``a life for a 
life'') and Diyat (``money paid as compensation for murder''). Qisas 
was invoked in tribal areas. For example, victims' families reportedly 
have been allowed to kill murderers after conviction by a ``jirga'' 
(council of tribal elders). Diyat occasionally was applied as well, 
particularly in the NWFP, in place of judicial punishment. According to 
this principle, only the family of the victim, not the Government, may 
pardon a defendant. Christian activists alleged that when a Muslim 
kills a non-Muslim, the killer can redress the crime by paying Diyat to 
the victim's family; however, a non-Muslim who kills a Muslim does not 
have that option and must serve a jail sentence or face the death 
penalty. The compensation paid to the family of a non-Muslim or a woman 
is also less than that offered to a man.
    The Hudood Ordinances criminalize nonmarital rape, extramarital 
sex, and various gambling, alcohol, and property offenses. The Hudood 
Ordinances, which aim to make the Penal Code more Islamic, provide 
harsh punishments for violations of Shari'a, including death by stoning 
for unlawful sexual relations and amputation for other crimes. The 
ordinances are applied to Muslims and non-Muslims alike. Some Hudood 
Ordinance cases are subject to Hadd, or extreme punishment; others are 
subject to Tazir, or lesser, punishment. Although both types of cases 
are tried in ordinary criminal courts, special rules of evidence, which 
discriminate against non-Muslims and women, apply in Hadd cases. For 
example, a non-Muslim may testify only if the victim also is non-
Muslim. Likewise, the testimony of women, Muslim or non-Muslim, is not 
admissible in cases involving Hadd punishments. Therefore, if a Muslim 
man rapes a Muslim woman in the presence of women or non-Muslim men, he 
cannot be convicted under the Hudood Ordinances for Hadd offenses, but 
could be given lesser punishments (Tazir) at the discretion of the 
judge. The Hadd punishments require a high standard of evidence. In the 
25 years since the Hudood Ordinances were adopted, not a single Hadd 
punishment has been carried out. However, on the basis of lesser 
evidence, ordinary punishments, such as jail terms, whipping, and fines 
were imposed.
    For both Muslims and non-Muslims, all consensual extramarital 
sexual relations are considered a violation of the Hudood Ordinance. If 
a woman cannot prove the absence of consent in a rape case, there is a 
risk that she may be charged with a violation of the Hudood Ordinance 
for fornication or adultery. The maximum punishment for this offense is 
public flogging or stoning; however, there are no recorded instances of 
either type of punishment since the 1980s. According to a police 
official, in a majority of rape cases, the victims are pressured to 
drop rape charges because of the threat of Hudood charges being brought 
against them.
    On January 22, the National Commission on Status of Women (NCSW) 
criticized the Hudood Ordinances and recommended their repeal in a 
formal report. The commission also stated that the laws on adultery and 
rape have been subject to widespread misuse, and that 95 percent of the 
women accused of adultery are found innocent in either the court of 
first instance or on appeal. However, the commission pointed out that, 
by that time, the woman may have spent months in jail, suffered sexual 
abuse at the hands of the police, and seen her reputation destroyed. 
The commission found that the main victims of the Hudood Ordinances 
were poor women who were unable to defend themselves against slanderous 
charges. According to the commission, husbands and other male family 
members sometimes used the laws to punish their wives and female family 
members for reasons that have nothing to do with perceived sexual 
impropriety. Some human rights groups also add that members of less 
influential classes, including men, are disadvantaged by this law. At 
least one-third of the women in the jails in Lahore, Peshawar, and 
Mardan in 1998 were awaiting trial for adultery under the Hudood 
Ordinances. The Human Rights Commission of Pakistan (HRCP) stated that 
this ratio remained unchanged during 2001; no new estimates were 
available for the period covered by this report. HRCP's review of human 
rights for 2003 reported that according to the final report of the 
special committee on the Hudood Ordinance constituted by the NCSW, 88 
percent of women prisoners in the country were in jail as a result of 
ambiguities in the Hudood Ordinance.
    Human rights monitors and women's groups believe that a narrow 
interpretation of Shari'a has had a harmful effect on the rights of 
women and minorities, as it reinforces popular attitudes and 
perceptions and contributes to an atmosphere in which discriminatory 
treatment of women and non-Muslims is accepted more readily. Some 
Islamic scholars also stated privately that the Hudood Ordinances are a 
misapplication of Shari'a.

Abuses of Religious Freedom
    Police torture and other forms of mistreatment of persons in 
custody are common. In August 2003, Samuel Masih, a 27-year-old 
Christian, was charged under the blasphemy laws for allegedly throwing 
trash on the outer wall of a mosque in Lahore. After a severe bout of 
tuberculosis in jail, he was moved to a hospital on May 21 under police 
custody. The next day, a constable assigned to guard him hit him on the 
head with a brick cutter, telling authorities later that he hoped ``to 
earn a place in heaven'' by killing a blasphemer. Masih died of his 
wounds on May 28; the constable has been charged with murder.
    Rehmat Masih died at Lahore Services Hospital in April 2003, after 
reportedly being tortured by police. Rehmat Masih and a fellow 
Christian, Iqbal Masih, both sanitary workers at the civil secretariat, 
were taken into custody by the Sanda police on March 2, 2003. They were 
charged with stealing law books, while more than 10 Muslim clerks, 
secretaries, and other office staff, who had direct access to the 
books, were not accused. Rehmat did not accept the theft charges. A 
senior official, who reportedly wanted to protect the real culprit, 
pressured police to torture Rehmat Masih. The two suspects were held 
illegally for police interrogation for 20 days, after which Rehmat 
Masih was sent to the Lahore District Jail. Reportedly, police again 
tortured him. When his condition deteriorated, he was admitted to the 
hospital, where he died. After his death, protesters demanded that the 
Government issue murder charges against the police. One protester, 
Rehmat Masih's nephew, was struck on the head by a police baton and 
subsequently died. In April 2003, the All Pakistan Minorities Alliance 
registered a complaint against the police and the senior official. As 
of the end of the period covered by this report, no action had been 
taken, but according to CLASS, Rehmat Masih's wife was given 100,000 
rupees (approximately $2,000) as compensation. In 2002 reportedly five 
persons were killed after being charged with blasphemy; however, these 
individuals never came to trial. Reportedly, they were Zahid Shah (from 
Chak Jhumbra), Zhim Hameed Khan (Bawalpur), Yousaf Ali (Lahore), Asghar 
Ali (Nosherah Wirkan), and Saeed Bhatti (Lahore).
    There have been instances in which police have used excessive force 
against individuals because of their religious beliefs and practices; 
however, sometimes it was difficult to determine whether religious 
affiliation was a factor in police brutality. The police also have 
failed to act against persons who use force against others because of 
their religious beliefs. The Government admits that police brutality 
against all citizens is a problem. However, both the Christian and 
Ahmadi communities have documented instances of the use of excessive 
force by the police and police inaction to prevent violent and often 
lethal attacks on members of their communities.
    Prison conditions, except for the ``class A'' facilities provided 
to wealthy and politically high profile prisoners, are extremely poor 
and constitute a threat to the life and health of prisoners. According 
to the NCJP and CLAAS, non-Muslim prisoners generally are accorded 
poorer facilities than Muslim inmates.
    There are reports that more than 100 persons were being held on 
blasphemy charges. The Ahmadi leadership claims 14 Ahmadis are 
currently detained under blasphemy and/or anti-Ahmadi laws.
    According to the NCJP, religious minorities constitute a 
proportionally greater percentage of the prison population. Government 
officials state that although religious minorities account for 
approximately 5 percent of the country's population, 25 percent of the 
cases filed under the blasphemy laws are aimed at religious minorities. 
According to the NCJP, from 1987 to 2004, there were 580 persons 
accused of blasphemy: 290 Muslims; 203 Ahmadis; 79 Christians; and 8 
Hindus. During the period covered by this report, 43 persons had 
blasphemy cases filed against them with the police; 14 of these cases 
have resulted in formal charges: 10 cases against Muslims; 2 against 
Christians; and 2 against Ahmadis. At the end of the period covered by 
this report, approximately 100 court cases were pending against Muslims 
and 11 against Christians. According to CLAAS, from 2000 until the end 
of the period covered by this report, 45 cases were registered against 
Christians and 147 against Muslims.
    The blasphemy laws were intended to protect both majority and 
minority faiths from discrimination and abuse; however, in practice 
rivals and the authorities frequently use these laws to threaten, 
punish, or intimidate religious minorities. Credible sources estimate 
that several hundred persons have been arrested since the laws were 
implemented; however, significantly fewer persons have been tried. Most 
of the several hundred persons arrested in recent years have been 
released due to a lack of sufficient evidence. However, many judges 
reportedly have issued guilty verdicts to protect themselves and their 
families from retaliation by religious extremists. When blasphemy and 
other religious cases are brought to court, extremists often pack the 
courtroom and make public threats about the consequences of an 
acquittal. Lower level magistrates generally are more susceptible to 
pressure by religious extremists than the higher-level judiciary. The 
government provided protection to human rights lawyers defending 
accused blasphemers following threats and attacks on lawyers by 
religious extremists. Many of those accused of blasphemy face 
harassment and even death before reaching trial, during incarceration, 
or even after acquittal on clear-cut proof that the charges were false. 
Islamic extremists have vowed categorically to kill all accused 
blasphemers, regardless of judicial acquittals. As a result, the 
accused often are denied requests for bail on the grounds that their 
lives would be at risk from vigilantes if released. When released, many 
of the acquitted go into hiding until they can secure asylum outside 
the country.
    Anwar Masih, a Christian, was arrested in November 2003 under 
section 295(a) of the blasphemy laws, which makes it illegal to insult 
the religion of another citizen. A Christian convert to Islam, Mohammed 
Naseer Ahmad, accused Masih of defiling the name of the Prophet 
Muhammad and using derogatory language about Islam. Ahmad reportedly 
was angered when Masih refused to convert to Islam at Ahmad's request. 
Masih was released on bail on June 4 and is in sanctuary within the 
country.
    Yusuf Ali, a Sufi Muslim who had been convicted of blasphemy and 
sentenced to death in 2000, was shot and killed in the Lahore Central 
Jail by another inmate in 2002. The prisoner who killed Ali, Tariq 
Butt, was a member of the banned Muslim extremist group Sipah-e-Sahaba 
Pakistan. At the end of the period covered by this report, Butt was 
confined in Lahore's Central Jail, and the case against him still was 
pending. Some prison officials were arrested in connection with the 
incident, including an Assistant Superintendent, who reportedly 
accepted responsibility for the incident and resigned. Punitive actions 
were taken against three prison officials after a departmental inquiry 
in 2002: the Superintendent's salary for a year was forfeited; the 
Deputy Superintendent's rank was lowered by one level; and the 
Assistant Superintendent was suspended indefinitely.
    Blasphemy laws and the anti-Ahmadi law (Sections 298(b) and 298 (c) 
of Ordinance XX of 1984) often target members of the Ahmadi community. 
According to Ahmadi sources, 89 Ahmadis were charged formally in 
criminal cases on a ``religious basis'' (including blasphemy) in 2002, 
compared with 70 cases in 2001 and 166 cases in 2000. In 2003 
approximately 80 Ahmadis were arrested, and according to Ahmadi 
sources, 6 Ahmadis similarly were charged since January.
    In July 2003, Nasreen Tah and her brother Ehsanullah were charged 
with blasphemy for allegedly burning some pages of the Koran; Nasreen 
was released on bail, but her brother was not. A blasphemy case was 
registered against Ghulam Hussain of Rajanput in June 2003 for defiling 
the honor of the Koran and speaking out against the Prophet Muhammad; 
the Ahmadi community claims the case is fabricated and personally 
motivated. In March 2002, a foreign Ahmadi of Pakistani origin was 
arrested, tried, and acquitted of publishing blasphemous pamphlets. In 
April 2001, four Ahmadis, including Abdul Majeed, president of the 
local Ahmadi community, were charged with blasphemy for constructing 
minarets and the Mihrab (prayer niche inside the mosque in the wall 
facing Mecca) of an Ahmadi mosque. The defendants in all four cases 
were acquitted by the court in January 2003.
    In 2003 Mohammad Nawaz, an Ahmadi leader in Okara District, Punjab, 
was sentenced to 25 years in jail on charges stemming from a 1999 
blasphemy case. The case was appealed to the Lahore High Court; 
however, at the end of the period covered by this report, Nawaz was 
detained in the Multan City jail while his appeal was pending.
    The blasphemy laws also have been used to harass Christians and 
other religious minorities, often resulting in cases that persist for 
years. Religious extremists, who are often part of an organized group, 
also have killed persons accused under the provisions but acquitted. In 
April 2003, the District and Sessions Court in Faisalabad sentenced 
Ranjha Masih to life in prison, allegedly for damaging a Muslim 
signboard during a bishop's funeral in 1998. Masih has been detained 
without bail since his arrest in 1998. The judge postponed the verdict 
several times. As of the end of the period covered by this report, 
Masih's appeal still was pending in the Lahore High Court.
    In April 2001 police registered a blasphemy case against Pervez 
Masih, a Christian who ran a private school in Sialkot district, 
Punjab. According to press reports, Masih was charged because he had 
answered a student's questions about the Prophet Muhammad's life. 
However, according to CLAAS, the Sunni Muslim owner of another private 
school charged Masih with blasphemy because he was jealous of Masih's 
success in attracting both Muslim and non-Muslim students. Masih 
remained in custody at the end of the period covered by this report, 
and the case against him still was pending at the District and Sessions 
Court in Daska, Sialkot district.
    Police also arrested Muslims under the blasphemy laws; government 
officials maintain that approximately three-quarters of the total 
number of blasphemy cases actually brought to trial involved Muslims. 
Often the cases are protracted, with a very lengthy appeal process. In 
2002, a lower court sentenced Wajihul Hassan to death for allegedly 
having made derogatory remarks about the Prophet Mohammed during phone 
calls to a lawyer. His case still was being appealed at the end of the 
period covered by this report, and he remained in detention. In 1998, a 
Shi'a Muslim, Ghulam Akbar, was convicted of blasphemy in Rahimyar 
Khan, Punjab, for allegedly making derogatory remarks about the Prophet 
Mohammed in 1995, and he was sentenced to death. Akbar's death sentence 
was the first such sentence for a Muslim for a violation of the 
blasphemy law. Akbar is presently in Multan District Jail, and his 
appeal of the death sentence still was pending before the Bahawalpur 
Bench of the Lahore High Court. In 2001, a Sunni Muslim, Younis Sheikh, 
was sentenced to death for blasphemy in Rawalpindi, Punjab, reportedly 
for stating in front of his students at Capital Homeopathic College 
that the Prophet Mohammed's first marriage was not conducted according 
to Islamic law and custom, and Mohammed could not have been a Muslim 
before he had received his revelation from God because the Muslim 
religion logically had not existed until then. Sheikh was acquitted and 
released in November 2003. As a result of death threats from religious 
extremists, he sought and received asylum in a European country. In 
April 2003, Irshad Bibi, a Muslim woman who tried to mediate an 
argument between a tonga (horse-drawn passenger wagon) driver and a 
shopkeeper in the town of Pasrur in Sialkot District, had her clothing 
torn by the shopkeeper. When she went to a police station to file a 
report against the shopkeeper, he and two accompanying maulvis 
(religious leaders) provoked her into an argument by insulting her. One 
of the maulvis then registered a police case against her for insulting 
his beard, which he considered to be an insult to the Prophet Mohammed. 
Bibi was arrested in April 2003, but she was acquitted of blasphemy 
charges on July 12, 2003.
    There were also many charges against Ahmadis under section 298C. 
For example, in September 2003, Muhammad Arif was accused of preaching 
the Ahmadi religion to a local mullah. However, according to the Ahmadi 
community, Arif and the mullah had been disputing the mullah's failure 
to pay a bill. In November 2003, Daud Ahmad Muzaffar was charged under 
section 298C after he stopped at a madrassa to use the restroom. In 
December 2003, the president of the local Ahmadi community in Khanpur, 
Ismail, and his son, Tayyab, were arrested under section 298C after 
Ismail questioned the basis of the mullah's anti-Ahmadi sermons.
    There were several incidents of sectarian violence during the 
period covered by this report. In July 2003, three men armed with 
rifles and grenades attacked a Shi'a congregation of some 2,000 
worshippers in Quetta killing 53 persons and injuring 65. The attackers 
were later linked with Sunni extremist Lashkar-e-Jhangvi group. On 
February 28, a suicide bomber blew himself up in a Shia mosque in 
Rawalpindi, injuring three worshipers. According to the police, the 
suicide bomber belonged to a radical Sunni group. On March 3, more than 
50 persons were killed after gunmen fired on and hurled grenades at a 
Shia religious procession in Quetta. The procession returned fire, 
reportedly killing the three assailants. On May 7, 28 persons were 
killed and almost 100 injured by a suicide bomber at a Shia mosque in 
Karachi. On June 14, police arrested Gul Hasan for a separate incident. 
Hasan reportedly confessed to police his complicity in the Karachi 
mosque bombing. Hasan remains in detention while charges are pending. 
Human rights organizations claimed seven relatives of the suicide 
bomber Akbar Niazi Pathan were also arrested in the case. No further 
information was available on their status at the end of the period 
covered by this report.


Forced Religious Conversion
    There were reports of forced religious conversions during the 
reporting period. Religious minorities state that members of their 
communities, especially minors, sometimes are pressured by private 
groups and individuals to convert to Islam.
    During the period covered by this report, there were no specific 
reports of minor U.S. citizens who had been abducted or illegally 
removed from the United States, or of the refusal to allow such 
citizens to be returned to the United States.
    Human rights groups report that there have been incidents in which 
persons from minority groups, especially Hindus and Christians, have 
been abducted and forcibly converted. The Center for Legal Aid 
Assistance and Settlement (CLAAS) and the All Pakistan Minorities 
Alliance (APMA) reported the attempted forced conversion of two 
Christians during the period covered by this report.
    On April 17, Javed Anjum stopped at a madrassa for some water. 
According to CLAAS, when the staff discovered he was Christian, they 
ordered him to embrace Islam. When he refused, they detained him at the 
madrassa for 5 days and beat him. On May 2, he died as a result of the 
beatings; an investigation is on-going (see Section III). Another 
incident reportedly occurred in November 2003, when Zeeshan Gill was 
abducted and taken to a madrassa. At the madrassa, he was converted 
forcibly to Islam. During the investigation, in front of the police and 
judges, Zeeshan stated that he had willingly converted; however, 
according to CLAAS, Zeeshan subsequently told his mother that he was 
forced to convert. During the period covered by this report, Zeeshan 
was in hiding and supported by an NGO that works on religious freedom 
issues.
    The Human Rights Commission of Pakistan (HRCP) reported that in 
January 2003 a 6-year-old Sikh girl was kidnapped by members of the 
Afridi tribe, in a remote tribal area of the Northwest Frontier 
Province. The alleged kidnapper claimed that the girl was actually 12-
years-old, that she had converted to Islam, and, therefore, could not 
be returned to live with her non-Muslim family. There had been no 
judicial action during the period covered by this report.

Abuses by Terrorist Organizations
    There were several incidents involving the abuse of specific 
religious groups carried out by individuals or organizations designated 
as terrorist organizations by the Secretary of State under Section 219 
of the Immigration and Nationality Act. Many extremists, including 
Hafiz Sayeed, leader of the banned group, Lashkar-e-Tayyiba, have been 
quoted extensively as calling for Hindus to be killed and for jihad 
against Westerners. On January 17, police arrested Shamin Ahmed, a 
member of the foreign terrorist organization Lashkar i Jhangvi. Ahmed 
is accused of participating in the January 15 grenade attack on the 
Bible Society office in the Holy Trinity Church in Karachi. The attack 
was designed to bring the police and other officials to the site, and 
15 minutes after the initial attack another bomb in a nearby car 
exploded and injured 16 persons. Police investigations of the attack 
were continuing at the end of the period covered by this report. 
Members of Lashkar i Jhangvi also were implicated in the July 2003 
suicide attack on Shi'a worshippers in Quetta in which 53 persons died 
and 65 were injured. Reportedly, three of the attackers died at the 
scene, and one was arrested but died shortly thereafter; however, 
information is inconsistent.
Improvements and Positive Developments in Respect for Religious Freedom
    The Government took some steps to improve the situation of 
religious minorities during the period covered by this report. In 
November 2003, the Government banned, under the Anti-Terrorism Act of 
1997, three extremist groups that were reconstituted versions of 
organizations previously banned in 2002. Each of the newly banned 
groups promoted sectarian violence and intolerance. The groups banned 
were Millat-e-Islami (the former Sipah Sahaba), a Sunni extremist group 
whose leader had been ambushed and killed in Islamabad in October 2003; 
Islami Tehreek Pakistan (the former Tehreek-e-Jafariya), a Shi'a 
extremist group whose leader was arrested for involvement in the 
killing of the leader of Millat-e-Islami; and Khuddamul Islam (the 
former Jaish-e-Muhammad), a Sunni extremist group that also promoted 
jihad in Kashmir and Afghanistan. The bans on these groups were 
accompanied by the detention of their top leaders, the closing of their 
offices across the country, and the freezing of their assets held in 
all Pakistani banks, both domestic and foreign based. Nearly all of 
those detained following the initial bans were later released. However, 
members of the groups were placed on ``Schedule Four'' of the Anti-
Terrorism Act, which, among other limitations, allows the government to 
restrict their movements in the country and to monitor their 
activities.
    A 3-year Human Rights Mass Awareness and Education Project, begun 
by the Government in 2001 with funding from the Asian Development Bank, 
was ongoing during the period covered by this report. Several 
nongovernmental organizations (NGOs) were engaged actively in the 
process. The Government also continued to promote human rights 
awareness in its training of police officers.
    In August 2003, President Pervez Musharraf announced a reform 
package designed to improve educational quality at the country's 
thousands of madrassas. In August the Finance Minister announced $100 
million (approximately 5.8 billion rupees) in funding for the plan. The 
3-year reform plan is meant to expand job possibilities for madrassa 
graduates, many of whom are currently prepared for employment only with 
religious institutions. The reform plan will provide funding to 
encourage the teaching of English, mathematics, economics, and computer 
technology. Many unregistered madrassas currently provide education 
only in the Koran, Arabic, and Urdu.
    On March 22, legislation to repeal the Hudood Ordinances was 
introduced in the National Assembly by an opposition politician. On May 
15, President Musharraf called for a review of the Hudood Ordinances 
and the blasphemy laws and announced the creation of a National 
Commission for Human Rights that would review and report on all forms 
of human rights abuses, including the rights of religious minorities. 
However, no action had been taken at the end of the period covered by 
this report.
    In November 2003, the Government removed Shahbaz Bhatti, a 
Christian minority rights activist, from its Exit Control List. Bhatti 
had been placed on the list, which restricted his right to travel 
abroad, earlier in the year. In a high profile case, Younis Sheikh was 
acquitted of blasphemy on November 21, 2003.

                    Section III. Societal Attitudes

    Many religious and community leaders, both Muslim and non-Muslim, 
reported that a small minority of extremists account for the vast 
majority of violent acts against religious minorities. However, 
discriminatory religious legislation has encouraged an atmosphere of 
religious intolerance, which has led to acts of violence directed 
against Ahmadis, Shi'as, Christians, Hindus, and Zikris. Members of 
religious minorities are subject to violence and harassment, and police 
at times refuse to prevent such abuses or refuse to charge persons who 
commit them (see Section II). Wealthy religious minorities and those 
who belong to religious groups that do not seek converts report fewer 
instances of discrimination.
    According to human rights groups, while rape is often used against 
women in general to humiliate and ``dishonor'' them, minority women 
such as Hindus and Christians are especially vulnerable. On May 29, a 
7-year old Christian girl was raped in Lahore. On April 6, the 2-year 
old daughter of a Christian laborer at a dairy farm was raped. Another 
case occurred in December 2003, when 14-year-old Shamim Kausor 
reportedly was raped by a rickshaw driver and his two friends, who 
allegedly stated that by raping a Christian girl, they would inherit 
paradise. In August 2003, a Hindu girl allegedly was raped by a local 
landlord of the area near Khapro. When the father of the accused swore 
on the Koran that his son was not present on the date of the incident, 
the accused was acquitted, and the local police refused to register the 
case.
    Incidents of sectarian violence occurred with considerable 
frequency. On May 31, there was a bomb blast at the Ali Raza Imambargah 
which killed at least 22 and wounded 38. Earlier, on May 7, 28 persons 
were killed and approximately 200 injured by a suicide bomber at the 
Hyderi Imambargah in Karachi. Gul Hasan, a member of Lashkar-I-Jhangvi, 
had worked with Mohammad Akhtar Niazi (the suicide bomber) and is under 
arrest. On March 3, more than 50 persons were killed after gunmen 
opened fire on and threw grenades at a Shi'a religious procession in 
Quetta. Armed guards reportedly killed the three assailants. On the 
same day, 2 persons were killed and 40 injured in a clash between Sunni 
and Shi'a Muslims in Phalia during the same procession. Maulana Syed 
Aijaz Naqvi, the Senior Vice President of the Punjab Tehrik-e-Jafaria, 
reportedly had been under house arrest since 3 days earlier in order to 
prevent him from joining the Shi'a processions. Reportedly, a mob of 
approximately 1,000 people attacked the Maulana's home and set fire to 
it. While the Maulana was trying to escape, he reportedly was shot by 
members of Sipah-e-Sahaba who then dragged his body through the town 
with a motorcycle for 5 hours. Four security guards of Allama Naqvi and 
several other persons were injured in the stampede that followed. On 
February 28, a suicide bomber attacked a Shi'a mosque in Rawalpindi, 
killing himself and injuring three worshipers. According to police, the 
suicide bomber belonged to a radical Sunni group.
    In November 2003, two men opened fire on a bus carrying Shiite 
employees of Space and Upper Atmosphere Research Commission to a Shia 
mosque for Friday prayers. Five persons were killed and seven were 
injured.
    In July 2003, three men armed with rifles and grenades attacked the 
Friday Shi'a congregation some 2,000 worshippers at a Shi'a house of 
worship in Quetta killing 53 persons and injuring 65. Police later 
claimed that the attackers were associated with the Sunni extremist 
Lashkar-e-Jhangvi group. Investigations into these incidents were 
ongoing at the end of the period covered by this report. This same 
group claimed responsibility for the killing of 12 Shi'a police cadets 
in June 2003. Reportedly, the attackers drove past the men, who were 
sitting in the back of a police truck, and shot them.
    In June 2003, the Lashkar-e-Jhangvi men Ataullah and Mohammed Azam 
were prosecuted for killing Raza Peerani in Soldier Bazaar. Two 
motorcyclists opened fire on the doctor as he got into his car after 
leaving his clinic. Over the last several years, there have been many 
cases where Shi'a professionals, including doctors, lawyers, and 
policemen, have been attacked. The Human Rights Commission of Pakistan 
issued a report on ``Sectarian Violence in Karachi from 1994-2002'' in 
which it documented the killing of 37 doctors (9 Sunnis and 28 Shi's) 
in Karachi between 1994 and 2002. During this period, they documented a 
total of 293 sectarian killings (91 Sunni and 202 Shi'a).
    In 2001, Syed Athar Hussain Rizvi, the Pesh Imam (prayer leader) of 
Asgharia Imambargah in Bhitai Colony, was killed within the limits of 
the Korangi Industrial Area. In 2001, Syed Hasan Abidi, a factory 
owner, also was killed within the Korangi Industrial Area. The Lashkar-
e-Jhangvi men, Ataullah and Mohammed Azam, were charged with both of 
these killings. The victims in both cases were Shia, while the 
attackers were Sunni. Their trial was ongoing at the end of the period 
covered by this report, but after hearing final arguments, the judge 
was expected to pronounce a verdict later in the year.
    Ahmadi individuals and institutions long have been victims of 
religious violence, much of which is instigated by organized religious 
extremists. Ahmadi leaders charge that militant Sunni mullahs and their 
followers sometimes stage marches through the streets of Rabwah, a 
predominantly Ahmadi town and spiritual center in central Punjab. 
Backed by crowds of between 100 and 200 persons, the mullahs reportedly 
denounce Ahmadis and their founder, a situation that sometimes leads to 
violence. The Ahmadis claim that police generally are present during 
these marches, but they do not intervene to prevent violence. In 2001, 
a mob destroyed an Ahmadi mosque in Sheikhpura; authorities did not 
stop the violence, and later they arrested 28 Ahmadis for civil 
disorder. The Ahmadis were released quickly, but there have been no 
steps to prosecute the offenders or compensate Ahmadis for the loss of 
the mosque.
    Ahmadis are willing to rebuild the mosque with private funds; 
however, the Government has not given them permission to do so. There 
were also reports that when Ahmadis displayed the kalima (the Muslim 
declaration of faith) in their homes or mosques, they were torn down or 
defaced. In August 2003, Ahmadis in Karachi were told that they had to 
mark out the kalima from their mosque. After the Ahmadis refused, the 
authorities painted over the kalima.
    In February 2003, Mian Iqbal Ahmed, a lawyer and District President 
of the local Ahmadi community, was killed at his home in Rajanpur by 
unknown gunmen. In 2002, Maqsud Ahmed was killed in Faisalabad. Rashid 
Ahmed, a medical doctor, was killed at his clinic in Rahim Yar Khan in 
2002. Abdul Waheed was killed in 2002, in Faisalabad. Two persons were 
accused, apprehended, and tried. One was acquitted while the other was 
found guilty and sentenced to death. His appeal is pending in the High 
Court. All of these killings appeared to have been motivated by anti-
Ahmadi sentiment. At the close of the period covered by this report, 
there was no further information on these cases.
    In August 2003, Munawwar Ahmad, former chief of the district 
organization of Ahmadi elders, was shot and wounded by attackers when 
he answered his door. Police opened an investigation; however, there 
were no developments during the period covered by this report.
    Sectarian violence against Christians continued during the period 
covered by this report. On May 2, Javed Anjum, a 19-year-old Christian, 
died in a hospital in Faisalabad. Anjum had drunk water from a tap at a 
local madrassa and was held by the teachers and students for 5 days; 
during this time, allegedly he was beaten. Subsequently, he was 
transferred to police and charged with theft. Because of his injuries, 
police later transferred him to a hospital in Faisalabad where he died. 
No arrests had been made at the end of the period covered by this 
report.
    On April 2, a pastor of a church in Manawala was shot and killed 
when two attackers entered his residence as the family was watching a 
movie entitled ``Jesus.'' On January 15, the Bible Society of Pakistan 
in Karachi was attacked and between 12 and 40 people were injured. 
Reportedly, the police received a phone warning prior to the car bomb 
explosion. On January 5, a pastor of the Church of God in Khanewal, 
Pastor Mukhtar Masih, was murdered by unknown assailants near the 
Khanewal Rail Station. At the end of the period covered by this report, 
no one had claimed responsibility, and no one had been arrested.
    On January 25, unknown gunmen opened fire on a church in Patoki; no 
arrests have been made. On July 5, 2003, a Roman Catholic priest, 
Father George Ibrahim, was killed by unknown persons in an attack on a 
church in Okara District, Punjab. According to various NGOs, Father 
Ibrahim was killed because of his involvement in the denationalization 
of the school and its return to parish management. Unconfirmed 
reporting claims that four Christians were arrested for the killing and 
tortured while in police custody; however, reportedly they were 
released on bail when the High Court intervened. The investigation was 
ongoing at the end of the period covered by this report.
    In December 2002, 3 Christian girls were killed and 16 persons 
injured when 2 militants attacked a church with grenades in the 
Chianwali village in Sialkot District, Punjab. Three police officers 
were suspended for negligence related to the Christmas attack. The 
suspects were released on bail on October 2, 2003, by order of the 
Lahore High Court. As of the end of the period covered by this report, 
the complainants in the case were under pressure by Muslim militants, 
the police, and frightened relatives to drop their charges. Three 
quarters of the Christian residents have left the village. Attacks 
against Western targets also reportedly increased Christians' sense of 
insecurity. The Government strongly condemned the attacks against 
Christians.
    Ahmadis suffer from societal harassment and discrimination. Even 
the rumor that someone may be an Ahmadi or have Ahmadi relatives can 
stifle opportunities for employment or promotion. Most Ahmadis are 
home-schooled or go to private, Ahmadi-run schools. Ahmadi students in 
public schools often are subject to abuse by their non-Ahmadi 
classmates. The quality of teachers assigned to predominately Ahmadi 
schools by the government reportedly is poor. In 2002, in response to a 
question from Islamic clerics, President Musharraf (who has been 
accused of favoring Ahmadis) declared that he believed Ahmadis are 
``non-Muslims.''
    While many Christians belong to the poorest socioeconomic groups, 
this condition may be due more to ethnic and social factors than to 
religion. These factors also may account for a substantial measure of 
the discrimination that poor Christians face. Many poor Christians 
remain in the profession of their low caste Hindu ancestors (most of 
whom were ``untouchables''). Their position in society, although 
somewhat better today than in the past, does not reflect major progress 
despite more than 100 years of consistent missionary aid and 
development. Christian students reportedly are forced to eat at 
separate tables in public schools that are predominately Muslim.
    Ismailis report that they are the objects of resentment of Sunni 
Muslims due to the comparative economic advances they have made. The 
Government has not harassed Ismailis nor have extremist groups targeted 
them; however, they report that they frequently are pressured to adopt 
certain practices of conservative Muslims or risk being ostracized 
socially.
    There is no Jewish community, but anti-Semitic sentiment appears to 
be widespread, and anti-Semitic press articles are common, particularly 
in the Urdu press.
    Some Sunni Muslim groups publish literature calling for violence 
against Ahmadis and Shi'a Muslims. Some newspapers frequently publish 
articles that contain derogatory references to religious minorities, 
especially Ahmadis and Hindus.
    Persons who have been accused under the blasphemy laws (see Section 
II), including those acquitted of the charges against them, often face 
societal discrimination. In 2002, Zahid Shah, a Muslim who had been 
accused and acquitted of blasphemy charges, was stoned to death in 
Punjab by a mob of approximately 300 villagers enforcing the fatwa of a 
cleric. Within a week, police had arrested 29 persons in connection 
with the stoning; however, those arrested were later released, and no 
convictions had been reported in this case as of the end of the period 
covered by this report. On July 6, 2002, Pervez Masih, a Christian high 
school principal who was arrested in 2001 based on allegations by 
Muslim schoolboys he tutored, was attacked by fellow prison inmate, 
Ashtar Bashir.
    Proselytizing generally is considered socially inappropriate among 
Muslims; missionaries face some difficulties due to this perception. 
For example, some Sunni Muslim groups oppose missionary activities and 
have at times issued verbal threats against missionaries to discourage 
them from working.
    While there is no law instituting the death penalty for apostates 
(those who convert from Islam), social pressure against conversion is 
so powerful that most conversions reportedly take place in secret. 
According to missionaries, police and other local officials harass 
villagers and members of the poorer classes who convert. Reprisals and 
threats of reprisals against suspected converts are common.
    Discrimination in employment based on religion appears to be 
widespread. In particular Christians have difficulty finding jobs other 
than those involving menial labor, although Christian activists say 
that the employment situation has improved somewhat in the private 
sector in recent years. Christians and Hindus also find themselves 
disproportionately represented in the country's most oppressed social 
group, bonded laborers; illegal bonded labor is widespread. 
Agricultural, brick-kiln, and domestic workers often are kept virtually 
as slaves. According to the NCJP, the majority of bonded labor in those 
sectors is non-Muslim. All are subject to the same conditions, whether 
they are Muslim, Christian, or Hindu. Although the Government removed 
colonial-era entries for sect from government job application forms to 
prevent discrimination in hiring, the faith of some, particularly of 
Christians and Hindus, often can be ascertained from their names.

                   Section IV. U.S. Government Policy

    The U.S. Government discussed religious freedom with the Government 
as part of its overall policy to promote human rights. U.S. 
representatives met and spoke regularly with major Muslim and minority 
religious groups. Embassy officers also maintained a dialogue with 
government, religious, and minority community representatives to 
encourage religious freedom and to discuss problems.
    Embassy officers closely monitored the status of religious freedom 
and acted when appropriate. In addition senior Embassy officials 
expressed concern about the Shahbaz Bhatti and Younis Sheikh cases with 
senior government officials. Embassy officials encouraged government 
officials to pursue aggressive investigations of incidents involving 
the bombing of churches. The Embassy also assisted local and 
international human rights organizations to follow up specific cases 
involving religious minorities.
    The Embassy sponsored several academics to travel to the United 
States with the International Visitors Program and participate in 
programs that focus on religious freedom and pluralism. The United 
States also began to implement a $100 million (approximately 5 billion 
rupees) educational reform program designed to affect both public and 
private institutions, including madrassas, positively.
                               __________

                               SRI LANKA

    The Constitution accords Buddhism the ``foremost place,'' but it is 
not recognized as the state religion. The Constitution also provides 
for the right of members of other faiths to practice their religion 
freely, and while the Government publicly endorses this right, in 
practice there were problems in some areas.
    The Government's official respect for religious freedom was 
unchanged; however, due to the actions of extremists, there was an 
overall deterioration in religious freedom. In late 2003 and in the 
initial months of this year, there were many serious attacks on 
Christian churches and also sometimes against pastors and congregants. 
Over 100 attacks have been reported, and several dozen were confirmed 
by diplomatic observers. In response prominent political and religious 
leaders publicly condemned the attacks, and police arrested 
approximately a dozen people in connection with some of the incidents. 
Additionally, despite pressure from extremists, the Government did not 
take action on draft bills that would criminalize religious conversion 
by ``unethical'' means. In May an MP of the Jathika Hela Urumaya (JHU) 
party presented a draft anti-conversion bill as a private member's bill 
and, shortly after the end of the reporting period, presented the bill 
to Parliament formally. Several groups have submitted Supreme Court 
petitions challenging the constitutionality of the draft, and it has 
sparked intense discussion. As a private member's bill it does not 
require (and has not received) Government support, and it faces a 
protracted legislative process prior to any parliamentary vote. In June 
the Minister of Buddhist Affairs presented a separate draft anti-
conversion bill to the Cabinet. It was not formally approved; however, 
it was sent to the Attorney General for a review that was ongoing at 
the end of the period covered by this report. There has been 
considerable public discussion of the bills, and many government 
officials expressed their concern about such legislation. The draft 
bill presented by the Minister of Buddhist Affairs will not be enacted 
automatically; it also faces protracted legislative review prior to any 
parliamentary vote.
    Despite generally amicable relations among persons of different 
faiths, there has been an increase in violent resistance by some 
Buddhists to Christian church activity, in particular against 
evangelical groups. While previously the courts generally upheld the 
right of Christian groups to worship and to construct facilities to 
house their congregations, a Supreme Court decision promulgated in 
August 2003 ruled against recognizing a Roman Catholic group and 
determined that its medical services constituted allurement; the group 
has appealed the ruling to the UN High Commissioner for Human Rights. 
At the same time, the Supreme Court ruled that the Constitution 
supports the right of individuals to practice any religion; however, it 
does not support the right to proselytize. The Supreme Court rulings 
have not become law; during the period covered by this report, they 
were not enforced and groups were not prosecuted for proselytizing. The 
decisions may, however, have increased societal tensions in some 
localities. The State also limits the number of foreign religious 
workers granted temporary residence permits.
    U.S. Embassy officials expressed official concern regarding the 
attacks on churches and the anti-conversion issue in meetings with 
government leaders. Embassy officials also urged the Government to 
arrest and prosecute the perpetrators of the attacks. The U.S. 
Government continues to discuss general religious freedom issues with 
the Government as a part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 25,322 square miles and a 
population of approximately 19.74 million. Buddhism, Hinduism, Islam, 
and Christianity all are practiced in the country. Approximately 70 
percent of the population is Buddhist, 15 percent is Hindu, 8 percent 
is Christian, and 7 percent is Muslim. Christians tend to be 
concentrated in the West, with much of the North almost exclusively 
Hindu. The other parts of the country have a mixture of religions, with 
Buddhism overwhelmingly present in the south.
    Most members of the majority Sinhalese community are Theravada 
Buddhists. Almost all Muslims are Sunnis, with a small minority of 
Shi'a, including members of the Borah community. Roman Catholics 
account for almost 90 percent of the Christians, with Anglicans and 
other Protestant churches such as the Seventh-day Adventists, Jehovah's 
Witnesses and the Assemblies of God also present in the cities. 
Evangelical Christian groups have increased in membership in recent 
years, although the overall number of members in these groups remains 
small.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution gives Buddhism a ``foremost position,'' but it 
also provides for the right of members of other faiths to practice 
their religions freely. The Government officially respects this right; 
however, in practice there was an overall deterioration in religious 
freedom. There are separate ministries in the Government that address 
religious affairs. These include: The Ministry of Buddha Sasana; the 
Ministry of Muslim Religious Affairs; the Ministry of Hindu Affairs; 
and the Ministry of Christian Affairs. Each of these ministries has 
been empowered to deal with issues involving the religion in question. 
The Ministry of Christian Affairs vocally condemned attacks on 
Christians; however, following the change of Government in April, it 
was less publicly active. The Minister has indicated that he would 
carefully review any proposed anti-conversion bill before taking a 
position.
    In January 2003, a bill intended to curb religious conversions was 
drafted and presented to the Cabinet. The draft bill was under review 
by the Attorney General's office in February when President Kumaratunga 
dissolved Parliament and announced parliamentary elections for April. 
With the dissolution of Parliament, all pending legislation was 
cancelled, including the draft ``anti-conversion'' bill. In May an MP 
of the Jathika Hela Urumaya (JHU) party presented a draft anti-
conversion bill as a private member's bill, and, shortly after the end 
of the period covered by this report, presented the bill to Parliament 
formally. Several Christian groups have expressed concern that the 
draft law violates their constitutional right to practice their 
religion freely and have submitted Supreme Court petitions challenging 
it. While the potential legislation sparked intense discussion, it has 
yet to be approved by Parliament or endorsed by the Government. In June 
the Minister of Buddhist Affairs presented a separate draft anti-
conversion bill to the Cabinet. It was not formally approved, but it 
was sent to the Attorney General for review, which was ongoing at the 
end of the period covered by this report. The bills are substantially 
similar. Each is intended to prohibit the conversion of a person from 
one religion to another. The private member bill limits the prohibition 
to only ``forcible'' conversions, while the ministerial bill attempts 
to make illegal any religious conversions. Both bills carry penalties, 
including fines or jail sentences, for anyone convicted of conversion 
or assisting in conversion. The private member bill has heavier 
penalties for converting women and children; however, the ministerial 
bill has stronger penalties only for children. The ministerial bill 
holds that each member of a group may be guilty of converting and that 
any foreigner found guilty under this act shall be declared ``persona 
non grata.'' There has been considerable public discussion of the 
bills; however, senior government officials have not supported either 
bill publicly, and the draft bill presented by the Minister of Buddhist 
Affairs will not be enacted automatically.
    Some Christian denominations have resisted greater government 
involvement in their affairs. Therefore, they are not registered as 
charitable organizations, but instead individually through acts of 
Parliament or as corporations under domestic law. Christian 
denominations must fill out and submit forms in order to be recognized 
as corporations. This procedure gives them legal standing to be treated 
as corporate entities in their financial and real estate transactions. 
There is no tax exemption for religious organizations as such. However, 
churches and temples are allowed to register as charitable 
organizations and are entitled to some tax exemptions. There is no 
option for registering as a ``religious group,'' such groups must 
either register as a corporation or a charity organization. On August 
1, 2003, the Supreme Court ruled publicly against an incorporation 
petition by the Teaching Sisters of the Holy Cross of the Third Order 
of Saint Francis. The court denied the petition, claiming that the 
order could not be incorporated if it were involved in proselytization 
and providing material benefit. Several Christian groups and 
nongovernmental organizations (NGOs) claim that such a ruling would in 
effect limit their ability to provide services to the citizens of the 
country. The religious order submitted an appeal to the UN High 
Commissioner on Human Rights (UNHCHR) in February. In April the UNHCHR 
asked the Government to provide a response. The Government raised 
technical objections, and the UNHCHR said that it would review the 
appeal, based on both the substantive issues and the technical 
objections; a response was expected in August.
    Despite the constitutional preference for Buddhism, a number of 
major religious festivals of other faiths are celebrated as national 
holidays. These include, for example, the Hindu Thai Pongal, New Year, 
and Deepawali festivals; the Muslim Hadji and Ramzan festivals, and the 
Holy Prophet's Birthday; and Christian Good Friday and Christmas.
    The Government has placed renewed emphasis on the work of national 
councils for interfaith understanding in the wake of the attacks on 
Christian churches and evangelical groups' property (see Section III).

Restrictions on Religious Freedom
    Foreign clergy may work in the country, but for more than three 
decades, the Government has taken steps to limit the number of foreign 
Christian religious workers given temporary work permits. 
Theoretically, there is a certain number of work permits issued for 
each religious denomination; however, in practice this policy has not 
been followed recently, and foreign religious workers have been granted 
tourist visas. Permission usually is restricted to denominations that 
are registered formally with the Government. Most religious workers in 
the country, including most Christian clergy, are Sri Lankan in origin.
    Religion is a mandatory subject in the school curriculum and taught 
from an academic point of view. Parents and children may choose whether 
a child studies Buddhism, Islam, Hinduism, or Christianity. In public 
schools, students receive religious instruction based on the religion 
identified on their birth certificate (every birth certificate includes 
a religious designation) and other documents. Students of minority 
religions other than Islam, Hinduism, and Christianity must pursue 
religious instruction outside of the public school system. If the 
religion is not one of the four identified religions, the student must 
study a related religion or obtain the consent of the school authority 
for separate study. However, proof of religious study outside school is 
not mandatory. There are no separate syllabuses provided for smaller 
religions.
    Issues related to family law, including divorce, child custody, and 
inheritance are adjudicated by the customary law of each ethnic or 
religious group. The minimum age of marriage for women is 18 years, 
except in the case of Muslims, who continue to follow their customary 
religious practices without hinderance from the government. The 
application of different legal practices based on membership in a 
religious or ethnic group may result in discrimination against women. 
There is no civil law addressing these issues; customary law prevails.

Abuses of Religious Freedom
    During the period covered by this report, Christians encountered 
increased harassment and physical attacks by local Buddhists who felt 
threatened by these groups (see Section III). Some Christian groups 
complained that the Government tacitly condoned harassment and 
violence; however, the Government at all levels publicly condemned 
these attacks. In some cases, police response was inadequate, and local 
police officials reportedly were reluctant to take legal action against 
Buddhist monks involved in the attacks. NGOs have reported that in the 
majority of cases the police failed to protect churches and citizens 
from attacks. However, in some instances, police officials have 
investigated and arrested individuals in connection with attacks on 
churches.
    Since 1983 the Government (controlled by the Sinhalese, and 
predominantly Buddhist, majority) has fought the Liberation Tigers of 
Tamil Eelam (LTTE), an insurgent organization fighting for a separate 
state for the country's Tamil (and predominantly Hindu) minority. 
However, in 2001, the Government and the LTTE each announced unilateral 
cease-fires, and in 2002, the parties agreed to a joint cease-fire 
accord. The peace process is fragile; in April 2003, the LTTE pulled 
out of talks with the Government. To resolve domestic political 
differences, in April President Kumaratunga dissolved Parliament and 
called for elections, which Kumaratunga won. At the end of the period 
covered by this report, the new Government, assisted by Norwegian 
facilitators, was discussing a resumption of peace negotiations with 
the LTTE.
    Religion did not play a significant role in the conflict, which 
essentially is rooted in linguistic, ethnic, and political differences. 
Buddhists, Hindus, and Christians have all been affected by the 
conflict, which has claimed more than 60,000 lives. The military issued 
warnings through public radio before commencing major operations, 
instructing civilians to congregate in safe zones around churches and 
temples; however, in the conflict areas in the north, the Government 
occasionally was accused of bombing and shelling Hindu temples and 
Christian churches. In 2003 some Buddhist clergy were allowed to visit 
shrines in LTTE-controlled areas for the first time in many years. 
During the period covered by this report, some Christians also visited 
holy sites in LTTE-controlled areas that were not accessible during the 
period of armed conflict.
    The LTTE targeted Buddhist sites, most notably the historic Dalada 
Maligawa or ``Temple of the Tooth,'' the holiest Buddhist shrine in the 
country, in the town of Kandy in January 1998. Thirteen worshipers, 
including several children, were killed by the bombing. The Government 
still is attempting to locate and arrest the LTTE perpetrators of the 
attack. As a result, the Government has augmented security at a number 
of religious sites island-wide, including the Temple of the Tooth. The 
LTTE did not target Buddhist sites during the period covered by this 
report and has not attacked such sites since its 1998 attack on Dalada 
Maligawa; however, it has not indicated that it will abstain from 
attacking such targets in the future.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    The LTTE has been listed as a Foreign Terrorist Organization since 
1997. All ethnic and religious groups have been victimized by the LTTE, 
but religious persecution has not played a major role in the conflict.
    In 1990 the LTTE expelled some 46,000 Muslim inhabitants--virtually 
the entire Muslim population--from their homes in the northern part of 
the island. Most of these persons remain displaced and live in or near 
welfare centers. Although some Muslims returned to the northern town of 
Jaffna in 1997, they did not remain there due to the continuing threat 
posed by the LTTE. There are credible reports that the LTTE has warned 
thousands of Muslims displaced from the Mannar area not to return to 
their homes until the conflict is over. It appears that LTTE actions 
against Muslims are not due to their religious beliefs, but rather that 
they are a part of an overall strategy to clear the North and East of 
persons not sympathetic to their cause. The LTTE has made some 
conciliatory statements to the Muslim community, but some Muslims 
viewed the statements with skepticism. The LTTE continues to encourage 
Muslim IDPs to return home, asserting they will not be harmed. Although 
some Muslim IDPs have returned home, the vast majority has not and 
instead is waiting for a guarantee from the Government for their safety 
in LTTE-controlled areas. Since the peace process began in 2001, the 
LTTE has also perpetrated a number of attacks in the East in which 
Muslims have been killed. No one has been arrested for perpetrating 
these attacks. In August 2003, four Muslims were killed; while the LTTE 
denied any involvement, this incident fueled tensions between the Hindu 
and Muslim communities in the area. The LTTE also commonly extorts 
money from Muslim families and businesses in the East.
    The LTTE has been accused in the past of using church and temple 
compounds, where civilians are instructed by the Government to 
congregate in the event of hostilities, as shields for the storage of 
munitions.
Improvements and Positive Developments in Respect for Religious Freedom
    At the height of the attacks on Christian churches, government 
leaders from the President to the then-Minister of Christian Affairs 
publicly denounced the attacks. President Kumaratunga specifically said 
that such attacks would not be tolerated and ordered the police to 
investigate each incident fully. Since the Government increased its 
efforts in late 2003, police have arrested almost a dozen people 
connected with the various attacks. Former Prime Minister Ranil 
Wickremesinghe also convened regular meetings of the four ministers 
dealing with religious issues as part of their portfolio and 
established a number of religious ``amity committees'' around the 
island in January; however, after initial sessions, there was little 
interest in continuing the meetings. Leading Catholic and Buddhist 
clergy met in May to continue the dialogue on religious tolerance.

                    Section III. Societal Attitudes

    Discrimination based on religious differences is much less common 
than discrimination based on ethnicity. In general the members of the 
various faiths tend to be tolerant of each other's religious beliefs. 
However, there was a significant increase in the harassment of 
Christians, especially evangelical groups, and attacks on their 
property and places of worship during the period covered by the report. 
The attacks were perpetrated by Buddhists, who violently opposed 
attempts to convert Buddhists to another religion. Government 
officials, including the President and leaders of the different faiths, 
publicly condemned these attacks.
    The police attempted to investigate complaints of attacks against 
Christians and their property, but often they were reluctant to pursue 
suspected perpetrators who were Buddhist monks. Law enforcement 
officials continue to believe that a majority of the attacks were 
conducted by a small number of these Buddhists. During the period 
covered by this report, several alleged attackers were arrested, and 
the intensity and frequency of the attacks had declined.
    The National Christian Evangelical Alliance of Sri Lanka reported 
that over 100 attacks took place during the period covered by this 
report. Between December 24 and 29, 2003, there were 20 violent 
attacks. To some extent, the attacks can be attributed to the sudden 
death on December 12 of a popular Buddhist monk, who was critical of 
the actions of both Buddhists and Christians. Consequently, the timing 
of attacks on churches during the Christmas period appears to be 
associated with the demonstrations surrounding his funeral (December 
24) rather than a separate effort to attack churches during the 
holiday.
    A reputable NGO also reported that in the first 6 months of the 
year, there were 48 documented attacks on churches, pastors, and 
congregations. While there was a reduction in violence following the 
April election, attacks have not ended. Diplomatic observers confirmed 
several of these attacks, including the following representative cases:
    On June 19 and 20, following the introduction of the Ministerial 
anti-conversion draft bill, large groups, including Buddhist monks, 
attacked the Christian Fellowship Church in Wadduwa. In response to the 
June 19 incident, police remained at the church for protection. On June 
20, police also were attacked in their attempts to guard the church. 
Police issued an arrest warrant for one of the Buddhist monks involved 
in the June 20 attack, but at the end of the period covered by the 
report, they had not located him.
    On May 23, a mob of armed men attacked the Assembly of God church 
in Yakkala and assaulted the church members. Police officials arrested 
three persons, and a trial is pending for September.
    On May 17, a crowd threatened the pastor of the Prayer Tower Church 
in Mahawewa in reaction to a rumor that he was building a Bible school. 
To date police officials have made no arrests.
    On April 11, the Christian Fellowship Church in Wadduwa was 
attacked by a mob led by a Buddhist monk. Attackers threw rocks at the 
church and attempted to beat worshippers with sticks. Police are 
investigating the incident. Also on April 11, the residence of the 
pastor of the Assembly of God church in Ampara District was firebombed. 
No injuries were reported in the attack, and the police were 
investigating; however, at the end of the period covered by this 
report, there were no further details.
    On February 15, an Apostolic church in the Boraluwewa District was 
attacked by a large crowd, and the church and workers' quarters were 
burned. Five men were arrested and charged with attempting to destroy a 
place of worship, but they are free on bail. A court date was scheduled 
for July. A different group also attacked the Gethsemane Church, 
likewise located in Boraluwewa, on the same day; however, that pastor 
withdrew charges.
    On February 7, the Kebithigollwa office of the Christian NGO World 
Vision was fire bombed and completely burned. The following day, the 
police arrested several people, including Buddhist monks, in connection 
with the incident. The three monks and four other persons were charged 
with arson but freed on bail. The investigation continued, but at the 
end of the period covered by this report, no court date had been 
scheduled. Any further court proceeding, including a trial, awaited 
decision by the Attorney General.
    In January there were 20 attacks against Christian leaders and 
churches belonging to a variety of denominations reported. 
Specifically, on January 11, approximately 5,000 Buddhist monks and lay 
persons participated in an anti-Christian rally in the town of 
Homagama. On January 26, the Our Mother Most Pure Catholic shrine in 
Mattegoda was damaged in an arson attack. A police investigation is 
ongoing; however, at the end of the period covered by this report there 
were no arrests.
    On December 9, 2003, three separate, religious-based attacks 
occurred in Ratnapura. The local office of the Christian NGO World 
Vision was attacked and a security guard on the premise was injured. 
The interiors of Saint Sebastian's Catholic Church and the evangelical 
Calvary Church also were damaged in the second and third attacks. 
Police do not have any suspects, but both cases remained under 
investigation at the end of the period covered by this report.
    On December 5, 2003, two Korean Protestant ministers were harassed 
at their residence in Colombo. Several personal items were stolen. 
Police were investigating the incident; however, there have been no 
arrests.
    On November 13, 2003, Buddhist monks threatened and harassed the 
staff at the Borella office of World Vision and accused the group of 
organizing ``unethical conversions;'' there were no injuries. A 
Buddhist monk and several others were arrested in connection with the 
incident, and a police investigation is ongoing. Both parties made 
complaints of assault, and the police set the matter for arbitration; 
however, at the end of the period covered by this report, no date had 
been determined for the action.
    On September 25, 2003, there was an attack on the Assembly of God 
church in Kesbawa. A Buddhist monk named Ven. Katuwella Chandrasiri 
allegedly led the attack. The church was damaged seriously, but there 
were no injuries. A police investigation was ongoing; however, there 
have been no arrests.
    On September 17, 2003, four women associated with the Assembly of 
God church in Kotadeniyawa were assaulted. The church was subsequently 
burned on September 23. At the end of the period covered by this 
report, the police continued to investigate the assaults and arson, but 
there had not been any arrests.
    On August 2, 2003, a member of the Assembly of God church in 
Thanamalwila was attacked and chased by Buddhist monks. A complaint was 
filed with the police, but the attackers were not identified and no 
further action has been taken.
    On June 3, 2003, a mob of 100 Buddhists surrounded Saint Stephen's 
Lutheran Church in Gampaha at midnight and destroyed a small church 
hall under construction. A Christian family living next door was 
threatened with death if they reported the incident. Local authorities 
made an arrest after the attack; however, the arrested individual was 
released and the case was set for arbitration at a still undetermined 
date. Villagers threatened to bomb the church if the Christians 
attempted to rebuild it.
    On May 17, 2003, a group of laypersons associated with a local 
Buddhist temple visited Pastor Rozario at his home in the village of 
Neluwa, in the Galle District, and instructed him not to convert 
persons of other faiths to Christianity. Following the incident, 
Rozario made a complaint to police. On June 13, 2003, other persons 
attacked Pastor Rozario and set fire to items in his home. Three 
persons were charged with criminal trespass and intimidation on June 
13, 2003. They were released on bail, and a court hearing is scheduled 
for October.
    On May 25, 2003, 500 Hindus broke into the Heavenly Harvest Church 
in Kaluvenkerni; beat church members, including children; and ransacked 
the building. Kaluvenkerni is in the tense eastern part of the country, 
an area with extensive LTTE influence. The Hindu mob then set fire to 
the homes of all 25 Christian families in the village and tried to 
force 2 Christians to renounce their faith. The police who arrived on 
the scene were outnumbered, but they managed to convey the pastor to 
safety. The LTTE have asked Christian villagers to return and promised 
to look after their safety; however, none of the Christians returned 
during the period of this report. As of the end of the period covered 
by this report, no arrests had been made, and none seemed likely.
    In 2002, a group of Christians vandalized a Jehovah's Witness hall 
in Negombo, breaking windows, destroying electrical systems, and 
burning equipment. Members of the congregation claimed that the police 
did not react to the disturbance until after the crowd dispersed. In 
November 2002, a Christian mob stormed the same meeting hall, assaulted 
Jehovah's Witnesses, and again vandalized the premises. In December 
2002, an appeal was made by Jehovah's Witnesses for police action and 
cooperation. A police spokesman reportedly visited the site and 
submitted a report to the Inspector General of Police; however, there 
is no record of either action. The results of the police investigation 
reportedly determined that the fire was deliberately set; however, no 
suspects have been identified or arrested, and no case has been filed.
    There are reports that members of various religious groups give 
employment preference in the private sector to members of their own 
group or denomination. This practice does not appear to be based 
principally on religion. There is no indication of preference in 
employment in the public sector on the basis of religion.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Representatives of the Embassy regularly met with representatives of 
all of the country's religious groups to review a wide range of human 
rights, ethnic, and religious freedom issues. During the period covered 
by this report, Embassy representatives met repeatedly with government 
officials at the highest level, including with President Kumartunga, to 
express the U.S. Government's concern about the attacks on Christian 
churches and to discuss the anti-conversion issue. On several occasions 
the Assistant Secretary for Human Rights, Democracy, and Labor and the 
Ambassador at Large for International Religious Freedom discussed the 
anti-conversion issue with the country's ambassador to the United 
States. The United States strongly supports the peace process launched 
by the Government, and the Embassy encourages the interfaith efforts by 
religious leaders to promote a peaceful resolution of the conflict.
    In meetings with clergy and officials in the religious ministries, 
Embassy representatives encouraged the dialogue and meetings that occur 
between religious leaders.
                           WESTERN HEMISPHERE

                              ----------                              


                          ANTIGUA AND BARBUDA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a land area of 170 square miles, and its population 
is approximately 76,000. A significant proportion of the population is 
comprised of citizens of other Caribbean nations, and there is a 
growing percentage of citizens from China. The dominant religion is 
Christianity, and the Antigua Christian Council represents the 
religious beliefs practiced by slightly over 70 percent of the 
population. The members are the Anglican, Methodist, Moravian and Roman 
Catholic churches, and the Salvation Army. The Anglican Church is by 
far the largest, accounting for an estimated 35 percent of the 
population. The Methodist and Moravian churches account for 
approximately 15 percent each, while the Catholic Church estimates that 
its membership is 6 percent of the population. Religious freedom for 
others is not restricted, and evangelical churches, along with several 
small, independent churches, have flourished in recent years. Jehovah's 
Witnesses have approximately 400 members. The United Evangelical 
Association, an organization that includes most independent evangelical 
churches, claims an estimated 25 percent of the population. Recently 
more than 200 ministers from across the country met with Prime Minister 
Spencer to provide their suggestions for the Ministry of Ecclesiastical 
Affairs.
    The total number of non-Christians is small. They include adherents 
of Islam; the Baha'i faith, with approximately 50 members; and 
Rastafarianism, with an estimated 1,000 to 1,500 adherents.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Government is secular and does not interfere with an 
individual's right to worship. However, the Government maintains a 
close relationship with the Antigua Christian Council. The Prime 
Minister recently assumed responsibility for the Ministry of 
Ecclesiastical Affairs. This previously obscure portfolio within the 
Ministry of Home Affairs was established upon independence in 1981. 
Under the new administration, the Prime Minister has raised this 
portfolio to prominence, indicating that his government ``strongly 
advocates the involvement of the Christian community in every aspect of 
nation building and believes that the church and its leaders have a 
meaningful role to play.'' The Prime Minister is developing a new 
mission statement for the Ministry, which is expected to be released in 
the fall. Until now, the role of the Ministry of Ecclesiastical Affairs 
has been to coordinate and facilitate greater interaction between 
churches, religious organizations, and the Government, and to 
facilitate the free movement of pastors into the country.
    The Christian holy days of Good Friday, Easter Monday, Whit Monday 
and Christmas are national holidays.
    Currently, ministers of religion are prohibited constitutionally 
from running for elected office. This is being examined by the new 
government, which is considering proposing an amendment to allow them 
to run.
    Religious groups are not required to register with the Government; 
however, groups must incorporate in order to own property. Tax and 
duty-free concessions, especially for building and development, are 
available for groups that register.
    Public schools are secular; religious education is not part of 
their curriculum.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The Antigua Christian Council 
conducts activities to promote greater mutual understanding and 
tolerance among adherents of different denominations within the 
Christian faith. The council, along with a number of other churches, 
successfully promoted peace during the recent national elections. Prior 
to voting on March 23, the council prepared a ``Code of Ethics,'' which 
denounced violence, incitement to violence, name-calling, and character 
assassinations; the code was signed by every candidate.

                   Section IV. U.S. Government Policy

    The U.S Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy also discussed these issues with local religious groups.
                               __________

                               ARGENTINA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Constitution, 
however, states that the Federal Government ``sustains the apostolic 
Roman Catholic faith'' and the Government provides it some privileges 
not available to other religions or denominations.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    The generally amicable relationship among religions in society 
contributed to religious freedom. However, discrimination, including 
anti-Semitic and anti-Muslim acts, continued to occur. There are a 
number of governmental and nongovernmental efforts to reduce 
discrimination and promote interfaith understanding.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 1,068,302 square miles, and its 
population is approximately 37 million. The Government does not collect 
information on religious affiliation. The Roman Catholic Church claimed 
25 million baptized members (approximately 70 percent of the 
population). Statistics provided by nongovernmental organizations 
(NGOs) in 2001 to the U.N. Commission on Human Rights' Special 
Rapporteur on Freedom of Religion or Belief provided the following 
estimates, which do not necessarily imply active religious practice: 
Catholics, 88 percent of the population, Protestants, 7 percent, 
Muslims, 1.5 percent, Jews, 1 percent, and others, 2.5 percent; 
however, accurate estimates of religious affiliation are difficult to 
obtain. Available estimates often are based on outdated census data and 
questionable presumptions, including a presumption that persons of 
Middle Eastern origin are Muslim. Estimates of the number of Jews vary 
between 180,000 and 450,000. The Israeli-Argentine Mutual Association 
(AMIA) had not undertaken its planned demographic study of the Jewish 
community by the end of the period covered by this report.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Constitution 
grants all residents the right ``to profess their faith freely,'' and 
states that foreigners enjoy all the civil rights of citizens, 
including the right ``to exercise their faith freely.''
    However, the Constitution states that the federal Government 
``sustains the apostolic Roman Catholic faith,'' and the Government 
provides the Catholic Church with a variety of subsidies. The 
Secretariat of Worship in the Ministry of Foreign Affairs, 
International Trade, and Worship is responsible for conducting the 
Government's relations with the Catholic Church, non-Catholic Christian 
churches, and other religious organizations in the country.
    The Secretariat of Worship maintains a National Registry of 
approximately 2,800 religious organizations representing about 30 
religious groups and denominations. Religious organizations that wish 
to obtain tax-exempt status must register with the Secretariat and 
report periodically to maintain their status. Possession of a place of 
worship, an organizational charter, and an ordained clergy are among 
the criteria the Secretariat considers in determining whether to grant 
or withdraw registration. Registration is not required for private 
religious services, such as those conducted in homes, but it is 
necessary for any public activities. Registered religious organizations 
may bring in foreign missionaries by applying to the Secretariat of 
Worship, which in turn notifies immigration authorities so that 
appropriate documents may be issued. There were no reports from any 
groups that their affiliated foreign missionaries were denied visas.
    Public education is secular. However, students may request 
instruction in the faith of their choice, which can be conducted in 
school or at a religious institution. Many churches and synagogues 
operate private schools, including seminaries and universities.
    In September 2003, the press reported that Army Chief Roberto 
Bendini, in a speech at the Army War College, referred to foreign 
threats to Patagonian and coastal resources, mentioning activities by 
certain NGOs and by ``small Israeli groups'' arriving under a veil of 
tourism. This raised the specter of the ``Plan Andinia,'' an anti-
Semitic myth popular in ultra-nationalist circles in southern South 
America in the 1970s, which alleged Israeli intentions to take over 
Patagonia using Israeli soldiers, who would come to the region 
disguised as tourists. General Bendini denied the substance of the 
press report and used the opportunity to condemn religious and 
political discrimination. The Ministry of Defense formed an in-house 
investigative commission, which quickly issued a report clearing 
General Bendini. However, human rights advocates questioned, to no 
effect, irregularities in the Commission's formation and investigation.
    To address the perceived anti-Semitism associated with some 
Argentine military, the Simon Wiesenthal Foundation sponsored lectures 
at the National Military High School and at the Border Police College. 
The military has also made a point of sending representatives to 
Washington Holocaust Memorial activities.
    The National Institute Against Discrimination, Xenophobia, and 
Racism (INADI), an independent agency of the Government, is charged 
with promoting social and cultural pluralism and combating 
discriminatory attitudes (see Section III). INADI, which includes 
representatives from the major religious faiths on its board, 
investigates violations of a 1988 law that prohibits discrimination 
based on ``race, religion, nationality, ideology, political opinion, 
sex, economic position, social class, or physical characteristics,'' 
and conducts educational programs. The agency investigates 
discrimination complaints, supports victims, and promotes proactive 
measures to prevent discrimination, which include developing a national 
plan to combat discrimination. In the past, INADI has suffered from 
lack of funding and institutional instability; however, its first 
budget was authorized early in 2004. INADI investigations include a 
number of incidents of religious discrimination.
    On May 12, a federal judge denied legal status to the neo-Nazi New 
Triumph Party (PNT), arguing that the group's identification with the 
genocidal and anti-democratic Hitler regime was incompatible with the 
Constitution. INADI, the Ministry of Justice, and Patricia Bullrich's 
Union for All Party, as well as the Simon Wiesenthal Foundation and the 
Delegation of Israeli Argentine (i.e. Jewish-Argentine) Associations 
(DAIA), supported the prosecutor's arguments opposing PNT registry.
    The Secretariat of Worship sought to promote religious harmony by 
sending official representatives to events such as religious freedom 
conferences, rabbinical ordinations, Rosh Hashana and Id Al Fitr 
celebrations, and religious activities held by Protestant and Orthodox 
churches.
    In 2000 President De la Rua committed the Government to a Holocaust 
Education Project to be conducted under the auspices of the 
International Holocaust Education Task Force (ITF). At a 2002 meeting 
of the ITF, Argentina became a full member. The International Raoul 
Wallenberg Foundation, in conjunction with the Goethe Institute, the 
City of Buenos Aires, and specialized volunteers, made presentations at 
secondary schools to promote solidarity and civic courage as 
exemplified by Wallenberg. In April, the DAIA also concluded an 
agreement with the City of Buenos Aires under which the organization 
will provide five publications promoting cultural and religious 
pluralism for distribution this year to public schools in the city. Two 
publications have already been distributed.
    Several Christian holy days are observed as national holidays: Good 
Friday, Immaculate Conception, and Christmas. The law also provides for 
3 days of excused and paid leave for those observing the Jewish holy 
days of New Year, the Days of Atonement, and Passover, and also for 
those observing the Islamic holy days of the Muslim New Year.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, the Government provides the Catholic 
Church with some subsidies not available to other religious groups. 
These subsidies are administered by the Secretariat of Worship. They 
were estimated at roughly $4 million this year, and have been described 
as compensation for expropriation of properties which belonged to 
Catholic institutions in the colonial era.
    Other religious groups have made allegations of religious 
discrimination in the military and in certain federal ministries. 
Several non-Catholic churches have reported lengthy and costly 
bureaucratic obstacles in obtaining permission for religious 
activities. However, they were unsure whether this was discriminatory, 
or simply bureaucratic sluggishness.
    Representatives of the Jewish community have claimed in the past 
that few, if any, Jewish citizens chose to seek employment with the 
military or selected ministries due to a fear of future discrimination 
in obtaining higher rank and appointments. Despite such assertions, 
current and past administrations have included government ministers and 
other senior officials of the Jewish faith.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    The trial of 15 Buenos Aires provincial police and 5 civilians 
charged as local accessories in the 1994 bombing of the AMIA Jewish 
community center, in which 85 people were killed, is expected to end in 
August or September. In December 2003, the three-judge panel presiding 
over the trial recused the investigating judge over concerns he could 
no longer be impartial, when it was discovered that suspect Carlos 
Telledin received an unrecorded government payment at about the same 
time that he provided testimony incriminating provincial police. Two of 
the four prosecutors were recused in April based on similar concerns.
    In August 2003, the investigating judge issued indictments against 
8 additional Iranian officials in connection with the AMIA terrorist 
attack. As a consequence, the former Iranian Ambassador to Argentina, 
Hadi Soleimanpour, was detained shortly thereafter in Great Britain. 
Another Iranian diplomat was detained in Belgium but was quickly 
released when he invoked his diplomatic status. In October 2003, the 
British released Soleimanpour on the grounds that the evidence 
presented against him was insufficient to justify his extradition. Upon 
Soleimanpour's detention, the Iranian government sent legal teams to 
Argentina and Great Britain to seek information on the evidence against 
him. Discussion of the case, via third party mediators, was proposed; 
however, diplomatic efforts to negotiate an approach to the issue ended 
after Soleimanpour's release.
    The AMIA investigation continues under instruction of Federal Judge 
Rodolfo Cannicoba Corral. The Government has authorized access by 
plaintiffs to archives of intelligence and security agencies involved 
in the investigation. Nonetheless, there have been few notable advances 
during the period covered by this report.
    There has been no known progress in the stalled investigation into 
the 1992 terrorist attack against the Embassy of Israel which resulted 
in 29 deaths, despite the opening of the investigation's security force 
archives.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. However, religious discrimination, 
especially anti-Semitism, remains a problem. NGOs actively promote 
interfaith understanding. Ecumenical attendance is common at important 
religious events, such as the Jewish community's annual Holocaust 
commemoration.
    NGOs promoting religious fraternity include the Argentine Jewish-
Christian Brotherhood, an affiliate of the International Council of 
Christians and Jews, the Argentine Council for Religious Freedom 
(CALIR), the Foundation for Education for Peace (FEDEPAZ), and the 
Federation of Arab Entities (Latin America), known as FEARAB. 
Cooperation has been particularly notable between FEARAB (Latin 
America), representing Muslims and Christians of Arab origin, and DAIA, 
the political representation of Argentine Jewry, to prevent religious 
tensions stemming from political conflicts in the Middle East.
    Most published reports of antireligious acts involved anti-Semitic 
activity, although there were also reports of isolated anti-Muslim and 
anti-Christian acts. INADI worked to combat religious discrimination 
and other forms of intolerance (see Section II).
    A number of reports of anti-Semitic and anti-Muslim incidents 
appeared during the period covered by this report. The DAIA Center for 
Social Studies publishes an annual study on Anti-Semitism in Argentina. 
The Center found a total of 177 anti-Semitic incidents in 2003, a 
figure which is similar to previous years. The report also highlights 
discrimination against other groups, including members of the Islamic, 
Rom, Bolivian, Korean, and indigenous communities, disabled persons, 
and those of a minority sexual orientation. The DAIA report notes that 
anti-Semitic incidents made up only 7 percent of the complaints 
received by INADI in 2003, with discrimination against ethnic or 
migrant groups accounting for 30 percent and against the disabled for 
16 percent. Among the anti-Semitic incidents noted were vandalism at 
Jewish cemeteries in Santa Fe (September 2003) and Posadas, in Misiones 
Province (November 2003), numerous anti-Semitic remarks, email threats 
to Jewish institutions, sales of Nazi memorabilia, and graffiti and 
display of Nazi symbols. The report includes incidents of 
discrimination against the Muslim and Arab communities in which they 
were associated with terrorism or violence because of their ethnic or 
religious background. The DAIA report also highlighted a number of 
positive events and actions. These included the President's attendance 
at the 2003 commemoration of the AMIA attack, the review of Government 
archives related to Nazi immigration, media coverage of Holocaust-
related issues, and ecumenical attendance at Jewish holiday or other 
commemorations.
    The Government made no known progress in the investigation of the 
January 2002 desecration of a Jewish cemetery in the Buenos Aires 
suburb of Berazategui, the April 2001 letter bomb received by Alberto 
Merenson, or in other open cases mentioned in prior reports.
    The Court has still not scheduled a trial for the third suspect in 
the 1995 assault by three Buenos Aires youths of a man they believed to 
be Jewish.
    The Government has reported no further progress in the 
investigation of the 1992 terrorist bombing of the Israeli Embassy. The 
investigation into the 1994 bombing of the AMIA cultural center 
continues and has resulted in the issuance of international arrest 
warrants for twelve Iranian officials and one Lebanese national 
associated with Hezbollah (see Section II).

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officers meet periodically with various religious leaders and 
attend events organized by faith-based organizations and NGOs that 
address questions of religious freedom.
    The Embassy continued to provide support for the investigation into 
the 1994 AMIA bombing. For example, the legal attache continues to 
respond to investigative leads in the AMIA case from the federal court 
charged with the terrorism inquiry.
    On an ongoing basis the U.S. Embassy assists the Government's 
implementation of a Holocaust Education Project, conducted under the 
auspices of the International Holocaust Education Task Force. For 
example, in June the Embassy funded air transportation for two teacher 
trainees to attend Holocaust Education courses in the United States.
                               __________

                                BAHAMAS

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 13,939 square miles, and its 
population is about 340,000, including those residing in the country 
illegally. There is a wide variety of religious beliefs. More than 90 
percent of the population professes a religion, and anecdotal evidence 
suggests that most attend services regularly. The country is ethnically 
diverse, and includes a Haitian minority of illegal immigrants 
estimated at 40-60,000 persons, and a white/European minority that is 
nearly as large. The country's religious profile reflects this 
diversity. Protestant Christian denominations (including Baptists, 
Anglicans, Presbyterians, Methodists, Evangelicals, Seventh-day 
Adventists, and the Salvation Army) are in the majority, but there are 
also significant Roman Catholic and Greek Orthodox populations. Smaller 
Jewish, Baha'i, and Muslim communities also are active. A small but 
stable number of citizens identify themselves as Rastafarians, while 
some members of the country's small resident Guyanese and Indian 
populations practice Hinduism and other South Asian religions. Although 
many unaffiliated Protestant congregations are almost exclusively 
black, most mainstream churches are integrated racially.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    Although there is often reference to the country's strong Christian 
heritage in political and public discourse, there is no established or 
official state religion. Clergy are trained freely in the country, and 
the Constitution specifically forbids infringement of a person's 
freedom to change religion.
    Good Friday and Easter Monday are national holidays, although there 
are no negative consequences for those who choose not to observe them.
    Churches and other religious congregations do not face any special 
registration requirements, although they must incorporate legally to 
purchase land. There are no legal provisions to encourage or discourage 
the formation of religious communities, which are required to pay the 
same tariffs and stamp taxes as for-profit companies once they legally 
incorporate.
    Religion is recognized as an academic subject at government 
schools, and it is included in mandatory standardized achievement and 
certificate tests for all students. The country's Christian heritage 
has a heavy influence on religion classes in government-supported 
schools, which focus on the study of Christian philosophy, biblical 
texts, and, to a much lesser extent, comparative and non-Christian 
religions. The Constitution allows students, or their guardians in the 
case of minors, to decline to participate in religious education and 
observance in schools, and this right--although rarely exercised--is 
respected in practice.
    The Government meets regularly with religious leaders, both 
publicly and privately, to discuss social, political, and economic 
issues.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Government permits foreign clergy and missionaries to enter the 
country and to proselytize and practice their religion without 
restriction.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There are several interdenominational 
organizations and ecumenical movements. These groups freely express 
their opinions on social, political, and economic issues.

                   Section IV. U.S. Government Policy

    The U.S. Government discussed religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                                BARBADOS

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 166 square miles, and its population is 
approximately 277,000. Christianity is the dominant religion; over 95 
percent of the population is considered Christian, although they may 
not be active in any particular denomination. The Anglican Church, the 
first established denomination in the country, constitutes the largest 
religious group, with about 70,000 members, a number that has held 
steady in recent years. About 65 percent of members are active in the 
Church.
    The next largest denomination is the Seventh-day Adventists, 
numbering about 16,000 members, 10,000 of whom are active. The first 
Adventist missionary arrived in 1891, and the denomination has grown 
rapidly since incorporation in 1933.
    The Roman Catholic Church has been present since 1839. There are 
about 11,000 Roman Catholics; an estimated 20 percent are active. In 
the early and mid-twentieth century, the Catholic Church was bolstered 
by immigration from Guyana, Dominica, St. Lucia, and by Syrian and 
Lebanese Christians from Trinidad. It is expanding slowly through 
natural growth and a small number of converts.
    Pentecostals number about 7,000; membership is growing and over 50 
percent are active. Methodists number an estimated 5,000, according to 
church officials, although many more claimed Methodist affiliation in 
the last official census; about 60 percent of members are active. There 
are approximately 2,500 members of Jehovah's Witnesses, and over 95 
percent are active; membership grew by 3 percent between 2002 and 2003. 
Baptists, Moravians, and members of the Church of Jesus Christ of 
Latter-day Saints (Mormons) are present in small numbers.
    The number of non-Christians is small. There are an estimated 2,700 
Muslims, most of whom are immigrants or descendants of immigrants from 
the Indian state of Gujarat. A few immigrants from Guyana, Trinidad, 
South Asia, and the Middle East, as well as about 200 Barbadians, 
comprise the rest of the growing Muslim community. The first mosque was 
erected in 1950, and there are currently three mosques and an Islamic 
Center.
    Other minority religions include Rastafarianism, Hinduism, 
Buddhism, and the Baha'i Faith.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Government is 
secular and does not interfere with an individual's right to worship. 
The Christian holy days of Good Friday, Easter Monday, Whit Monday, and 
Christmas are national holidays.
    Religious instruction is included in the public school curriculum 
as ``values education.'' The focus is on Christianity, but 
representatives from minority religions are also invited to speak to 
students.
    In 2002 and 2003, the Government held interfaith services to 
celebrate National Day. Most of the religious groups participated, 
although some evangelical Christian denominations refused to worship 
with non-Christians on the grounds that doing so would violate the 
tenets of their faith.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    Religious groups must register with the Government if they wish to 
obtain duty-free import exemptions or tax benefits, but no complaints 
were received that the process was onerous.
    Foreign missionaries must apply for and obtain entry visas. These 
are obtained easily, and there are no other special requirements 
imposed on them.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. With over 125 denominations, the 
country has a history of being open to diverse faiths and forms of 
worship. Representatives of the Jehovah's Witnesses, Seventh-day 
Adventist, and Muslim communities said they had experienced occasional 
criticism for their religious beliefs and practices, but generally felt 
that the society was very tolerant.
    The Barbados Christian Council and the Caribbean Conference of 
Churches conduct activities to promote greater mutual understanding and 
tolerance among adherents of different denominations within the 
Christian faith.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy also discusses freedom of religion with local groups and 
other organizations.
                               __________

                                 BELIZE

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 8,867 square miles and its population is 
approximately 262,000. There is a growing Mestizo population (46.4 
percent), a diminishing Creole component (27.7 percent), a stable Mayan 
element (10 percent), and a Garifuna component (6.4 percent); the 
balance of the population (9.5 percent) includes Europeans, East 
Indians, Chinese, Arabs, and North Americans. Most citizens are Roman 
Catholic (58 percent). Even when Creoles predominated, Roman 
Catholicism was the principal faith. At one time, 80 percent of the 
population was Roman Catholic, which underlies that church's continuing 
influence in society.
    Despite the long period of British colonial rule, only 7 percent of 
the population is Anglican. Another 6 percent is Pentecostal. Other 
faiths and denominations each have fewer than 11,000 members. Among 
them are Methodists (4.2 percent), Seventh-day Adventists (4.1 
percent), and Mennonites (4 percent). There are approximately 6,000 
Nazarenes, and modest numbers of Hindus, Baha'is, Baptists, Buddhists, 
members of Jehovah's Witnesses, members of the Church of Jesus Christ 
of Latter-day Saints (Mormons), Muslims, Rastafarians, and Salvation 
Army members. Except for the Mennonites and Pentecostals, who mostly 
live in the rural districts of Cayo and Orange Walk, followers of these 
minority faiths tend to live in Belize City. Roman Catholics are 
numerous throughout the country and constitute the majority faith in 
all but one of the country's six districts; in Belize district, 
Catholics hold a plurality, but Anglicans constitute over 27 percent of 
the population. Approximately 6 percent of citizens identify themselves 
as nonbelievers or members of no religious congregation.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion; however, the preamble to the Constitution states, ``the 
nation of Belize shall be founded upon principles which acknowledge the 
supremacy of God.'' In January 2002, an amendment to the Constitution 
expanded the appointed Senate to 12 persons, one of whom is to be 
appointed by the Governor General acting in accordance with the advice 
of the Belize Council of Churches and the Evangelical Association of 
Churches. The membership of these organizations includes several 
Christian denominations, among them Anglican, Catholic, Methodist, 
Presbyterian, and Seventh-day Adventist.
    Under the Constitution, freedom of religion is part of a broader 
protection--that of freedom of conscience. In addition the Constitution 
provides that no one shall be compelled to take an oath that is 
contrary to a person's religion or belief. Discrimination on religious 
grounds is illegal and rarely occurs.
    There are no special registration requirements or fees for 
religious organizations, and legal incorporation for a religion or 
denomination is a simple matter. Property taxes are not levied against 
churches and other places of worship. However, property taxes are 
levied against other church-owned buildings occupied on a regular 
basis, such as the pastor's or priest's residence. Clergy preach, 
teach, and train freely.
    The traditional Christian holy days of Good Friday, Holy Saturday, 
Easter Monday, and Christmas are observed as national holidays. These 
holidays do not negatively affect any religious group.
    The Constitution stipulates that religious communities may 
establish ``places of education'' and states that ``no such community 
shall be prevented from providing religious instruction for persons of 
that community.'' Although there is no state religion, separation of 
church and state is ill-defined in the country's educational system, 
which maintains by statute a strong religious curriculum. The 
curriculum ties ``spirituality'' with social studies courses. It 
requires in both public and private schools that students from 
kindergarten through sixth grade receive 220 minutes of religious 
instruction and chapel every week. However, school exit exams do not 
have a section on religion. Roman Catholic holy days are routinely 
observed as school holidays. However, the Constitution prohibits any 
educational institution from compelling a child to receive religious 
instruction or to attend any religious ceremony or observance without 
the child's consent or, if under the age of 18, the consent of the 
child's parents. This constitutional safeguard is particularly 
important because most of the country's primary and elementary schools, 
high schools, and colleges are church-affiliated.
    The Constitution also stipulates that no one shall be required to 
receive religious instruction or attend services without their consent 
while serving in the armed forces, or while being detained in prison or 
in any correctional institution. The country's 850 member Defense Force 
supports one Catholic chaplain, but does not restrict the practice of 
other religions.
    To help maintain religious harmony, the Constitution reserves the 
right of the Government to intervene in religious matters ``for the 
purpose of protecting the rights and freedoms of other persons,'' 
including the right to observe and practice any religion ``without the 
unsolicited intervention of members of any other religion.''

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    Under the country's revised Immigration and Nationality Act, 
foreign religious workers are permitted to enter the country and 
proselytize; however, they must be registered and purchase a religious 
worker's permit. The yearly fee is modest. There is a steady stream of 
religious workers and missionaries from the United States. In addition 
to preaching, these visitors are involved in building and renovating 
schools and churches, providing free medical and dental care, and 
distributing donated food, clothing, and home fixtures.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U. S. citizens who had been abducted or illegally removed from 
the United States, or of the refusal to allow such citizens to be 
returned to the United States.
Abuses by Terrorists
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Religious groups occasionally joined 
forces in ecumenical efforts to distribute goods to the needy, clean up 
neighborhoods, alert the public to the dangers of promiscuity, fight 
crime, protect children, and carry out similar endeavors. The 
Government also occasionally seeks input from a cross-section of the 
religious community in addressing these issues.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy also discusses religious freedom with leaders of various 
religious groups.
                               __________

                                BOLIVIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. Roman Catholicism 
is the official religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 424,164 square miles, and its population 
is estimated at 8.27 million. According to a 2001 survey conducted by 
the National Statistical Institute, 78 percent of the population is 
Roman Catholic (a decrease of 2 percent over the preceding 10 years). 
Protestant denominations account for 16 to 19 percent of the 
population. Catholic membership is higher in urban than in rural areas, 
while Protestant affiliation is highest (approximately 20 percent) in 
the countryside. Approximately 2.5 percent of the population indicated 
no religious affiliation, and less than 0.2 percent claimed affiliation 
with other faiths, including Islam, the Baha'i faith, Judaism, 
Buddhism, and Shinto. There are 280 non-Catholic faith-based 
organizations and more than 200 Catholic groups registered by the 
Government. The majority of non-Catholic groups, which includes 
Mennonites, Mormons, Lutherans, Seventh-day Adventists, Baptists, 
Pentecostals, Methodists, and several evangelical groups, also has a 
foreign missionary presence.
    Between 50 and 60 percent of the population identifies itself as 
indigenous, belonging to Aymara (estimated at 1.5 million), Quechua 
(2.4 million), Guarani (77,000), Chiquitano (63,000), or 1 of 20 
smaller groups. The indigenous population is higher in rural areas, 
where the Roman Catholic Church tends to be weaker due to a lack of 
resources and to indigenous cultural resistance. For many individuals, 
identification with Roman Catholicism coexists with attachment to 
traditional beliefs and rituals, with a focus on the Pachamama or 
Mother Earth figure, as well as on Akeko, a traditional indigenous god 
of luck, harvests, and general abundance, whose festival is celebrated 
widely on January 24. Some indigenous leaders have sought to discard 
all forms of Christianity; however, this effort has not led to a 
significant increase in the number of ``indigenous-belief only'' 
worshippers. During the second half of 2001 and the first 4 months of 
2002, the Government registered 11 new religious associations.
    There is a Church of Jesus Christ of Latter-day Saints (Mormon) 
temple and center in Cochabamba; Mormon sources estimate the number of 
their adherents in the country at more than 100,000. There is also a 
small Jewish community with a synagogue in La Paz. Muslims have 
cultural centers that also serve as mosques in La Paz, and Shi'ite and 
Sunni mosques are found in the eastern city of Santa Cruz and a smaller 
mosque is located in Cochabamba. Korean immigrants have their own 
church in La Paz. The majority of Korean, Chinese, and Japanese 
immigrants has settled in Santa Cruz. There is a university in the city 
founded by Korean immigrants, which has evangelical and Presbyterian 
ties. There are Buddhist and Shinto communities, as well as a 
substantial Baha'i community throughout the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government respects this right in practice. The Government at all 
levels strives to protect this right in full and does not tolerate its 
abuse, either by governmental or private actors. Roman Catholicism 
predominates, and the Constitution recognizes it as the official 
religion. The Roman Catholic Church receives support from the State 
(approximately 300 priests receive small government stipends), in part 
to compensate the Church for properties expropriated in the past. The 
Catholic Church exercises a limited degree of political influence 
through the Bolivian Bishops' Conference.
    In July 2000, then-President Hugo Banzer Suarez signed a Supreme 
Decree (similar to an executive order) defining the relationships 
between religious organizations and the Government, which immediately 
entered into force. It replaced a 1985 decree that had been the subject 
of criticism by Catholic and non-Catholic churches. The 2000 decree 
reflects input from the churches, and, according to the Government, was 
designed to increase transparency and dialogue in Church-State 
relations. It requires groups to consult civil authorities in order to 
address potential concerns, such as traffic, before conducting public 
gatherings such as outdoor celebrations. It also requires that a notary 
public certify fundraising reports for religious groups. This 
requirement was designed to protect churches against allegations of 
money laundering or of receiving money from drug sources.
    Non-Catholic religious organizations, including missionary groups, 
must register with the Ministry of Foreign Affairs and Worship and 
receive authorization (``personeria juridica'') for legal religious 
representation. The Government is not known to restrict gatherings of 
nonregistered religious groups; however, registration is essential to 
obtain tax, customs, and other legal benefits. The ministry may not 
deny legal recognition to any organization based on its articles of 
faith; however, the procedure typically requires legal assistance and 
can be time-consuming. The process has led to the abandonment of a 
number of pending applications that required further legal revision. 
During 2001 and the first half of 2002, the Government did not reject 
any applications; however, it considered 69 previously pending 
applications to have expired because the applicants had not met 
additional legal requirements or had not responded to communications 
from the ministry for 6 months or longer. Religious groups receiving 
funds from abroad may enter into a framework agreement (``convenio 
marco'') with the Government, lasting 3 years, which permits them to 
enjoy judicial standing similar to that of other nongovernmental 
organizations, and to have tax-free status. Fourteen religious groups, 
including the Catholic Church, have done so.
    Only Catholic religious instruction is provided in public schools. 
By law it is optional, and it is described as such in curricular 
materials; however, students face strong peer pressure to participate. 
Non-Catholic instruction is not available in public schools for 
students of other faiths; the Government continues to develop an 
alternate course on ``ethics.''
    The Constitution prohibits discrimination in employment based on 
religion, and it does not appear to be common.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Government denied religious registration to Hari Krishna in the 
1980s, on the grounds of what the Government described as non-faith-
related activities. Hari Krishna leaders continue to operate a legally 
registered educational organization.
    The Government does not take a very active role in promoting 
interfaith understanding, although it is represented at interfaith 
meetings. It works with both Catholic and Protestant organizations on 
social and health programs. If the President attends Mass as part of 
his official functions, it is traditional for all Cabinet members, 
regardless of their faiths, to accompany him.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom, and ecumenical dialogue between 
various religious groups continues. In June 1999, the Catholic Church 
announced that it would no longer call neo-Pentecostal and evangelical 
churches ``sects,'' which increasingly has been viewed as a pejorative 
term, but would call them instead ``religious organizations.'' In 1999 
Catholic, Protestant, and Jewish religious leaders initiated an 
interfaith dialogue. As a demonstration of improving Catholic-
Protestant relations, a nationwide meeting of Catholics and Protestants 
was held in 2000 and again in 2002. Catholic-Protestant meetings at the 
departmental (state) and national level have continued. In addition the 
churches encouraged interfaith dialogue at the grass-roots level among 
their members.
    Catholics and Methodists in Cochabamba have collaborated on 
publications and vigils and, following the Vatican's lead, Catholics 
and Lutherans in the country now recognize each other's rituals of 
baptism.
    There are no serious rivalries between religious groups, although 
there were reports of some resentment of missionary groups by Roman 
Catholics. The country's small Muslim community complained to the 
Government of discrimination by a minority of citizens in the fall of 
2001.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Ambassador and other embassy officers met regularly with religious 
authorities, including with officials in the Ministry of Foreign 
Affairs and Worship, with principal religious leaders and with the 
Papal Nuncio.
                               __________

                                 BRAZIL

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 3,286,487 square miles, and its 
population is approximately 178 million (according to the 2000 census). 
Nearly all major religions and religious organizations are present in 
the country. Many citizens worship in more than one church or 
participate in the rituals of more than one religion. The 2000 census 
indicated that approximately 74 percent of the population identify 
themselves as Roman Catholic, although only a small percentage 
regularly attend Mass. Approximately 15 percent of the population is 
Protestant, an estimated 85 percent of whom are Pentecostal or 
evangelical. Evangelical churches have grown rapidly and have 
challenged the traditional dominance of the Catholic Church. 
Denominations include the Assemblies of God, Christian Congregation of 
Brazil, and the Universal Church of the Kingdom of God. Lutherans, 
Presbyterians, and Baptists account for most of the remaining 
Protestants and are centered in the south, where the majority of German 
and northern European immigrants concentrated during the 19th and early 
20th centuries.
    The census counted approximately 374,000 adherents of ``Buddhism 
and other oriental religions.'' Shintoism is practiced to a limited 
degree in the Japanese-Brazilian community. There were 27,239 Muslims 
(a figure that probably undercounts the actual total), 25,889 
practitioners of Spiritualism, 17,088 adherents of indigenous 
traditions, and 2,905 Hindus. An estimated 7 percent did not practice 
any religion. Approximately 384,000 participants did not respond to the 
census.
    Followers of African and syncretistic religions such as Candomble, 
Xango, Macumba, and Umbanda constitute an estimated 4 percent of the 
population. Candomble is the predominant traditional African religion 
practiced among Afro-Brazilians. It centers on the worship of African 
deities brought to the country as a result of the slave trade. 
Syncretistic forms of African religions that developed in the country 
include Xango and Macumba, which to varying degrees combine and 
identify indigenous animist beliefs and Catholic saints with African 
deities. The capital of Bahia state, Salvador, where most African 
slaves arrived in the country, is considered the center of Candomble 
and other traditional African religions. As a result of internal 
migration during the 20th century, Afro-Brazilian and syncretistic 
religions have spread throughout the country.
    Followers of spiritism, mainly Kardecists--adherents of the 
doctrine expounded by Frenchman Allan Kardec in the 19th century--
constitute roughly 1.3 percent of the population, with 2,262,401 
followers, according to the 2000 census.
    Leaders of the Muslim community estimate that there are from 
700,000 to 3 million Muslims, with the lower figure representing those 
who actively practice their religion, while the higher estimate would 
include also nominal members. These figures are much higher than the 
27,239 Muslims reported in the 2000 census. Muslim leaders have never 
taken a formal count of the number of Muslims; however, they believe 
that the official census greatly underestimated the size of their 
community. Sunni and Shi'a Islam are practiced predominantly by 
immigrants from Syria, Lebanon, and Egypt who have arrived in the 
country during the past 25 years. A recent trend has been the increase 
in conversions to Islam among non-Arab citizens. There are 
approximately 55 mosques and Muslim religious centers.
    Approximately 100,000 citizens identify themselves as Jewish. There 
are an estimated 45,000 Jews in Rio de Janeiro and approximately 29,000 
in Sao Paulo. Many other cities have smaller Jewish communities.
    The following religious holy days are observed as official, 
national holidays: Saint Sebastian's Day, Ash Wednesday, Good Friday, 
Corpus Christi, Saint John's Day, Our Lady of Carmen (``Carmo''), 
Assumption Day, Our Lady Aparecida, All Souls Day, Evangelicals Day, 
Immaculate Conception, and Christmas.
    Foreign missionary groups, including the Church of Jesus Christ of 
Latter-day Saints (Mormons) and several evangelical organizations, 
operate freely throughout the country. The local Institute for 
Religious Studies indicates that there are 2,981 foreign Protestant 
missionaries and approximately 3,000 foreign Catholic priests in the 
country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    There are no registration requirements for religions or religious 
groups. There is no favored or state religion, although the Government 
maintains a Concordat with the Vatican. All faiths are free to 
establish places of worship, train clergy, and proselytize. There is a 
general provision for access to religious services and counsel in all 
civil and military establishments. The law prohibits discrimination 
based on religion.
    The Government restricts the access of nonindigenous persons, 
including missionaries, to indigenous reserves and requires visitors to 
seek permission from the National Indian Foundation to enter official 
indigenous areas.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. In April 2003, legal representatives of Umbanda 
and Candomble spiritist groups sued two Christian Evangelicals for 
violating the ``hate crime'' law by distributing evangelistic tracts 
that allegedly disparaged Iemanja, an African deity, and for 
proselytizing spiritists at their annual festival in Praia Grande. A 
judge found the accused guilty of charges and fined them $300 (1,000 
reais). The defendants filed a petition to have the decision annulled, 
claiming precedent-setting implications for religious freedom should 
Christians be barred from sharing their faith with interested 
bystanders in a public place. The appeal resulted in a dismissal in 
favor of the Evangelicals, and, as a result, the fines were overturned.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom, although a natural rivalry exists 
among various religious groups vying for greater numbers of adherents. 
The influence of evangelical churches is growing. There is no national 
ecumenical movement. The National Commission for Religious Dialogue 
brings together Christian, Jewish, and Muslim leaders.
    Anti-Semitism is rare; however, there are signs of increasing 
tension between Jewish persons and Muslims. Leaders in the Jewish 
community expressed concern over the continued appearance of anti-
Semitic material on Internet web sites compiled by neo-Nazi and 
``skinhead'' groups. There were no reports of violent incidents 
directed at Jews, although there were reports of anti-Semitic graffiti, 
harassment, vandalism, and threats via telephone and e-mail. In 
September 2003, the Supreme Court upheld a 1996 Rio Grande do Sul state 
court conviction of editor Siegfried Ellwanger for racism. Ellwanger 
edited and wrote anti-Semitic books. The lower court's ruling sentenced 
Ellwanger to a prison term of two years, although this sentence was 
converted to community service.
    There was no reported progress in the investigation of the shooting 
death in Sao Paulo of the Vertero Catholic bishop in February 2003.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                                 CANADA

    The Charter of Rights and Freedoms (1982) provides for freedom of 
religion, and the Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 3,855,101 square miles, and its 
population is approximately 31 million. While there is no state or 
dominant religion, an estimated 74.6 percent of the population belongs 
to Christian denominations or claims Christianity as its religion. 
Roman Catholics (43 percent of the population) constitute the largest 
single religious denomination, followed by Protestant denominations (29 
percent). United Church, Anglican, Presbyterian, Lutheran, Baptist, and 
Pentecostal are the largest Protestant denominations. About 1.1 percent 
of the population is Jewish. According to a 2001 government census, the 
Muslim population increased to 2 percent, double the number recorded 10 
years ago. Other religious groups include Buddhists, Hindus, and Sikhs, 
each with about 1 percent of the population. Several other religions, 
such as Scientology, Baha'i, Shinto, Taoism, and aboriginal 
spirituality, each account for less than 1 percent of the population. 
Sixteen percent claimed no religious affiliation, an increase from 12 
percent in the 1996 census.
    A 2002 poll on religious attitudes by the Pew Research Center found 
that about 21 percent of the population attends church on a weekly 
basis, and 30 percent said that religion is very important to them.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Charter of Rights and Freedoms provides for freedom of 
religion, and the Government generally respects this right in practice. 
The Government at all levels strives to protect this right in full and 
does not tolerate its abuse, either by governmental or private actors.
    Religious groups are not required to register with the Government.
    The Constitution and the Charter of Rights and Freedoms protect the 
rights or privileges possessed by denominational schools at the time of 
national union in 1867. In practice this protection has meant that some 
provinces have funded and continue to fund Catholic school education, 
and some provinces (such as Quebec) have funded Protestant education. 
In recent years, the Quebec provincial government abolished Catholic 
and Protestant status for public schools; Quebec now has a 
linguistically based, secular public school system. In 2001 the Ontario 
Legislature approved the private school tax credit, and it was enacted 
in 2002. Subsequently, the Ontario provincial government, which 
previously had allowed tax credits only for tuition paid to Roman 
Catholic private schools, allowed tax credits for tuition paid to all 
private schools, provided such schools satisfy certain educational 
standards.
    In October 2003, Muslims in Ontario created an Islamic Court of 
Civil Justice, and plans are underway for the body to begin 
adjudicating cases utilizing Shari'a law. The court, which is legal 
under the 1991 Ontario Arbitration Act, is composed of religious 
scholars. They expect to begin ruling shortly on civil disputes between 
Ontario Muslims, including family disagreements, inheritance disputes, 
and business and divorce issues.
    The Government has designated certain Christian holy days as 
national holidays: Christmas Day, Good Friday, and Easter Monday. These 
holidays do not negatively affect any religious group.
    There is no official government council for interfaith dialogue, 
but the Government provides funding for individual ecumenical projects 
on a case-by-case basis.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. In January the Supreme Court of Canada heard two 
cases brought by groups in Quebec who claimed that their right to 
freedom of religion had been restricted unduly by condominium contracts 
and municipal bylaws. In one case, a condominium association in 
Montreal barred a group of Orthodox Jewish families from constructing 
temporary sukkah huts on their balconies to celebrate the fall festival 
of Sukkot. In the second case, a local municipality refused to rezone 
land upon which a group of members of Jehovah's Witnesses wished to 
build a church hall, because the land would then be exempt from 
property taxes. Decisions in these two cases were expected in the 
summer of 2004.
    In September 2003, a 16-year-old Muslim student was expelled from a 
Quebec private school after refusing to remove her Islamic headscarf. 
The Quebec Human Rights Commission condemned the girl's expulsion; 
however, no legal action was taken against the school.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. However, tensions continued between 
some members of the Jewish and Islamic communities. Also, the number of 
anti-Semitic incidents increased during the reporting period.
    The B'nai B'rith Canada League for Human Rights received 584 
reports of anti-Semitic incidents in 2003, the highest number in the 
audit's 21-year history. Incidents included general harassment (389 or 
66 percent of reported incidents), vandalism of property (180 or 31 
percent), and violence (15 or 3 percent). On April 4, the library of a 
Jewish elementary school in Montreal was firebombed, and anti-Semitic 
notes were taped to the building. This event occurred after a string of 
anti-Semitic vandalism incidents in Toronto in March. In addition a 
synagogue in Oshawa, Ontario was desecrated in April. Largely in 
response to these incidents, Justice Minister Cotler announced on April 
7 that the Government plans to establish a nationwide plan to combat 
growing intolerance in society.
    In September 2002, pro-Palestinian demonstrators in Montreal 
assaulted a number of Jews during a riot on the campus of Concordia 
University when former Israeli Prime Minister Benjamin Netanyahu was 
scheduled to give a speech. Additionally, authorities accused a young 
skinhead of the July 2002 murder of an orthodox Jew in Toronto. In 
January an Ontario Court judge ruled that the skinhead must stand trial 
for first-degree murder; however, no date for the trial had been set by 
the end of the period covered by this report.
    There were expressions of anti-Muslim sentiment, according to the 
Canadian chapter of the Council on American Islamic Relations (CAIR-
CAN). On March 26, a mosque was vandalized in Pickering, Ontario, and 
anti-Muslim sayings were spray-painted on its walls. According to CAIR-
CAN, this incident was the 15th documented act of desecration against 
an Islamic mosque or institution since September 2001.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                                 CHILE

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. A 
1999 law, ``Norms for the Legal Establishment of Churches and Religious 
Organizations,'' commonly known as the ``Ley de Cultos'', gives other 
religious entities the same legal status which the Catholic Church 
enjoys; however, the Catholic Church unofficially still retains a 
privileged position.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 292,260 square miles, and its population 
is just over 15 million. Seventy percent of the population who are 14 
or older was identified as Roman Catholic by the 2002 census (down from 
76.8 percent in 1992).
    In the census, the term evangelical refers to all non-Catholic 
Christian churches with the exception of the Orthodox Church (Greek, 
Persian, Serbian, Ukrainian, and Armenian), the Church of Jesus Christ 
of Latter-day Saints (Mormons), Seventh-day Adventists, and Jehovah's 
Witnesses. Approximately 90 percent of Evangelicals are Pentecostal. 
According to the 2002 census, Evangelicals totaled 1,699,725 persons, 
or 15.1 percent of the population over the age of 14 (up from 12.4 
percent in 1992).
    Other numbers recorded in the 2002 census were members of Jehovah's 
Witnesses (119,455 persons), Mormons (103,735), Jews (14,976), Orthodox 
Christians (6,959), and Muslims (2,894). All other religions totaled 
493,147 persons, or 4.4 percent. Atheists and those ``indifferent'' 
regarding religion constituted about 8.3 percent (931,990) of the 
population over the age of 14 (up from 5.8 percent in 1992). Members of 
the largest faiths are numerous in the capital, and Catholic, 
Evangelical, and Pentecostal churches are also active in other regions 
of the country. Jewish communities are located in Santiago, Valparaiso, 
Vina del Mar, Valdivia, Temuco, Concepcion, and Iquique (although there 
is no synagogue in Iquique).
    Traditional Protestant churches, including Wesleyan, Lutheran, 
Reformed Evangelical, Seventh-day Adventist, Presbyterian, Anglican and 
Methodist are present. There is also a Buddhist population and a very 
small number of Unification Church members.
    Foreign missionaries operate freely, and many priests are of 
foreign origin.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. Church and State 
are officially separate. The 1999 law on religion (``Ley de Cultos'') 
includes a clause that prohibits religious discrimination; however, the 
Catholic Church enjoys a privileged status and occasionally receives 
preferential treatment. In addition to Catholic events, government 
officials attend major Protestant and Jewish ceremonies.
    Before the adoption of the 1999 law, religious faiths and 
organizations other than the Roman Catholic Church were required to 
register with the Ministry of Justice to receive tax-exempt status and 
the right to collect funds. Groups without such juridical status could 
worship but not enjoy the tax-exempt status, right to collect funds, or 
other benefits.
    The 1999 law on religion allows any religion to obtain legal public 
right status. Under the law, the Ministry of Justice may not refuse to 
accept a registration petition, although it may object to the petition 
within 90 days on the grounds that all legal prerequisites to register 
have not been satisfied. The petitioner then has 60 days to address 
those objections raised by the Ministry or challenge the Ministry in 
court. Once a religious entity is registered, the State no longer has 
the authority to dissolve it by decree. Instead, the semiautonomous 
Council for the Defense of the State may initiate a judicial review; 
however, no organization that has registered under the Ley de Cultos 
has been deregistered.
    In addition the 1999 law allows religious entities to adopt a 
charter and bylaws suited to a religious organization rather than a 
private corporation. They may set up affiliates (schools, clubs, and 
sports organizations) without registering them as separate 
corporations.
    As of mid-year, 404 religious faiths and related organizations had 
registered under the new law. This number includes the Roman Catholic 
Church, Greek and Ukrainian Orthodox churches, a wide range of 
Protestant churches (Evangelical, Lutheran, Methodist, Pentecostal, 
Anglican, Presbyterian, Baptist, Episcopalian), several Buddhist 
temples, Jewish congregations, Islamic mosques, Mormons, Seventh-day 
Adventists, and members of Jehovah's Witnesses.
    The registration process is often delayed due to the complexities 
of formulating a new charter and bylaws. Many groups have also delayed 
registration due to the taxes and fees involved in the transference of 
property from the old legal entity to the new one. The Ministry of 
Justice formed a committee that includes representatives of affected 
organizations to develop a way to avoid payment of the taxes and fees 
for the initial re-registration. The Committee continues to meet, 
seeking to arrive at satisfactory conclusions.
    In addition to Christmas and Good Friday, three Roman Catholic 
holidays are celebrated as national holidays: Corpus Cristi, the Feast 
of St. Peter and Paul, and the Feast of the Immaculate Conception.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The 1999 law on religion grants other religions and denominations 
the same right that the Catholic Church possesses to have chaplains in 
public hospitals, prisons, and military units. However, without 
specific regulations to implement the new law, non-Catholic religious 
leaders can still be subjected to arbitrary decisions of local 
administrators. Non-Catholic pastors report that their access to 
prisons and hospitals was generally good during the period covered by 
this report; however, they would like their respective faiths to have 
an official chaplain representing them in these facilities.
    The celebration of a Roman Catholic Mass frequently marks public 
events. If the event is of a military nature, all members of the 
participating units are obliged to attend. The military continues to 
block efforts by non-Catholic faiths to provide military chaplains. 
According to one report, in 2002, the base commander on the air force 
base in the city of Iquique forbade members of the military living on 
the base from conducting Bible study for children in their homes. 
Military recruits, whatever their religion, are required at times to 
attend Catholic events involving their unit. Membership in the Roman 
Catholic Church is considered beneficial to a military career, and in 
the navy, it is said to be almost a requirement for advancement to the 
highest posts. However, in 2001 an ecumenical chapel was opened in the 
Investigative Police Academy and an Evangelical chaplain was appointed. 
Two ethics instructors at the Academy are Evangelical. In December 
2001, for the first time, the President appointed an Evangelical 
chaplain to the chapel in the Presidential Palace.
    Religious instruction in public schools is almost exclusively Roman 
Catholic. Schools are required to offer religious education, on an 
optional basis twice a week through middle school. Teaching the creed 
requested by parents is mandatory; however, enforcement is sometimes 
lax, and religious education is often provided through Sunday schools 
and other venues. Local school administrations decide how funds are 
spent on religious instruction; this is predominantly in the Roman 
Catholic faith. In 2001 the Education and Gospel Task Force in San 
Pedro de la Paz had to secure a court order to permit an Evangelical 
teacher to teach religion at the public school. Church leaders also 
report continued resistance by school administrators, based on economic 
considerations, to appointing evangelical religion teachers in the 
Santiago suburbs of Quinta Normal and Puente Alto. In December 2003, 
the Ministry of Justice issued an objection to the registration of the 
Unification Church, on the basis that the Church's doctrine threatens 
constitutional order. This was the first time under the new law on 
religion that an organization's registration was contested for other 
than technical reasons. The Unification Church case currently is being 
heard in the Santiago Court of Appeals.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, some discrimination 
occurred.
    Ecumenical groups exist, although they often form on an individual 
basis to address certain issues. All major faiths participated in a 
human rights ``dialogue table'' led by the Defense Minister, which 
submitted a report to the Government in January 2001.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    U.S. Embassy representatives met with a wide variety of religious 
leaders, including Santiago's Archbishop and key representatives of 
evangelical and Jewish organizations. Informal contact is maintained 
with representatives and leaders of several other faiths.
                               __________

                                COLOMBIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. There is no state 
religion; however, the Roman Catholic Church retains a de facto 
privileged status.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. The 
Revolutionary Armed Forces of Colombia (FARC) and the National 
Liberation Army (ELN) regularly targeted religious leaders and 
practitioners, killing, kidnapping, extorting, and inhibiting free 
religious expression. Terrorist organizations generally targeted 
religious leaders and practitioners for political, rather than 
religious, reasons; guerrillas of these two organizations committed the 
vast majority of these abuses. Paramilitaries, including the United 
Self-Defense Forces of Colombia (AUC), occasionally targeted 
representatives and members of religious organizations.
    The generally amicable relationship among religions in society 
contributed to religious freedom, although some indigenous leaders 
reportedly were intolerant of nonsyncretistic forms of worship.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 439,735 square miles, and its population 
is estimated at 42 million. Although the Government does not keep 
official statistics on religious affiliation, a 2001 poll commissioned 
by the country's leading newspaper, El Tiempo, indicated that the 
population is 81 percent Roman Catholic. Ten percent identified 
themselves as nonevangelical Christians and 3.5 percent as 
Evangelicals. Another 1.9 percent professed no religious beliefs. An 
estimated 60 percent of respondents to the poll reported that they do 
not practice their faith actively.
    According to the Colombian Evangelical Council of Churches 
(CEDECOL), there are 5 to 6 million evangelical Christians. The 
Bishops' Conference of the Roman Catholic Church estimates that 90 
percent of the population is Roman Catholic. According to data provided 
by their respective national headquarters, the Seventh-day Adventist 
Church, the Church of Jesus Christ of Latter-day Saints (Mormons), and 
Jehovah's Witnesses have 180,000, 130,000, and 110,000 members 
respectively, totaling approximately 1 percent of the population. Other 
religious faiths and movements with a significant number of adherents 
include Judaism, estimated at between 5,000 and 10,000, Islam, animism, 
and various syncretistic belief systems.
    Adherents of some religions are concentrated in specific geographic 
regions. For example, the vast majority of practitioners of 
syncretistic beliefs that blend Roman Catholicism with elements of 
African animism are Afro-Colombians residing in the western department 
of Choco. Jews are concentrated in major cities, Muslims on the 
Caribbean coast, and adherents of indigenous animistic religions in 
remote, rural areas. A small Taoist commune exists in a mountainous 
rural region of Santander Department.
    Jewish leaders estimate that as many as one-third of their 
community had emigrated by the end of 2000. The principal cause was 
economic hardship caused by the country's recession, which resulted in 
increased violence against Jewish businesses.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Constitution 
specifically prohibits discrimination based on religion.
    The Constitution states there is no official church or religion, 
but it adds that the State ``is not atheist or agnostic, nor 
indifferent to Colombians' religious sentiment.'' Some interpret this 
to mean that the State unofficially sanctions a privileged position for 
Roman Catholicism, which was the country's official religion until the 
adoption of the 1991 Constitution. A 1973 concordat between the Vatican 
and the Government remains in effect, although some of its articles are 
now unenforceable because of constitutional provisions on freedom of 
religion. A 1994 Constitutional Court decision declared 
unconstitutional any official government reference to a religious 
characterization of the country.
    The Government extends two different kinds of recognition to 
religious organizations: recognition as a legal entity (personeria 
juridica) and special public recognition as a religious entity. 
Although the application process is often lengthy, the Ministry of 
Interior and Justice readily grants the former recognition; the only 
legal requirements are submission of a formal request and basic 
organizational information. In addition any foreign religious group 
that wishes to establish a presence must document official recognition 
by authorities in its home country. The Ministry of Interior and 
Justice may reject requests that do not comply fully with established 
requirements or that violate fundamental constitutional rights.
    Since 1995 the Ministry of Interior and Justice has approved 767 of 
the approximately 2,300 applications for special public recognition as 
a religious entity that it received; an estimated 90 percent of the 
approvals were for evangelical churches. In cases in which individual 
churches or schools affiliated with a nationally registered church 
applied separately for special public recognition, the Government 
granted those organizations affiliate or associate status. More than 40 
churches have asked the Government to sponsor legislation establishing 
less exacting standards for special public recognition and formally 
codifying religious freedoms guaranteed in the Constitution. In 
response to a Constitutional Court decision, the Human Rights Ombudsman 
submitted draft legislation to Congress during the period covered by 
this report. In addition to implementing less exacting standards for 
special public recognition and formally codifying tax exempt status for 
non-Roman Catholic churches, the draft legislation calls for limits on 
the noise levels of worship services and restrictions on the 
condemnation of homosexuality from the pulpit, while granting municipal 
governments the authority to close churches that do not comply. Some 
evangelical churches believe the latter restrictions limit their 
freedom of religious expression. Congress did not approve the 
legislation during the period covered by this report.
    Accession to a 1997 public law agreement between the State and non-
Roman Catholic religions or denominations is required for such 
organizations to minister to their adherents in public institutions 
such as hospitals or prisons, to provide chaplaincy services and 
religious instruction in public schools, and to perform marriages 
recognized by the State. When deciding whether to grant accession to 
the 1997 agreement, the Government considers a religion's total 
membership, its degree of popular acceptance within society, and other 
relevant factors, such as the content of the organization's statutes 
and its required behavioral norms. As of the end of the period covered 
by this report, 13 non-Roman Catholic churches had been granted 
accession. No non-Christian religious group is a signatory to the 1997 
public law agreement. Some prominent non-Christian religious groups, 
such as the Jewish community, have not sought to accede to the 1997 
public law. Many churches that are signatories report that some local 
authorities have failed to comply with the accord. The Ministry of 
Interior and Justice has stated that it reprimands local authorities 
when complaints of such noncompliance are received.
    The Ministry of Foreign Relations issues visas to foreign 
missionaries and religious administrators of denominations that have 
received special public recognition. Foreign missionaries are required 
to possess a special visa that is valid for a maximum of two years. 
Applicants must have a certificate issued by the Ministry of Interior 
and Justice confirming that the religion is registered with the 
Ministry, a certificate issued by the religious organization itself 
confirming the applicant's membership and explaining the purpose of the 
proposed sojourn, and proof of economic means. Some evangelical 
missionaries reported experiencing difficulties obtaining visas because 
some government officials do not recognize their churches as 
legitimate. The Government permits proselytizing among the indigenous 
population, provided it is welcome and does not induce members of 
indigenous communities to adopt changes that endanger their survival on 
traditional lands.
    The Constitution recognizes parents' right to choose the type of 
education their children receive, including religious instruction. It 
also states that no student shall be forced to receive religious 
education in public schools. However, the Roman Catholic Church and 
religious groups that have acceded to the 1997 public law agreement may 
provide religious instruction in public schools to students who wish to 
receive it. Religious groups that have not acceded to the public law 
agreement may establish parochial schools, provided that they comply 
with Ministry of Education requirements. For example, the Jewish 
community operates its own schools.
    The Roman Catholic Church has a unique agreement with the 
Government to provide education in rural areas that have no state-run 
schools. These schools are tax-exempt.
    In April 2001, the Supreme Council of the Judiciary ruled that the 
Colombian Institute of Higher Education, which administers the 
country's college entrance examination, must provide alternate 
examination dates for Evangelicals whose beliefs preclude them from 
taking examinations on Sunday. In May 2002, the Constitutional Court 
ruled that university instructors may not force students to reveal 
their religious beliefs or require them to take courses that might 
obligate them to do so.

Restrictions on Religious Freedom
    Although the 1991 Constitution mandated the separation of Church 
and State, the Roman Catholic Church retains a de facto privileged 
status. Accession to the 1997 public law agreement is required for non-
Catholic groups to minister to soldiers, public hospital patients, and 
prisoners, and to provide religious instruction in public schools. The 
State only recognizes religious marriages celebrated by the Roman 
Catholic Church and the 13 non-Roman Catholic churches that are 
signatories to the 1997 public law agreement. Members of churches that 
are not signatories to that agreement must first marry in a civil 
ceremony. Some signatories to the agreement have complained of 
discrimination at the local level, such as refusals by municipal 
authorities to recognize marriages performed by these churches. The 
Ministry of Interior and Justice does not have the authority to 
recognize a marriage; however, it has the power to investigate such 
claims of discrimination and to reprimand local authorities.
    All legally recognized churches, seminaries, monasteries, and 
convents are exempt from national and local taxes and customs duties. 
However, some Protestant churches reported that municipal governments 
required them to pay property and other local taxes. The Ministry of 
Interior and Justice states that it reprimands local authorities when 
it receives such complaints. Local governments may exempt religiously 
affiliated organizations such as schools and libraries. However, in 
practice local governments often exempt only organizations affiliated 
with the Roman Catholic Church. According to the Christian Union 
Movement, an association of evangelical Christian churches, only 10 
municipalities exempt non-Catholic churches from local taxes.
    City planning restricts the number of churches in residential 
areas. Due to its historical presence, the Roman Catholic Church 
frequently has churches that are many centuries old in prime locations, 
predate zoning requirements, and therefore are exempted. Protestant 
denominations often are forced to locate their churches in commercial 
and industrial zones.
    A small Taoist commune exists in a mountainous rural region of 
Santander Department. Through its web site, the community has asserted 
that it is harassed by government security forces. Government officials 
claim to have received reports that the commune holds residents against 
their will. The number of commune residents is unknown, although it is 
accepted widely that many are foreigners. The community's insularity 
and isolation in a region with a significant guerrilla presence make it 
difficult to gather accurate information.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    The FARC (Revolutionary Armed Forces of Colombia), ELN (National 
Liberation Army), and AUC (United Self-Defense Forces of Colombia) have 
been designated foreign terrorist organizations by the U.S. Secretary 
of State, under Section 219 of the Immigration and Nationality Act 
(INA). Terrorist organizations generally targeted religious leaders and 
practitioners for political or financial, rather than religious, 
reasons. Guerrilla groups were responsible for the vast majority of 
such attacks and threats; the FARC and ELN regularly target religious 
leaders and practitioners, killing, kidnapping, extorting, and 
inhibiting free religious expression. The Human Rights Unit of the 
Prosecutor General's Office reported that it was investigating the 
murders of 31 members of the clergy believed to have been killed 
because they were outspoken critics of terrorist organizations. 
Paramilitaries occasionally targeted representatives and members of 
religious organizations.
    Religious leaders generally chose not to seek government protection 
because of their pacifist beliefs and fear of retribution from 
terrorist groups.
    The Bishops' Conference of the Roman Catholic Church reported that 
terrorist groups killed at least 40 Catholic priests (including a 
bishop and an archbishop) between 1987 and 2003. The Presidential 
Program for Human Rights reported that terrorist groups killed seven 
priests in 2003. Nearly all these killings were attributed to leftist 
guerrillas, particularly the FARC. According to the Colombian 
Evangelical Council of Churches (CEDECOL), at least 115 evangelical 
church leaders have been killed in the past 3 years. Colombian 
nongovernmental organization (NGO) Justapaz reported that 40 
evangelical church leaders were assassinated in 2003. Roman Catholic 
and Protestant church leaders state that killings of religious leaders 
in rural communities are generally underreported because of the 
communities' isolation and a fear of retribution. According to the 
Christian Union Movement, the FARC is responsible for 90 percent of the 
murders of Protestant religious leaders. Justapaz and CEDECOL report 
that evangelical church leaders are targeted nationwide for violence 
equally by paramilitaries and guerrillas.
    In response to the increased risks faced by church members, more 
than 750 local security fronts made up of citizens who live close to 
churches have been organized to protect Roman Catholic priests and 
officials. The National Police designed the program following the 
assassination of Monsignor Isaias Duarte Cancino in March 2002. This 
protection plan has not been extended to include other religious 
groups.
    Unknown perpetrators believed to be affiliated with terrorist 
groups killed a number of religious leaders.
    On November 10, 2003, the body of Father Jose Rubin Rodriguez, who 
had been kidnapped a week earlier by armed guerrillas, was found in 
Tame, Arauca Department.
    On October 29, 2003, the criminal trial of FARC commander John 
Fredy Jimenez and hired gunman Alexander de Jesus Zapata began. They 
were accused of committing the March 2002 murder of the Roman Catholic 
Archbishop of Cali, Isaias Duarte. The trial was still in progress at 
the end of the period covered by this report.
    In July 2003, the AUC reportedly killed Dario Cardona, an 
evangelical church leader in Dagua, Valle Department. At the time, 
paramilitaries alleged that Cardona was a FARC collaborator.
    Religious leaders and practitioners were the targets of threats and 
kidnappings, primarily by guerrilla groups.
    For example, on March 22, Father Fajib Alvarez, a priest in 
Barranquilla, announced that he had received threatening phone calls 
from a person claiming to be a member of the FARC. He was given 24 
hours to leave the area. Alvarez stated that this was the third time in 
seven years that he had received this kind of threat.
    On March 19, Father Cesar Pena, a parish priest in a community 
outside of Valdivia, Antioquia Department, was kidnapped by alleged 
FARC guerillas. He was still missing at the end of the period covered 
by this report.
    On February 19, Father Ramon Rodriguez, a parish priest in 
Paniquita, Cauca Department, was attacked by alleged guerillas, who 
stole his vehicle. He suffered severe leg injuries.
    On February 14, the FARC released Father Carlos Enrique Salazar, 
who was taken hostage at a roadblock near Almaguer, Cauca Department 
hours earlier as part of a FARC attempt to carry out a mass kidnapping. 
Salazar had publicly pressed for the release of kidnapping victims.
    On September 20, 2003, a group of armed men kidnapped Eveiro 
Pechene, a leader of the Christian Alliance Church, and Arvey Velarde, 
a leader of the World Missionary Movement, along with four others in 
Cajibio, Cauca Department. All six are still missing.
    In 2003 the Presidential Program for Human Rights registered three 
kidnappings of Roman Catholic clergy. Justapaz reported five 
kidnappings of evangelical church leaders the same year.
    The Bishops' Conference of the Roman Catholic Church reported that 
63 Catholic churches have been seriously damaged or destroyed in the 
last decade, including 5 churches since January 2003. Roman Catholic 
churches generally are not attacked intentionally, but often they are 
affected by guerrilla attacks on police stations and mayors' offices 
located nearby.
    According to the Christian Union Movement, advances by Colombian 
security forces against the FARC have resulted in the re-opening of 
approximately 350 of the more than 450 evangelical churches closed as 
of August 2002. However, guerrillas and paramilitaries continue to 
attack rural evangelical churches and schools because they suspect the 
churches are fronts for U.S. Government activities. Mormon church 
leaders and facilities remain under threat for the same reason.
    Due to threats from guerrillas or, frequently, paramilitaries, many 
religious authorities were forced to refrain from publicly discussing 
the country's internal conflict. Illegal armed groups, especially the 
FARC, threatened or attacked religious officials for opposing the 
forced recruitment of minors, promoting human rights, assisting 
internally displaced persons, and discouraging coca cultivation. The 
Bishops' Conference of the Roman Catholic Church also reported that 
paramilitaries and guerrillas issued death threats against rural 
priests who spoke out against them. In response to such threats, some 
religious leaders have relocated to other communities.
    Guerrillas or paramilitaries harassed some indigenous groups that 
practice animistic or syncretistic religions. However, such harassment 
appeared generally motivated by political or economic differences 
(whether real or perceived), or by questions of land ownership, rather 
than by religious concerns.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The Roman Catholic Church and some 
evangelical churches reported that some indigenous leaders were 
intolerant of nonsyncretistic forms of worship.
    There were isolated reports of anti-Semitism, including graffiti 
painted on exterior walls of synagogues and anti-Semitic statements in 
pamphlets published by small xenophobic organizations.
    A number of faith-based NGOs promote human rights, social and 
economic development, and a negotiated settlement to the country's 
armed conflict. The most influential of these organizations either are 
affiliated with the Roman Catholic Church or were founded by Catholic 
Church officials. The Catholic Church continues to be the only 
institutional presence in many rural areas, and it conducts important 
social work through its Social Pastoral Agency.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintains regular communication with representatives of 
the Roman Catholic Church, other Christian denominations, and other 
religions.
                               __________

                               COSTA RICA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Constitution 
establishes Roman Catholicism as the state religion; however, persons 
of all denominations freely practice their religion without government 
interference.
    There was no fundamental change in the status of respect for 
religious freedom during the period covered by this report, although 
certain legal and administrative liberalization took place. Government 
policy continued to contribute to the generally free practice of 
religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 19,730 square miles, and its population 
is approximately 4.3 million.
    According to the Ministry of Foreign Affairs and Religion, 69 
percent of the population is Catholic, with 40 percent of that figure 
actively practicing Catholicism. A September 2003 CID-Gallup poll found 
that an estimated 18 percent belong to non-Catholic Christian churches. 
Approximately 1 percent practiced non-Christian faiths and 12 percent 
practiced no religion at all. Protestant Christian denominations 
include the Methodist, Baptist, Evangelical, and Episcopal Churches. 
Other groups include the Church of Jesus Christ of Latter-day Saints 
(Mormons), Jehovah's Witnesses, and Seventh-day Adventists. A Mormon 
temple in San Jose serves as a regional worship center for Costa Rica, 
Panama, Nicaragua, and Honduras. Although they represent less than 1 
percent of the population, Jehovah's Witnesses have a strong presence 
on the Caribbean coast. Seventh-day Adventists operate a university, 
attracting students from throughout the Caribbean Basin. The 
Unification Church maintains its Continental Headquarters for Latin 
America in San Jose. Non-Christian religions, including Judaism, Islam, 
Taoism, Hare Krishna, Scientology, Tenrikyo, and the Baha'i Faith, 
claim membership throughout the country with the majority of 
worshippers residing in the Central Valley. On the southern Atlantic 
coast, several small indigenous tribes practice animism.
    The country's tradition of tolerance and professed pacifism has 
attracted many religious groups. The Jewish population constitutes less 
than 1 percent of the country's total. Many of its members found refuge 
here before and during the Second World War. The mountain community of 
Monteverde, a popular tourist destination, was founded during the 
Korean War by Quakers from the United States, acting on their 
convictions as conscientious objectors. The country welcomed this 
community, as well as those of Mennonites, Beechy Amish, and other 
pacifist religious groups.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Constitution establishes Roman Catholicism as the state 
religion and requires that the State contribute to its maintenance. 
However, it also prohibits the State from impeding the free exercise of 
other religions that do not impugn universal morality or proper 
behavior. Members of all denominations freely practice their religion 
without government interference. In the event of a violation of 
religious freedom, the victim's remedy is to file a lawsuit with the 
Constitutional Chamber of the Supreme Court, which may order the 
defendant to pay a fine, serve jail time, or compensate the plaintiff 
for such discrimination.
    There is no general tax exoneration for the Catholic Church or any 
other church; there is an exoneration only for real estate that is used 
directly for worship by any religious organization. The blanket 
exoneration previously enjoyed by the Catholic Church was amended in 
1992. The amended law allows for the Government to provide land to the 
Catholic Church. In some cases, the Government retains ownership of the 
land but grants the Church free use. In other situations, property 
simply is donated to the Church. This second method commonly is used to 
provide land for the construction of local churches; however, these 
methods do not meet all the needs of the Church, which also buys some 
land outright. Government-to-Church land transfers are not covered 
under any blanket legislation. Instead, they are handled by specific 
legislative action once or twice per year.
    The Government does not inhibit the establishment of religious 
groups through taxation or special licensing requirements for religious 
organizations. Religious groups are not required to register with the 
Government; however, groups must incorporate to have legal standing, 
like any other organization, and must have a minimum of twelve members. 
Also, religious groups must register with the Justice Department if 
they will be involved in any type of fundraising activity.
    Various Catholic religious holidays are considered national 
holidays; these include St. Joseph's Day, Holy Thursday, Good Friday, 
St. Peter and St. Paul's Day, Our Lady of Los Angeles, All Soul's Day, 
the Immaculate Conception of the Virgin Mary, and Christmas. However, 
if an individual wishes to observe another religious holiday, the Labor 
Code provides the necessary flexibility for that observance upon the 
employer's approval.
    Although not mandatory, Catholic religious instruction is provided 
in the public schools. Students may obtain exemptions from this 
instruction with the permission of their parents. The school director, 
the student's parents, and the student's teacher must agree on an 
alternative course of instruction for the exempted student during the 
time of the Catholic instruction. Religious education teachers in 
public schools must be certified by the Roman Catholic Church 
Conference, which does not certify teachers from other denominations or 
faiths. This certification is not required of public school educators 
who do not teach religion. Denominational and nondenominational private 
schools are free to offer any religious instruction they choose. 
Parents do not have the option of home schooling their children.
    Only officials of the Catholic Church can officiate marriages that 
are automatically recognized by the state. Other religious groups can 
perform wedding ceremonies, but the marriage must then be legalized 
with a civil union. Couples may also choose to have only a civil 
ceremony.
    In addition the Government traditionally affords the Catholic 
Church an opportunity to participate in social, economic and political 
events. In the spring and summer of 2003, the Catholic Church was 
involved actively in negotiations to end labor strikes and signed a 
manifesto against child labor. In October 2003, it requested the 
Legislative Assembly to annul a 1999 Presidential Decree allowing 
voluntary sterilization. During negotiations for the Central American 
Free Trade Agreement in fall 2003, the Catholic Church expressed 
concern for the social implications of the agreement and proposed to 
act as facilitator for an internal country dialogue. In March it 
announced plans to initiate a multiyear dialogue between members of the 
Government, the Catholic Church, and civil society to analyze five 
themes the Catholic Church believes are fundamental to national 
development: economic solidarity, political reform, education reform, 
ethics of development, and combating poverty.
    The Government does not restrict the establishment of places of 
worship. All such applications are submitted to the local municipality 
and must comply with safety and noise regulations. New churches, 
primarily evangelical Protestant churches that are located in 
residential neighborhoods, occasionally have conflicts with local 
governments due to neighbors' complaints about noise and traffic. Some 
churches reportedly have been closed by municipalities, health 
departments, or police as a result. In contrast established Catholic 
Churches often were built around a municipal square and rarely present 
such problems.
    Despite the official status of the Catholic Church, the 
Constitution prohibits clergymen or secular individuals from engaging 
in political propaganda motivated by religion. There is no prohibition 
on clergymen or religious individuals serving in political office. A 
Government decree of October 23, 2003 facilitates the entry of 
representatives of all religions to prisons and hospitals in order to 
minister to their members.
    Foreign missionaries and clergy of all denominations work and 
proselytize freely. Mormons have the most active mission program, with 
37 missionaries currently in country. Many churches have short-term 
missions that may last a month or less, and can comprise up to 20 
persons.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    While the required oath for government service includes the phrase 
``before God and country,'' an alternate oath is available to those who 
choose to use it.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    On October 23, 2003, President Pacheco signed two bills into law 
granting equal access to hospitals and prisons for representatives of 
all religions. Prior to this legislation, only the Catholic Church had 
been guaranteed unrestricted access. Representatives of other religions 
had been required to follow routine procedures for the general public 
to gain entrance, which could be strict and cumbersome. Some Protestant 
ministers had been able to reach agreements with hospitals allowing 
their unrestricted entrance; however, hospital directors could revoke 
it at any time. These bills, introduced by a Protestant minister 
representing a political party in the Legislative Assembly, also create 
a legal framework for the establishment and operation of non-Catholic 
religious groups, including accreditation of their officials.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The country has a history of 
tolerance.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Embassy officials have met with the Archbishop of San Jose to discuss 
economic, social and labor issues, and have also communicated with 
other religious leaders and faith-based nongovernmental organizations 
as issues warrant. The Embassy coordinates with the Ministry of Foreign 
Relation's Director of Religion regarding multilateral efforts to ban 
all forms of human cloning.
                               __________

                                  CUBA

    The Constitution recognizes the right of citizens to profess and 
practice any religious belief within the framework of respect for the 
law; however, in law and in practice, the Government places 
restrictions on freedom of religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Overall human rights 
conditions remained poor in the wake of the Government's jailing of 75 
human rights activists and independent journalists in 2003, the biggest 
such crackdown in more than two decades. In general, unregistered 
religious groups continued to experience varying degrees of official 
interference, harassment, and repression. Some unregistered religious 
groups were subject to official censure, and also faced pressures from 
registered religious groups. The Government's policy of permitting 
apolitical religious activity to take place in government-approved 
sites remained unchanged. However, citizens worshipping in officially 
sanctioned churches often were subject to surveillance by state 
security forces, and the Government's efforts to maintain a strong 
degree of control over religion continued.
    There were some tensions among religions, often because some 
religious groups perceived others to be too close to the Government. 
Tension within the Pentecostal movement continued to increase due to 
the establishment of house churches, which some churches believed was 
divisive.
    The U.S. Government has raised issues of human rights, including 
religious discrimination and harassment, with Government officials; 
however, the Government has dismissed these concerns. The U.S. 
Government continues to urge international pressure on the Government 
to cease its repressive practices. The U.S. Interests Section in Havana 
continues to maintain regular contact with various religious leaders.

                    Section I. Religious Demography

    The country has an area of 68,888 square miles, and its population 
is approximately 11 million. There is no independent authoritative 
source on the size or composition of religious institutions and their 
membership. A 1953 survey indicated that 93 percent of the population 
identified themselves as Roman Catholic. According to more recent 
information from the U.S.-based Puebla Institute, approximately 40 to 
45 percent of the population was believed to identify themselves, at 
least nominally, with the Roman Catholic Church. A significant number 
of citizens share or have participated in syncretistic Afro-Caribbean 
beliefs, such as Santeria. Some sources estimate that as much as 70 
percent of the population practice Santeria or la regla lucumi, which 
have their roots in West African traditional religions.
    The Baptists, represented in four different conventions, are 
possibly the largest Protestant denomination, followed closely by the 
Pentecostal churches, particularly the Assemblies of God. Twenty-two 
denominations, including Presbyterians, Episcopalians, and Methodists, 
are members of the Cuban Council of Churches (CCC). Most CCC members 
are officially recognized by the State, though several, including the 
Evangelical Lutheran Church, are not registered and are recognized only 
through their membership in the CCC. Another 31 officially recognized 
denominations, including members of Jehovah's Witnesses and the small 
Jewish community, do not belong to the CCC.
    Although much of the population is nominally Roman Catholic, 
historically the country has been a largely secular society without an 
especially strong religious character. Catholic Church officials 
usually estimate that approximately 10 percent of baptized Catholics 
attend Mass regularly. Membership in Protestant churches is estimated 
at 500,000 persons. No figures on the number of Pentecostals are 
available. The Seventh-day Adventists claim about 30,000 persons. Prior 
to 2001, church attendance had grown in some denominations, and 
increased substantially at Catholic Church services following the 
Pope's visit in 1998. For at least 6 to 8 months after the Pope's 
visit, attendance was at unusually high levels. It has since stabilized 
at levels lower than the 1999 peak, but they remain higher than before 
the visit.
    There are approximately 320 Catholic priests, 40 permanent deacons, 
and 650 nuns in the country, less than half the total prior to 1960. 
Overall numbers of church officials are only slightly higher than 
before the Papal visit, since most new arrivals replaced retiring 
priests or those whose time of service in the country had ended.
    Foreign missionary groups operate in the country through registered 
churches.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution recognizes the right of citizens to profess and 
practice any religious belief within the framework of respect for the 
law; however, in law and in practice, the Government places 
restrictions on freedom of religion. The Constitution has provided for 
the separation of church and state since the early 20th century. In 
1992, the Constitution was changed, and references to scientific 
materialism or atheism were removed. The Government does not favor any 
particular religion or church; however, the Government appears to be 
most tolerant of those churches that maintain close relations with the 
State through the CCC.
    The Government requires churches and other religious groups to 
register with the provincial Registry of Associations within the 
Ministry of Justice to obtain official recognition. Registration 
procedures require groups to identify where they will carry out their 
activities, demonstrate that they have the funding for these 
activities, and obtain certification from the Registry of Associations 
that they are not duplicating the activities of a previously registered 
organization. Although no new denominations were registered during the 
period covered by this report, the Government has tolerated some new 
religions, such as the Baha'i faith and a small congregation of the 
Church of Jesus Christ of Latter-day Saints (Mormons). However, in 
practice the Government appears to have halted registration of new 
denominations, although no groups were known to have applied for and 
been denied registration during the period covered by this report.
    Registration allows church officials to obtain official permission 
to travel abroad and receive foreign visitors, to receive imported 
religious literature through the CCC, and to meet in officially 
recognized places of worship. Conversely, members of unregistered 
religious groups must request exit permits on an individual basis, 
obtain religious materials through extra-legal means, and risk closure 
of their technically illegal meeting places.
    Along with recognized churches, the Roman Catholic humanitarian 
organization Caritas, the Masons, human rights groups, and a number of 
nascent fraternal or professional organizations are the only 
associations outside the control or influence of the State, the 
Communist Party, and their mass organizations. The authorities 
continued to ignore other religious groups' applications for legal 
recognition, thereby subjecting members of such groups to potential 
charges of illegal association, though no such charges had been filed 
by the end of the period covered by this report.
    The Government's main interaction with religious denominations is 
through the Office of Religious Affairs of the Cuban Communist Party. 
The Ministry of Interior still engages in efforts to control and 
monitor the country's religious institutions, including surveillance, 
infiltration, and harassment of religious professionals and laypersons. 
In January an independent journalist interviewed a former Ministry of 
the Interior official who reported widespread government infiltration 
of civil and religious organizations. The former official reported that 
Afro-Caribbean religious groups were even more heavily targeted for 
infiltration than political opposition organizations. This is because 
some estimates state that 70 percent of the population practices these 
religions in some form, and therefore these groups are seen as a more 
grassroots ``threat'' to the Government.
    The Government has relaxed restrictions on most officially 
recognized religious denominations. Members of Jehovah's Witnesses, 
once considered ``active religious enemies of the revolution,'' are 
allowed to proselytize quietly door-to-door and generally are not 
subject to overt government harassment, although there continued to be 
sporadic reports of harassment by local Communist Party and government 
officials. The Government has authorized small assemblies of Jehovah's 
Witnesses and one large gathering of as many as 7,000 persons in March 
2003. It has also allowed the opening of a central office in Havana, 
and publication of the group's magazine and other religious literature.
    Religious literature and materials must be imported through a 
registered religious group and can only be distributed to officially 
recognized religious groups. The CCC controls distribution of Bibles to 
its members and to other officially recognized denominations. The CCC 
reports that it has distributed 1.5 million Bibles since 1998. Bibles 
are distributed among denominations according to the number of members 
of each church.
    Several Catholic diocese and lay groups publish magazines, 
including ``Palabra Nueva'' (New Word) of the Archdiocese of Havana and 
``Vitral'' (Stained Glass Window) of the Diocese of Pinar del Rio. The 
publications are not registered with the Ministry of Culture, as 
required by law. The Government has not blocked printing or 
distribution of Catholic magazines; however, the State impedes access 
to printing equipment by making equipment too costly or placing 
restrictions on sales. The Government has accused the editor of one 
religious magazine of subversive behavior for writing about sensitive 
political and social issues.
    Since 1992 the Communist Party has admitted as members persons who 
openly declare their religious faith.
    The Government does not permit religious education in public 
schools and does not permit the operation of private schools of any 
kind, including religious schools.
    During the period covered by this report, the Government allowed 9 
foreign priests and 18 foreign nuns into the country to replace priests 
and nuns whose residence permits had expired; however, the applications 
of 60 additional priests and 130 additional nuns remained pending. The 
Conference of Catholic Bishops estimates that some applications have 
been pending for two to three years, and some names are eventually 
dropped from the list altogether. A request from the Conference of 
Catholic Bishops for the Government to permit 15 Catholic orders to 
establish a presence was also pending at the end of the period covered 
by this report, which the bishops argue limits the training of Catholic 
seminarians.
    In September 2003, the Office of Religious Affairs of the Communist 
Party advised Pablo Fuentes, a Spanish-national Catholic Priest in 
Havana Province, that the Government would not extend his authorization 
to remain in the country. Fr. Fuentes left the country on September 30, 
2003. Earlier in 2003, authorities revoked authorization for Fuentes to 
hold a procession marking the feast day of the patron saint of the town 
of Managua because Fuentes was ``politically unreliable,'' apparently 
because his religious activities were too visible, and therefore were 
considered controversial by the Government.

Restrictions on Religious Freedom
    The Marxist-Leninist ideology of the Government led to strong 
confrontations with institutional churches in the early 1960s. During 
that period, many church leaders and religious professionals, fearing 
persecution, left the country. More than 130 Catholic religious 
workers, including priests, were expelled, and a few served long prison 
terms. From 1965-67 the Government forced many priests, pastors, and 
others ``who made religion a way of life'' into forced labor camps 
called Military Units to Aid Production (UMAPS), alongside homosexuals, 
vagrants, and others considered by the regime to be ``social scum.'' 
The UMAP system ended in 1967; however, over the following 30 years, 
the Government and the Communist Party systematically discriminated 
against and marginalized persons who openly professed their faith by 
excluding them from certain jobs, such as teaching. Although the 
Government abandoned its official atheism in the early 1990s, most 
churches had been weakened seriously, and active participation in 
religious services fell drastically.
    A 2002 Ministry of the Armed Forces political indoctrination manual 
describes the Catholic Church as ``a decisive instrument for the 
defense of the colonial and neocolonial regimes that governed our 
country until the 1959 [revolution]. It is this historical fact which 
created the conditions for anticlerical sentiment in broad sectors of 
our society.'' The same document states that the Catholic Church has 
resigned itself to the ``triumph of the Revolution'' and is now focused 
on using pastoral work and humanitarian assistance to gain new 
adherents.
    In February 2003, the Archbishop of Havana issued a pastoral letter 
lamenting the disintegration of Cuban families and the extreme pressure 
to emigrate, and called upon the Government to shift from ``policies of 
vengeance'' to ``policies of compassion.''
    In March 2003, the Cuban Conference of Catholic Bishops issued an 
open letter in the Italian magazine ``30 Giorni'' criticizing the 
Office of Religious Affairs of the Cuban Communist Party for strict 
controls over the activities of the Catholic Church, especially 
restrictions on religious education and Church access to the mass 
media. In September 2003, the Conference of Catholic Bishops issued a 
document accusing the Government of imposing tighter restrictions on 
the Church and on society since the visit of Pope John Paul II, and 
calling on the Government to show clemency toward political prisoners.
    Government officials criticized the Catholic Church for refusing to 
register Church and lay group publications with the Ministry of 
Culture, as required by law of all publications. The Cuban Conference 
of Catholic Bishops indicated that the Church declines to register 
because registration would force it to concede control to the State 
regarding the content and format of Church publications. The law allows 
for the construction of new churches once the required permits are 
obtained; however, the Government rarely has authorized construction 
permits, forcing many churches to seek permits to meet in private 
homes. Most registered religious groups are granted permission to hold 
services in private homes. Religious groups must also obtain a permit 
if they wish to reconstruct and repair existing places of worship. The 
process of obtaining a permit and purchasing construction materials 
from government outlets is lengthy and expensive. In January 2004, 
Orthodox Ecumenical Patriarch Bartholomew and Fidel Castro presided 
over the consecration in Havana of a church for the small Greek 
Orthodox community, an event that the government media cast as evidence 
of the Government's religious tolerance. A Government website used a 
news report covering Patriarch Bartholomew's visit as ``proof'' that 
Amnesty International's criticism of religious restrictions was a 
``lie.''
    In 2001 the Italian news agency ANSA reported that provincial 
leaders of the Communist Party requested the authorities to ensure that 
the charitable work and donations provided by religious groups be 
limited. The party officials apparently believed that churches, 
especially the Catholic Church, had gained community support, which 
threatened the continued rule of the Communist Party through such 
activities. Following the publication of the article, Communist Party 
leaders in Havana reportedly apologized to the Catholic Church 
hierarchy.
    Following complaints in 2000 by Pentecostals regarding unauthorized 
foreign missionaries (see Section III), the CCC has continued to 
request that overseas member church organizations assist them in 
controlling foreign missionaries and prohibiting them from establishing 
unauthorized Pentecostal churches. In May 2004, Reineiro Arce, the 
influential former president of the CCC, claimed that up to 70 foreign 
religious groups had established themselves in recent years by ``taking 
advantage of the difficult economic situation and giving a pastor up to 
$100 a month.'' He claimed these new groups are part of a U.S. 
Government strategy to subvert the Government, and that the groups are 
not churches, but ``sects and groups that come to destroy the work of 
the church.''
    Religious officials are allowed to visit prisoners; however, prison 
officials sometimes refuse visits to certain political prisoners. In 
September 2003, officials at Kilo 8 Prison in Camaguey Province 
threatened to suspend family visits for nine political prisoners who 
read aloud to each other from the Bible. For a religious visit to take 
place, the prisoner must submit a written request, and the prison 
director must grant approval. Some prisoners reported that prison 
officials ignored repeated written requests for religious visits. In 
punishment cells, prisoners were denied access to reading materials, 
including Bibles.
    The Government continued to enforce a regulation that prevents any 
Cuban or joint enterprise (except those with specific authorization) 
from selling computers, facsimile machines, photocopiers, or other 
equipment to any church at other than the official--and exorbitant--
retail price. In addition the Government denies access to the Internet 
to some religious groups, including the Catholic Church, which it deems 
unreliable. The Government controls the Internet and any group seeking 
legal access is subject to its controls. The Catholic Church has asked 
the Government for the past five years for permission to have Internet 
access; however, permission is always denied.
    Members of the armed forces do not attend religious services in 
uniform, probably to avoid possible reprimand by superiors.
    Education is secular, and no religious educational institutions are 
allowed. Religious instruction in public schools is not permitted. In 
the past, students who professed a belief in religion were stigmatized 
by other students and teachers and were disciplined formally for 
wearing crucifixes or for bringing Bibles or other religious materials 
to school. In some cases, these students were prohibited from attending 
institutions of higher learning or from studying specific fields; 
however, recently students who profess a belief in religion have been 
permitted to attend institutions of higher education.
    Churches provide religious education classes to their members. 
Catholic Church officials report that the number of children attending 
catechism classes has continued to drop, mostly because of other 
activities, usually scheduled by local school authorities. There have 
been no reports of parents being restricted from teaching religion to 
their children.
    Church officials have encountered cases of religious persons 
experiencing discrimination because of ignorance or personal prejudice 
by a local official. Religious persons encounter employment problems in 
certain professions, such as education.
    Religious groups are required to submit a request to the local 
ruling official of the Communist Party before being allowed to hold 
processions or events outside of religious buildings. In July 2003, 
Communist Party officials in the city of East Havana barred a 
procession for the feast day of the Virgin of Carmen because the parish 
priest was a friend of Christian Liberation Movement leader Oswaldo 
Paya. Communist Party officials told the priest that he should inform 
his congregation that the Government had barred the procession 
specifically because of his friendship with Paya.
    In September 2003, the Government permitted for the sixth 
consecutive year a procession in connection with Masses in celebration 
of the feast day of Our Lady of Charity in Havana. A number of 
religious and other activists participated in the procession. The 
authorities permitted a total of 50 processions nationwide to mark the 
feast day of Our Lady of Charity, but denied permission to 14 others 
because the latter were more politically and socially vocal, and 
therefore were not in line with government policy.
    There were smaller, local processions throughout the provinces 
during the period covered by this report. For example, the Government 
permitted a May 2004 procession in the town of Managua which drew 
hundreds of participants.

Abuses of Religious Freedom
    The Government monitors all religious groups, including registered 
and established institutions. The authorities also monitor church-run 
publications. Government harassment of private houses of worship 
continued, with evangelical denominations reporting evictions from 
houses used for worship. According to CCC officials, most of the 
private houses of worship closed were unregistered, making them 
technically illegal.
    The Ministry of the Interior continues to engage in efforts to 
control and monitor religious activities, and to use surveillance, 
infiltration, and harassment against religious groups and religious 
professionals and lay persons. There were continued sporadic reports 
that local Communist Party and government officials harassed members of 
Jehovah's Witnesses; however, church officials reported that the number 
of such incidents decreased.
    State security officials visited some priests and pastors prior to 
significant religious events, ostensibly to warn them that dissidents 
were trying to ``use the church''; however, some critics claimed that 
these visits were conducted to foster mistrust between the churches and 
human rights or pro-democracy activists. During the period covered by 
this report, State security agents warned the wives of several 
political prisoners that they would be arrested if they joined other 
wives of political prisoners for Mass at Havana's Santa Rita Catholic 
Church. Ministry of the Interior officers reportedly sat near spouses 
of political prisoners during Mass to intimidate them. Some of the 
wives continued to attend Mass together on a weekly basis, but said 
they feared government retaliation against them or against their jailed 
husbands. In many churches, most noticeably at Santa Rita's, the 
Conference of Catholic Bishops estimates that the number of State 
Security Agents attending Mass for the purpose of intimidating spouses 
of political prisoners has been growing. There are also reports of 
prison officials changing the dates and times that wives may telephone 
their spouses to Sunday morning, thereby forcing the spouses to choose 
between speaking with their spouses or attending Mass.
    In June 2004, the Government prohibited La Pastora Catholic Church 
in Santa Clara from distributing donated medicine and soap. Government 
officials advised the church that such activities are not authorized 
and resulted in illegal public gatherings.
    In 2000 a leading editor of one of the Catholic Church's magazines 
was criticized in a major editorial of the Communist Party's newspaper 
as a ``known counter-revolutionary.'' In April 2003, the Government 
described the same Catholic Church magazine as ``subversive 
literature'' during the summary trials of 75 political prisoners 
arrested in March 2003.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses By Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Most persons who identify themselves as religious define themselves 
as Roman Catholic, although few attend Mass regularly. Catholicism has 
remained a major cultural reference since colonial times. After 40 
years of the current regime, societal attitudes, including those toward 
religion, are conditioned heavily by the attitude of Fidel Castro and 
other government and ruling party leaders. The Government's decision to 
allow, and even provide some support for, the 1998 Papal visit greatly 
boosted the public perception that espousing religious faith was again 
acceptable. Fidel Castro further cemented this view, most importantly 
among Communist Party adherents and government officials, in nationally 
televised and broadcast speeches in which he claimed disingenuously 
that the Cuban Revolution had ``never'' persecuted religious believers.
    There were some tensions among religions, often because some 
religious groups perceived others to be too close to the Government. 
Tension within the Pentecostal movement continued to increase due to 
the establishment of house churches, which some churches believed was 
divisive, and resulted in Government action against Pentecostal 
worshippers. In addition, Pentecostal members of the CCC have 
complained that the preaching activities of unauthorized foreign 
missionaries have led some of the members of their churches to 
establish new denominations without obtaining the required permits (see 
Section II).
    The CCC is the only ecumenical body that is recognized by the 
Government. It comprises many Protestant, including Pentecostal, 
denominations and engages in dialogue with the Catholic Church and the 
Jewish community. The CCC and the Government generally have a mutually 
supportive relationship.

                   Section IV. U.S. Government Policy

    U.S. Government policy is to promote a rapid, peaceful transition 
to democracy and respect for human rights, including religious freedom, 
and the U.S. Government encourages the development of civil society, 
which includes the strengthening of religious institutions. The U.S. 
Interests Section in Havana maintains regular contact with the various 
religious leaders and communities, and supports nongovernmental 
organization initiatives that aid religious groups. The U.S. Government 
regularly seeks to facilitate travel to and from the country by 
religious persons, and delivery of donated goods and materials that in 
some cases are provided to religious institutions. The U.S. Interests 
Section has raised issues of human rights, including religious 
discrimination and harassment, with government officials; however, the 
Government has dismissed these concerns. The Interests Section reports 
on cases of religious discrimination and harassment, and the U.S. 
Government continues to urge international pressure on the Government 
to cease its repressive practices.
                               __________

                                DOMINICA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 291 square miles, and its population is 
approximately 70,000. Christianity is the dominant religion, and the 
Roman Catholic faith claims about 61 percent of the population. In 
recent years, many individuals have joined Evangelical churches. 
According to the 2001 Population and Housing Census, Evangelical 
churches currently represent 18 percent of the population. Seventh-day 
Adventists and Methodists represent the next largest denominations, 
accounting for 6 percent and 3.7 percent of the population 
respectively.
    Minority religions and denominations, which range in number from 
1.6 percent to 0.2 percent of the population, include Rastafarianism, 
members of Jehovah's Witnesses, Anglicans, and Muslims. According to 
the census, 1.4 percent of the population is identified as adhering to 
``other'' religions, including Baptist, Nazarian, Church of Christ, 
Brethren Christian, and the Baha'i faith. Six percent of the population 
is identified as having no religion. The Muslim community, which 
consists mostly of foreign students, is financing construction of a 
mosque in Portsmouth.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Government is secular and does not interfere with an 
individual's right to worship; however, the Government maintains a 
close relationship with the Christian churches. Christian holy days, 
such as Good Friday, Whit Monday, and Christmas are national holidays. 
In addition during the reporting period, the Government declared 
National Repentance and Dedication Day as a new public holiday to be 
celebrated annually on April 8. The holiday was proposed by the 
Dominica Association of Evangelical Churches and accepted by the 
Government, which recognized ``the need for a certain level of 
spiritual consciousness among Dominicans and of the need to work and 
pray together for Dominica's prosperity.''
    The public school curriculum includes Christian education, and 
students are led in prayer during morning assembly. Non-Christian 
students are not required to participate. There are Catholic, 
Methodist, and Seventh-day Adventist schools, and the Government 
subsidizes teachers' salaries at religiously affiliated schools.
    All religious organizations are required to register with the 
Government. Organizations must register their buildings through an 
application to the government registrar, and then must register as non-
profit organizations with the Attorney General. Non-profit status is 
outlined in the Companies Act 21 of 1994. Any organization denied 
permission to register by the Attorney General has the right to apply 
for judicial review.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    In one instance, a church claimed to have applied for permission in 
September 2003 to operate and proselytize, but the request had not yet 
been approved by the Attorney General's office. Such recognition 
affects a church's status as a nonprofit organization, its ability to 
hold public meetings, as well as the work status of the church's 
missionaries. The church has pursued the matter through legal channels; 
however, there was no conclusion by the end of the reporting period. 
According to the church's law firm, the church wrote letters on the 
matter and met with the Attorney General in April, seeking to rebut 
unfavorable reports concerning the church that the Attorney General had 
received from outside sources, including the police.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor United States citizens who had been abducted or illegally removed 
from the United States, or of the refusal to allow such citizens to be 
returned to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The Dominica Christian Council and 
the Dominica Association of Evangelical churches conduct activities to 
promote peace, greater mutual understanding, and tolerance among 
adherents of different denominations within the Christian faith.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U. S. Embassy discusses religious freedom issues with local groups and 
other organizations.
                               __________

                           DOMINICAN REPUBLIC

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country occupies two-thirds of the island of Hispaniola, and 
has an area of 18,815 square miles. Its population is estimated at 
8,716,000.
    The largest religious denomination is the Roman Catholic Church. 
Traditional Protestants, evangelical Christians (especially Assemblies 
of God, Church of God, Baptists and Pentecostals), Seventh-day 
Adventists, members of Jehovah's Witnesses, and the Church of Jesus 
Christ of Latter-day Saints (Mormons) have a much smaller but generally 
growing presence. Many Catholics also practice a combination of 
Catholicism and Afro-Caribbean beliefs (Santeria) or witchcraft 
(brujeria), but because these practices rarely are admitted openly, the 
number of adherents is impossible to estimate. Judaism, Islam, and 
Buddhism are practiced. There are synagogues in Santo Domingo and 
Sosua, and there is one rabbi in the country. Although there are no 
mosques, a group of foreign-born Muslims gather weekly in the capital 
for informal prayer services.
    According to Demos 97, a population survey taken in 1997 by the 
Instituto de Estudios de Poblacion y Desarrollo, the population was 
nominally 68.1 percent Roman Catholic and 11 percent Protestant (under 
which category the survey grouped evangelicals, Jehovah's Witnesses, 
Mormons, and traditional Protestants). In the same study, 20.1 percent 
of the sample said they had no religion. However, evangelical 
Christians claim 20 to 25 percent of the population, while the Catholic 
Church claims 87 percent.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion. The Government signed a concordat in 
1954 with the Vatican, extending to the Catholic Church special 
privileges not granted to other religions. These include the use of 
public funds to underwrite some church expenses, such as rehabilitation 
of church facilities, and a complete waiver of customs duties when 
importing goods.
    Religious groups are required to register with the Government to 
operate legally. Such groups other than the Catholic Church must 
request exemptions from customs duties from the Office of the 
Presidency. This process can be lengthy; however, no requests for tax 
exemption were denied during the period covered by this report. 
Evangelical Protestant leaders have lobbied the Government periodically 
to equalize the privileges their churches receive with those granted to 
the Catholic Church. Currently, Roman Catholic weddings are the only 
religious marriage ceremonies that the Government legally recognizes, 
although civil unions are legal as well.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. The National Police strongly encouraged its 
members to attend Catholic Mass, but they are allowed to practice their 
own beliefs. The country's Catholic Cardinal is the Army Chaplain for 
the Armed Forces and the Police, and holds the rank of Major General. 
There are no chaplains that represent any other religious group.
    A 2000 law required that the Bible be read in public schools, but 
it is not enforced. Private schools are not obliged to include Bible 
reading among their weekly activities.
    Foreign missionaries are not subject to special restrictions. There 
were no reports that the Government discriminated against missionaries 
of any religious affiliation.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. No religious group complained of 
discrimination during the reporting period.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                                ECUADOR

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 109,483 square miles, and the 2001 
census estimated its population to be 12.2 million. The General 
Registry of Religious Entities has registered approximately 3,200 
religious groups, churches, societies, Christian fraternities, and 
foundations.
    Together with the military and the Government, the Roman Catholic 
Church is widely viewed as one of the three pillars of society. The 
overwhelming majority of the population is at least nominally Catholic. 
Some groups, especially indigenous people who live in the mountains, 
follow a form of Catholicism that combines indigenous beliefs with 
orthodox Catholic doctrine. Saints often are venerated in ways similar 
to indigenous deities.
    Some multidenominational Christian groups, such as the Gospel 
Missionary Union, the Christian and Missionary Alliance, and Hoy Cristo 
Jesus Bendice, have been active for many years. Other active Protestant 
groups include the Evangelical Group, World Vision, and the Summer 
Institute of Linguistics, which operates in remote areas with the goal 
of translating the Bible into indigenous languages.
    The combination of poverty, neglect, and syncretistic practices in 
urban and rural areas created conditions that were conducive to the 
spread of Protestant missionary and Pentecostal evangelical activity. 
Southern Baptists, the Church of Jesus Christ of Latter-day Saints 
(Mormons), members of Jehovah's Witnesses, and Pentecostals have 
successfully found converts in different regions, particularly among 
indigenous people in the Sierra provinces of Chimborazo and Pichincha, 
among persons who practice syncretic religions, and in groups that are 
marginalized by society.
    The following groups are present in relatively small numbers: 
Baha'is, Buddhists, Hindus, Jews, Muslims, Rosicrucians, the 
Unification Church, and the Church of Scientology, as well as adherents 
of the Eastern Orthodox, Anglican, Assemblies of God, Episcopalian, 
Lutheran, and Presbyterian churches. There are also followers of Inti, 
the traditional Inca sun god, and some atheists.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Constitution 
grants all citizens and foreigners the right to practice the faith of 
their choice freely, in public or in private; the only limits are 
``those proscribed by law to protect and respect the diversity, 
plurality, security, and rights of others.'' The Constitution prohibits 
discrimination based on religion.
    The Government does not require religious groups to be licensed or 
registered unless they engage in commercial activity. Religious 
organizations that do not engage in such activity may still choose to 
register to obtain a legal identity, which is useful when entering into 
contracts. Any religious organization wishing to register with the 
Government must possess a charter and be in nonprofit status, include 
all names used by the group (to ensure that names of previously 
registered groups are not used without their permission), and provide 
signatures of at least 35 members. In addition groups must file a 
petition with the Ministry of Government using a licensed attorney and 
pay a $40 registration fee.
    At the political level, the Government retains strong ties to the 
Vatican; the Papal Nuncio is the customary dean of the diplomatic 
corps.
    The Government permits missionary activity and public religious 
expression by all religions.
    The Government does not permit religious instruction in public 
schools; private schools have complete liberty to provide religious 
instruction, as do parents in the home. There are no restrictions on 
publishing religious materials in any language.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                              EL SALVADOR

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. The 
Constitution specifically recognizes the Roman Catholic Church and 
grants it legal status.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 8,108 square miles, and its population 
is more than 6 million.
    The country is predominantly Roman Catholic, with a sizeable 
Protestant minority. There are also small communities representing the 
Seventh-day Adventist, Jewish, Hare Krishna, Church of Jesus Christ of 
Latter-day Saints (Mormons), and Muslim faiths, among others. A very 
small segment of the population practices a native religion. According 
to a 2003 survey by the Technological University Public Opinion Center, 
approximately 57.1 percent of the population is Roman Catholic. 
Additionally, 21.2 percent belong to Protestant churches. Among 
Protestants, informal church estimates suggest approximately 35 percent 
are Baptists and members of Assemblies of God. Members of Jehovah's 
Witnesses accounted for an estimated 1.9 percent of the population, 0.7 
percent are members of the Church of Jesus Christ of Latter-day Saints 
(Mormons), 2.3 percent was associated with other churches and religious 
groups, and 16.8 percent was not affiliated with any church or 
religion. The predominance of the Catholic Church does not negatively 
affect the religious freedom of other groups. Several Protestant 
missionary groups are active.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Constitution 
states that all persons are equal before the law and prohibits 
discrimination based on nationality, race, sex, or religion.
    The Constitution explicitly recognizes the Roman Catholic Church 
and grants it legal status. In addition the Non-Profit Organizations 
and Foundations law says such groups may register for official status. 
A religious group does not have to register with the Government, but 
must if it wants to formally incorporate. The Civil Code gives equal 
status to churches as non-profit foundations. For formal recognition, 
they must apply through the General Office of Non-Profit Associations 
and Foundations (DGFASFL) within the Ministry of Governance. Each 
church must present a constitution and bylaws that describe, among 
other things, the type of organization, location of offices, goals and 
principles, requirements for membership, type and function of ruling 
bodies, and assessments or dues. Before it can certify a church, the 
DGFASFL must determine that its constitution and bylaws do not violate 
the law. Once certified, the church must publish the DGFASFL approval 
and its constitution and bylaws in the official government gazette.
    The Non-Profit Organizations and Foundations law charges the 
Ministry of Governance with registering, regulating, and overseeing the 
finances of nongovernmental organizations (NGOs), non-Catholic 
churches, and other religious groups in the country. The law 
specifically exempts unions, cooperatives, and the Catholic Church. 
During the period covered by this report, the DGFASFL reported 103 
requests for new registration; 83 were approved and 20 are pending.
    The regulations implementing the tax law grant tax-exempt status to 
recognized religious groups. The regulations also make donations to 
recognized churches tax-deductible.
    A 1940 law establishes Holy Week as a holiday for public employees, 
and each year the Legislative Assembly issues a decree establishing 
Maundy Thursday, Good Friday, and Holy Saturday as official holidays 
for the private sector.
    Foreign nationals seeking to actively promote a church or religion 
must obtain a special residence visa for religious activities. Visitors 
to the country are not allowed to proselytize while on a visitor or 
tourist visa. There were no allegations of difficulties in obtaining 
visas for religious activities during the period covered by this 
report.
    Public education is secular. Private religious schools operate 
freely in the country. All private schools, whether religious or 
secular, must meet the same standards to be approved by the Ministry of 
Education.
    The Constitution requires the President, cabinet ministers and vice 
ministers, Supreme Court justices, judges, governors, the Attorney 
General, the Public Defender, and other senior government officials to 
be laypersons. In addition the Electoral Code requires judges of the 
Supreme Electoral Tribunal and members of municipal councils to be 
laypersons.
    The President attended different religious ceremonies to promote 
interfaith understanding.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. The Human Rights Ombudswoman's Office reported no 
claims of discrimination or persecution on religious grounds.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens abducted or illegally removed from the United 
States, or of the refusal to allow such citizens to be returned to the 
United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The National Conference of Churches, 
an interfaith organization created to promote religious tolerance and 
to coordinate church-sponsored social programs, has been inactive for 
more than two years. Although discussions began in early 2002 to 
restart the organization, no action had been taken by the end of the 
period covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Government maintains a regular dialogue with principal religious 
leaders, church officers, church-sponsored universities, and NGOs. 
Additionally, the U.S. Embassy sponsors trips to the United States, 
such as those under the International Visitor Program, for church 
leaders.
                               __________

                                GRENADA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    Grenada and two smaller islands, Carriacou and Petite Martinique, 
have an area of 133 square miles and a population of slightly over 
100,000. The population is almost entirely of African, East Indian, and 
European descent. About 93,000 persons live on the island of Grenada, 
7,000 live on Carriacou, and 900 on Petite Martinique. Roman Catholics 
account for 64 percent of the population; Anglicans 22 percent; 
Methodists 3 percent; and Seventh-day Adventists 3 percent. Other 
denominations include Presbyterian, Church of God, Baptist, and 
Pentecostal. Recently the Church of Jesus Christ of Latter-day Saints 
(Mormons) and the Mennonites established churches. The major Christian 
denominations are represented in most towns and villages except on 
Petite Martinique, where the population is 98 percent Roman Catholic 
and 2 percent Seventh-day Adventist. There are an estimated 5,000 
Rastafarians. There are no mosques, although Muslims, who number about 
500 including Muslim foreign medical students at St. George's 
University, congregate at a small religious center. There are an 
estimated 150 Baha'is.
    Members of religious communities do not concentrate in any 
particular city or region. Well over 60 percent of the population 
regularly participates in formal religious services, and that 
percentage rises during major Christian holidays.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Constitution prohibits discrimination based on race, place of 
origin, political opinion, color, creed, or sex, and the Government 
generally adheres to these provisions. The Government is secular and 
does not interfere with an individual's right to worship.
    Nearly all government officials are Christians. The Christian holy 
days of Good Friday, Corpus Christi, Easter, Whit Monday, and Christmas 
are national holidays.
    The Government has taken steps to promote interfaith understanding. 
In January the Government established the Ministry for Ecclesiastical 
Relations, which holds monthly meetings to bring together members from 
Christian and non-Christian groups, including Baha'is, Muslims, and 
Rastafarians.
    The Prime Minister's office is responsible for the issuing of 
licenses for religious groups, buildings, and events. Religious groups 
must register with the Government. They are entitled to some customs 
exemptions, for example, from import taxes on musical instruments.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Recently there have been numerous 
activities to promote greater understanding among different 
denominations and religions. The Conference of Churches Grenada, which 
was created a decade ago, became more active in its attempts to 
facilitate closer relations among various religious organizations. The 
Christian Forum for Social Action discusses social issues such as drug 
use, HIV/AIDS and other social ills. For Independence Day and 
Thanksgiving church services, most Christian denominations worship 
together at ecumenical observances.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy representatives discussed issues and events involving religious 
freedom with government officials when soliciting support for 
international organization resolutions regarding broader human rights 
concerns.
                               __________

                               GUATEMALA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and Government policy 
continued to contribute to the generally free practice of religion. 
However, the Government has not implemented provisions of the Peace 
Accords regarding the rights of indigenous people that protect the 
exercise of indigenous religious beliefs and practices.
    The generally amicable relationship among religions in society 
contributed to religious freedom. However, traditional Mayan leaders 
report discrimination from some nongovernmental sources.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 42,043 square miles, and its population 
is approximately 12 million. Official census data indicates that the 
country's indigenous population is 42 percent, although unofficial 
estimates are higher.
    Historically, the country was overwhelmingly Catholic. However, in 
recent decades, Protestant groups have gained a significant number of 
members. Although there is no accurate census of religious affiliation, 
some sources estimate that between 50 and 60 percent of the population 
is Catholic and approximately 40 percent is Protestant, primarily 
evangelical. Leaders of Mayan spiritual organizations maintain that 
many indigenous Catholics and some Protestants also practice some form 
of indigenous spiritual ritual. Other religious groups are represented, 
including the Church of Jesus Christ of Latter-day Saints (Mormons), 
Jehovah's Witnesses, and, primarily in the capital, small communities 
of Jews and Muslims. Although many persons nominally affiliated with 
Catholicism or a Protestant denomination do not practice their religion 
actively, few citizens consider themselves atheists. There are no 
accurate statistics on church attendance, although various sources 
report that it is very high in the evangelical community and somewhat 
lower among Catholics.
    The largest Protestant denomination is the Full Gospel Church, 
followed by the Assembly of God, the Central American Church, and the 
Prince of Peace Church. Other Protestant denominations include Baptist, 
Presbyterian, Lutheran, and Episcopalian, as well as many independent 
evangelical denominations. U.S. and Latin American Christian 
missionaries work both in religious and social capacities, although 
there are no reliable statistics on their numbers.
    Protestant churches historically have been less tolerant of 
syncretistic practices than the Catholic Church, which, although it 
formally does not accept the practice of Mayan religions, has generally 
tolerated traditional practices that do not directly conflict with 
Catholic dogma. Observers maintain that some indigenous members of 
evangelical churches also secretly practice traditional Mayan rituals.
    Catholic and Protestant churches are distributed throughout the 
country, and their adherents are distributed among all major ethnic 
groups and political parties. However, evangelical Protestants appear 
to be represented in greater proportion in the Guatemalan Republican 
Front, which was the governing party from 2000 to 2004.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, the 
Government has not implemented the 1995 Agreement on the Identity and 
Rights of Indigenous Peoples, which provides for the respect of 
spiritual rights of indigenous people. The agreement calls for Congress 
to pass legislation to amend the Constitution to ``recognize, respect, 
and protect the distinct forms of spirituality practiced by the Maya, 
Garifuna, and Xinca'' groups. While the previous Congress passed a law 
containing 50 proposed constitutional amendments, including this one, 
the package was defeated in a 1999 popular referendum, and no further 
efforts have been made within Congress to amend the Constitution.
    There is no state religion; however, the Constitution recognizes 
explicitly the distinct legal personality of the Catholic Church.
    The Government does not establish requirements for religious 
recognition, nor does it impose registration requirements for religious 
members to worship together. However, the Government requires religious 
congregations as well as nonreligious associations and nongovernmental 
organizations to register as legal entities if they wish to transact 
business. Such legal recognition is necessary, among other things, for 
a congregation to rent or purchase premises, enter into contracts, and 
enjoy tax-exempt status. The Government does not charge religious 
groups a registration fee. Although registered religious entities are 
legally exempt from taxes, Protestant leaders noted that their churches 
sometimes were required to pay property taxes by local officials.
    The Catholic Church does not have to register as a legal entity; it 
is so recognized in the Constitution. For non-Catholic congregations, 
the process for establishing legal status is determined by the Ministry 
of Government; the requirements do not vary from one denomination to 
another. A congregation must file a copy of its bylaws and a list of 
its initial membership with the Ministry. The congregation must have at 
least 25 initial members, and the bylaws must reflect an intention to 
pursue religious or spiritual objectives. Applications are rejected 
only if the organization does not appear to be devoted to a religious 
objective, appears to be in pursuit of illegal activities, or engages 
in activities that appear likely to threaten the public order. There 
were no reports that the Government rejected any group's application 
during the period covered by this report. However, Protestant leaders 
report that their churches have found the process lengthy (lasting from 
6 months to several years) and they estimate that, due to these 
difficulties, 8,000 Protestant churches in the country have not yet 
applied for or completed the process.
    According to the Guatemalan Migration (Ministry of Immigration), 
foreign missionaries are required to obtain a tourist visa, which is 
issued for a period of 3 months and is renewable. After renewing their 
tourist visa once, they may apply for temporary residence. Specific 
missionary visas are no longer issued or required.
    The Government does not subsidize religious groups, and no groups 
report receiving national funding. The Constitution permits, but does 
not require, religious instruction in public schools. There is no 
national framework for determining the nature or content of religious 
instruction in public schools. Accordingly, when provided, such 
instruction tends to be programmed at the local level. In the last 
year, the Ministry of Education has consulted with Protestant groups on 
the integration of general values, although not specific religious 
teachings, into school curriculum.
    The Government does not have any organized programs to promote 
interfaith understanding or dialogue. Nonetheless, the Government has 
sought the support of diverse religious groups for passage of legal 
statutes on the rights of children and for implementation of health and 
literacy programs for children. For a number of churches, social 
projects are the primary forum for interaction with adherents of other 
faiths.

Restrictions on Religious Freedom
    While there is no government policy of discrimination, a lack of 
resources and political will to enforce existing laws and implement the 
Peace Accords limits the free expression of indigenous religious 
practice. Indigenous leaders state that Mayan culture does not receive 
the official recognition that it is due. The Government has not 
provided mechanisms for indigenous control of or free access to 
ceremonial sites considered sacred within indigenous culture. 
Individuals seeking to practice traditional religious ceremonies at 
sites considered sacred must pay an entrance fee or request permission 
far in advance from the Historical Anthropological Institute (a 
division of the Ministry of Culture). The Government's use of sacred 
sites as revenue-generating tourist destinations is considered by some 
indigenous groups to be an affront to their spiritual rights. In 
October 2001, the Government swore in the Commission for the Definition 
of Sacred Places to address such issues. However, the Commission has 
not taken action to open, or restrict, any sacred sites to religious 
use since its establishment. Often, individuals who wish to hold 
religious ceremonies in sacred sites must pay an entrance fee or 
request permission from the Ministry of Culture many weeks or months in 
advance.

Abuses of Religious Freedom
    Widespread impunity in the justice sector restricts the 
investigation of crimes that could have had religious motivations. 
There were multiple reports of killings of religious leaders of various 
denominations during the period covered by this report; however, there 
is no evidence to suggest that the killings were related to the 
individuals' religious affiliation or practices.
    An appeal remains pending in the Constitutional Court of the June 
2001 conviction of three military officers and an assistant priest for 
the 1998 murder of Bishop Juan Gerardi, the Coordinator of the 
Archbishop's Office on Human Rights (ODHA). In October 2002, an appeals 
court annulled the 2001 conviction and ordered a retrial, which the 
ODHA immediately appealed to the Supreme Court. In February, the 
Supreme Court Appellate Chamber confirmed the 2001 conviction, a 
decision that the defense then appealed to the Constitutional Court. 
The prosecution is currently awaiting decision on an appeal filed with 
the Third Appeals Court in January, requesting that the Fourth Penal 
Court be recused from hearing the case.
    In April 2003, human rights activist and Mayan priest Diego Xon 
Salazar was murdered in Chichicastenango, Quiche Province. Xon Salazar 
had reportedly received multiple death threats related to his work 
denouncing the resurgence of the civilian defense patrols (ex-PACS) in 
the Quiche. During the investigation conducted by the Special 
Prosecutor's Office for Human Rights, prosecutors theorized that Xon 
Salazar was killed because of an interfamilial land dispute. 
Prosecution was pending at the end of the period covered by this 
report.
    In May 2003, Mayan priest Gerardo Camo Manuel was killed during a 
religious ceremony in Rabinal, Baja Verapaz Province, after reportedly 
receiving death threats from one or more members of his community. The 
only witness in the case was unable to identify a suspect, and the case 
currently is closed.
    In December 2003, a controversial Catholic priest well known for 
his financial support of the poor, Jose Maria Ruiz Furlan was killed in 
Guatemala City. Prosecutors discounted religious motives and were 
investigating Furlan's business ties at the end of the period covered 
by this report.
    In October 2002, Mayan spiritual leader Antonio Pop Caal was 
kidnapped and killed in Coban, Alta Verapaz Province. Seven individuals 
were arrested after trying to ransom Pop Caal for profit. The case is 
scheduled to go to trial in February 2005.
    In December 2002, Mayan priest Marcos Sical Perez was killed by 
assailants in Salama, Baja Verapaz Province, allegedly in relation to 
an attempted car theft. The suspects' trial continued at the end of the 
reporting period.
    In March Reverend Ron Retner, an American Lutheran missionary, was 
threatened in a neighborhood of Guatemala City after trying to enter 
the community to preach. The threats allegedly were related to a 
dispute between the Lutheran Church and community members over land 
owned by the Church.
    Bishop Alvaro Ramazzini and Catholic priest Bernando Castro 
reportedly received death threats during the period covered by this 
report due to their activism in support of indigenous land rights.
    While these crimes have not been linked to religious persecution, 
they represent a disturbing trend of targeting voices of religious 
leaders who dissent against the corruption and impunity that plague 
society, and reflect poorly on the ability of the justice sector to 
swiftly investigate and prosecute violent crime.
    There were no reports of state agents monitoring the activities of 
religious leaders.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Relations between the various religious communities are generally 
amicable, with the exception of widespread intolerance of Mayan 
``spirituality'' and the practice of indigenous religious rituals. 
According to leaders of the Catholic, evangelical Protestant, Jewish, 
and Muslim communities, complaints from their followers of 
discrimination based on religion are rare.
    The indigenous people historically have been dominated by the 
Ladinos (citizens of European descent), and generally have been 
excluded from the mainstream of social, economic, and political 
activity. Much of the Ladino community has long regarded indigenous 
people with disdain. Reports of discrimination against traditional 
religious practices must be viewed in the context of this widespread 
Ladino rejection of indigenous culture.
    Mayan religious leaders note widespread disagreements with 
evangelical Protestants, and to a lesser extent, charismatic Catholics. 
Protestant churches historically have been less tolerant of indigenous 
practices than the Catholic Church, whose approach in many areas of the 
country is to tolerate traditional practice not directly in conflict 
with Catholic dogma. Many Catholic churches are built on sacred Mayan 
sites. Mayan leaders report that, in a few areas of the country, 
Catholic priests have forbidden followers of Mayan spirituality access 
to these sites.
    While many members of evangelical congregations are indigenous, 
local evangelical leaders often denounce traditional religious 
practices as ``witchcraft'' or ``devil worship,'' and actively 
discourage their indigenous members from being involved with 
traditional religious practices.
    Evangelical Protestant churches are split between a majority group, 
which strongly opposes ecumenical engagement with other religious 
traditions, especially Mayan religious practices, and a minority group, 
which actively promotes an ecumenical and multicultural vision.
    The ecumenical movement is focused on discussion of social 
questions, rather than interfaith discourse. For several years, 
representatives of Catholic, Protestant, Jewish, and traditional Mayan 
spirituality have participated in the Inter-religious Dialogue and the 
Foro Guatemala (the former meets every 2 to 3 months, the latter 
irregularly), to communicate primarily on social and political issues. 
In addition the Ecumenical Forum for Peace and Reconciliation, a 
coalition of the Catholic, Lutheran, Orthodox, and Presbyterian faiths, 
was founded in April 2002 when it announced its intent to begin 
monitoring government efforts to fulfill the Peace Accords, 
particularly on Identity and Rights of Indigenous Peoples. The 
Ecumenical Forum sponsored public conferences and debates on these 
topics throughout the country. However, Protestant denominations who 
are not members strongly opposed it.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officials, including the Ambassador, met on many occasions with 
leaders of major religious institutions as well as religious-based 
NGOs. The United States Agency for International Development (USAID) 
supports bilingual education based on the Mayan worldview, including 
core spiritual values for indigenous children. USAID also supports the 
Commission against Discrimination and Racism, which fights 
discrimination against Mayan religious practitioners. The Embassy has 
promoted dialogue between leaders of Mayan and Ladino groups within 
civil society and within diverse religious communities, and has also 
sponsored ecumenical events focused on the role of religion in the 
construction of peace.
                               __________

                                 GUYANA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    Despite ethnic tensions, the generally amicable relationship among 
religions in society contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 83,000 square miles, and its population 
is approximately 749,000. The country is religiously and ethnically 
diverse. Nearly half of the population traces its ancestry to the 
Indian subcontinent, and more than one-third of the population is of 
African descent. These two ethnicities, along with smaller groups of 
native South Americans and persons of European and Chinese descent, 
practice a wide range of religions.
    Approximately 50 percent of the population is either practicing or 
nominally Christian; of this group, roughly one-third is Anglican, one-
quarter Roman Catholic, one-quarter Pentecostal and Baptist, and one-
fifth Seventh-day Adventist. There are approximately 42 Presbyterian 
congregations, each ranging from 30 to 80 members. There are an 
estimated 3,000 Methodists in the country, and smaller numbers of 
Lutherans, members of the Church of Jesus Christ of Latter-day Saints 
(Mormons), and members of Jehovah's Witnesses. Practicing or nominal 
Hindus comprise approximately 35 percent of the population, and Muslims 
(both Sunni and Shi'a) constitute an estimated 10 percent. There is a 
small number of Baha'is. Although not included in official figures, 
many persons practice Rastafarianism or a traditional Caribbean 
religion known locally as ``Obeah,'' either apart from or in 
conjunction with the practice of other faiths. The country has a small 
Jewish population. Approximately 2 percent of the population do not 
belong to any religion.
    Members of all ethnic groups are well represented in all religious 
groups, with two exceptions: almost all Hindus are Indo-Guyanese, while 
nearly all Rastafarians are Afro-Guyanese. Foreign missionaries from a 
wide range of denominations are present.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    Members of all faiths are allowed to worship freely. There is no 
state or otherwise dominant religion, and the Government practices no 
form of religious favoritism or discrimination.
    Beginning in 2003, the Government has required missionaries to pay 
income taxes, even if that income was derived from abroad. Exemptions 
from taxation were granted for maintenance stipends paid by churches. 
Missionaries who produced evidence of previously granted income tax 
exemptions were not required to pay back taxes. It appears that 
enforcement of this tax requirement was motivated as a revenue measure, 
was not intended to limit missionary activity, and was not applied in a 
discriminatory manner.
    The Government recognizes religious groups of all faiths present. 
All churches are required to register with the Government in order to 
be formally recognized. Currently, such registration is done under the 
Companies Act, although some groups were previously registered under 
the Friendly and Benevolent Society Act. Religious groups seeking to 
establish operations require permission from the Ministry of Home 
Affairs before commencing their activities. This permission does not 
allow access to the interior; for such access, all nonofficial persons 
not resident in the interior require special permission from the 
Ministries of Home Affairs and Amerindian Affairs. The ministries 
review the scope of activities submitted by the religious body and 
grant approval on a case-by-case basis. There is no formal monitoring 
of religious groups.
    The following religious holy days are national holidays: Christian: 
Good Friday, Easter, Christmas; Hindu: Phagwah, Diwali; Muslim: Youman 
Nabi, and Eid-ul-Adha. None of these holidays negatively affect any 
other religious group.
    Both public and religiously affiliated schools exist, and parents 
are free to send their children to the school of their choice without 
sanction or restriction. The Government imposes no requirements 
regarding religion for any official or nonofficial purposes.
    The Government has promoted cooperation among religious communities 
to address long-standing racial tensions. In early 2004, the President 
announced that the Government would provide financial support, 
including no-cost spectrum on the radio frequency band, for an all-
faith television station; however, no proposal from religious bodies to 
participate has been submitted. A nongovernmental umbrella organization 
for Christian, Hindu, and Muslim organizations exists, called the 
Inter-Religious Organization, which occasionally speaks out on 
religious and social issues, although its activities are limited 
because the groups meets infrequently, and not all denominations are 
included in its voluntary membership.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Guyana Defense Force (GDF) does not have a chaplaincy, although 
efforts are made to coordinate with civilian religious groups to 
provide personnel with access to religious services. Leaders of all 
major faiths provide prayer and counseling, although generally only 
Christian sermons are given on GDF bases. Attendance at religious 
services depends on the discretion of individual commanders, although 
in many cases it is mandatory. Although membership in a particular 
religion does not confer any advantage or disadvantage, general 
military practice tends to be biased in favor of Christians. For 
example, no allowance is made for Muslim observance of Friday as a 
prayer day. Also, no provision is made for Hindu dietary preferences.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Although significant problems exist 
between the country's two main ethnic groups, tensions are generally 
racially, not religiously based. Religious leaders have frequently 
worked together to attempt to bridge these differences.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Ambassador and other Embassy officials met on numerous occasions with 
leaders of religious groups and with foreign missionaries. The U.S. 
Embassy pursues a policy of active engagement with the Islamic 
community. The Ambassador and other Embassy officials spoke before 
various religious groups promoting religious and racial harmony.
                               __________

                                 HAITI

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country, which shares the Caribbean island of Hispaniola with 
the Dominican Republic, has an area of 10,714 square miles. Its 
estimated population is 7 to 8 million.
    While precise statistics are unavailable, an estimated 50 to 55 
percent of the population is Roman Catholic, found in 309 Catholic 
parishes throughout the 9 departmental dioceses, a decrease from the 
roughly 80 percent who were Catholic traditionally. The number of 
Protestants is growing steadily; there are 425 registered 
congregations, and the largest denominations are Baptist and 
Pentecostal. Other significant groups include Methodists, 
Episcopalians, members of Jehovah's Witnesses, the Church of Jesus 
Christ of Latter-day Saints (Mormons), Seventh-day Adventists, and 
Orthodox Christians. There also are many nondenominational Christian 
congregations. Other non-Christian groups, all small in size, include 
Jews, Muslims, Rastafarians, and Baha'is.
    Voodoo (Vodun), a traditional religion derived in part from West 
African beliefs, is practiced alongside Christianity (most commonly 
with Catholicism) by a large segment of the population, although no 
official statistics on the number of adherents are available. Although 
the Government officially recognized Voodoo as a religion in 2003, it 
continues to be frowned upon by elite, conservative Catholics and 
Protestants. The Government provides no legal status for Voodoo except 
for its recognition as a legitimate religious practice. Some Protestant 
and Catholic clergy are politically active. A Protestant pastor leads a 
political party, the Christian Movement for a New Haiti (MOCHRENA). 
Several Catholic priests were among the leadership of the Fanmi Lavalas 
(FL) party of former President Jean Bertrand Aristide, who is himself a 
former Roman Catholic priest. The Conference of Catholic Bishops 
occasionally issues statements on political matters and in 2003, along 
with the Protestant Federation, actively participated in the search for 
a solution to the political impasse between the Government and 
opposition forces.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, provided that 
practices do not disturb law and order, and the Government generally 
respects this right in practice. The Government at all levels strives 
to protect this right in full and does not tolerate its abuse, either 
by governmental or private actors.
    The 1987 Constitution grants freedom of religion and directs the 
establishment of laws to regulate the recognition and operation of 
religious groups. Under the interim government, religious affairs fall 
under the Ministry of Foreign Affairs, Cults (Religious Affairs), and 
Haitians Living Abroad. The Bureau of Religious Affairs within that 
ministry is responsible for registering churches, clergy, and 
missionaries. Recognition by the bureau affords religious groups 
standing in legal disputes, protects churches' tax-exempt status, and 
extends civil recognition to church documents such as marriage and 
baptismal certificates. Requirements for registration with the Bureau 
of Religious Affairs include information on qualifications of the 
group's leader, a list of members of the religious organization, and a 
list of social projects of the organization. Most Catholic and 
Protestant organizations are registered with the ministry. Registered 
religious groups are required to submit an annual report of their 
activities to the bureau. Although many nondenominational Christian 
groups and voodoo practitioners have not sought official status, there 
were no reports of any instance in which this requirement has hampered 
the operation of a religious group. According to the Government, many 
groups, Christian and voodoo, do not seek official recognition simply 
because they are not well developed or organized. Goods brought into 
the country for use by registered churches and missionaries are 
exempted from customs duties, and registered churches are not taxed. 
Some church organizations have complained that customs officials 
sometimes refused to honor a church's tax-exempt status; however, it 
appeared that these refusals generally were attempts by corrupt 
officials to extort bribes rather than an attempt to limit religious 
practices.
    For many years, Roman Catholicism was the official religion of the 
country. While this official status ended with the enactment of the 
1987 Constitution, neither the Government nor the Holy See has 
renounced the 1860 Concordat, which continues to serve as the basis for 
relations between the Roman Catholic Church and the State and the 
operation of Catholic religious orders. In many respects, Roman 
Catholicism retains its traditional primacy among the country's 
religions. Official and quasi-official functions are held in Catholic 
churches and cathedrals, such as ``Te Deum'' masses for Independence 
Day, Flag Day, and Founders Day. However, in the past several years, 
the Government has recognized the growing role of Protestant churches. 
For example, Protestant clergy is now invited to participate when 
churches are asked to play an advisory role in politics.
    The following holy days are observed officially as national 
holidays: Good Friday, Corpus Christi, All Saints Day, All Souls Day, 
and Christmas.
    Many foreign missionaries are affiliated with U.S.-based 
denominations or individual churches. Others are associated with 
independent, nondenominational Christian groups. Missionary groups 
operate hospitals, orphanages, schools, and clinics throughout the 
country. According to one survey, 83 religious groups send temporary 
missions on a regular basis to participate in relief and humanitarian 
activities.
    Foreign missionaries enter on regular tourist visas and submit 
paperwork similar to that submitted by domestic religious groups in 
order to register with the Bureau of Religious Affairs. While some 
missionaries were concerned by the slowness of the Government to issue 
residence permits, there was no indication that the delay was due to 
obstructionism.
    The Constitution stipulates that persons cannot be required to join 
an organization or receive religious instruction contrary to their 
convictions. Therefore, in Catholic or Protestant parochial schools, 
the school authorities may not permit proselytization on behalf of the 
church with which they are affiliated. Parents have been quick to 
complain and publicize isolated instances in which this principle has 
been violated. There were no such instances during the period covered 
by this report.
    Only 15 percent of schools are public. In 9 percent of these 
schools, Catholic and other clergy play a role in teaching and 
administration. Church-run schools and hospitals are subject to 
oversight by the Ministries of Education and Health, respectively.
    The Government does not interfere with the operation of radio and 
other media affiliated with religious groups. In addition to the many 
radio stations operated by religious (mostly Protestant, including 
evangelical) groups, religious programming is a staple of commercial 
broadcasting.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Religion plays a prominent role in 
society. Many citizens display a keen interest in religious matters and 
freely express their religious beliefs. While society generally is 
tolerant of the variety of religious practices that flourish, Christian 
attitudes toward voodoo vary. Many Christians accept voodoo as part of 
the country's culture; however, others regard it as incompatible with 
Christianity. This difference in views has led to isolated instances of 
conflict in the recent past; however, no such instances were reported 
during the period covered by this report. The Bureau of Religious 
Affairs has managed periodic tension between some Protestant and voodoo 
groups effectively. The bureau maintains offices in the central, 
northern, and southern areas of the country. Tensions between 
Protestant and voodoo groups are local in nature and usually involve 
land disputes or conflicts over proselytizing. In some cases, the 
bureau sends representatives to assist local authorities in settling 
such disputes. The parties in conflict usually accept the ministry's 
mediating role. Ecumenical organizations exist. Interfaith cooperation 
is perhaps most effective in the National Federation of Private 
Schools.
    Particularly in rural areas, accusations of sorcery have been known 
to lead to mob violence resulting in deaths. Women generally are 
targeted in these cases, which usually are precipitated by the death of 
a child from unknown causes. Given the prevalence of voodoo in rural 
areas, it appears likely that voodoo practitioners are targeted in some 
of these cases, although no examples were reported during the period 
covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Embassy representatives routinely met with religious and civil society 
leaders to seek their cooperation in the political process. Throughout 
2003 the Embassy worked closely with the Catholic Bishops Conference, 
the Protestant Federation, and the Episcopal Church in search of a 
resolution of the country's political impasse. Each of these 
organizations has a seat on the recently formed Provisional Electoral 
Council, with which the Embassy worked regularly in preparing for 
elections.
                               __________

                                HONDURAS

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 43,278 square miles, and its population 
is approximately 7 million. An estimated 90 percent of the country's 
population is mestizo (mixed Amerindian and European), with small 
numbers of Amerindians, and persons of European, African, Asian, and 
Arab descent making up the rest.
    There are no reliable government statistics on the distribution of 
membership in churches. The Catholic Church reports a total membership 
of just over 80 percent of the population.
    In January 2002, the Le Vote Company conducted interviews on 
religious issues with persons age 18 or older in 1,215 households 
throughout the country. The company reported that 63 percent of 
respondents identified themselves as Catholics, 23 percent as 
evangelical Christians, and 14 percent as ``other'' or provided no 
answer. Anecdotal evidence and unreleased poll results suggest that the 
number of Protestant, including evangelical, Christians appears to be 
growing over time. The principal faiths include: Roman Catholicism, the 
Greek Orthodox rite, the Episcopal Church, the Lutheran Church, 
Jehovah's Witnesses, the Mennonite Church, the Church of Jesus Christ 
of Latter-day Saints (Mormons), and some 300 evangelical Protestant 
churches. The most prominent evangelical churches include the Abundant 
Life, Living Love, and Grand Commission churches. The National 
Association of Evangelical Pastors represents the evangelical 
leadership. There are a significant number of Christian missionaries 
from the United States. There are small numbers of Muslims and Jewish 
persons. There is a mosque and a synagogue in San Pedro Sula, and a 
synagogue, which opened in the last year, in Tegucigalpa.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion. However, the armed forces have an 
official Roman Catholic patron saint. The Government consults with the 
Roman Catholic Church and occasionally appoints Catholic leaders to 
quasi-official commissions on key issues of mutual concern, such as 
anticorruption initiatives.
    The Government has designated the Christian holy days of Holy 
Thursday, Good Friday, and Christmas as national holidays.
    The Government does not require religious groups to register.
    The Constitution grants the President the power to grant 
``juridical personality'' to associations, including religious 
organizations. This status is a prerequisite to being accorded certain 
rights and privileges, such as tax exemptions. Associations are 
required to submit an application to the Ministry of Government and 
Justice describing their internal organization, bylaws, and goals. In 
the case of evangelical churches, the application then is referred to a 
group of leaders from the Evangelical Fraternity of Churches for 
review. This group has the power to suggest, but not require, changes. 
All religious applications also are referred to the State Solicitor's 
Office for a legal opinion that all elements meet constitutional 
requirements. The President signs the approved resolutions granting 
juridical personality. There were no reports of the Ministry of 
Government and Justice turning down any application for juridical 
personality submitted by a religious group during the period covered by 
this report. The Catholic Church and other recognized religious 
organizations are accorded tax exemptions and waivers of customs duty 
on imports.
    The Government requires foreign missionaries to obtain entry and 
residence permits. A local institution or individual must sponsor a 
missionary's application for residency, which is submitted to the 
Ministry of Government and Justice. The Ministry generally grants such 
permits.
    There are both religious schools that provide professional 
training, such as seminaries, and church-operated schools that provide 
general education, such as parochial schools. They receive no special 
treatment from the Government, nor do they face any restrictions.
    The law allows deportation of foreigners who practice witchcraft or 
religious fraud. There were no known cases of deportation under this 
law during the reporting period.
    The Catholic Church is seeking the return of former properties of 
historic interest confiscated by the Government at independence in 
1825; however, the Church has not submitted a formal request to the 
Government.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    In September 2000, the Congress adopted a controversial measure 
requiring that, beginning in 2001, all school classes begin with 10 
minutes of readings from the Bible. However, this legislation has not 
been put into effect.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The Catholic Church has designated 
the Archbishop of Tegucigalpa as the national-level official in charge 
of ecumenical relations, and the Archbishop has established an 
ecumenical and interreligious dialogue section within his Archdiocese. 
There were reports of discriminatory popular attitudes against persons 
of Arab descent, both first-generation immigrants and those whose 
families have resided in the country for generations. These attitudes 
occasionally resulted in negative media coverage of Islam and in 
unsubstantiated public statements by government officials linking Arab 
citizens of the country to terrorist activities; this, in spite of the 
fact that the vast majority of Arabs in the country are Christian.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy also maintains a regular dialogue with religious leaders, 
church-sponsored universities, and nongovernmental religious 
organizations.
                               __________

                                JAMAICA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 4,244 square miles, and its population 
is approximately 2,653,000. According to the 2001 census, the 
population's religious affiliation is Church of God 24 percent, 
Seventh-day Adventist 11 percent, Baptist 7 percent, Pentecostal 10 
percent, Anglican 4 percent, Roman Catholic 2 percent, United Church 2 
percent, Methodist 2 percent, Jehovah's Witnesses 2 percent, Moravian 1 
percent, Brethren 1 percent, unstated 3 percent, and ``other'' 10 
percent. The category ``other'' included 24,020 Rastafarians, an 
estimated 5,000 Muslims, 1,453 Hindus, approximately 350 Jews, and 279 
Baha'is. Twenty-one percent claimed no religious affiliation.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    The Parliament may freely act to recognize a religious group. 
Recognized groups receive tax-exempt status and other privileges, such 
as the right of their clergy to visit members in prison; however, 
registration is not mandatory.
    Religious schools are not subject to any special restrictions, nor 
do they receive special treatment from the Government. Most religious 
schools are affiliated with either the Roman Catholic Church or with 
Protestant denominations; there also is at least one Jewish school.
    Foreign missionaries are subject to no restrictions other than the 
same immigration controls that govern other foreign visitors.
    The Christian holy days of Ash Wednesday, Good Friday, Easter 
Monday, and Christmas are national holidays. These holidays do not 
adversely affect any religious group.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.

Abuses of Religious Freedom
    In 2003 the Government recognized Rastafarianism as a religion. 
Members of the Rastafarian community have complained that law 
enforcement officials unfairly target them; however, it is not clear 
whether the police actions reflect religious discrimination or are due 
to the group's illegal use of marijuana, which is an element of 
Rastafarian religious practice. In February 2003, the Parliamentary 
Joint Select Committee on marijuana recommended decriminalization of 
possession of small quantities for adult personal use in private. The 
committee's recommendations have not yet been considered by the full 
Parliament.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The country has a well-established 
tradition of religious tolerance and diversity. Members of the 
Rastafarian community reported isolated incidents of discrimination 
against them in schools and the workplace; however, no specific cases 
of discrimination were documented during the period covered by this 
report. Local media outlets provide a forum for extensive, open 
coverage and debate on matters of religion.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. In 
May, the U.S. Agency for International Development (USAID) incorporated 
the principles of religious tolerance into a seminar to bring together 
leaders from various religious groups to forge a connection between 
faith and environmental issues. The event was designed to increase 
awareness of environmental issues by encouraging each citizen to 
recognize his or her role as an environmental steward and custodian of 
nature. More than 100 participants representing the Christian, 
Buddhist, Muslim, Rastafarian, Hindu, Jewish, and Baha'i faiths 
attended. The gathering provided a forum for participants of differing 
religious persuasions to highlight the areas of common ground among 
them that relate to caring for nature.
                               __________

                                 MEXICO

    The Constitution provides for freedom of religion and the 
Government generally respects this right in practice; however, there 
are some restrictions at the local level in certain areas.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. The 
Federal Government continued to strengthen efforts to promote 
interfaith understanding and dialogue, and to mediate cases of 
religious intolerance.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, in certain southern areas, 
political, cultural, and religious tensions continued to limit the free 
practice of religion within some communities. Most such incidents 
occurred in the state of Chiapas.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 1,220,663 square miles, and its 
population is approximately 98 million.
    According to the 2000 census, approximately 88 percent of 
respondents identify themselves as at least nominally Roman Catholic. 
There are an estimated 11,000 Roman Catholic churches, and 14,000 
ordained Catholic priests and nuns. An additional estimated 90,000 
laypersons work in the Catholic Church system.
    Other religious groups for which the 2000 census provided estimates 
include: Pentecostal and Neopentecostal evangelicals, 1.62 percent of 
the population; other Protestant evangelical groups, 2.87 percent; 
members of Jehovah's Witnesses, 1.25 percent; ``historical'' 
Protestants, 0.71 percent; Seventh-day Adventists, 0.58 percent; Church 
of Jesus Christ of Latter-day Saints (Mormons), 0.25 percent; Jews, 
0.05 percent; and other religions, 0.31 percent. Approximately 3.53 
percent of respondents indicated ``no religion,'' and 0.85 percent did 
not specify a religion.
    There are no definitive estimates on membership in various 
Protestant denominations. A 2000 press report indicated that 
Presbyterians account for 1 percent of the total population; Anglicans, 
0.1 percent; Baptists, 0.1 percent; Methodists, 0.04 percent; and 
Lutherans, 0.01 percent. Official figures sometimes differed from 
membership claims of religious groups. For example, the Seventh-day 
Adventist Church claims a nationwide membership of 600,000 to 700,000 
persons; however, according to the 2000 census, only 488,945 persons 
identified themselves as such. Some Protestant evangelical groups claim 
that their coreligionists constitute close to 60 percent of the 
population in Chiapas; however, in the 2000 census, only 21.9 percent 
of respondents in that state identified themselves as Protestant. Press 
reports have estimated that there are more than 5,000 Protestant 
churches and 7,000 pastors in the country.
    Non-Catholic Christians are concentrated primarily in the south. 
Chiapas, with a large indigenous population and overall approximately 4 
percent of the country's population, has the largest percentage of non-
Catholics, 36.2 percent, compared to the national average estimated at 
12 percent. Non-Catholics represent 29.6 percent of the population of 
Tabasco state, followed by Campeche state with 28.7 percent, and 
Quintana Roo state with 26.8 percent.
    There is a small Muslim population in the city of Torreon, 
Coahuila, and there are an estimated 300 Muslims in the San Cristobal 
de las Casas area in Chiapas. This group is composed of Mayan 
indigenous people who have been converted through the Mission for Dawa 
in Mexico, an Islamic sect recently founded by Spanish missionaries.
    In early 2002, a Roman Catholic Church official in Chiapas told the 
press that an estimated 12 percent of that state's residents identified 
themselves as ``non-believers,'' 64 percent as Roman Catholic, and 22 
percent as Protestant evangelical. In indigenous communities in 
Chiapas, the number of Catholics is even lower. A December 2001 article 
reported that in the Chol area, 56.3 percent identify themselves as 
Roman Catholic, in the Tzeltal, 54.7 percent, and in the Tzotzil, 51.9 
percent.
    Some indigenous people in the states of Chiapas, Oaxaca, and 
Yucatan practice a syncretistic religion that mixes Catholic and pre-
Hispanic Mayan religious beliefs.
    In some communities, especially in the south, there is a 
correlation between politics and religion. A small number of local 
leaders often are reported to manipulate religious tensions in their 
communities for their own political or economic benefit, especially in 
Chiapas (see Sections II and III).
    According to news reports in 2000, an estimated 55 percent of those 
surveyed attend religious ceremonies at least weekly; 19 percent, 
monthly; and 20 percent, less than once a month.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the Federal 
Government generally respects this right in practice; however, there 
are some restrictions. State and municipal governments generally 
protect this right, but some local officials infringe on religious 
freedom, especially in the south.
    The Constitution states that everyone is free to profess their 
chosen religious belief and to practice its ceremonies and acts of 
worship. Congress may not enact laws that establish or prohibit any 
religion. The Constitution also provides for the separation of Church 
and State. The 1992 Law on Religious Associations and Public Worship 
defines the administrative remedies that protect the right to religious 
freedom. In August 2001, a provision was added to the Constitution that 
establishes, for the first time, a prohibition against any form of 
discrimination, including discrimination against persons on the basis 
of religion.
    To operate legally, religious associations must register with the 
Director for Religious Affairs of the Federal Secretariat of Government 
(DAR). The registration process is routine. The most recent statistics 
show that 6,247 religious associations are registered, of which the 
vast majority are evangelical Protestant or Roman Catholic. During the 
period covered by this report, the DAR registered 215 associations, 
some of which had applied for registration previously. In addition 142 
applications either awaited further supporting documentation or were 
not in compliance with registration criteria at the end of the period 
covered by this report.
    To be registered as a religious association, a group must 
articulate its fundamental doctrines and religious beliefs, not be 
organized primarily for profit, and not promote acts that are 
physically harmful or dangerous to its members. Religious groups must 
be registered to apply for official building permits, to receive tax 
exemptions, and to hold religious meetings outside of their places of 
worship.
    The DAR promotes religious tolerance and investigates cases of 
religious intolerance. All religious associations have equal access to 
the DAR for registering complaints. Its officials generally are 
responsive and helpful in mediating disputes among religious 
communities. When parties present a religious dispute to the DAR, it 
attempts to mediate a solution. If mediation fails, the parties may 
submit the problem to the DAR for binding arbitration. If the parties 
do not agree to this procedure, one or the other may elect to seek 
judicial redress. Municipal and state officials generally are 
responsive and helpful in mediating disputes among communities. 
However, when a mediated solution cannot be found, officials have not 
always been aggressive in pursuing legal remedies against offending 
local leaders (see Section III).
    Five states, Chiapas, Guerrero, Hidalgo, Veracruz, and Mexico 
State, have their own under secretaries for religious affairs. The new 
governor of Nuevo Leon has expanded the position of Under Secretary for 
Citizens' Services to include Religious Affairs as part of the Under 
Secretary's portfolio.
    Historically, tensions existed between the Roman Catholic Church 
and the post-1910 modern state. Consequently, severe restrictions on 
the rights of the Church and members of the clergy were written into 
the country's Constitution. In 1992 the Government reestablished 
diplomatic relations with the Holy See and lifted almost all 
restrictions on the Catholic Church. This later action included 
granting all religious groups legal status, conceding them limited 
property rights, and lifting restrictions on the number of priests in 
the country. However, the law continues to mandate a strict separation 
of Church and State. The Constitution still bars members of the clergy 
from holding public office, advocating partisan political views, 
supporting political candidates, or opposing the laws or institutions 
of the State.
    The Constitution provides that education should avoid privileges of 
religion, and that one religion or its members may not be given 
preference in education over another. Religious instruction is 
prohibited in public schools; however, religious associations are free 
to maintain private schools, which receive no public funds. Primary 
level home schooling for religious reasons is not prohibited explicitly 
nor supported by the law; however, to enter a secondary school, one 
must have attended an accredited primary school. Home schooling is 
allowed at the secondary level once schooling at an accredited primary 
school has been completed.
    Religious associations must notify the Government of their intent 
to hold a religious meeting outside of a licensed place of worship. The 
Government received 4,442 such notifications from June 2003 through May 
31.
    The Government requires religious groups to apply for a permit to 
construct new buildings or to convert existing buildings into houses of 
worship. The latest statistics available show that the Government 
granted permits for 972 buildings between June 1, 2003 and May 31. For 
432 pending applications, the Government has requested additional 
information pertaining to the structure or to its proposed use. 
Religious groups report no difficulty in obtaining government 
permission for these activities.
    Since 2001 the Secretary of Government has engaged in dialogue with 
representatives of various religions and denominations to discuss 
issues of mutual concern.
    Missionaries representing a wide variety of groups are present. 
Although the Federal Government limits the number of visas each 
religious group is allowed, the application procedure is routine and 
uncomplicated. The Government has granted 49,466 such visas since 1995, 
including 5,526 between June 1, 2003 and April 30.
    Of nine official holidays, two are associated with Christian holy 
days (Good Friday and Christmas Day). In addition most employers give 
holiday leave on Holy Thursday, All Soul's Day, Virgin of Guadalupe 
Day, and Christmas Eve.

Restrictions on Religious Freedom
    In mid-2003 representatives of the political party Mexico Possible 
brought complaints against the bishops of Tlaxcala, Acapulco and 
Cuernavaca for violating article 130 of the Constitution and article 
404 of the Penal Code. Both articles state that religious ministers 
cannot call for their followers to vote for or against a political 
party. While the bishops did not call for voting specifically against 
Mexico Possible, they did say that it was a sin to vote in favor of 
candidates who favor explicitly providing equal rights for homosexuals 
or to legalize abortion, both of which were positions that the (now-
defunct) party endorsed. In August 2003, the Secretary of Government 
indicated that the bishops had not violated the Religious Associations 
and Public Worship Law.
    According to the Religious Associations and Public Worship Law, 
religious groups may not own or administer broadcast radio or 
television stations; however, the Catholic Church owns and operates a 
national cable television channel. Government permission is required to 
transmit religious programming on commercial broadcast radio or 
television, and permission is granted routinely. Between June 2003 and 
May 31, authorities approved 11,116 transmissions.
    Any religious building constructed after 1992 is the property of 
the religious association that built it. All religious buildings 
erected before that year are ``national patrimony'' and owned by the 
State. There were reportedly 90,879 buildings dedicated to religious 
activities as of July 2001. Of those, 80,846 were the property of the 
State and 10,033 belonged to religious groups.

Abuses of Religious Freedom
    While the Federal Government generally respects religious freedom 
in practice, poor enforcement mechanisms have allowed local authorities 
in Chiapas to discriminate against persons based on their religious 
beliefs. Federal and local governments often failed to punish those 
responsible for acts of religiously motivated violence. In parts of 
Chiapas, leaders of indigenous communities sometimes regard evangelical 
groups and Catholic lay catechists as unwelcome outside influences and 
as potential economic and political threats. As a result, these leaders 
sometimes acquiesced in or ordered the harassment or expulsion of 
individuals belonging chiefly to Protestant evangelical groups; between 
June 2003 and May 31, the Office of Religious Affairs in the Interior 
Ministry received 14 complaints of such harassment (see Section III). 
Religious differences often were a prominent feature of such incidents; 
however, ethnic differences, land disputes, and struggles over local 
political and economic power were frequently the underlying causes. In 
past years, expulsions involved burning of homes and crops, beatings, 
and, occasionally, killings. During the period covered by this report, 
there were at least two persons killed in incidents that had a 
religious dimension. These incidents usually occurred in predominantly 
Catholic-Mayan communities, and they mostly involved Catholics 
harassing or abusing evangelicals or other Protestants. On several 
occasions, village officials imposed sanctions on evangelicals for 
resisting participation in community festivals or refusing to work on 
Saturdays.
    The Chiapas-based Evangelical Commission for the Defense of Human 
Rights (CEDEH) claims that municipal authorities have expelled 30,000 
persons from their communities in the last 30 years. Some of these 
people were displaced at least partly on religious grounds. A 
representative from the National Human Rights Commission (CNDH) 
reported that there are no official statistics on the displaced. 
However, the Diagnostic on Human Rights in Mexico, published in October 
2003 by the representative of the UN High Commissioner for Human 
Rights, cited religious conflict as one of the principal reasons for 
internal displacement in Chiapas.
    A mob that included local officials linked to the Democratic 
Revolution Party (PRD), armed with sticks, stones and machetes, drove 
seven Protestant families from their homes on June 22 because they 
asked local officials to ensure that their freedom of worship be 
respected. The families joined approximately 300 to 400 Tojolabal 
Christians expelled from their farms in Las Margaritas Township in the 
previous 10 months. Another attack warning was issued by the Nuevo 
Matzan village council, which ordered 15 evangelical families to 
abandon their homes or face severe consequences. Government officials 
in Chiapas have taken no action, claiming that the families left of 
their own volition (see Section III).
    According to the CNDH, from June 1991 to March 2003, it received 
1,110 complaints of discrimination on religious grounds, especially 
from members of Jehovah's Witnesses, for their refusal to participate 
in national anthem and flag ceremonies in schools.
    In February 2003, the CNDH called on the Governor of Michoacan to 
reinstate seven student members of Jehovah's Witnesses who were 
expelled from school in 2001 for such a refusal. As of May, the 
recommendation had been fulfilled partially.
    In November 2003, the Federal Government published regulations 
under the 1992 Law on Religious Associations and Public Worship. 
Changes include opening prisons and health institutions to people who 
administer ``spiritual help.''


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
    There were no reports of religious prisoners or detainees.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were cases of 
religious intolerance and expulsions from certain indigenous 
communities. This is particularly common in Chiapas, where many 
residents follow syncretistic (Catholic-Mayan) religious practices. 
Syncretistic practices are not merely an extension of religious belief 
but also the basis for the social and cultural life of the community. 
Therefore, other religious practices are perceived not only as 
different and strange, but also as threats to indigenous culture. In 
some southern indigenous communities, abandoning syncretistic practices 
for Protestant beliefs is perceived as a threat to the community's 
unique identity. Endemic poverty, land tenure disputes, and lack of 
educational opportunities also contribute to tensions in many 
communities, which at times results in violence.
    The most common incidents of intolerance related to traditional 
community celebrations. Protestant evangelicals often resist making 
financial donations demanded by community norms that go partly to local 
celebrations of Catholic religious holidays, and they resist 
participating in festivals involving alcohol. News reports estimate 
that 10,000 evangelical Christians live in segregated areas surrounding 
San Cristobal de las Casas in Chiapas.
    In October 2003, heavily armed assailants stopped the automobile of 
Mariano Diaz Mendez, an evangelical Christian pastor, and killed him 
near the town of San Juan Chamula in Chiapas. He was the second 
evangelical Christian to be killed in the space of two weeks; Jairo 
Solis Lopez, another pastor, was killed earlier in the Chiapas 
municipality of Mapastepec. There was no information on investigations 
or arrests related to these killings.
    In Chiapas traditionalist local leaders have denied approximately 
150 children access to the local public schools in six indigenous 
communities every year since 1994 because they are evangelicals. They 
receive instruction in separate classrooms under a program that began 
in 2001 to provide education for children who are marginalized due to 
their religious affiliation.
    In Guerrero 17 families of Jehovah's Witnesses, a total of 70 
persons, were threatened by local authorities with eviction from their 
homes and the loss of inherited properties because they refused to 
contribute to Catholic religious festivals or to assume 
responsibilities that violated their conscience, such as becoming 
members of the local police. In November 2003, the two conflicting 
parties reached an agreement under which the Jehovah's Witnesses agreed 
to assume civic, community, and economic ``obligations.''
    Several persons accused of being witches have been killed in 
Chiapas during the last decade.
    In October 2003, the Director General for Clerical Affairs at the 
DAR estimated that nationwide there are at least 100 confrontations 
developing due to religious intolerance, primarily in the south. 
Government officials, the national human rights ombudsman, and 
interfaith groups are conducting discussions about incidents of 
intolerance to promote social peace. An Interfaith Council includes 
representatives from the Anglican, Catholic, Greek Orthodox, Mormon, 
Lutheran, other Protestant, Buddhist, Hindu, Jewish, Sikh Dharma, and 
Sufi Islam communities.
    The Jewish community in the country has not encountered violence, 
harassment, or vandalism. There are occasional protests due to the 
ongoing turmoil in the Middle East, but the Government acts quickly and 
proactively to offer protection. In 2003 both houses of the Congress 
unanimously passed the Federal Law for Preventing and Eliminating 
Discrimination. The fourth article of the law explicitly mentions anti-
Semitism as a form of discrimination.
    In March the head of CNDH criticized harassment of indigenous 
people who have converted to Islam, primarily in the area of San 
Cristobal in Chiapas; he attributed the harassment in part to reaction 
to increased Muslim proselytizing. CNDH initiated an investigation 
after receiving complaints that federal authorities discriminated 
against followers of Islam.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy staff met with government officials, staff of nongovernmental 
organizations, and members of religious groups to discuss issues of 
religious freedom.
                               __________

                               NICARAGUA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributes to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 49,998 square miles, and its population 
is approximately 5.2 million. Over 90 percent of the population belongs 
to Christian denominations. According to the most recent census, 
conducted in 1995, 72.9 percent of the population were Roman Catholic, 
15.1 percent were evangelical, 1.5 percent were members of the Moravian 
Church, and 0.1 percent were Episcopalian. Another 1.9 percent were 
associated with other religious groups, including the Church of Jesus 
Christ of Latter-day Saints (Mormons), Amish and Mennonite communities, 
and members of Jehovah's Witnesses. Some 8.5 percent professed no 
religious affiliation or were atheists. The Episcopal Church claims a 
membership nearly twice that indicated in the census, and evangelical 
churches also have made credible claims of higher current membership 
ranging between 20 and 30 percent of the population. According to a 
January 2003 poll of 1,500 citizens that excluded the Atlantic Coast, 
where there is a greater prevalence of Protestant churches, 70.5 
percent of respondents were Catholic, 16.1 percent were members of 
evangelical churches, 3.2 percent belonged to other denominations, and 
9.8 percent claimed no religious affiliation.
    Non-Christian communities are few and small. The Jewish community 
is less than 50 persons (including expatriates). They gather for 
religious holidays and Sabbath dinners but do not have an ordained 
rabbi or a synagogue.
    There are about 200 Muslims, who are primarily resident aliens or 
naturalized citizens from Iran, Libya, and Palestine who immigrated in 
the 1980s. There is a mosque in Managua with about 100 members. 
Minority religions also include the Baha'i faith and the Church of 
Scientology.
    Other immigrant groups include ``Turcos,'' Palestinian Christians 
whose ancestors came to Central America in the early 1900s, and 
Chinese, who either arrived as Christians or frequently intermarried 
with citizens of the country and converted to Christianity.
    There are no longer any pre-Columbian religions, although there is 
a ``freedom movement'' within some Moravian churches to allow 
indigenous Amerindian spiritual expression, often through music. The 
Catholic Church often incorporates syncretistic elements and does not 
criticize or interfere with non-Christian aspects of religious 
festivals held in its name. For example, each August up to 30,000 
persons, many of them painted red or coated in motor oil, gather to 
carry ``Dominguito,'' a sacred 10-inch statue of Saint Dominic, from 
his home church in a suburb of Managua to another church downtown. One 
week later the revelers reconvene to carry the statue back. Such events 
have historical roots dating to pre-Columbian times.
    Moravian and Episcopal communities are concentrated on the Atlantic 
coast, while Catholic and evangelical churches dominate the Pacific and 
central regions. There is a strong correlation between ethnicity and 
religion; blacks and Amerindians, who generally live along the Atlantic 
coast, are more likely to belong to the Moravian or Episcopal Church. 
Some evangelical churches have focused on the remote towns of the 
central South Atlantic Region and have a strong presence there.
    Evangelical churches are growing rapidly, especially in poor or 
remote areas. For example, in 1980 the Assemblies of God had 80 
churches and fewer than 5,000 members. According to church leader 
Saturnino Cerato, as of April, there were 860 churches and 
approximately 200,000 baptized members. The evangelical churches 
operate two private universities without interference from the 
Government.
    Anecdotal evidence points to proportionally higher church 
attendance among members of the new evangelical churches than in 
Catholic and traditional Protestant churches. In poorer neighborhoods, 
the small evangelical churches are filled to capacity nearly every 
evening. According to a Catholic official, the Catholic Church is 
growing numerically but losing ground proportionally.
    Foreign missionaries are active. The Mormons have 180 missionaries 
and 30,000 members in the country, the Mennonites have 8 missionary 
families and close to 4,000 members, mostly in the central Boaco region 
and rural areas in the north-Waslala. Nearly all of the non-Catholic 
denominations have at least one missionary family present.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Constitution 
also states that no one ``shall be obligated by coercive measures to 
declare their ideology or beliefs.'' The Constitution prohibits 
discrimination on the basis of religion.
    There is no official state religion; however, the Roman Catholic 
Church enjoys a close relationship with the Government. It is the most 
politically active religious denomination and has significant political 
influence. Catholic Church leaders routinely meet with senior 
government officials. There are allegations that state funds have been 
used to support purely religious Catholic Church activities; however, 
under the current administration the Government and Catholic Church 
have maintained more distant relations. The historical position of the 
Church is such that most religiously affiliated monuments, memorials, 
and holidays are Catholic-related. However, the dominance of the 
Catholic Church does not have a negative effect on the religious 
freedom of others.
    Evangelicals are free to be politically active and have formed a 
political party called Partido Camino Cristiano, or Christian Path 
Party. The party has 3 legislators in the 92-member National Assembly, 
including an ordained evangelical minister.
    The Government's requirements for legal recognition of a religious 
group are similar to requirements for other nongovernmental 
organizations (NGOs). A church must apply for ``Personeria Juridica'' 
(legal standing), which the National Assembly must approve. Following 
approval a church must register with the Ministry of Government as an 
association or a foundation. Groups that do not register cannot obtain 
tax-exempt status and technically do not have standing to incur legal 
obligations and make contracts. However, a number of groups have not 
registered and continue to operate without penalty.
    A recognized church may be granted tax-exempt status, known as 
exoneration. Because of perceived unequal treatment for different 
religious groups, exoneration is a contentious issue. This is 
particularly true with regard to exemption from customs duties on 
imported goods donated for humanitarian purposes. Goods donated to 
established churches and other nonprofit religious organizations 
recognized by the Government that are intended for the exclusive use of 
the church or organization are eligible for exoneration. Groups must 
receive clearance from the Office of External Cooperation, the Ministry 
of Finance, the Customs Office, and the municipality in which the 
donated goods would be used before a tax exemption is approved and the 
goods are released.
    Some churches and other nonprofit religious organizations, among 
them the Assemblies of God, reported bureaucratic delays in obtaining 
customs exemptions, although most reported that such delays had 
decreased significantly during the period covered by this report. Some 
complained that the Catholic Church received preferential treatment and 
did not face the same requirements applied to other religious and 
humanitarian organizations. However, some Catholic groups, including 
Catholic Relief Services, reported similar bureaucratic problems in 
obtaining customs exemptions. In April 2003, the National Assembly 
approved a Tax Equity Law that attempted to streamline the exoneration 
process. Under the law, all groups must requalify for exoneration. This 
legislation remained largely untested during the period covered by this 
report.
    In October 2002, the Government closed down radio station ``La 
Poderosa'' when it determined that its license, held by the Commission 
for the Promotion of the Archdiocese (COPROSA), was invalid because 
COPROSA had not completed the requirements to register with the 
Ministry of Government as an NGO. La Poderosa made broadcasts in which 
hosts and callers made physical threats against President Bolanos and 
other public officials. Other media and some political leaders 
criticized the closing of La Poderosa, while stressing the need for 
media to follow ethical standards and engage in better self-regulation.
    Missionaries do not face special entry requirements other than 
obtaining religious worker visas, which are routinely provided. During 
the period covered by this report, there were no reports of 
difficulties in obtaining religious worker visas. However, the process 
takes several months and must be completed before the missionary 
arrives.
    Religion is not taught in public schools; however, private 
religious schools operate in the country. The Government provides 
financial support to a number of Catholic primary and secondary schools 
by paying teacher salaries.
    The following religious holidays are recognized as national 
holidays: Holy Thursday, Good Friday, Easter, Immaculate Conception, 
and Christmas. The Festival of Santo Domingo is also celebrated on 
August 1 and 10; however, these are Managua holidays, not national 
holidays.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Relations among religions differ 
between the two coasts. On the Atlantic side, where the three dominant 
churches are the Moravian, Episcopal, and Catholic, there is an 
ecumenical spirit; the churches even are known to celebrate the 
Eucharist (Communion) together. However, on the Pacific side, ecumenism 
is rare, and there is continuing and energetic competition for 
adherents between the Catholic and evangelical churches.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Embassy also maintains a regular dialogue with the principal religious 
leaders and organizations.
                               __________

                                 PANAMA

    The Constitution provides for freedom of religion, with some 
qualifications, and the Government generally respects this right in 
practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 30,193 square miles, and its population 
is approximately 2.9 million. According to a 1998 nationwide survey 
conducted by the Comptroller General's Office of Statistics and Census, 
82 percent of the population identify themselves as Roman Catholic, 10 
percent as evangelical, and 3 percent as unaffiliated with any 
religious group. Recent unofficial estimates indicate the evangelical 
population is closer to 15 to 20 percent, while Roman Catholic 
affiliation is declining. The remaining 5 percent of the population 
includes the Church of Jesus Christ of Latter-day Saints (Mormons), 
with an estimated 15,000 members, Seventh-day Adventists, members of 
Jehovah's Witnesses, Episcopalians with between 5,000 and 9,000 
members, and other Christians. It also includes small but influential 
Jewish and Muslim communities, each with about 10,000 members; Baha'is, 
who maintain one of the world's seven Baha'i Houses of Worship; and 
recent Chinese immigrants practicing Buddhism.
    Members of the Catholic faith are found throughout the country and 
at all levels of society. Evangelical Christians also are dispersed 
geographically but tend to be from the lower socio-economic stratum. 
The mainstream Protestant denominations, which include Lutheran, 
Southern Baptist Convention, United Methodist, Methodist Church of the 
Caribbean and the Americas (MCCA), and Baptist congregations, derive 
their membership from the Antillean black and the expatriate 
communities, which are both concentrated in Panama and Colon Provinces. 
The Jewish community is largely concentrated in Panama City. Muslims 
live primarily in Panama City and Colon, with small but growing 
concentrations in David and other provincial cities. The vast majority 
of Muslims are of Lebanese, Palestinian, or Indian descent.
    Many religious organizations have foreign religious workers in the 
country. The Mormon Church has the largest number (176). Lutherans, the 
Southern Baptist Convention and Seventh-day Adventists each have a much 
smaller number of missionaries; many are from other Central American 
countries.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, provided that 
``Christian morality and public order'' are respected, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Constitution recognizes Roman Catholicism as ``the religion of 
the majority'' of citizens, but it does not designate the Roman 
Catholic Church as the official state religion. Roman Catholicism's 
numerical predominance and the consideration given to it in the 
Constitution generally have not prejudiced other religions. However, 
Catholicism does enjoy certain state-sanctioned advantages over other 
faiths.
    The Constitution provides that religious associations have 
``juridical capacity'' and are free to manage and administer their 
property within the limits prescribed by law, the same as other 
``juridical persons.'' The Ministry of Government and Justice grants 
``juridical personality'' through a relatively simple and transparent 
process that does not appear to prejudice any religious organizations. 
Juridical personality allows a religious group to apply for all tax 
benefits available to nonprofit organizations. There were no reported 
cases of religious organizations being denied juridical personality or 
the associated tax benefits.
    Foreign missionaries are granted temporary 3-month religious worker 
visas upon submitting required paperwork, which includes an AIDS test 
and a police certificate of good conduct. A 1-year extension 
customarily is granted with the submission of additional documentation. 
Foreign religious workers who intend to remain longer than 15 months 
must repeat the entire application process. Such additional extensions 
usually are granted. Catholic religious workers from outside the 
country benefit from a streamlined administrative process that grants 
them 5-year work permits.
    The Constitution dictates that Catholicism be taught in public 
schools, although parents have the right to exempt their children from 
religious instruction.

Restrictions on Religious Freedom
    The Department of Immigration does not grant religious worker visas 
or work permits to members of the Unification Church. Officials based 
this decision on an alleged proliferation of deceptive religious worker 
visa applications, as well as certain Unification Church practices 
(such as mass marriages) that officials believed are contrary to the 
constitutional requirement that religious conduct respect Christian 
morality. The Unification Church has not appealed the decision.
    The Constitution strictly limits the type of public offices that 
religious leaders may hold. The Constitution prohibits them from 
holding public office, except as related to social assistance, 
education, or scientific research.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The Roman Catholic Church, despite 
losing membership through increasing conversions to evangelical and 
other Christian denominations, generally has not reacted defensively. 
Similarly, most Protestant groups are not strongly anti-Catholic. 
Aggressive evangelical Protestant criticism of ``new'' religions, such 
as of Mormons or of Jehovah's Witnesses, is not widespread. The Jewish 
community has generally harmonious relationships with other faiths.
    Mainstream denominations, including the Roman Catholic, Episcopal, 
and Methodist churches, participate in a successful ecumenical movement 
directed by the nongovernmental Panamanian Ecumenical Committee. The 
committee sponsors inter-religious conferences to discuss matters of 
faith and practice and plans joint liturgical celebrations and 
charitable projects. In conjunction with the University of Santa Maria 
la Antigua, the committee sponsors the Institute for Ecumenicism and 
Society, which conducts its own conferences and issues ecumenical 
publications. The committee also is a member of the Panamanian Civil 
Society Assembly, an umbrella group of civic organizations that 
conducts informal governmental oversight and has been the driving force 
behind ethical pacts on the treatment of women and youth, civil 
society, responsible journalism, and decentralization. The Ecumenical 
Committee is also part of a larger umbrella group of approximately 
three dozen business, political, religious, and civic groups forming 
the United Nations Development Program-sponsored Vision 2020 group. 
Vision 2020 seeks to develop consensus goals for addressing issues of 
pressing concern, such as democratic institutions, economic 
development, ethics, and environmental sustainability.
    In August 2003, the Episcopal Church celebrated 150 years of 
Anglican presence in the country. The Church hosted a number of events 
throughout the year attended by government officials and religious 
leaders of all faiths.
    Over the last decade, local religious leaders have become more 
outspoken in the ongoing debate on corruption. Religious leaders of all 
faiths urged the Government to continue efforts to ensure that the 
national elections, held in May, were fair and transparent. Evangelical 
leaders and adherents sought an increased role in the country's 
politics.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy increased its outreach efforts to both the evangelical and 
Muslim communities through activities such as inviting community 
leaders to Embassy events and attending religious meetings. Embassy 
officials also have met with religious leaders to discuss human rights 
and the promotion of democracy and civil society.
                               __________

                                PARAGUAY

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 157,047 square miles, and its population 
is approximately 6,036,900 (2003 estimate). No figures are compiled or 
kept for membership in specific churches. An estimated 90 percent of 
the population is Roman Catholic. There are active Catholic, mainline 
Protestant, evangelical Christian, Jewish (both Orthodox and Reform 
congregations), Church of Jesus Christ of Latter-day Saints (Mormons), 
and Baha'i communities. There is an Islamic community concentrated in 
the department of Alto Parana, an area that received substantial 
immigration from the Middle East, especially from Lebanon. There is 
also a substantial Mennonite community, principally in the western 
department of Boqueron.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Constitution 
and other laws prohibit discrimination on the basis of religion.
    All religious groups must be registered with the Ministry of 
Education and Culture; however, the criteria for recognition are 
minimal--they consist of completing required paperwork and payment of a 
small fee. The Government enforces few controls on religious groups, 
and there are many unregistered churches. The latter are typically 
small, Christian evangelical churches with only a few members.
    The Government is secular. Most government officials are Catholic, 
and several Catholic observances are public holidays. Adherence to a 
particular creed confers no legal advantage or disadvantage, and 
foreign and local missionaries proselytize freely. The Government does 
not take any particular steps to promote interfaith understanding.
    The following religious holy days are also official national 
holidays: Holy Thursday, Good Friday, The Assumption of the Blessed 
Virgin Mary (August 15), The Immaculate Conception of the Blessed 
Virgin Mary (December 8), and Christmas.
    The country's armed forces have an extensive Roman Catholic 
chaplain program. The Church considers this chaplaincy as a diocese and 
appoints a bishop to oversee the program on a full-time basis.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. While there is no large-scale 
ecumenical movement in the country, all religious groups freely 
exercise their beliefs in a largely tolerant environment. The Catholic 
Church operates without interference, and the Church is permitted to 
play a visible role in state functions. For example, the Catholic 
Church often performs Mass at government functions without controversy. 
Evangelical and other Protestant churches engage in marches and prayer 
vigils, and part of the Jewish community holds a large public menorah 
lighting every year for Hanukkah. Protestant evangelical groups, such 
as the Assemblies of God, and Mormons conduct missionary activities 
without governmental or societal interference.
    The Catholic Church is involved in politics at the fringe, mostly 
in socio-economic matters, and does not support any political party. 
The Church freely criticizes the Government. The Catholic Church is 
somewhat protective of its leading role in public life. The Bishop of 
Caacupe publicly accused President Nicanor Duarte Frutos, a nominal 
Catholic who attends Raices, a Mennonite church, of holding his 
advisers and cabinet ministers to a religious test after one adviser 
voluntarily joined the church as well. The Bishop also called the 
Raices (Roots) Church a ``cult.'' There is, however, a popular belief 
that Mennonites are ideal public servants because they transpose their 
honesty and efficient industry to government. On several occasions, 
President Duarte criticized the Catholic hierarchy, accusing it of bias 
against his administration.
    During the period covered by this report, a group of landless 
peasants attacked a compound in the Department of Concepcion owned by 
the Unification Church. The motive for the attack was primarily 
economic, as the peasants blamed increasing local unemployment on the 
Church's decrease in farming activity.
    In 2002, a building in Asuncion was spray-painted with anti-Semitic 
graffiti. A police investigation did not yield results, and the 
investigation has been closed. This has been the only reported incident 
of anti-Semitic vandalism during the past 15 years.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part its overall policy to promote human rights. The U.S. 
Ambassador and Embassy officials met regularly with representatives of 
different religious groups.
                               __________

                                  PERU

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    The generally amicable relationship among religions in society 
contributed to religious freedom. The U.S. Government discusses 
religious freedom issues with the Government as part of its overall 
policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 496,226 square miles, and its population 
is approximately 27,013,000. Nearly all major religions are represented 
in the country. The Cuanto Institute, a nongovernmental organization 
(NGO), estimates that 80 percent of the population identifies itself as 
Roman Catholic, although the Episcopal Commission for Social Action 
(CEAS) estimates that only 15 percent of Roman Catholics attend church 
services on a weekly basis. Using the most recent census information 
(1993), the National Statistics Institute (INEI) estimates that 
Protestants, the majority of whom are evangelical or Pentecostal, 
constitute 7.2 percent of the population. This contrasts with the 
National Evangelical Council's (CONEP) estimate that evangelicals 
represent 12 percent of the population. The INEI estimate for 
evangelicals also includes non-evangelical groups such as the Church of 
Jesus Christ of Latter-day Saints (Mormons), Seventh-day Adventists, 
and Jehovah's Witnesses. INEI estimates that adherents of non-Christian 
religions, including Jews, Muslims, Buddhists, and Shintoists, 
accounted for 2.5 percent of the population, while agnostics and 
atheists constitute 1.4 percent. INEI estimates that between 1972 and 
1993, evangelical membership grew by 133 percent, Catholic membership 
decreased by 10 percent, and affiliation with other religions decreased 
by 60 percent. Evangelicals tend to reside in areas outside of Lima, 
the capitol, and in rural rather than urban areas. There is a small 
Jewish population in Lima and Cusco and a small Muslim population in 
Lima and Tacna.
    Some Catholics combine indigenous worship with Catholic traditions. 
This type of syncretistic religion is practiced most often in the 
highlands.
    Foreign missionary groups, including Mormons and several 
evangelical organizations, operate freely throughout the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Constitution 
establishes separation of Church and State; however, it recognizes the 
Catholic Church's role as ``an important element in the historical, 
cultural, and moral development of the nation.'' The Government acts 
independently of Catholic Church policy; however, it maintains a close 
relationship with the Church, and a concordat signed with the Vatican 
in 1980 grants the Catholic Church special status. Officials of the 
Church often exert a high profile in the public sector; for example, 
Cardinal Cipriani, the head of the Roman Catholic Church, played a 
major role in the resignation of former Prime Minister Beatrice Merino. 
The Constitution specifically prohibits discrimination based on 
religion; however, preferential treatment given to the Church in 
education, tax benefits, and other areas continued to raise concerns 
about potential infringement on the religious liberty of non-Catholics.
    Congress is addressing the issue of Church-State relations in 
ongoing deliberations over revisions to the Constitution. The revised 
draft would continue to recognize the special role of the Roman 
Catholic Church in the country's historical, social, and cultural 
development, as expressed in Article 50 of the Constitution. However, 
the Congressional Committee on Constitutional Affairs also approved a 
draft amendment in 2003 which reads: ``The State recognizes and 
respects all religious denominations and establishes agreements of 
cooperation with them, through its representative agents, with fairness 
to all.'' The language of the draft amendment would provide other 
religious groups with the opportunity to enter into agreements with the 
Government on a basis similar to that enjoyed by the Catholic Church.
    All faiths are free to establish places of worship, train clergy, 
and proselytize. Religious denominations or churches are not required 
to register with the Government or apply for a license. There is a 
small Religious Affairs Unit within the Ministry of Justice whose 
primary purpose is to receive complaints of discrimination from 
religious groups. This unit also ensures that beyond the historic 
preferences (subsidies and exemptions granted to the Catholic Church) 
all denominations and churches receive certain financial benefits, such 
as exemption from some import taxes and customs duties. The unit did 
not receive any discrimination complaints during the period covered by 
this report.
    Conversion from one religion to another is respected, and 
missionaries are allowed to enter the country and proselytize without 
following any special procedures. Some non-Catholic missionary groups 
claim that the law discriminates against them by taxing religious 
materials, including Bibles, that they bring into the country, while 
the Catholic Church has not been taxed on such items.

Restrictions on Religious Freedom
    Roman Catholicism, the Catholic Church, and Catholic clergy receive 
preferential treatment and tangible benefits from the State in the 
areas of education, taxation of personal income, remuneration, and 
taxation of institutional property. All work-related earnings of 
Catholic priests and bishops are exempt from income taxes. Real estate, 
buildings, and houses owned by the Catholic Church are exempt from 
property taxes. Two groups of Catholic clergy receive state 
remuneration in addition to the compensation paid to them by the 
Catholic Church. This applies to the country's 52 bishops as well as 
those priests whose ministries are located in towns and villages along 
the country's borders. Finally, each diocese receives a monthly 
institutional subsidy from the Government. According to church 
officials, none of these payments are substantial. However, the Freedom 
of Conscience Institute (PROLIBCO), an NGO that favors strict 
separation of Church and State and opposes the preferential treatment 
accorded to the Catholic Church, claims that the financial subsidies 
and tax benefits are far more widespread and lucrative than publicly 
acknowledged.
    The General Education law mandates that all schools, public and 
private, impart religious education as part of the curriculum 
throughout the education process (primary and secondary), ``without 
violating the freedom of conscience of the student, parents, or 
teachers.'' Catholicism is the only religion taught in public schools. 
Some non-Catholic parochial or secular private schools have been 
granted exemptions from this requirement. The Education Ministry has 
made it mandatory for school authorities to appoint religious education 
teachers upon individual recommendations and approval by the presiding 
bishop of the local diocese.
    Parents who do not wish their children to participate in the 
mandatory religion classes must request an exemption in writing from 
the school principal. Unlike in previous years, during the period 
covered by this report, there were no complaints that requests for 
exemptions from Catholic religious instruction had been denied. Non-
Catholics who wish their children to receive a religious education in 
their own faith are free to organize such classes, at their own 
expense, during the weekly hour allotted by the school for religious 
education; however, they must supply their own teacher.
    By law the military may employ only Catholic clergy as chaplains, 
and Catholicism is the only recognized religion of military personnel. 
A 1999 government decree creating 40 Catholic military chaplaincies 
obliges members of the armed forces and the police, as well as their 
civilian co-workers and relatives, to participate in their services. 
There have been no reports of discrimination or denials of promotion 
for non-Catholic members of the military, nor have there been any 
reports of personnel refusing to participate in Catholic services.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Religious groups occasionally join 
forces in ecumenical works on behalf of the poor. The Catholic and 
evangelical churches collaborate closely in the area of human rights. 
The Catholic Church uses evangelical church staff in rural areas to 
minister to its congregations when there is no priest available.
    The Catholic Church (through the CEAS) and the National Evangelical 
Council of Peru (through its loosely affiliated, although independent, 
Peace and Hope Evangelical Association) have conducted joint national 
campaigns on behalf of prison inmates and detainees wrongly charged or 
sentenced for terrorism and treason.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy staff met with leaders of numerous religious communities, 
including representatives of the Roman Catholic Church, the Jewish 
community, and Protestant groups. The Embassy also maintains regular 
contact with religious organizations involved in the protection of 
human rights, including the CEAS, the Inter-religious Committee of 
Peru, the Peace and Hope Evangelical Association, and the Freedom of 
Conscience Institute.
                               __________

                          ST. KITTS AND NEVIS

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country, which is a two-island federation, has an area of 104 
square miles, and its population is approximately 46,000. Christianity 
is the dominant religion; an estimated 50 percent of the population 
adhere to Anglican beliefs, and 25 percent are Roman Catholic. 
Methodist, Moravian, Seventh-day Adventist, and Jehovah's Witnesses 
denominations also are present. Evangelical Christian denominations 
have been gaining followers. There is a small Church of Jesus Christ of 
Latter-day Saints (Mormon) community. Minority religions include 
Rastafarianism and the Baha'i faith. There is no organized Jewish 
community, although there is a Jewish cemetery on Nevis.
    There are two Catholic schools in the country; one primary, and the 
other a primary and secondary school. There also is a Seventh-day 
Adventist primary school. The Government does not contribute 
financially to these schools.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Government is secular and does not interfere with an 
individual's right to worship.
    Christian holy days, such as Good Friday, Easter, Whit Monday, and 
Christmas, are national holidays.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    In the past, Rastafarians in prison routinely had their dreadlocks 
cut off, a practice which ran counter to their religious beliefs. This 
practice has stopped; dreadlocks must now be secured by a net. 
Rastafarian children are now allowed to wear long hair in school.
    The Ministry of Social Development is responsible for the 
registration of religious groups.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The Federation's citizens have a 
history of being open and tolerant of all faiths. Society is dominated 
by Christian attitudes, values, and mores; however, citizens respect 
the rights of followers of minority religions. The St. Kitts Christian 
Council, which includes the Anglican, Catholic, Methodist and other 
traditional Christian faiths, conducts activities to promote greater 
mutual understanding and tolerance among adherents of different 
Christian denominations. The Evangelical Association unites 11 churches 
in the evangelical community and promotes their interests.
    While maintaining its secular nature, the Government requires all 
schools to conduct morning Christian prayers and hymns. Government 
meetings generally begin with a Christian religious invocation.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy (resident in Barbados) also discusses religious freedom 
issues with local religious groups.
                               __________

                               ST. LUCIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 238 square miles, and its population is 
approximately 163,000. Christianity is the dominant religion; Roman 
Catholics account for approximately 67 percent of the population, and 
the Church describes about 40 percent of these members as ``active''. 
The second largest group, which has grown rapidly in the last 20 years, 
is evangelical Christians, which includes Pentecostals, Seventh-day 
Adventists, and members of Jehovah's Witnesses. The Anglican Church has 
about 6,000 members (half are active), while Baptists and Methodists 
are present in smaller numbers.
    The total number of non-Christians is very small. There are an 
estimated 350 Muslims who are primarily local converts, but who also 
include immigrants from the Middle East, South Asia and other Caribbean 
countries. Muslims worship in two musallahs (informal places of 
worship); there are no mosques in the country. Other minority religions 
include Rastafarianism and the Baha'i faith.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    Evangelicals, once discriminated against, are free to be 
politically active, and two Government ministers are members of 
evangelical denominations. This circumstance reflects the acceptance by 
broader society of evangelical denominations.
    The Government is secular and does not interfere with an 
individual's right to worship. The Government maintains a close 
relationship with the Christian Council, an organization comprised of 
the Roman Catholic Church and mainline Protestant denominations.
    The Government strongly criticizes and investigates occasional 
incidents of religious intolerance.
    Christian holy days, including Good Friday, Easter, Whit Monday, 
and Christmas, are national holidays.
    The Government requires presentation of a list of at least 100 
members to register a religious group. Official recognition allows a 
religious organization to have duty-free import privileges and the 
right to register births, deaths, and marriages within the community 
(any citizen can register life events with the government; however, 
registration of religious groups allows its officials to act in this 
capacity as well). Muslim leaders applied for official recognition 
during the reporting period; their application was pending at the end 
of the period covered by this report due to a delay in gathering the 
required documents.
    The public school curriculum includes Christian education; however, 
non-Christian students are not required to participate. There are also 
private schools sponsored by both the Roman Catholic and Anglican 
churches.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom, although some tension exists between 
the historically dominant Catholic Church and the rapidly growing 
evangelical denominations. Some evangelicals allegedly criticized 
Catholics and mainline Protestants for adherence to ``slave religions'' 
and for not accepting a literal interpretation of the Bible. A Muslim 
leader claimed that some recent converts to Islam hide their new 
religion from non-Muslim friends and family to avoid criticism and 
discrimination. The St. Lucia Christian Council conducts activities to 
promote greater mutual understanding and tolerance among adherents of 
different denominations within the Christian faith.
    In May 2003, the High Court sentenced two Rastafarian men to hang; 
at the end of the reporting period, they were in prison awaiting 
execution. The men were charged with murder and arson in the 2000 
killing of a nun and priest who had been set on fire, along with other 
congregation members, during a Catholic Mass in the capital city of 
Castries. As a response to this incident, the Catholic Church conducts 
widely publicized Cathedral Security services each Sunday at the church 
where the attack took place, and on all feast days to help the 
congregation feel more secure.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U. S. Embassy also discusses religious freedom issues with local groups 
and other organizations.
                               __________

                     ST. VINCENT AND THE GRENADINES

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    St. Vincent and a chain of smaller islands, the Grenadines, have an 
area of 150 square miles, and the population is approximately 117,000. 
Christianity is the dominant religion. Most people who claim a 
religious affiliation associate with the Anglican Church, although they 
may not be formal members of a congregation. The Anglican denomination 
has about 24,000 members, with one-third described as active. Formal 
membership remained constant over the period covered by this report, 
although the Anglican Church has lost many of its informally affiliated 
followers to evangelical denominations.
    The Methodist Church has 4,500 members registered with 
congregations, although 12,000 people claimed a Methodist affiliation 
in the last census. The majority of these 4,500 members are active in 
their church, which has experienced slow growth in recent years.
    Approximately 11,000 citizens are Roman Catholic, and a majority of 
them are active in the Church. Membership has remained constant over 
the past few years.
    The Seventh Day Adventist denomination claims 11,000 members and 
describes 50 percent as active. Evangelical in nature, the group 
continues to grow steadily.
    Twenty to 30 Pentecostal denominations are present. The largest 
denomination, the Pentecostal Assembly of the West Indies, claims about 
20 congregations. Overall, there are about 70 Pentecostal 
congregations. This group started to expand rapidly about 25 years ago 
and continues to grow. There is a small Salvation Army presence 
estimated at 70 members.
    The number of non-Christians is small. The Baha'i faith has about 
1,500 adherents and is growing, and there is a small number of 
Rastafarians.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Government is secular and does not interfere with an 
individual's right to worship. The Government maintains a close 
relationship with the Christian Council, an organization comprised of 
the Anglican, Roman Catholic, Salvation Army, and Methodist 
denominations.
    Christian holy days including Good Friday, Easter, Whit Monday, and 
Christmas are national holidays.
    Students in public schools receive non-denominational religious 
instruction based on the Christian faith; however, students are not 
forced to participate in religious instruction. Representatives from 
different religious groups occasionally are invited to speak to the 
students. Most speakers represent the Anglican or Catholic Church. 
Teachers may provide information on other religions.
    The Government occasionally organizes interfaith services through 
the Christian Council. In 2003 the Government sponsored a day of prayer 
in conjunction with all Christian denominations.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses By Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. However, some members of society do 
not hold Rastafarianism in high regard because of its popular 
association with marijuana use. Some tension also exists among 
different Christian denominations. For example, some Evangelicals 
allegedly criticize Catholics and mainline Protestants for adherence to 
``slave religions'' and for not accepting a literal interpretation of 
the Bible. A Baha'i representative claimed that some followers hide 
their faith from friends and co-workers to avoid criticism and 
discrimination.
    The Christian Council of Churches conducts activities to promote 
greater mutual understanding and tolerance among adherents of different 
denominations within the Christian faith. Although the Christian 
Council has opened membership to all Christian denominations, none of 
the evangelical churches have joined.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy also discusses religious freedom with local groups and 
other organizations.
                               __________

                                SURINAME

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 63,037 square miles, and its population 
is approximately 460,000. An estimated 37 percent of the population 
traces its ancestry to the Indian subcontinent, another 31 percent is 
of African descent, 15 percent claim Indonesian ancestry, and smaller 
percentages of the population are of Chinese, Amerindian, Portuguese, 
Lebanese, and Dutch extraction.
    According to government statistics, 40 percent of the population is 
Christian, including Roman Catholic 18 percent, Moravian 15 percent, 
and other Protestant--among them Lutheran, Dutch Reformed, Evangelical, 
Baptist, and Methodist--7 percent. Twenty-seven percent of the 
population is Hindu, 22 percent identify themselves as Muslim, 8 
percent follow indigenous religions, and 3 percent claim no faith.
    Several Christian denominations, including Canadian and U.S.-based 
church groups, have established missionary programs throughout the 
country. There are an estimated 18 U.S. missionaries present, and 
nearly 90 percent of them are affiliated with the Baptist and Wesleyan 
Methodist churches.
    There are approximately 150 Jews, along with small numbers of 
Baha'is and Buddhists. There are also international groups such as the 
World Islamic Call Society, a nongovernmental organization that gives 
training and financial support to Islamic groups.
    Many political parties have strong ethnic ties and tend to be 
dominated by one faith. Three out of the four governing coalition 
parties are ethnic based. The mostly Creole National Party of Suriname 
is dominated by the Moravian faith, the mostly ethnic Indian United 
Reformed Party is dominated by the Hindu faith, and the mostly ethnic 
Javanese Pertjaja Luhur Party is dominated by the Muslim faith. 
However, parties have no requirement that political party leaders or 
members adhere to a particular religion.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Constitution contains two provisions that protect the right to 
worship freely. Article 18 states, ``Everyone has the right of freedom 
of religion and philosophy of life.'' The Constitution also forbids 
religious discrimination. Article 8, Section 2 explicitly states, ``No 
one shall be discriminated against on the grounds of birth, sex, race, 
language, religious origin, education, political beliefs, economic 
position or any other status.'' Members of all faiths are allowed to 
worship freely.
    There is no official state religion.
    The Government does not restrict the formation of political parties 
based on a particular faith, religious beliefs, or interpretations of 
religious doctrine.
    There are five officially recognized religious holy days that are 
celebrated: Holi Phagwa (Hindu), Good Friday (Christian), Easter Monday 
(Christian), Id ul Fitr (Muslim), and Christmas (Christian). Citizens 
of all faiths tend to celebrate these holidays.
    The Government does not establish requirements for recognition of 
religious faiths, nor are religious groups required to register with 
the Government.
    Aside from the standard requirement for an entry visa, missionaries 
face no special restrictions.
    Government leaders attend religious services during religious 
holidays.
    Government employees are not required to take a religious oath, and 
they are free to display or practice any element of their faith. For 
example, female civil servants are allowed to wear headscarves.
    Adherence to a particular faith does not confer advantage in civil, 
political, economic, military, or other secular status.
    The military maintains a chaplaincy that provides interfaith 
services for Hindu, Muslim, and Catholic members. Military personnel 
are welcome to attend other religious services.
    The government education system provides limited subsidies to a 
number of public elementary and secondary schools established and 
managed by various religious organizations. While the teachers at the 
schools are civil servants and the schools are public, religious groups 
provide all funding with the exception of teachers' salaries and a 
small maintenance stipend. While religious instruction in public 
schools is permitted, it is not required for all students. Schools 
offer religious instruction in a variety of faiths.
    Parents are not allowed to home school their children for religious 
or other reasons; however, they are allowed to enroll their children in 
private schools, which offer religious instruction. Students in public 
schools are allowed to practice all elements of their faith, including 
wearing headscarves, crosses, or yarmulkes.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Most citizens, especially those 
living in the capital of Paramaribo, celebrate to varying degrees the 
religious holidays of other groups.
    In 2002 police informed Jewish community leaders that they had 
received a threat to set fire to the country's main (and only active) 
synagogue. Synagogue leaders increased security. No suspects had been 
identified by the end of the period covered by this report.
    There is an Inter-Religious Council (IRIS) composed of 
representatives of various religious groups. Council members meet once 
a month to discuss planned ecumenical activities and their position on 
government policies.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintains a dialogue with leaders of the country's 
religious communities. In 2003 the Embassy sponsored a Fulbright Senior 
Specialist who conducted a course at Anton De Kom University, in which 
human rights principles, including religious freedom, were taught to 
students and policymakers.
                               __________

                          TRINIDAD AND TOBAGO

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 1,980 square miles, and its population 
is approximately 1.3 million. There is no dominant faith among the 
multiethnic population, which is 40 percent of African and 40 percent 
of East Indian extraction; the remainder are mostly of European, 
Syrian, Lebanese, and Chinese descent. According to the latest official 
statistics (2000), 26 percent of the population are practicing or 
nominal Roman Catholic, 24.6 percent are Protestant (including 7.8 
percent Anglican, 6.8 percent Pentecostal, 4 percent Seventh-day 
Adventist, 3.3 percent Presbyterian or Congregational, 1.8 percent 
Baptist, and 0.9 percent Methodist), 22.5 percent are Hindu, and 5.8 
percent are Muslim. A small number of individuals subscribe to 
traditional Caribbean religions with African roots, such as the Shouter 
Baptists (5.4 percent) and the Orisha (0.1 percent). The remainder are 
members of Jehovah's Witnesses (1.6 percent), atheists (1.9 percent), 
``other,'' which includes numerous small Christian groups as well as 
Bahai's, Rastafarians, Buddhists, Jews, etc. (10.7 percent), or 
undeclared (1.4 percent).
    Afro-Trinidadians are predominantly Christian, with a small Muslim 
community, and are historically concentrated in the area of Port-of-
Spain and the east-west corridor of Trinidad. The population of 
Trinidad's sister island, Tobago, is also overwhelmingly of African 
descent and predominantly Christian. Indo-Trinidadians traditionally 
are concentrated in central and southern Trinidad and are principally 
divided between the Hindu and Muslim faiths, along with significant 
Presbyterian and some Roman Catholic representation. Ethnic and 
religious divisions are reflected in political life, with most Afro-
Trinidadians voting for the governing People's National Movement (PNM) 
party, and most Indo-Trinidadians supporting the opposition United 
National Congress (UNC) party. Religious overtones are sometimes 
present in the messages and ceremonies of these political parties, 
particularly those of the United National Congress (UNC), which 
occasionally incorporates Hindu references and cultural expressions 
into their public events.
    Foreign missionaries present include members of the Church of Jesus 
Christ of Latter-day Saints (Mormons), Baptists, Mennonites, and 
Muslims. The Mormons maintain 34 foreign missionaries, while other 
denominations maintain between 5 and 10 foreign missionaries in 
country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The main guarantor of freedom of religion is Part 1, Sec. 4(h) of 
the Constitution, which states, ``freedom of conscience and religious 
belief and observance'' is a fundamental human right and freedom.
    To receive tax-exempt donations and gifts of land, or to perform 
marriages, religious groups must register with the Government, which 
requires them to demonstrate that they are nonprofit. Religious groups 
have the same rights and obligations as most legal entities, regardless 
of whether they are registered. They can own land, but they must pay 
property taxes; they can hire employees, but they must pay government-
mandated employee benefits. Some religious groups register their 
organizations for increased visibility and to attract wider membership.
    The Government subsidizes both religious and public schools. It 
permits religious instruction in public schools, setting aside a time 
each week when any religious organization with an adherent in the 
school can provide an instructor in its faith. Attendance at these 
classes is voluntary, and the faiths represented are diverse. Parents 
may enroll their children in private schools for religious reasons. 
Home schooling is not allowed, as the Education Act mandates formal 
schooling for all children, whether in public or private schools.
    In the Government, the portfolio of ecclesiastical affairs falls 
under the Office of the Prime Minister-Social Service Delivery, which 
administers annual financial grants to religious organizations, and 
issues recommendations on land use by such organizations.
    The law prohibits acts that would offend or insult another person 
or group on the grounds of race, origin, or religion, or which would 
incite racial or religious hatred and provides for prosecution for the 
desecration of any place of worship. Government officials routinely 
speak out against religious intolerance and generally do not favor 
publicly any religion. In recent years, the Government has strengthened 
legal prohibitions against religious discrimination by amending 
legislation to remove certain discriminatory religious references. The 
process of judicial review is available to those who claim to be 
victims of religious discrimination. For example, in the 1995 case of 
Sumayyah Mohammed vs. Moraine and Another, a Muslim student who had 
been prohibited from modifying her school uniform to conform to 
religious requirements was granted redress on constitutional grounds.
    The Government has set aside public holidays for every religious 
group with large followings, including Christians, Hindus, and Muslims. 
The Christian holidays are Good Friday, Easter Monday and Christmas; 
the Hindu holiday is Divali; and the Muslim holiday is Eid-ul-Fitr. In 
addition the Government recognizes the Spiritual Baptist Liberation 
Shouter Day, associated with the Spiritual Baptist Shouter religion. 
The Government grants financial and technical assistance to various 
organizations to support religious festivals and celebrations. People 
of all faiths participate in these religious holidays, and they do not 
negatively affect any religious group.
    The Government does not formally sponsor programs that promote 
interfaith dialogue; however, it supports the activities of the Inter-
Religious Organization (IRO). This organization serves as an interfaith 
coordinating committee for public outreach, governmental and media 
relations, and policy implementation. It also provides the prayer 
leader for several official events, such as the opening of Parliament 
and the annual court term. The IRO liaises with the Ministry of Social 
Services as well as the Ministry of Education in its governmental 
relations.
    The Government is committed to religious freedom. Ministers, 
members of Parliament, and public figures come from every faith and 
denomination and represent the broad spectrum of religious beliefs. 
They often participate in the ceremonies and holidays of other 
religions and actively preach religious tolerance and harmony.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. Foreign missionaries operate relatively freely; 
however, the Government limits the number of foreign missionaries 
allowed to be in the country to 35 per religious denomination at any 
given time. Missionaries must meet standard requirements for an entry 
visa, must represent a registered religious group, and may not remain 
in the country for more than 3 years at a time. However, they may re-
enter the country after a year of absence.
    Citizens are not denied the opportunity to serve in the military 
because of religious beliefs. The military service is predominantly 
Afro-Trinidadian and Christian, and the military maintains a part-time 
chaplain to provide Christian religious services. Military personnel 
also have access to other religious services in their local 
communities.
    The Government is known to closely monitor three religiously 
affiliated groups. One is a radical Muslim organization called the 
Jamaat al Muslimeen, whose members attempted a coup in 1990. In 2001 a 
court ordered the Jamaat to pay the Government $2.5 million (TTD 15.3 
million) for damage done to public buildings during the 1990 coup 
attempt. During the same year, the court ruled on a counter-suit and 
awarded the Jamaat approximately $350,000 (TTD 2.1 million) for 
destruction of its facilities during the same attempted coup. The 
Government also monitors the Jamaat al Murabiteen because of its 
affiliation with former Jamaat al Muslimeen lieutenant Maulana Hasan 
Anyabwile. The Waajihatul Islaamiyyah is monitored as well because of 
its association with the religious fanatic Omar Abdullah.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Society is multiethnic and 
multireligious, therefore religious tolerance is instilled very early 
in life. Members of different religious faiths often grow up together 
as neighbors and participate in each other's religious ceremonies. The 
Hindu celebration of Divali is the most notable example of this 
circumstance, attracting participants from all denominations who enjoy 
the public holiday. Political leaders attend celebrations of all faiths 
and often deliver speeches on religious tolerance that highlight the 
country's diversity. The IRO, which is composed of leaders of nearly 
all faiths with significant followings in the country, promotes 
interfaith dialogue and tolerance through study groups, publications, 
and cultural and religious exhibitions. The bylaws of the IRO do not 
exclude any groups from membership. However, the Pentecostals and 
Seventh-day Adventists do not participate for doctrinal reasons. The 
Mormons currently are involved in membership negotiations with the IRO.
    Complaints occasionally are made about the efforts of some groups 
to proselytize in neighborhoods where another religion is dominant. The 
most frequent public complaints have been lodged by Hindu religious 
leaders against evangelical and Pentecostal Christians. Such objections 
may reflect racial tensions that at times arise between the Afro-
Trinidadian and Indo-Trinidadian communities.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. In 
the interest of promoting greater interfaith dialogue, the U.S. Embassy 
often invites members of different congregations to ceremonial events, 
such as the annual September 11 memorial observance.
                               __________

                                URUGUAY

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 68,039 square miles, and its population 
is estimated at 3.2 million. While the Government keeps no statistics 
concerning religious affiliation, an October 2003 survey by 
Interconsult published in the daily newspaper Ultimas Noticias reported 
that 58 percent of those surveyed designated themselves as Roman 
Catholics, 5 percent as Evangelical Protestants, 2 percent as 
Protestants, 19 percent as believers without a religious affiliation, 
and 14 percent as non-believers. The mainline Protestant minority is 
composed primarily of Anglicans, Methodists, Lutherans, and Baptists. 
Other denominations and branches include evangelicals, Pentecostals, 
Mennonites, Eastern Orthodox, and members of Jehovah's Witnesses. The 
Church of Jesus Christ of Latter-day Saints (Mormons) claims 65,000 
members. There are approximately 30,000 Jews, who support 15 
synagogues.
    The Unification Church is active in the country and has major 
property holdings. There also is a Muslim population that lives 
primarily near the border with Brazil. The estimated 4,000 Baha'is are 
concentrated primarily in Montevideo.
    Many Christian groups perform foreign missionary work. For example, 
there are an estimated 365 Mormon missionaries in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. The Constitution 
and law prohibit discrimination based on religion.
    There is strict separation of church and state. All religious 
groups are entitled to tax exemptions on their houses of worship, and 
there were no reports of difficulties in receiving these exemptions. To 
receive the tax exemptions, a religious group must register as a 
nonprofit entity and draft organizing statutes. It then applies to the 
Ministry of Education and Culture, which examines the legal entity and 
grants religious status. The group must reapply every five years. Once 
the Ministry grants religious status, the church can request an 
exemption each year from the taxing body, which is usually the 
municipal government.
    Religious instruction in public schools is prohibited. Public 
schools allow students who belong to minority religions to miss school 
for religious holidays without penalty. There are private religious 
schools, which are mainly Catholic and Jewish.
    The religious holy days of Three Kings Day, Carnival (the Monday 
and Tuesday prior to Ash Wednesday), Holy Thursday, Good Friday, All 
Souls Day, and Christmas are celebrated as official national holidays.
    The Penal Code prohibits mistreatment of ethnic, religious, and 
other minority groups. The House of Deputies' Constitutional 
Legislative Affairs Commission revised the code to broaden the 
definition of hate crimes, thereby making it easier for police to 
classify certain offenses as hate crimes and to provide the judicial 
system with the tools necessary to sentence violators to jail. The 
revised code passed the lower house in December 2003 and is pending in 
the Senate.
    Foreign missionaries face no special requirements or restrictions.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The Christian-Jewish Council meets 
regularly to promote interfaith understanding. In addition the 
mainstream Protestant denominations meet regularly among themselves and 
with the Catholic Church. There are several nongovernmental 
organizations that promote interfaith understanding.
    In April there were reports that anti-Semitic and pro-Nazi 
statements were painted in and around Jewish cemeteries. The graffiti 
quickly were painted over by the authorities, but no arrests were made. 
Early in 2002, a limited outbreak of anti-Semitic graffiti and 
propaganda received media attention. Several citizens, including a 
former minister, were defamed in the graffiti, and there were reports 
of harassment by telephone. This resulted in swift action by police, 
who arrested a small cell of three juvenile ``skinheads'' and 
confiscated weapons that included a .22 caliber pistol. The adolescents 
were indicted and were still awaiting trial at the end of the period 
covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    During the period covered by this report, embassy staff met with 
human rights and religious nongovernmental organizations including 
B'nai B'rith, and the Israeli Central Committee of Uruguay. They also 
met with the leaders of religious communities, including 
representatives of the Roman Catholic Church, the Jewish community, the 
Islamic community, and Mormon and Protestant churches.
    The Embassy maintains frequent contact with religious and 
nonreligious organizations that are involved in the protection of human 
rights, such as Mundo Afro, which represents the interests of citizens 
of African descent.
                               __________

                               VENEZUELA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. However, there 
were some efforts by the Government, motivated by the current political 
crisis, to limit the influence of churches in certain social and 
political areas.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has an area of 352,144 square miles, and its population 
is approximately 24.5 million. According to government estimates, 70 
percent of the population is Roman Catholic, 29 percent is Protestant, 
and the remaining 1 percent practices other religions or is atheist. 
The Venezuelan Evangelical Council estimates that Protestants are 9 
percent of the population, or less than 2 million persons. There are 
small but influential Muslim and Jewish communities. The capital, 
Caracas, has a large mosque, and the country's Jewish community is very 
active. According to the Government, Protestant churches are the most 
rapidly growing religious groups in the country.
    There are an estimated 4,000 foreign missionaries. They require 
special visas to enter the country. Missionaries generally are not 
refused entry, but many complain that the process of obtaining a visa 
often takes months or years due to bureaucratic inefficiency.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion on the condition 
that the practice of a religion does not violate public morality, 
decency, and the public order, and the Government generally respects 
this right in practice.
    The Directorate of Justice and Religion (DJR) in the Ministry of 
Interior and Justice maintains a registry of religious groups, 
disburses funds to the Roman Catholic Church, and promotes awareness 
and understanding among religious communities. Each group must register 
with the DJR to have legal status as a religious organization and to 
own property. Requirements for registration are largely administrative; 
however, some groups have complained that the process is slow and 
inefficient. No religious group has been refused registration by the 
DJR.
    In 1964 the Government and the Holy See signed a concordat that 
underscores the country's historical ties to the Roman Catholic Church 
and provides the basis for government subsidies to the Church. 
Government officials stress that all registered religious groups are 
eligible for funding to support religious services, but most money goes 
to Catholic organizations because their assigned shares are fixed, and 
the budget is limited to $350,000 (700 million bolivars). Seven 
Protestant groups are scheduled to receive a total of $10,500 (21 
million bolivars) to be disbursed mid-year, and for the first time, the 
syncretic Maria Lionza movement, a popular cult blending African, 
indigenous, and Christian beliefs, will receive $5,000 (10 million 
bolivars) in funding.
    The Catholic Church has been a vocal participant in the national 
political debate.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. The Constitution forbids the use of religion to 
avoid obeying the law or to interfere with the rights of others. 
However, there were some efforts by Government, motivated by the 
current political crisis, to limit the influence of Catholic churches 
in certain social and political areas.
    The Government annually provides about $600,000 (1.2 billion 
bolivars) in subsidies to Catholic schools and social programs that 
help the poor. Other religious groups are free to establish and run 
their own schools; however, the only official subsidies that these 
schools receive are in the form of building repairs.
    The military chaplain corps is comprised exclusively of Roman 
Catholic priests. Although service members of other religious groups 
are allowed to attend services of their faith, they do not have the 
same access to clergy members that Catholic service members enjoy.
    In 2000 the Supreme Court ruled that religious organizations are 
not part of ``civil society'' and therefore may not represent citizens 
in court nor bring their own legal actions. Although the Catholic 
Church expressed concern with the ruling, the decision has had no 
effect on the conduct of Church activities.

Abuses of Religious Freedom
    Catholic bishops and government officials, including President 
Chavez, engaged in several disputes that mirrored the general political 
conflict. During the period covered by this report, several senior 
government officials launched personal attacks against Catholic Church 
leaders and made numerous public statements intended to intimidate and 
threaten the church. In April President Chavez denounced the country's 
Catholic Church leadership as ``immoral liars'' who were ``equal to 
Judas.'' In December 2003, there were acts of vandalism against 
religious statues in Caracas and Falcon state, and a church was 
attacked twice in a town outside Caracas. In September 2003, police 
raided a church in Barquisimeto, allegedly looking for explosives. 
Church leaders called these acts attempts to threaten the Church for 
its political stance against the Government, while government leaders 
accused the Church of staging the incidents. These cases were still 
under investigation at the end of the period covered by this report.
    In May the Archbishop of Merida accused the Government of seeking 
to destroy the Catholic Church's credibility by manufacturing scandals 
aimed at priests and bishops. He described a series of attacks on 
churches, cathedrals, and priests' houses, whose apparent goal was to 
create fear rather than steal objects of value. Prior to at least one 
attack, police presence had been withdrawn after authorities allegedly 
claimed it was a privilege the Catholic Church should not enjoy. The 
Archbishop believes the Government wishes to diminish the Church or any 
institution perceived as a competitor. There have been no official 
investigations into these allegations.
    In a June 2003 speech to the Organization of American States 
General Assembly, Foreign Minister Roy Chaderton sought to historically 
link Christianity with ethnic persecution, slavery, and mass murder.
    During the period covered by this report, statements from senior 
government officials supporting Iraq's Saddam Hussein and Islamic 
extremist movements raised tensions and intimidated the country's 
Jewish community. In April the office of Vice President Rangel released 
a press statement referring to the owners of a business involved in a 
labor dispute as being ``of Jewish nationality,'' although they were 
citizens of the country. Also in April, a U.S. Embassy officer found a 
violently anti-Semitic and anti-American leaflet in an Interior and 
Justice Ministry office waiting room. The source of the pamphlet was 
not determined, but it was believed to have been downloaded from an 
Internet Web page and apparently printed by pro-Chavez groups.
    There were no reports of religious prisoners or detainees.


Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. However, in February 2003, the 
Israeli Association of Venezuela photographed graffiti on a Caracas 
synagogue that labeled the members of the Jewish community as fascists 
and murderers of the Palestinian and Iraqi peoples. The Government did 
not investigate the incident. In January the U.S. Embassy received an 
e-mail threatening North Americans and Jews in the country.
    On May 27, small explosive devices went off near two Mormon 
churches, one in Valencia and the other in San Cristobal. Damages were 
slight, and there were no injuries. Anti-U.S. and anti-Mormon 
propaganda pamphlets were found at each site.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintains close contact with various religious communities 
and meets periodically with the DJR. The Ambassador meets regularly 
with religious authorities, and the Embassy facilitates communication 
between U.S. religious groups and the Government.
?

      
      
      
      
=======================================================================


                               APPENDIXES

=======================================================================


                                     
                               APPENDIX A

                              ----------                              


                 UNIVERSAL DECLARATION OF HUMAN RIGHTS

                                Preamble

            Whereas recognition of the inherent dignity and of the 
        equal and inalienable rights of all members of the human family 
        is the foundation of freedom, justice and peace in the world,
            Whereas disregard and contempt for human rights have 
        resulted in barbarous acts which have outraged the conscience 
        of mankind, and the advent of a world in which human beings 
        shall enjoy freedom of speech and belief and freedom from fear 
        and want has been proclaimed as the highest aspiration of the 
        common people,
            Whereas it is essential, if man is not to be compelled to 
        have recourse, as a last resort, to rebellion against tyranny 
        and oppression, that human rights should be protected by the 
        rule of law,
            Whereas it is essential to promote the development of 
        friendly relations between nations,
            Whereas the peoples of the United Nations have in the 
        Charter reaffirmed their faith in fundamental human rights, in 
        the dignity and worth of the human person and in the equal 
        rights of men and women and have determined to promote social 
        progress and better standards of life in larger freedom,
            Whereas Member States have pledged themselves to achieve, 
        in co-operation with the United Nations, the promotion of 
        universal respect for and observance of human rights and 
        fundamental freedoms,
            Whereas a common understanding of these rights and freedoms 
        is of the greatest importance for the full realization of this 
        pledge,

        Now, therefore, The General Assembly, proclaims this Universal 
        Declaration of Human Rights as a common standard of achievement 
        for all peoples and all nations, to the end that every 
        individual and every organ of society, keeping this Declaration 
        constantly in mind, shall strive by teaching and education to 
        promote respect for these rights and freedoms and by 
        progressive measures, national and international, to secure 
        their universal and effective recognition and observance, both 
        among the peoples of Member States themselves and among the 
        peoples of territories under their jurisdiction. \1\
---------------------------------------------------------------------------
    \1\ Hundred and eighty-third plenary meeting; Resolution 
217(A)(III) of the United Nations General Assembly,December 10, 1948.
    (This material is in the public domain and may be reprinted without 
permission; citation of this source is appreciated.)
---------------------------------------------------------------------------

                               Article 1

    All human beings are born free and equal in dignity and rights. 
They are endowed with reason and conscience and should act towards one 
another in a spirit of brotherhood.

                               Article 2

    Everyone is entitled to all the rights and freedoms set forth in 
this Declaration, without distinction of an kind, such as race, colour, 
sex, language, religion, political or other opinion, national or social 
origin, property, birth or other status.
    Furthermore, no distinction shall be made on the basis of the 
political, jurisdictional or international status of the country or 
territory to which a person belongs, whether it be independent, trust, 
non-self-governing or under any other limitation of sovereignty.

                               Article 3

    Everyone has the right to life, liberty and the security of person.

                               Article 4

    No one shall be held in slavery or servitude; slavery and the slave 
trade shall be prohibited in all their forms.

                               Article 5

    No one shall be subjected to torture or to cruel, inhuman or 
degrading treatment or punishment.

                               Article 6

    Everyone has the right to recognition everywhere as a person before 
the law.

                               Article 7

    All are equal before the law and are entitled without any 
discrimination to equal protection of the law. All are entitled to 
equal protection against any discrimination in violation of this 
Declaration and against any incitement to such discrimination.

                               Article 8

    Everyone has the right to an effective remedy by the competent 
national tribunals for acts violating the fundamental rights granted 
him by the constitution or by law.

                               Article 9

    No one shall be subjected to arbitrary arrest, detention or exile.

                               Article 10

    Everyone is entitled in full equality to a fair and public hearing 
by an independent and impartial tribunal, in the determination of his 
rights and obligations and of any criminal charge against him.

                               Article 11

    1. Everyone charged with a penal offence has the right to be 
presumed innocent until proved guilty according to law in a public 
trial at which he has had all the guarantees necessary for his defense.
    2. No one shall be held guilty without any limitation due to race, 
of any penal offence on account of nationality or religion, have the 
any act or omission which did not constitute a penal offence, under 
national or international law, at the time when it was committed.

                               Article 12

    No one shall be subjected to arbitrary interference with his 
privacy, family, home or correspondence, nor to attacks upon his honour 
and reputation. Everyone has the right to the protection of the law 
against such interference or attacks.

                               Article 13

    1. Everyone has the right to freedom of movement and residence 
within the borders of each state.
    2. Everyone has the right to leave any country, including his own, 
and to return to his country.

                               Article 14

    1. Everyone has the right to seek and to enjoy in other countries 
asylum from persecution.
    2. This right may not be invoked in the case of prosecutions 
genuinely arising from non-political crimes or from acts contrary to 
the purposes and principles of the United Nations.

                               Article 15

    1. Everyone has the right to a nationality.
    2. No one shall be arbitrarily deprived of his nationality nor be 
denied the right to change his nationality.

                               Article 16

    1. Men and women of full age, without any limitation due to race, 
nationality or religion, have the right to marry and to found a family. 
They are entitled to equal rights as to marriage, during marriage and 
at its dissolution.
    2. Marriage shall be entered into only with the free and full 
consent of the intending spouses.
    3. The family is the natural and fundamental group unit of society 
and is entitled to protection by society and the State.

                               Article 17

    1. Everyone has the right to own property alone as well as in 
association with others.
    2. No one shall be arbitrarily deprived of his property.

                               Article 18

    Everyone has the right to freedom of thought, conscience and 
religion; this right includes freedom to change his religion or belief, 
and freedom, either alone or in community with others and in public or 
private, to manifest his religion or belief in teaching, practice, 
worship and observance.

                               Article 19

    Everyone has the right to freedom of opinion and expression; this 
right includes freedom to hold opinions without interference and to 
seek, receive and impart information and ideas through any media and 
regardless of frontiers.

                               Article 20

    1. Everyone has the right to freedom of peaceful assembly and 
association.
    2. No one may be compelled to belong to an association.

                               Article 21

    1. Everyone has the right to take part in the Government of his 
country, directly or through freely chosen representatives.
    2. Everyone has the right of equal access to public service in his 
country.
    3. The will of the people shall be the basis of the authority of 
government; this will shall be expressed in periodic and genuine 
elections which shall be by universal and equal suffrage and shall be 
held by secret vote or by equivalent free voting procedures.

                               Article 22

    Everyone, as a member of society, has the right to social security 
and is entitled to realization, through national effort and 
international cooperation and in accordance with the organization and 
resources of each State, of the economic, social and cultural rights 
indispensable for his dignity and the free development of his 
personality.

                               Article 23

    1. Everyone has the right to work, to free choice of employment, to 
just and favourable conditions of work and to protection against 
unemployment.
    2. Everyone, without any discrimination, has the right to equal pay 
for equal work.
    3. Everyone who works has the right to just and favourable 
remuneration insuring for himself and his family an existence worthy of 
human dignity, and supplemented, if necessary, by other means of social 
protection.
    4. Everyone has the right to form and to join trade unions for the 
protection of his interests.

                               Article 24

    Everyone has the right to rest and leisure, including reasonable 
limitation of working hours and periodic holidays with pay.

                               Article 25

    1. Everyone has the right to a standard of living adequate for the 
health and well-being of himself and of his family, including food, 
clothing, housing and medical care and necessary social services, and 
the right to security in the event of unemployment, sickness, 
disability, widowhood, old age or other lack of livelihood in 
circumstances beyond his control.
    2. Motherhood and childhood are entitled to special care and 
assistance. All children, whether born in or out of wedlock, shall 
enjoy the same social protection.

                               Article 26

    1. Everyone has the right to education. Education shall be free, at 
least in the elementary and fundamental stages. Elementary education 
shall be compulsory. Technical and professional education shall be made 
generally available and higher education shall be equally accessible to 
all on the basis of merit.
    2. Education shall be directed to the full development of the human 
personality and to the strengthening of respect for human rights and 
fundamental freedoms. It shall promote understanding, tolerance and 
friendship among all nations, racial or religious groups, and shall 
further the activities of the United Nations for the maintenance of 
peace.
    3. Parents have a prior right to choose the kind of education that 
shall be given to their children.

                               Article 27

    1. Everyone has the right freely to participate in the cultural 
life of the community, to enjoy the arts and to share in scientific 
advancement and its benefits.
    2. Everyone has the right to the protection of the moral and 
material interests resulting from any scientific, literary or artistic 
production of which he is the author.

                               Article 28

    Everyone is entitled to a social and international order in which 
the rights and freedoms set forth in this Declaration can be fully 
realized.

                               Article 29

    1. Everyone has duties to the community in which alone the free and 
full development of his personality is possible.
    2. In the exercise of his rights and freedoms, everyone shall be 
subject only to such limitations as are determined by law solely for 
the purpose of securing due recognition and respect for the rights and 
freedoms of others and of meeting the just requirements of morality, 
public order and the general welfare in a democratic society.
    3. These rights and freedoms may in no case be exercised contrary 
to the purposes and principles of the United Nations.

                               Article 30

    Nothing in this Declaration may be interpreted as implying for any 
State, group or person any right to engage in any activity or to 
perform any act aimed at the destruction of any of the rights and 
freedoms set forth herein.
                               APPENDIX B

                              ----------                              


                    INTERNATIONAL COVENANT ON CIVIL
                          AND POLITICAL RIGHTS

                                  and

 THE DECLARATION ON THE ELIMINATION OF ALL FORMS OF INTOLERANCE AND OF 
               DISCRIMINATION BASED ON RELIGION OR BELIEF

                                ------                                


          INTERNATIONAL COVENANT ON CIVIL AND POLITICAL RIGHTS

                                PREAMBLE

            The States Parties to the present Covenant,
            Considering that, in accordance with the principles 
        proclaimed in the Charter of the United Nations, recognition of 
        the inherent dignity and of the equal and inalienable rights of 
        all members of the human family is the foundation of freedom, 
        justice and peace in the world, Recognizing that these rights 
        derive from the inherent dignity of the human person,
            Recognizing that, in accordance with the Universal 
        Declaration of Human Rights, the ideal of free human beings 
        enjoying civil and political freedom and freedom from fear and 
        want can only be achieved if conditions are created whereby 
        everyone may enjoy his civil and political rights, as well as 
        his economic, social and cultural rights,
            Considering the obligation of States under the Charter of 
        the United Nations to promote universal respect for, and 
        observance of, human rights and freedoms,
            Realizing that the individual, having duties to other 
        individuals and to the community to which he belongs, is under 
        a responsibility to strive for the promotion and observance of 
        the rights recognized in the present Covenant,

        Agree upon the following articles:

                                 PART I

                               Article 1

    1. All peoples have the right of self-determination. By virtue of 
that right they freely determine their political status and freely 
pursue their economic, social and cultural development.
    2. All peoples may, for their own ends, freely dispose of their 
natural wealth and resources without prejudice to any obligations 
arising out of international economic co-operation, based upon the 
principle of mutual benefit, and international law. In no case may a 
people be deprived of its own means of subsistence.
    3. The States Parties to the present Covenant, including those 
having responsibility for the administration of Non-Self-Governing and 
Trust Territories, shall promote the realization of the right of self-
determination, and shall respect that right, in conformity with the 
provisions of the Charter of the United Nations.

                                PART II

                               Article 2

    1. Each State Party to the present Covenant undertakes to respect 
and to ensure to all individuals within its territory and subject to 
its jurisdiction the rights recognized in the present Covenant, without 
distinction of any kind, such as race, colour, sex, language, religion, 
political or other opinion, national or social origin, property, birth 
or other status.
    2. Where not already provided for by existing legislative or other 
measures, each State Party to the present Covenant undertakes to take 
the necessary steps, in accordance with its constitutional processes 
and with the provisions of the present Covenant, to adopt such laws or 
other measures as may be necessary to give effect to the rights 
recognized in the present Covenant.
    3. Each State Party to the present Covenant undertakes:
            (a) To ensure that any person whose rights or freedoms as 
        herein recognized are violated shall have an effective remedy, 
        notwithstanding that the violation has been committed by 
        persons acting in an official capacity;
            (b) To ensure that any person claiming such a remedy shall 
        have his right thereto determined by competent judicial, 
        administrative or legislative authorities, or by any other 
        competent authority provided for by the legal system of the 
        State, and to develop the possibilities of judicial remedy;
            (c) To ensure that the competent authorities shall enforce 
        such remedies when granted.

                               Article 3

    The States Parties to the present Covenant undertake to ensure the 
equal right of men and women to the enjoyment of all civil and 
political rights set forth in the present Covenant.

                               Article 4

    1. In time of public emergency which threatens the life of the 
nation and the existence of which is officially proclaimed, the States 
Parties to the present Covenant may take measures derogating from their 
obligations under the present Covenant to the extent strictly required 
by the exigencies of the situation, provided that such measures are not 
inconsistent with their other obligations under international law and 
do not involve discrimination solely on the ground of race, colour, 
sex, language, religion or social origin.
    2. No derogation from articles 6, 7, 8 (paragraphs I and 2), 11, 
15, 16 and 18 may be made under this provision.
    3. Any State Party to the present Covenant availing itself of the 
right of derogation shall immediately inform the other States Parties 
to the present Covenant, through the intermediary of the Secretary-
General of the United Nations, of the provisions from which it has 
derogated and of the reasons by which it was actuated. A further 
communication shall be made, through the same intermediary, on the date 
on which it terminates such derogation.

                               Article 5

    1. Nothing in the present Covenant may be interpreted as implying 
for any State, group or person any right to engage in any activity or 
perform any act aimed at the destruction of any of the rights and 
freedoms recognized herein or at their limitation to a greater extent 
than is provided for in the present Covenant.
    2. There shall be no restriction upon or derogation from any of the 
fundamental human rights recognized or existing in any State Party to 
the present Covenant pursuant to law, conventions, regulations or 
custom on the pretext that the present Covenant does not recognize such 
rights or that it recognizes them to a lesser extent.

                                PART III

                               Article 6

    1. Every human being has the inherent right to life. This right 
shall be protected by law. No one shall be arbitrarily deprived of his 
life.
    2. In countries which have not abolished the death penalty, 
sentence of death may be imposed only for the most serious crimes in 
accordance with the law in force at the time of the commission of the 
crime and not contrary to the provisions of the present Covenant and to 
the Convention on the Prevention and Punishment of the Crime of 
Genocide. This penalty can only be carried out pursuant to a final 
judgement rendered by a competent court.
    3. When deprivation of life constitutes the crime of genocide, it 
is understood that nothing in this article shall authorize any State 
Party to the present Covenant to derogate in any way from any 
obligation assumed under the provisions of the Convention on the 
Prevention and Punishment of the Crime of Genocide.
    4. Anyone sentenced to death shall have the right to seek pardon or 
commutation of the sentence. Amnesty, pardon or commutation of the 
sentence of death may be granted in all cases.
    5. Sentence of death shall not be imposed for crimes committed by 
persons below eighteen years of age and shall not be carried out on 
pregnant women.
    6. Nothing in this article shall be invoked to delay or to prevent 
the abolition of capital punishment by any State Party to the present 
Covenant.

                               Article 7

    No one shall be subjected to torture or to cruel, inhuman or 
degrading treatment or punishment. In particular, no one shall be 
subjected without his free consent to medical or scientific 
experimentation.

                               Article 8

    1. No one shall be held in slavery; slavery and the slave-trade in 
all their forms shall be prohibited.
    2. No one shall be held in servitude.
    3. (a) No one shall be required to perform forced or compulsory 
labour;
    (b) Paragraph 3 (a) shall not be held to preclude, in countries 
where imprisonment with hard labour may be imposed as a punishment for 
a crime, the performance of hard labour in pursuance of a sentence to 
such punishment by a competent court;
    (c) For the purpose of this paragraph the term ``forced or 
compulsory labour'' shall not include:
            (i) Any work or service, not referred to in subparagraph 
        (b), normally required of a person who is under detention in 
        consequence of a lawful order of a court, or of a person during 
        conditional release from such detention;
            (ii) Any service of a military character and, in countries 
        where conscientious objection is recognized, any national 
        service required by law of conscientious objectors;
            (iii) Any service exacted in cases of emergency or calamity 
        threatening the life or well-being of the community;
            (iv) Any work or service which forms part of normal civil 
        obligations.

                               Article 9

    1. Everyone has the right to liberty and security of person. No one 
shall be subjected to arbitrary arrest or detention. No one shall be 
deprived of his liberty except on such grounds and in accordance with 
such procedure as are established by law.
    2. Anyone who is arrested shall be informed, at the time of arrest, 
of the reasons for his arrest and shall be promptly informed of any 
charges against him.
    3. Anyone arrested or detained on a criminal charge shall be 
brought promptly before a judge or other officer authorized by law to 
exercise judicial power and shall be entitled to trial within a 
reasonable time or to release. It shall not be the general rule that 
persons awaiting trial shall be detained in custody, but release may be 
subject to guarantees to appear for trial, at any other stage of the 
judicial proceedings, and, should occasion arise, for execution of the 
judgement.
    4. Anyone who is deprived of his liberty by arrest or detention 
shall be entitled to take proceedings before a court, in order that 
court may decide without delay on the lawfulness of his detention and 
order his release if the detention is not lawful.
    5. Anyone who has been the victim of unlawful arrest or detention 
shall have an enforceable right to compensation.

                               Article 10

    1. All persons deprived of their liberty shall be treated with 
humanity and with respect for the inherent dignity of the human person.
    2. (a) Accused persons shall, save in exceptional circumstances, be 
segregated from convicted persons and shall be subject to separate 
treatment appropriate to their status as unconvicted persons;
    (b) Accused juvenile persons shall be separated from adults and 
brought as speedily as possible for adjudication.
    3. The penitentiary system shall comprise treatment of prisoners 
the essential aim of which shall be their reformation and social 
rehabilitation. Juvenile offenders shall be segregated from adults and 
be accorded treatment appropriate to their age and legal status.

                               Article 11

    No one shall be imprisoned merely on the ground of inability to 
fulfil a contractual obligation.

                               Article 12

    1. Everyone lawfully within the territory of a State shall, within 
that territory, have the right to liberty of movement and freedom to 
choose his residence.
    2. Everyone shall be free to leave any country, including his own.
    3. The above-mentioned rights shall not be subject to any 
restrictions except those which are provided by law, are necessary to 
protect national security, public order (ordre public), public health 
or morals or the rights and freedoms of others, and are consistent with 
the other rights recognized in the present Covenant.
    4. No one shall be arbitrarily deprived of the right to enter his 
own country.

                               Article 13

    An alien lawfully in the territory of a State Party to the present 
Covenant may be expelled therefrom only in pursuance of a decision 
reached in accordance with law and shall, except where compelling 
reasons of national security otherwise require, be allowed to submit 
the reasons against his expulsion and to have his case reviewed by, and 
be represented for the purpose before, the competent authority or a 
person or persons especially designated by the competent authority.

                               Article 14

    1. All persons shall be equal before the courts and tribunals. In 
the determination of any criminal charge against him, or of his rights 
and obligations in a suit at law, everyone shall be entitled to a fair 
and public hearing by a competent, independent and impartial tribunal 
established by law. The press and the public may be excluded from all 
or part of a trial for reasons of morals, public order (ordre public) 
or national security in a democratic society, or when the interest of 
the private lives of the parties so requires, or to the extent strictly 
necessary in the opinion of the court in special circumstances where 
publicity would prejudice the interests of justice; but any judgement 
rendered in a criminal case or in a suit at law shall be made public 
except where the interest of juvenile persons otherwise requires or the 
proceedings concern matrimonial disputes or the guardianship of 
children.
    2. Everyone charged with a criminal offence shall have the right to 
be presumed innocent until proved guilty according to law.
    3. In the determination of any criminal charge against him, 
everyone shall be entitled to the following minimum guarantees, in full 
equality:
            (a) To be informed promptly and in detail in a language 
        which he understands of the nature and cause of the charge 
        against him;
            (b) To have adequate time and facilities for the 
        preparation of his defence and to communicate with counsel of 
        his own choosing;
            (c) To be tried without undue delay;
            (d) To be tried in his presence, and to defend himself in 
        person or through legal assistance of his own choosing; to be 
        informed, if he does not have legal assistance, of this right; 
        and to have legal assistance assigned to him, in any case where 
        the interests of justice so require, and without payment by him 
        in any such case if he does not have sufficient means to pay 
        for it;
            (e) To examine, or have examined, the witnesses against him 
        and to obtain the attendance and examination of witnesses on 
        his behalf under the same conditions as witnesses against him;
            (f) To have the free assistance of an interpreter if he 
        cannot understand or speak the language used in court;
            (g) Not to be compelled to testify against himself or to 
        confess guilt.
    4. In the case of juvenile persons, the procedure shall be such as 
will take account of their age and the desirability of promoting their 
rehabilitation.
    5. Everyone convicted of a crime shall have the right to his 
conviction and sentence being reviewed by a higher tribunal according 
to law.
    6. When a person has by a final decision been convicted of a 
criminal offence and when subsequently his conviction has been reversed 
or he has been pardoned on the ground that a new or newly discovered 
fact shows conclusively that there has been a miscarriage of justice, 
the person who has suffered punishment as a result of such conviction 
shall be compensated according to law, unless it is proved that the 
non-disclosure of the unknown fact in time is wholly or partly 
attributable to him.
    7. No one shall be liable to be tried or punished again for an 
offence for which he has already been finally convicted or acquitted in 
accordance with the law and penal procedure of each country.

                               Article 15

    1. No one shall be held guilty of any criminal offence on account 
of any act or omission which did not constitute a criminal offence, 
under national or international law, at the time when it was committed. 
Nor shall a heavier penalty be imposed than the one that was applicable 
at the time when the criminal offence was committed. If, subsequent to 
the commission of the offence, provision is made by law for the 
imposition of the lighter penalty, the offender shall benefit thereby.
    2. Nothing in this article shall prejudice the trial and punishment 
of any person for any act or omission which, at the time when it was 
committed, was criminal according to the general principles of law 
recognized by the community of nations.

                               Article 16

    Everyone shall have the right to recognition everywhere as a person 
before the law.

                               Article 17

    1. No one shall be subjected to arbitrary or unlawful interference 
with his privacy, family, home or correspondence, nor to unlawful 
attacks on his honour and reputation.
    2. Everyone has the right to the protection of the law against such 
interference or attacks.

                               Article 18

    1. Everyone shall have the right to freedom of thought, conscience 
and religion. This right shall include freedom to have or to adopt a 
religion or belief of his choice, and freedom, either individually or 
in community with others and in public or private, to manifest his 
religion or belief in worship, observance, practice and teaching.
    2. No one shall be subject to coercion which would impair his 
freedom to have or to adopt a religion or belief of his choice.
    3. Freedom to manifest one's religion or beliefs may be subject 
only to such limitations as are prescribed by law and are necessary to 
protect public safety, order, health, or morals or the fundamental 
rights and freedoms of others.
    4. The States Parties to the present Covenant undertake to have 
respect for the liberty of parents and, when applicable, legal 
guardians to ensure the religious and moral education of their children 
in conformity with their own convictions.

                               Article 19

    1. Everyone shall have the right to hold opinions without 
interference.
    2. Everyone shall have the right to freedom of expression; this 
right shall include freedom to seek, receive and impart information and 
ideas of all kinds, regardless of frontiers, either orally, in writing 
or in print, in the form of art, or through any other media of his 
choice.
    3. The exercise of the rights provided for in paragraph 2 of this 
article carries with it special duties and responsibilities. It may 
therefore be subject to certain restrictions, but these shall only be 
such as are provided by law and are necessary:
            (a) For respect of the rights or reputations of others;
            (b) For the protection of national security or of public 
        order (ordre public), or of public health or morals.

                               Article 20

    1. Any propaganda for war shall be prohibited by law.
    2. Any advocacy of national, racial or religious hatred that 
constitutes incitement to discrimination, hostility or violence shall 
be prohibited by law.

                               Article 21

    The right of peaceful assembly shall be recognized. No restrictions 
may be placed on the exercise of this right other than those imposed in 
conformity with the law and which are necessary in a democratic society 
in the interests of national security or public safety, public order 
(ordre public), the protection of public health or morals or the 
protection of the rights and freedoms of others.

                               Article 22

    1. Everyone shall have the right to freedom of association with 
others, including the right to form and join trade unions for the 
protection of his interests.
    2. No restrictions may be placed on the exercise of this right 
other than those which are prescribed by law and which are necessary in 
a democratic society in the interests of national security or public 
safety, public order (ordre public), the protection of public health or 
morals or the protection of the rights and freedoms of others. This 
article shall not prevent the imposition of lawful restrictions on 
members of the armed forces and of the police in their exercise of this 
right.
    3. Nothing in this article shall authorize States Parties to the 
International Labour Organization Convention of 1948 concerning Freedom 
of Association and Protection of the Right to Organize to take 
legislative measures which would prejudice, or to apply the law in such 
a manner as to prejudice, the guarantees provided for in that 
Convention.

                               Article 23

    1. The family is the natural and fundamental group unit of society 
and is entitled to protection by society and the State.
    2. The right of men and women of marriageable age to marry and to 
found a family shall be recognized.
    3. No marriage shall be entered into without the free and full 
consent of the intending spouses.
    4. States Parties to the present Covenant shall take appropriate 
steps to ensure equality of rights and responsibilities of spouses as 
to marriage, during marriage and at its dissolution. In the case of 
dissolution, provision shall be made for the necessary protection of 
any children.

                               Article 24

    1. Every child shall have, without any discrimination as to race, 
colour, sex, language, religion, national or social origin, property or 
birth, the right to such measures of protection as are required by his 
status as a minor, on the part of his family, society and the State.
    2. Every child shall be registered immediately after birth and 
shall have a name.
    3. Every child has the right to acquire a nationality.

                               Article 25

    Every citizen shall have the right and the opportunity, without any 
of the distinctions mentioned in article 2 and without unreasonable 
restrictions:
            (a) To take part in the conduct of public affairs, directly 
        or through freely chosen representatives;
            (b) To vote and to be elected at genuine periodic elections 
        which shall be by universal and equal suffrage and shall be 
        held by secret ballot, guaranteeing the free expression of the 
        will of the electors;
            (c) To have access, on general terms of equality, to public 
        service in his country.

                               Article 26

    All persons are equal before the law and are entitled without any 
discrimination to the equal protection of the law. In this respect, the 
law shall prohibit any discrimination and guarantee to all persons 
equal and effective protection against discrimination on any ground 
such as race, colour, sex, language, religion, political or other 
opinion, national or social origin, property, birth or other status.

                               Article 27

    In those States in which ethnic, religious or linguistic minorities 
exist, persons belonging to such minorities shall not be denied the 
right, in community with the other members of their group, to enjoy 
their own culture, to profess and practice their own religion, or to 
use their own language.

                                PART IV

                               Article 28

    1. There shall be established a Human Rights Committee (hereafter 
referred to in the present Covenant as the Committee). It shall consist 
of eighteen members and shall carry out the functions hereinafter 
provided.
    2. The Committee shall be composed of nationals of the States 
Parties to the present Covenant who shall be persons of high moral 
character and recognized competence in the field of human rights, 
consideration being given to the usefulness of the participation of 
some persons having legal experience.
    3. The members of the Committee shall be elected and shall serve in 
their personal capacity.

                               Article 29

    1. The members of the Committee shall be elected by secret ballot 
from a list of persons possessing the qualifications prescribed in 
article 28 and nominated for the purpose by the States Parties to the 
present Covenant.
    2. Each State Party to the present Covenant may nominate not more 
than two persons. These persons shall be nationals of the nominating 
State.
    3. A person shall be eligible for renomination.

                               Article 30

    1. The initial election shall be held no later than six months 
after the date of the entry into force of the present Covenant.
    2. At least four months before the date of each election to the 
Committee, other than an election to fill a vacancy declared in 
accordance with article 34, the Secretary-General of the United Nations 
shall address a written invitation to the States Parties to the present 
Covenant to submit their nominations for membership of the Committee 
within three months.
    3. The Secretary-General of the United Nations shall prepare a list 
in alphabetical order of all the persons thus nominated, with an 
indication of the States Parties which have nominated them, and shall 
submit it to the States Parties to the present Covenant no later than 
one month before the date of each election.
    4. Elections of the members of the Committee shall be held at a 
meeting of the States Parties to the present Covenant convened by the 
Secretary General of the United Nations at the Headquarters of the 
United Nations. At that meeting, for which two thirds of the States 
Parties to the present Covenant shall constitute a quorum, the persons 
elected to the Committee shall be those nominees who obtain the largest 
number of votes and an absolute majority of the votes of the 
representatives of States Parties present and voting.

                               Article 31

    1. The Committee may not include more than one national of the same 
State.
    2. In the election of the Committee, consideration shall be given 
to equitable geographical distribution of membership and to the 
representation of the different forms of civilization and of the 
principal legal systems.

                               Article 32

    1. The members of the Committee shall be elected for a term of four 
years. They shall be eligible for re-election if renominated. However, 
the terms of nine of the members elected at the first election shall 
expire at the end of two years; immediately after the first election, 
the names of these nine members shall be chosen by lot by the Chairman 
of the meeting referred to in article 30, paragraph 4.
    2. Elections at the expiry of office shall be held in accordance 
with the preceding articles of this part of the present Covenant.

                               Article 33

    1. If, in the unanimous opinion of the other members, a member of 
the Committee has ceased to carry out his functions for any cause other 
than absence of a temporary character, the Chairman of the Committee 
shall notify the Secretary-General of the United Nations, who shall 
then declare the seat of that member to be vacant.
    2. In the event of the death or the resignation of a member of the 
Committee, the Chairman shall immediately notify the Secretary-General 
of the United Nations, who shall declare the seat vacant from the date 
of death or the date on which the resignation takes effect.

                               Article 34

    1. When a vacancy is declared in accordance with article 33 and if 
the term of office of the member to be replaced does not expire within 
six months of the declaration of the vacancy, the Secretary-General of 
the United Nations shall notify each of the States Parties to the 
present Covenant, which may within two months submit nominations in 
accordance with article 29 for the purpose of filling the vacancy.
    2. The Secretary-General of the United Nations shall prepare a list 
in alphabetical order of the persons thus nominated and shall submit it 
to the States Parties to the present Covenant. The election to fill the 
vacancy shall then take place in accordance with the relevant 
provisions of this part of the present Covenant.
    3. A member of the Committee elected to fill a vacancy declared in 
accordance with article 33 shall hold office for the remainder of the 
term of the member who vacated the seat on the Committee under the 
provisions of that article.

                               Article 35

    The members of the Committee shall, with the approval of the 
General Assembly of the United Nations, receive emoluments from United 
Nations resources on such terms and conditions as the General Assembly 
may decide, having regard to the importance of the Committee's 
responsibilities.

                               Article 36

    The Secretary-General of the United Nations shall provide the 
necessary staff and facilities for the effective performance of the 
functions of the Committee under the present Covenant.

                               Article 37

    1. The Secretary-General of the United Nations shall convene the 
initial meeting of the Committee at the Headquarters of the United 
Nations.
    2. After its initial meeting, the Committee shall meet at such 
times as shall be provided in its rules of procedure.
    3. The Committee shall normally meet at the Headquarters of the 
United Nations or at the United Nations Office at Geneva.

                               Article 38

    Every member of the Committee shall, before taking up his duties, 
make a solemn declaration in open committee that he will perform his 
functions impartially and conscientiously.

                               Article 39

    1. The Committee shall elect its officers for a term of two years. 
They may be re-elected.
    2. The Committee shall establish its own rules of procedure, but 
these rules shall provide, inter alia, that:
            (a) Twelve members shall constitute a quorum;
            (b) Decisions of the Committee shall be made by a majority 
        vote of the members present.

                               Article 40

    1. The States Parties to the present Covenant undertake to submit 
reports on the measures they have adopted which give effect to the 
rights recognized herein and on the progress made in the enjoyment of 
those rights:
            (a) Within one year of the entry into force of the present 
        Covenant for the States Parties concerned;
            (b) Thereafter whenever the Committee so requests.
    2. All reports shall be submitted to the Secretary-General of the 
United Nations, who shall transmit them to the Committee for 
consideration. Reports shall indicate the factors and difficulties, if 
any, affecting the implementation of the present Covenant.
    3. The Secretary-General of the United Nations may, after 
consultation with the Committee, transmit to the specialized agencies 
concerned copies of such parts of the reports as may fall within their 
field of competence.
    4. The Committee shall study the reports submitted by the States 
Parties to the present Covenant. It shall transmit its reports, and 
such general comments as it may consider appropriate, to the States 
Parties. The Committee may also transmit to the Economic and Social 
Council these comments along with the copies of the reports it has 
received from States Parties to the present Covenant.
    5. The States Parties to the present Covenant may submit to the 
Committee observations on any comments that may be made in accordance 
with paragraph 4 of this article.

                               Article 41

    1. A State Party to the present Covenant may at any time declare 
under this article that it recognizes the competence of the Committee 
to receive and consider communications to the effect that a State Party 
claims that another State Party is not fulfilling its obligations under 
the present Covenant. Communications under this article may be received 
and considered only if submitted by a State Party which has made a 
declaration recognizing in regard to itself the competence of the 
Committee. No communication shall be received by the Committee if it 
concerns a State Party which has not made such a declaration. 
Communications received under this article shall be dealt with in 
accordance with the following procedure:
            (a) If a State Party to the present Covenant considers that 
        another State Party is not giving effect to the provisions of 
        the present Covenant, it may, by written communication, bring 
        the matter to the attention of that State Party. Within three 
        months after the receipt of the communication the receiving 
        State shall afford the State which sent the communication an 
        explanation, or any other statement in writing clarifying the 
        matter which should include, to the extent possible and 
        pertinent, reference to domestic procedures and remedies taken, 
        pending, or available in the matter;
            (b) If the matter is not adjusted to the satisfaction of 
        both States Parties concerned within six months after the 
        receipt by the receiving State of the initial communication, 
        either State shall have the right to refer the matter to the 
        Committee, by notice given to the Committee and to the other 
        State;
            (c) The Committee shall deal with a matter referred to it 
        only after it has ascertained that all available domestic 
        remedies have been invoked and exhausted in the matter, in 
        conformity with the generally recognized principles of 
        international law. This shall not be the rule where the 
        application of the remedies is unreasonably prolonged;
            (d) The Committee shall hold closed meetings when examining 
        communications under this article;
            (e) Subject to the provisions of subparagraph (c), the 
        Committee shall make available its good offices to the States 
        Parties concerned with a view to a friendly solution of the 
        matter on the basis of respect for human rights and fundamental 
        freedoms as recognized in the present Covenant;
            (f) In any matter referred to it, the Committee may call 
        upon the States Parties concerned, referred to in subparagraph 
        (b), to supply any relevant information;
            (g) The States Parties concerned, referred to in 
        subparagraph (b), shall have the right to be represented when 
        the matter is being considered in the Committee and to make 
        submissions orally and/or in writing;
            (h) The Committee shall, within twelve months after the 
        date of receipt of notice under subparagraph (b), submit a 
        report:
                    (i) If a solution within the terms of subparagraph 
                (e) is reached, the Committee shall confine its report 
                to a brief statement of the facts and of the solution 
                reached;
                    (ii) If a solution within the terms of subparagraph 
                (e) is not reached, the Committee shall confine its 
                report to a brief statement of the facts; the written 
                submissions and record of the oral submissions made by 
                the States Parties concerned shall be attached to the 
                report. In every matter, the report shall be 
                communicated to the States Parties concerned.
    2. The provisions of this article shall come into force when ten 
States Parties to the present Covenant have made declarations under 
paragraph I of this article. Such declarations shall be deposited by 
the States Parties with the Secretary-General of the United Nations, 
who shall transmit copies thereof to the other States Parties. A 
declaration may be withdrawn at any time by notification to the 
Secretary-General. Such a withdrawal shall not prejudice the 
consideration of any matter which is the subject of a communication 
already transmitted under this article; no further communication by any 
State Party shall be received after the notification of withdrawal of 
the declaration has been received by the Secretary-General, unless the 
State Party concerned has made a new declaration.

                               Article 42

    1. (a) If a matter referred to the Committee in accordance with 
article 41 is not resolved to the satisfaction of the States Parties 
concerned, the committee may, with the prior consent of the States 
Parties concerned, appoint an ad hoc Conciliation Commission 
(hereinafter referred to as the Commission). The good offices of the 
Commission shall be made available to the States Parties concerned with 
a view to an amicable solution of the matter on the basis of respect 
for the present Covenant;
    (b) The Commission shall consist of five persons acceptable to the 
states Parties concerned. If the States Parties concerned fail to reach 
agreement within three months on all or part of the composition of the 
Commission, the members of the Commission concerning whom no agreement 
has been reached shall be elected by secret ballot by a two-thirds 
majority vote of the Committee from among its members.
    2. The members of the Commission shall serve in their personal 
capacity. They shall not be nationals of the States Parties concerned, 
or of a State not Party to the present Covenant, or of a State Party 
which has not made a declaration under article 41.
    3. The Commission shall elect its own Chairman and adopt its own 
rules of procedure.
    4. The meetings of the Commission shall normally be held at the 
Headquarters of the United Nations or at the United Nations Office at 
Geneva. However, they may be held at such other convenient places as 
the Commission may determine in consultation with the Secretary-General 
of the United Nations and the States Parties concerned.
    5. The secretariat provided in accordance with article 36 shall 
also service the commissions appointed under this article.
    6. The information received and collated by the Committee shall be 
made available to the Commission and the Commission may call upon the 
States Parties concerned to supply any other relevant information.
    7. When the Commission has fully considered the matter, but in any 
event not later than twelve months after having been seized of the 
matter, it shall submit to the Chairman of the Committee a report for 
communication to the States Parties concerned:
            (a) If the Commission is unable to complete its 
        consideration of the matter within twelve months, it shall 
        confine its report to a brief statement of the status of its 
        consideration of the matter;
            (b) If an amicable solution to the matter on tie basis of 
        respect for human rights as recognized in the present Covenant 
        is reached, the Commission shall confine its report to a brief 
        statement of the facts and of the solution reached;
            (c) If a solution within the terms of subparagraph (b) is 
        not reached, the Commission's report shall embody its findings 
        on all questions of fact relevant to the issues between the 
        States Parties concerned, and its views on the possibilities of 
        an amicable solution of the matter. This report shall also 
        contain the written submissions and a record of the oral 
        submissions made by the States Parties concerned;
            (d) If the Commission's report is submitted under 
        subparagraph (c), the States Parties concerned shall, within 
        three months of the receipt of the report, notify the Chairman 
        of the Committee whether or not they accept the contents of the 
        report of the Commission.
    8. The provisions of this article are without prejudice to the 
responsibilities of the Committee under article 41.
    9. The States Parties concerned shall share equally all the 
expenses of the members of the Commission in accordance with estimates 
to be provided by the Secretary-General of the United Nations.
    10. The Secretary-General of the United Nations shall be empowered 
to pay the expenses of the members of the Commission, if necessary, 
before reimbursement by the States Parties concerned, in accordance 
with paragraph 9 of this article.

                               Article 43

    The members of the Committee, and of the ad hoc conciliation 
commissions which may be appointed under article 42, shall be entitled 
to the facilities, privileges and immunities of experts on mission for 
the United Nations as laid down in the relevant sections of the 
Convention on the Privileges and Immunities of the United Nations.

                               Article 44

    The provisions for the implementation of the present Covenant shall 
apply without prejudice to the procedures prescribed in the field of 
human rights by or under the constituent instruments and the 
conventions of the United Nations and of the specialized agencies and 
shall not prevent the States Parties to the present Covenant from 
having recourse to other procedures for settling a dispute in 
accordance with general or special international agreements in force 
between them.

                               Article 45

    The Committee shall submit to the General Assembly of the United 
Nations, through the Economic and Social Council, an annual report on 
its activities.

                                 PART V

                               Article 46

    Nothing in the present Covenant shall be interpreted as impairing 
the provisions of the Charter of the United Nations and of the 
constitutions of the specialized agencies which define the respective 
responsibilities of the various organs of the United Nations and of the 
specialized agencies in regard to the matters dealt with in the present 
Covenant.

                               Article 47

    Nothing in the present Covenant shall be interpreted as impairing 
the inherent right of all peoples to enjoy and utilize fully and freely 
their natural wealth and resources.

                                PART VI

                               Article 48

    1. The present Covenant is open for signature by any State Member 
of the United Nations or member of any of its specialized agencies, by 
any State Party to the Statute of the International Court of Justice, 
and by any other State which has been invited by the General Assembly 
of the United Nations to become a Party to the present Covenant.
    2. The present Covenant is subject to ratification. Instruments of 
ratification shall be deposited with the Secretary-General of the 
United Nations.
    3. The present Covenant shall be open to accession by any State 
referred to in paragraph 1 of this article.
    4. Accession shall be effected by the deposit of an instrument of 
accession with the Secretary-General of the United Nations.
    5. The Secretary-General of the United Nations shall inform all 
States which have signed this Covenant or acceded to it of the deposit 
of each instrument of ratification or accession.

                               Article 49

    1. The present Covenant shall enter into force three months after 
the date of the deposit with the Secretary-General of the United 
Nations of the thirty-fifth instrument of ratification or instrument of 
accession.
    2. For each State ratifying the present Covenant or acceding to it 
after the deposit of the thirty-fifth instrument of ratification or 
instrument of accession, the present Covenant shall enter into force 
three months after the date of the deposit of its own instrument of 
ratification or instrument of accession.

                               Article 50

    The provisions of the present Covenant shall extend to all parts of 
federal States without any limitations or exceptions.

                               Article 51

    1. Any State Party to the present Covenant may propose an amendment 
and file it with the Secretary-General of the United Nations. The 
Secretary-General of the United Nations shall thereupon communicate any 
proposed amendments to the States Parties to the present Covenant with 
a request that they notify him whether they favour a conference of 
States Parties for the purpose of considering and voting upon the 
proposals. In the event that at least one third of the States Parties 
favours such a conference, the Secretary-General shall convene the 
conference under the auspices of the United Nations. Any amendment 
adopted by a majority of the States Parties present and voting at the 
conference shall be submitted to the General Assembly of the United 
Nations for approval.
    2. Amendments shall come into force when they have been approved by 
the General Assembly of the United Nations and accepted by a two-thirds 
majority of the States Parties to the present Covenant in accordance 
with their respective constitutional processes.
    3. When amendments come into force, they shall be binding on those 
States Parties which have accepted them, other States Parties still 
being bound by the provisions of the present Covenant and any earlier 
amendment which they have accepted.

                               Article 52

    Irrespective of the notifications made under article 48, paragraph 
5, the Secretary-General of the United Nations shall inform all States 
referred to in paragraph I of the same article of the following 
particulars:
            (a) Signatures, ratifications and accessions under article 
        48;
            (b) The date of the entry into force of the present 
        Covenant under article 49 and the date of the entry into force 
        of any amendments under article 51.

                               Article 53

    1. The present Covenant, of which the Chinese, English, French, 
Russian and Spanish texts are equally authentic, shall be deposited in 
the archives of the United Nations.
    2. The Secretary-General of the United Nations shall transmit 
certified copies of the present Covenant to all States referred to in 
article 48.
                                 ______
                                 

   DECLARATION ON THE ELIMINATION OF ALL FORMS OF INTOLERANCE AND OF 
               DISCRIMINATION BASED ON RELIGION OR BELIEF

            The General Assembly, \1\
---------------------------------------------------------------------------
    \1\ Proclaimed by General Assembly resolution 36/55 of 25 November 
1981.
---------------------------------------------------------------------------
            Considering that one of the basic principles of the Charter 
        of the United Nations is that of the dignity and equality 
        inherent in all human beings, and that all Member States have 
        pledged themselves to take joint and separate action in co-
        operation with the Organization to promote and encourage 
        universal respect for and observance of human rights and 
        fundamental freedoms for all, without distinction as to race, 
        sex, language or religion;
            Considering that the Universal Declaration of Human Rights 
        and the International Covenants on Human Rights proclaim the 
        principles of nondiscrimination and equality before the law and 
        the right to freedom of thought, conscience, religion and 
        belief;
            Considering that the disregard and infringement of human 
        rights and fundamental freedoms, in particular of the right to 
        freedom of thought, conscience, religion or whatever belief, 
        have brought, directly or indirectly, wars and great suffering 
        to mankind, especially where they serve as a means of foreign 
        interference in the internal affairs of other States and amount 
        to kindling hatred between peoples and nations;
            Considering that religion or belief, for anyone who 
        professes either, is one of the fundamental elements in his 
        conception of life and that freedom of religion or belief 
        should be fully respected and guaranteed;
            Considering that it is essential to promote understanding, 
        tolerance and respect in matters relating to freedom of 
        religion and belief and to ensure that the use of religion or 
        belief for ends inconsistent with the Charter of the United 
        Nations, other relevant instruments of the United Nations and 
        the purposes and principles of the present Declaration is 
        inadmissible;
            Convinced that freedom of religion and belief should also 
        contribute to the attainment of the goals of world peace, 
        social justice and friendship among peoples and to the 
        elimination of ideologies or practices of colonialism and 
        racial discrimination;
            Noting with satisfaction the adoption of several, and the 
        coming into force of some, conventions, under the aegis of the 
        United Nations and of the specialized agencies, for the 
        elimination of various forms of discrimination;
            Concerned by manifestations of intolerance and by the 
        existence of discrimination in matters of religion or belief 
        still in evidence in some areas of the world;
            Resolved to adopt all necessary measures for the speedy 
        elimination of such intolerance in all its forms and 
        manifestations and to prevent and combat discrimination on the 
        ground of religion or belief;

        Proclaims this Declaration on the Elimination of All Forms of 
        Intolerance and of Discrimination Based on Religion or Belief:

                               Article 1

    1. Everyone shall have the right to freedom of thought, conscience 
and religion. This right shall include freedom to have a religion or 
whatever belief of his choice, and freedom, either individually or in 
community with others and in public or private, to manifest his 
religion or belief in worship, observance, practice and teaching.
    2. No one shall be subject to coercion which would impair his 
freedom to have a religion or belief of his choice.
    3. Freedom to manifest one's religion or belief may be subject only 
to such limitations as are prescribed by law and are necessary to 
protect public safety, order, health or morals or the fundamental 
rights and freedoms of others.

                               Article 2

    1. No one shall be subject to discrimination by any State, 
institution, group of persons, or person on the grounds of religion or 
other belief.
    2. For the purposes of the present Declaration, the expression 
``intolerance and discrimination based on religion or belief'' means 
any distinction, exclusion, restriction or preference based on religion 
or belief and having as its purpose or as its effect nullification or 
impairment of the recognition, enjoyment or exercise of human rights 
and fundamental freedoms on an equal basis.

                               Article 3

    Discrimination between human being on the grounds of religion or 
belief constitutes an affront to human dignity and a disavowal of the 
principles of the Charter of the United Nations, and shall be condemned 
as a violation of the human rights and fundamental freedoms proclaimed 
in the Universal Declaration of Human Rights and enunciated in detail 
in the International Covenants on Human Rights, and as an obstacle to 
friendly and peaceful relations between nations.

                               Article 4

    1. All States shall take effective measures to prevent and 
eliminate discrimination on the grounds of religion or belief in the 
recognition, exercise and enjoyment of human rights and fundamental 
freedoms in all fields of civil, economic, political, social and 
cultural life.
    2. All States shall make all efforts to enact or rescind 
legislation where necessary to prohibit any such discrimination, and to 
take all appropriate measures to combat intolerance on the grounds of 
religion or other beliefs in this matter.

                               Article 5

    1. The parents or, as the case may be, the legal guardians of the 
child have the right to organize the life within the family in 
accordance with their religion or belief and bearing in mind the moral 
education in which they believe the child should be brought up.
    2. Every child shall enjoy the right to have access to education in 
the matter of religion or belief in accordance with the wishes of his 
parents or, as the case may be, legal guardians, and shall not be 
compelled to receive teaching on religion or belief against the wishes 
of his parents or legal guardians, the best interests of the child 
being the guiding principle.
    3. The child shall be protected from any form of discrimination on 
the ground of religion or belief. He shall be brought up in a spirit of 
understanding, tolerance, friendship among peoples, peace and universal 
brotherhood, respect for freedom of religion or belief of others, and 
in full consciousness that his energy and talents should be devoted to 
the service of his fellow men.
    4. In the case of a child who is not under the care either of his 
parents or of legal guardians, due account shall be taken of their 
expressed wishes or of any other proof of their wishes in the matter of 
religion or belief, the best interests of the child being the guiding 
principle.
    5. Practices of a religion or belief in which a child is brought up 
must not be injurious to his physical or mental health or to his full 
development, taking into account article 1, paragraph 3, of the present 
Declaration.

                               Article 6

    In accordance with article I of the present Declaration, and 
subject to the provisions of article 1, paragraph 3, the right to 
freedom of thought, conscience, religion or belief shall include, inter 
alia, the following freedoms:
            (a) To worship or assemble in connection with a religion or 
        belief, and to establish and maintain places for these 
        purposes;
            (b) To establish and maintain appropriate charitable or 
        humanitarian institutions;
            (c) To make, acquire and use to an adequate extent the 
        necessary articles and materials related to the rites or 
        customs of a religion or belief;
            (d) To write, issue and disseminate relevant publications 
        in these areas;
            (e) To teach a religion or belief in places suitable for 
        these purposes;
            (f) To solicit and receive voluntary financial and other 
        contributions from individuals and institutions;
            (g) To train, appoint, elect or designate by succession 
        appropriate leaders called for by the requirements and 
        standards of any religion or belief;
            (h) To observe days of rest and to celebrate holidays and 
        ceremonies in accordance with the precepts of one's religion or 
        belief;
            (i) To establish and maintain communications with 
        individuals and communities in matters of religion and belief 
        at the national and international levels.

                               Article 7

    The rights and freedoms set forth in the present Declaration shall 
be accorded in national legislation in such a manner that everyone 
shall be able to avail himself of such rights and freedoms in practice.

                               Article 8

    Nothing in the present Declaration shall be construed as 
restricting or derogating from any right defined in the Universal 
Declaration of Human Rights and the International Covenants on Human 
Rights.
                               APPENDIX C

                              ----------                              


TRAINING AT THE FOREIGN SERVICE INSTITUTE RELATED TO THE INTERNATIONAL 
                         RELIGIOUS FREEDOM ACT

                    I. Summary of Major Developments

      Since the first report on International Religious Freedom was 
issued in September 1999, the Foreign Service Institute (FSI) has 
worked continuously with the Office of International Religious Freedom, 
Bureau of Democracy, Human Rights, and Labor, in implementing H.R. 2431 
(the International Religious Freedom Act). The result of this 
cooperation has been the integration of religious freedom issues into 
the regular curriculum at FSI. During the period covered by this 
report, members of the FSI training staff took part in conferences 
dealing with religious freedom, persecution, conflict, and 
reconciliation hosted by academic institutions, think tanks, and 
nongovernmental organizations. The Political Training Division at FSI 
has continued to work with the staff of the U.S. Commission on 
International Religious Freedom to ensure that their insights are 
reflected in FSI's course offerings.

                          II. Courses Offered

      The School of Professional and Area Studies (SPAS) at FSI offers 
training relevant to the International Religious Freedom Act of 1998 
(IRFA) in a variety of courses. Following are brief descriptions of 
courses offered by the divisions of Political Training, Orientation, 
Consular Training, and Area Studies:
              foreign service officer orientation (a-100)
      During the A-100 Course, a senior State Department official from 
the Bureau of Democracy, Human Rights, and Labor (DRL) presents a 
session on international religious freedom. Additionally, we provide 
key background materials on religious freedom to all students via a CD 
Rom we distribute to each officer. We also direct them to key websites 
of related materials.
                 political/economic tradecraft (pg-140)
      This is a 3-week-long course. The students have been assigned for 
the first time to work in an embassy's or consulate's political, 
economic, or combined political/economic section overseas. Political/
Economic Tradecraft is essentially a required course, in that State 
Department officers are assigned to take it by the personnel system and 
exceptions are rare. The State Department expects that a large 
proportion of these officers/students during their careers will be 
directly responsible for preparing their post's human rights and 
religious freedom reports.
      Each student is provided with the Annual Report on Religious 
Freedom and the report of the U.S. Commission on International 
Religious Freedom listed in Section III. In addition the Bureau of 
Democracy, Human Rights, and Labor provides at least a half-day session 
during which religious freedom issues are featured prominently. There 
also usually is a segment that includes a discussion of religious 
persecution, religious identity, and religious reconciliation as 
important factors in contemporary international conflicts.
                         global issues (pp-510)
      This 3-day course is given twice a year and is geared toward mid-
level foreign affairs and national security professionals working for 
the Department of State and other agencies. In the fall, this course is 
combined with a separate module on human rights.
      Students are provided with a course notebook that contains 
materials addressing religious freedom issues. As in the Tradecraft 
courses, the Bureau of Democracy, Human Rights, and Labor provides 
presentations during which religious freedom issues are featured 
together with other aspects of U.S. human rights policy.
                international conflict workshop (pp-519)
      This 4-day weeklong workshop focuses on various aspects of 
international conflict, especially the enhancement of skills needed to 
analyze the causes of conflict and develop a plan for preventive 
diplomacy. This course trains up to 30 foreign affairs and national 
security professionals at all levels working for the Department of 
State and other agencies.
      The students are provided with reading materials including most 
of the key documents listed in Section III. Multiple segments in this 
course deal with religious persecution and identity as a factor in 
ethnic conflict, and reconciliation as a potential preventive step.
                     basic consular course (pc-530)
      PC-530 serves as the prerequisite for obtaining a consular 
commission in the Foreign Service. It is aimed at new Foreign Services 
Officers preparing to go overseas to fill consular positions, 
dependents of U.S. government employees who will work as Consular 
Associates overseas, and domestic employees of the Bureau of Consular 
Affairs in order that they may serve temporary duty as consular 
officers should the need arise.
      The PC-530 schedule includes a lecture related to the U.S. 
Immigration and Naturalization Service (INS), ``Working with INS,'' 
that incorporates discussion of refugee and asylum issues as they 
pertain to consular officers. The subject also is covered in further 
detail in the Self-Instructional Guide (SIG) on immigrant visa 
processing, which includes a chapter on ``Refugees, Asylum, Walk-ins, 
and Parole.'' This chapter describes the United Nations High 
Commissioner for Refugees (UNHCR) refugee criteria, the U.S. refugee 
program, and processing requirements for refugees. Scenarios involving 
religious minorities have been incorporated into the ``role play'' 
portion of the training on consular prison visits.
                              area studies
      The Foreign Service Institute and the Appeal of Conscience 
Foundation annually sponsor a major symposium focused on religious 
freedom and the role of U.S. diplomats overseas. Officers in FSI 
language training and area studies courses take part in this symposium. 
The symposium brings together leading experts on religious issues and 
foreign affairs practitioners who can speak to the job related aspects 
of religious freedom issues to provide our officers with a clear 
understanding of the importance of these issues and the challenges and 
responsibilities they will face.
      Throughout the year, the course chairs in the Area Studies 
Division, in cooperation with the Bureau of Democracy, Human Rights, 
and Labor, ensure that their courses address both regional and country 
specific issues of religion, religious freedom and human rights. 
Participants receive substantial information encompassing the full 
range of issues affecting particular regions, including religious 
freedom and human rights, religious history and religious traditions. 
Students also receive reading lists (and World Wide Web guidance) that 
direct them to even more detailed material.
           ambassadorial and deputy chief of mission training
      The Ambassadorial Seminar hands out a photocopied and bound 
publication put together by the Office of International Religious 
Freedom. The Under Secretary for Global Affairs regularly is scheduled 
to speak to the Ambassadorial Seminar.

             III. Background Material on Religious Freedom

      The following background materials related to religious freedom 
are made available to FSI students:
                           religious freedom
   Mission Statement for the State Department Office of 
        International Religious Freedom
   ``Preparing the Annual report on Religious Freedom for 
        2002''
   2002 Annual Report on International Religious Freedom 
        (Executive Summary)
   Main Web Page of the U.S. Commission on International 
        Religious Freedom
   List of Members (current and former) of the U.S. Commission 
        on International Religious Freedom
   Report of the U.S. Commission on International Religious 
        Freedom
              highlights from key international documents
   Universal Declaration of Human Rights (article 18)
   International Covenant on Civil and Political Rights 
        Articles 18, 26 & 27)
     links to international religious freedom background materials
      1. ``Preparing the Annual Report on Religious Freedom for 2001'' 
State Department Telegram: April 13, 2001 (MRN 66404), http://
www.state.gov/g/drl/irf
      2. 2002 Annual Report on International Religious Freedom 
(Executive Summary), http://www.state.gov/g/drl/rls/irf/2002/13608.html
      3. Main Web Page of the U.S. Commission on International 
Religious Freedom, http://www.uscirf.gov
      4. List of Members (current & former) for the U.S. Commission on 
International Religious Freedom, http://www.uscirf.gov/cirfPages/
faqs.php3?mode=print
      5. Report of the U.S. Commission on International Religious 
Freedom, May 2003, http://www.uscirf.gov/reports/02May03/Final 
Report.php3
      6. Universal Declaration of Human Rights, http://www.un.org/
Overview/rights.html
      7. International Covenant on Civil & Political Rights, http://
www.unhchr.ch/html/menu3/b/a_ccpr.html
                               APPENDIX D

                              ----------                              


 DEPARTMENT OF HOMELAND SECURITY (DHS) AND THE INTERNATIONAL RELIGIOUS 
                           FREEDOM ACT (IRFA)

      The Department of Homeland Security has assumed responsibilities 
formerly charged to the Immigration and Naturalization Service under 
the IRFA. The DHS is committed to ensuring that all claims for refugee 
and asylum protection are treated with fairness, respect, and dignity 
and that all mandates of IRFA for these programs are properly 
implemented. This appendix summarizes the Department's actions during 
FY2003, as required under Section 102(b)(1)(E) of IRFA.

        I. Training of Asylum Officers and Refugee Adjudicators

      United States Citizenship and Immigration Services (USCIS) 
provides extensive training to Asylum Officers in order to prepare them 
to perform their duties of adjudicating asylum claims. The training 
covers all grounds on which an asylum claim may be based, including 
religion. Asylum Officers receive approximately five weeks of 
specialized training related to international human rights law, non-
adversarial interview techniques, and other relevant national and 
international refugee laws and principles.\1\ During the five-week 
training and in local asylum office training, USCIS provides Asylum 
Officers with specialized training on religious persecution issues. 
With the passage of IRFA in 1998, the five-week training program 
expanded to incorporate as a part of the regular curriculum information 
about IRFA. In addition, a continual effort is made to include further 
discussion of religious persecution whenever possible in both the five-
week training and in local asylum office training. In addition to local 
asylum office trainings, the primary lesson plan has been updated to 
reflect newly issued documents by the United Nations High Commission 
for Refugees on religious persecution as well as recent developments in 
caselaw.
---------------------------------------------------------------------------
    \1\ Asylum Officers are required to complete two five-week training 
courses, the Adjudication and Asylum Officer Basic Training Course 
(AAOBTC), and the Asylum Officer Basic Training Course (AOBTC). The 
AAOBTC covers the Immigration and Nationality Act (INA) and basic 
immigration law. The AOBTC includes international human rights law, 
asylum and refugee law, interviewing techniques, decision-making and 
decision-writing skills, effective country conditions research skills, 
and computer skills. In addition compulsory in-service training for all 
asylum officers is held weekly.
---------------------------------------------------------------------------
      USCIS also provides the Refugee Application Adjudication Course 
(RAAC). This training course is mandated by IRFA and consists of two-
weeks of intensive instruction in refugee law and overseas refugee 
procedures. It is provided to USCIS officers who are responsible for 
adjudicating refugee applications. The refugee law portion of RAAC was 
largely adapted from the Asylum Officer Basic Training Course (AOBTC) 
and new modules were developed specifically for overseas refugee 
processing. The RAAC curriculum pays special attention to religious 
persecution issues.
      In addition to RAAC, USCIS also provides preparatory training to 
officers who are embarking on short-term overseas refugee-related 
assignments. This training includes detailed information on religious 
topics that will be encountered on the overseas assignment. Nine 
sessions were conducted in FY2003.
      The Resource Information Center (RIC) in the Asylum Division of 
the Office of Asylum and Refugee Affairs serves both Asylum Officers 
and Refugee Adjudicators, and is responsible for the collection and/or 
production and distribution of materials regarding human rights 
conditions around the world. The RIC has published an online guide to 
web research that is posted on the internal DHS website, the Intranet. 
An Intranet site was created with links to government and non-
government websites that contain information on religious persecution. 
The RIC separately catalogues religious freedom periodicals and 
separately codes RIC responses to field queries that involve religious 
issues.

              II. Guidelines for Addressing Hostile Biases

      Starting in 2002, the CIS included specific anti-bias provisions 
in the language services contract used by Asylum Officers in the Asylum 
Pre-Screening Program. The contract and interpreter oath also include 
special provisions that ensure the security and confidentiality of the 
credible fear process.
                               APPENDIX E

                              ----------                              


                    OVERVIEW OF U.S. REFUGEE POLICY

      The United Nations High Commissioner for Refugees (UNHCR) 
estimates the world's refugee population to be nearly 10 million. 
Millions more are displaced within their own countries by war, famine, 
and civil unrest. The United States works with other governments and 
international and nongovernmental organizations to protect refugees, 
internally displaced persons, and conflict victims, and strives to 
ensure that survival needs for food, health care, and shelter are met. 
The United States has been instrumental in mobilizing a community of 
nations to work through these organizations to alleviate the misery and 
suffering of refugees worldwide, regularly supporting major relief and 
repatriation programs.
      In seeking durable long-term solutions for most refugees, the 
United States generally gives priority to the safe, voluntary return of 
refugees to their homelands. This policy, recognized in the Refugee Act 
of 1980, is also the preference of the UNHCR and the international 
community of nations that supports refugees. If safe, voluntary 
repatriation is not feasible, other durable solutions are sought, 
including resettlement in countries of asylum within the region and in 
other regions. Resettlement in third countries, including the United 
States, is appropriate for refugees in urgent need of protection and 
for refugees for whom other durable solutions are inappropriate or 
unavailable.
      The United States considers for admission as refugees persons of 
special humanitarian concern who can establish that they experienced 
past persecution or have a well-founded fear of future persecution in 
their home country on account of race, religion, nationality, 
membership in a particular social group, or political opinion. The 
legal basis of the refugee admissions program is the Refugee Act of 
1980, which embodies the American tradition of granting refuge to 
diverse groups suffering or fearing persecution. The act adopted the 
definition of ``refugee'' contained in the 1951 U.N. Convention 
Relating to the Status of Refugees and its 1967 Protocol.
      Over the past decade, the U.S. Refugee Admissions Program has 
been adjusting its focus away from the large refugee admissions 
programs that had developed during the Cold War for nationals of 
Communist countries and toward more diverse refugee groups that require 
protection for a variety of reasons, including religious belief. The 
following describes the program's efforts, by region, in meeting the 
needs of refugees worldwide who have faced religious persecution.

                                 Africa

      For the majority of countries in sub-Saharan Africa, religious 
freedom and peaceful coexistence are the rule, even where other 
conflicts hold sway. The primary exception to the rule is Sudan, where 
the long ongoing civil war has a religious dimension. Islam is the 
state religion and Muslims dominate the Government. The Government 
continues to restrict the activities of Christians, practitioners of 
traditional indigenous religions, and other non-Muslims. Security 
forces reportedly harass and use violence against persons based on 
their religious beliefs. In areas controlled by the Government, access 
to education as well as other social services is far easier for Muslims 
than for Christians and non-Muslims. The Government has conducted or 
tolerated attacks on civilians, indiscriminate bombing raids, and slave 
raids in the south, all with a religious as well as an ethnic 
dimension.
      The U.S. admissions program has in recent years increased its 
focus in Egypt, Ethiopia, and Kenya on these Sudanese victims of 
religious discrimination and repression. The refugee-processing program 
in Cairo was expanded in 1999 with Sudanese refugees as the primary 
beneficiaries. During FY 2001, 2,140 Sudanese refugees were resettled 
in the United States. Religious freedom is also a growing concern in 
Nigeria, where northern states have adopted and expanded Islamic law 
(Shari'a). Many non-Muslims have left the northern states and returned 
to the south because they fear the application of Shari'a. These 
internally displaced persons face harassment and loss of opportunities 
if they remain in the north.

                               East Asia

      While many governments in East Asia permit freedom of worship, 
religious believers face serious persecution in some countries. North 
Korea allows no religious freedom, and all organized religious activity 
except that which serves the interests of the state is suppressed.
      The situation in other countries such as China, Vietnam and Laos 
is mixed. The Chinese and Vietnamese constitutions provide for freedom 
of worship; however, both governments restrict activities of religious 
oranizations that do not submit to state control. Most independent 
religious activities are either prohibited or severely restricted. 
Despite dramatic increases in religious observance in China, the 
government continues to suppress those religions it cannot directly 
control, most notably the (underground) Catholic Church loyal to the 
Vatican, Protestant ``house churches,'' some Muslim groups, Buddhists 
loyal to the Dalai Lama, and the Falun Gong spiritual movement. There 
are many cases of arrest, imprisonment, and torture of religious 
believers in China. In Vietnam, independent Buddhists and Catholics 
face restrictions on their freedom of worship. Many Vietnamese 
Protestants, especially ethnic minorities in the Central Highlands and 
Northwest provinces, continue to suffer arrest, imprisonment, closing 
of their churches, and efforts to force renunciations of their faith. 
The situation for some religious groups in Laos is similar to that in 
Vietnam; Protestants in particular suffer periodic arrest and 
imprisonment. In Burma, the government represses most non-Buddhist 
religions, though there are recent indications that the regime is 
taking steps to be more tolerant of other religions.
      The U.S. admissions program processes refugee cases referred by 
UNHCR and U.S. embassies whose claims are based on persecution due to 
religious beliefs. We have worked closely with UNHCR to strengthen this 
referral process.

                                 Europe

      The breakup of the Soviet Union initially led to a resurgence of 
religious practice throughout the region, but in recent years, the fear 
of newer religious groups, many of them with ties to coreligionists in 
other countries, has led to a backlash in a number of the newly 
independent states. Most states regulate religious groups and 
activities, specifing a set of ``traditional'' religions with certain 
privileges denied to other groups. In some countries, one's faith may 
be associated with ethnicity, patriotism, nationalism, or even with 
terrorism, and authorities may be suspicious of religious groups 
perceived as having political agendas and organizations. This is 
especially true in the Central Asian republics where, in the case of 
Uzbekistan and Turkmenistan, Muslims groups not approved by the State 
are seen as potential terrorists and suffer harassment or imprisonment. 
The U.S. refugee admission program provides resettlement opportunities 
to religious minority members (as identified in the Lautenberg 
Amendment) with close family ties to the United States. In addition, 
UNHCR has recently increased the number of referrals to the program. 
Refugee admissions based on grounds of religious persecution have been 
significant in both the Bosnia and Kosovo resettlement efforts. The 
U.S. refugee admissions program has provided protection to Muslims, 
Jews, Evangelical Christians, Catholics, and Orthodox Christians as 
well as individuals of other religious minorities. The Department of 
State will continue to work with the UNHCR, nongovernmental 
organizations (both faith-based and non-sectarian), human rights 
groups, and U.S. missions to identify persons who qualify under the 
1980 act on religious grounds for whom resettlement is appropriate.

                        Latin America/Caribbean

      In general, religious freedom is widely recognized and enjoyed in 
Latin America. The key exception is Cuba, where the Government engages 
in active efforts to monitor and control religious institutions, 
including surveillance, infiltration, and harassment of clergy and 
members; evictions from and confiscation of places of worship; and 
preventive detention of religious activists. It also uses registration 
as a mechanism of control; by refusing to register new denominations it 
makes them vulnerable to charges of illegal association. However, 
despite these obstacles to religious expression, church attendance has 
grown in recent years. The U.S. refugee admissions program specifically 
includes religious minorities and other human rights activists among 
the list of eligible groups.

                        Near East and South Asia

      Repression of religious minorities is common in some countries in 
the Middle East and South Asia. In Pakistan discriminatory legislation 
has encouraged an atmosphere of violence, which has led to acts by 
extremists against religious minorities, including Christians, Hindus, 
Ahmadis, and Zikris. Pakistan's support of America's War on Terror has 
exacerbated existing anti-Western feelings in elements of Pakistani 
society and led to fatal attacks against local and international 
Christian targets. In India responses by state and local authorities to 
extremist violence were often inadequate. In Saudi Arabia public non-
Muslim worship is a criminal offense, as is conversion of a Muslim to 
another religion. In Iran members of minority religions continue to 
face arrest, harassment, and discrimination. Iranian refugees who 
belong to religious minorities (Baha'is, Jews, Zoroastrians, and 
Christians) are able to apply directly for U.S. resettlement. In 
addition the UNHCR and U.S. Embassies in the region facilitate access 
to the admissions program for individuals of other nationalities who 
may qualify on religious grounds. Congress recently passed the Specter 
Amendment which adds ``members of a religious minority in Iran'' to the 
list of categories of aliens who may benefit from the reduced 
evidentiary standards for demonstrating a well-founded fear of 
persecution in refugee processing, established pursuant to the 
``Lautenberg Amendment'' contained in Section 213 of the foreign 
Operations, Export Financing, and related Programs Appropriations Act, 
1990 (P.L. 101-167). That legislation requires the Secretary of 
Homeland Security, after consultation with the Secretary of State, to 
identify categories of Iranian religious minorities whose refugee 
claims will be adjudicated in accordance with a reduced evidentiary 
burden. The category designation is now under consideration at DHS. The 
Department of State will continue efforts to improve access to refugee 
processing through dialog with nongovernmental organizations and human 
rights groups who may identify victims with valid claims based on 
grounds of religious persecution. The UNHCR also has addressed 
religious persecution issues in several regional workshops to increase 
the sensitivity of protection and resettlement officers to victims of 
religious persecution.

                                 
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