[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.
?
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APPENDIXES
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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\
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\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
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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
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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.
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\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.
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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
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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.