标题: 美国国务院2007年度《国际宗教自由报告》英文全文及中文概要 [打印本页] 作者: 令狐药师 时间: 21.9.2007 17:43 标题: 美国国务院2007年度《国际宗教自由报告》英文全文及中文概要 2007 Report on International Religious Freedom
Preface, Introduction, and Executive Summary
-- Preface
-- Introduction
-- Executive Summary
Africa
-- Angola
-- Benin
-- Botswana
-- Burkina Faso
-- Burundi
-- Cameroon
-- Cape Verde
-- Central African Republic
-- Chad
-- Comoros
-- Congo, Democratic Republic of the
-- Congo, Republic of the
-- Cote d'Ivoire
-- Djibouti
-- Equatorial Guinea
-- Eritrea
-- Ethiopia
-- Gabon
-- Gambia, The
-- Ghana
-- Guinea
-- Guinea-Bissau
-- Kenya
-- Lesotho
-- Liberia
-- Madagascar
-- Malawi
-- Mali
-- Mauritania
-- Mauritius
-- Mozambique
-- Namibia
-- Niger
-- Nigeria
-- Rwanda
-- Sao Tome and Principe
-- Senegal
-- Seychelles
-- Sierra Leone
-- Somalia
-- South Africa
-- Sudan
-- Swaziland
-- Tanzania
-- Togo
-- Uganda
-- Zambia
-- Zimbabwe
East Asia and Pacific
-- Australia
-- Brunei
-- Burma
-- Cambodia
-- China (includes Hong Kong, Macau, and Tibet)
-- China (includes Taiwan only)
-- Fiji
-- Indonesia
-- Japan
-- Kiribati
-- Korea, Democratic People's Republic of
-- Korea, Republic of
-- Laos
-- Malaysia
-- Marshall Islands
-- Micronesia, Federated States of
-- Mongolia
-- Nauru
-- New Zealand
-- Palau
-- Papua New Guinea
-- Philippines
-- Samoa
-- Singapore
-- Solomon Islands
-- Thailand
-- Timor-Leste
-- Tonga
-- Tuvalu
-- Vanuatu
-- Vietnam
Europe and Eurasia
-- Albania
-- Andorra
-- Armenia
-- Austria
-- Azerbaijan
-- Belarus
-- Belgium
-- Bosnia and Herzegovina
-- Bulgaria
-- Croatia
-- Cyprus
-- Czech Republic
-- Denmark
-- Estonia
-- Finland
-- France
-- Georgia
-- Germany
-- Greece
-- Hungary
-- Iceland
-- Ireland
-- Italy
-- Latvia
-- Liechtenstein
-- Lithuania
-- Luxembourg
-- Macedonia
-- Malta
-- Moldova
-- Monaco
-- Montenegro
-- Netherlands
-- Norway
-- Poland
-- Portugal
-- Romania
-- Russia
-- San Marino
-- Serbia (includes Kosovo)
-- Slovak Republic
-- Slovenia
-- Spain
-- Sweden
-- Switzerland
-- Turkey
-- Ukraine
-- United Kingdom
Near East and North Africa
-- Algeria
-- Bahrain
-- Egypt
-- Iran
-- Iraq
-- Israel and the Occupied Territories
-- Jordan
-- Kuwait
-- Lebanon
-- Libya
-- Morocco (includes Western Sahara)
-- Oman
-- Qatar
-- Saudi Arabia
-- Syria
-- Tunisia
-- United Arab Emirates
-- Yemen
South and Central Asia
-- Afghanistan
-- Bangladesh
-- Bhutan
-- India
-- Kazakhstan
-- Kyrgyz Republic
-- Maldives
-- Nepal
-- Pakistan
-- Sri Lanka
-- Tajikistan
-- Turkmenistan
-- Uzbekistan
Western Hemisphere
-- Antigua and Barbuda
-- Argentina
-- Bahamas
-- Barbados
-- Belize
-- Bolivia
-- Brazil
-- Canada
-- Chile
-- Colombia
-- Costa Rica
-- Cuba
-- Dominica
-- Dominican Republic
-- Ecuador
-- El Salvador
-- Grenada
-- Guatemala
-- Guyana
-- Haiti
-- Honduras
-- Jamaica
-- Mexico
-- Nicaragua
-- Panama
-- Paraguay
-- Peru
-- St. Kitts and Nevis
-- St. Lucia
-- St. Vincent and the Grenadines
-- Suriname
-- Trinidad and Tobago
-- Uruguay
-- Venezuela
Appendices
-- Appendix A: Universal Declaration of Human Rights
-- 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
-- Appendix C: Training at the Foreign Service Institute Related to the International Religious Freedom Act
-- Appendix D: Department of Homeland Security (DHS) and the International Religious Freedom Act (IRFA)
-- Appendix E: Overview of U.S. Refugee Policy
Related Material
--09/14/07 Release of the Department of State’s Annual Report on International Religious Freedom; John V. Hanford III, Ambassador at Large for International Religious Freedom; Washington, DC
--09/14/07 Secretary Rice's Remarks on State's Annual Report on International Religious Freedom作者: 令狐药师 时间: 21.9.2007 17:44
2007 Preface
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights and Labor
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 "an 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
U.S. embassies prepare the initial drafts of these reports, gathering information 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.
The Office of International Religious Freedom collaborated in collecting and analyzing information for the country reports, drawing on the expertise of other Department of State offices, religious organizations, other non-governmental organizations, foreign government officials, representatives from the United Nations and other international and regional organizations and institutions, and experts from academia and the media. In compiling and editing the country reports, the Office of International Religious Freedom consulted with experts on issues of religious discrimination and persecution, religious leaders from a wide variety of faiths, and experts on legal matters. The office抯 guiding principle was to ensure that all relevant information was assessed as objectively, thoroughly, and fairly as possible.
The report will be used by a wide range of U.S. government departments, agencies, and offices to shape policy; conduct diplomacy; inform assistance, training, and other resource allocations; and help determine which countries have engaged in or tolerated "particularly severe violations" of religious freedom, otherwise known as Countries of Particular Concern.
A Word on Usage
When this report states that a government "generally respected" the right of religious freedom over the reporting period, this phrase signifies that the government attempted to protect religious freedom in the fullest sense. "Generally respected" is thus the highest level of respect for religious freedom assigned by this report. The phrase "generally respected" is used because the protection and promotion of religious freedom is a dynamic endeavor; it cannot be stated categorically that any government fully respected this right over the reporting year, even in the best of circumstances.
Acknowledgements
The 2006 report covers the period from July 1, 2006, to June 30, 2007, and reflects a year of dedicated effort by hundreds of Foreign Service and Civil Service Officers in the Department of State and U.S. missions abroad. 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. In addition to their efforts, we acknowledge the diligent labor and tireless commitment to religious freedom of those within the Office of International Religious Freedom whose work made this report possible: Clarissa Adamson, Julia Becker, Judson Birdsall, Mary Anne Borst, Sandra Bunn-Livingstone, Cierra Burnett, Barbara Cates, Warren Cofsky, A. Jack Croddy, Doug Dearborn, Lauren Diekman, Augustine Fahey, Carrie Flinchbaugh, Maureen Gaffney, Albert Gombis, Noel Hartley, Caitlin Helfrich, Nancy Hewett, Olivia Hilton, Victor Huser, Emilie Kao, Justin Kern, Stephen Liston, Kathryn Lurie, Gwendolyn Mack, Courtney Magill, Safia Mohamoud, Joannella Morales, Aaron Pina, Danielle Polebaum, David Rodearmel, Deborah Schneider, Suzanne Sittichai, Rebecca Struwe, H. Knox Thames, and Gilberto Torresvela. The work of all of these individuals advances the cause of freedom, ensures accuracy in our reporting, and brings hope to repressed people around the world.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:45 标题: 2007 Introduction International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights and Labor
"The freedom to worship is so central to America's character that we tend to take it personally when that freedom is denied to others. Our country was a leading voice on behalf of the Jewish refusniks in the Soviet Union. Americans joined in common cause with Catholics and Protestants who prayed in secret behind the Iron Curtain. America has stood with Muslims seeking to freely practice their beliefs in places such as Burma and China."
--President George W. Bush, June 27, 2007
Our founding fathers established religious liberty as the cornerstone of America's constitutional system by enshrining it in the First Amendment of our Bill of Rights. Many of our nation's early settlers fled religious persecution to come to America; hence they vividly understood the importance of religious freedom.
Hanging over one of the main entrances to the U.S. Department of State is a mural that vividly captures this commitment. The 50-by-12 foot painting by Kindred McLeary represents the freedoms of worship, speech, assembly, and the press (a portion of the mural is highlighted on the cover of this year's Report materials). The mural was completed in 1942 at the height of one of the most challenging periods in the history of our country. The mural serves today as a potent reminder that, even at times of great national challenge and threat, the heart of our foreign policy encompasses the protection and promotion of fundamental freedoms, starting with freedom of worship.
The United States is not alone in this commitment to religious freedom. The international community has repeatedly declared that freedom of religion is a fundamental human right. Such declarations can be found in Article 18 of the UN Universal Declaration of Human Rights, Article 16 of the Vienna Concluding Document of the Organization for Security and Cooperation in Europe, Article 12 of the American Declaration of Human Rights of the Organization of American States, and Article 9 of the Convention for the Protection of Human Rights and Fundamental Freedoms of the Council of Europe.
The UN International Covenant on Civil and Political Rights is particularly noteworthy, as it made binding the aspirational rights highlighted in the Universal Declaration. Article 18 declares, "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." Article 18 of the Covenant goes on to state that "No one shall be subject to coercion which would impair his freedom to have or to adopt a religion or belief of his choice."
Unfortunately, as individuals and communities struggle for religious freedom many governments ignore their international obligations. In too many countries, governments refuse to recognize and protect religious freedom, and millions suffer as a result. In some cases, religious believers are imprisoned or physically abused, simply for the courage of their convictions. In others, they are denied the freedom to choose their faith or talk about it openly. One contemporary example of a threat to this freedom is a trend of new laws that, ironically, in the name of tolerance, bars discussion of varied religious viewpoints within a religion or between varying belief systems.
In response to these and other threats to free religious practice, the U.S. Congress in 1998 passed the International Religious Freedom Act. The Act reaffirmed that it is the policy of the United States to "condemn violations of religious freedom, and to promote, and to assist other governments in the promotion of, the fundamental right to freedom of religion." Most importantly, the Act declares the United States will stand for liberty and stand with the persecuted.
The Act established the Office of International Religious Freedom (IRF Office) in the U.S. Department of State and mandated the publication of the Annual Report on International Religious Freedom. This Report covers the entire world and is the most comprehensive catalogue of both religious freedom abuses and of improvements with respect to this fundamental right. The final product represents countless hours of investigation, documentation, and analysis by U.S. embassies and consulates abroad and by IRF Office staff in Washington. Because of this meticulous work and its broad coverage, the Annual Report on International Religious Freedom is read by both the powerful and the powerless, by the victims of religious persecution and by those with the ability to remedy such abuse.
The International Religious Freedom Act also mandated the creation of an Ambassador at Large for International Religious Freedom, who acts as principal adviser to both the President and the Secretary of State on advancing religious freedom worldwide. The Ambassador's role, supported by the IRF Office and in concert with other U.S. officials, is to provide a voice for the voiceless and the oppressed. I and my staff engage governments, be they ally or adversary, to raise concerns across the full range of religious freedom violations. We also work within our government to help ensure U.S. foreign policy reflects our country's historic commitment to religious freedom.
Thankfully, our nation and the Department of State are led by individuals with a deep commitment to this issue. Both President Bush and Secretary of State Rice have done much to promote religious freedom around the world. The Congress has also been a steadfast ally in highlighting abuses and encouraging improvements in many nations. Non-governmental organizations and religious groups are also valued partners in our work. This ninth edition of the Annual Report on International Religious Freedom is a testament to the commitment of our leaders and citizens to this issue.
The Annual Report on International Religious Freedom is a natural outgrowth of our country's history and a current reflection of our values. As Secretary of State Rice has said, "We are mindful that too many people of faith can only whisper to God in the silent sanctuaries of their conscience, because they fear persecution for their religious beliefs." She concludes, "Government simply has no right to stand between the individual and the Almighty."
Great strides have been made to protect religious freedoms, both in the United States and around the world. Sadly, however, too many individuals are unable to exercise their religious liberties and suffer, sometimes under great duress and violence, for their faith. It is this knowledge that drives our work on this Annual Report and that inspires our dedication to work towards the day when all persons enjoy this cherished human right.
John V. Hanford III, Ambassador at Large for International Religious Freedom
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:45 标题: 美国国务院2007年度《国际宗教自由报告》前言 前言(Introduction)
2007年度《国际宗教自由报告》
(International Religious Freedom Report 2007)
民主、人权和劳工事务局发布
(Released by the Bureau of Democracy, Human Rights and Labor)
美国并非在捍卫宗教自由中孤军奋斗。国际社会已反复重申宗教自由是一项基本人权。有关条文包括联合国《世界人权宣言》(Universal Declaration of Human Rights)第十八条、欧洲安全与合作组织(Organization for Security and Cooperation in Europe)《维也纳最后文件》(Vienna Concluding Document)第十六条、美洲国家组织(Organization of American States)《美洲人权宣言》(American Declaration of Human Rights)第十二条以及欧洲理事会(Council of Europe)《保障人权与基本自由公约》(Convention for the Protection of Human Rights and Fundamental Freedoms)第九条。
尤其值得一提的是联合国《公民权利和政治权利国际公约》(International Covenant on Civil and Political Rights)，因为它赋予由《世界人权宣言》表达的人们所追求的各项权利以法律效力。公约第十八条规定："人人有权享受思想、良心和宗教自由。此项权利包括维持或改变他的宗教或信仰的自由，以及单独或集体、公开或秘密地以礼拜、戒律、实践和教义来表明他的宗教或信仰的自由。"第十八条还规定："任何人不得遭受足以损害他维持或改变他的宗教或信仰自由的强迫。"
针对宗教活动自由所面临的上述及其他种种威胁，美国国会于1998年通过了《国际宗教自由法》(International Religious Freedom Act)。《国际宗教自由法》重申，美国的政策是"谴责践踏宗教自由的行径，提倡宗教自由并帮助其他政府促进这项基本权利"。极其重要的是，《国际宗教自由法》阐明美国将捍卫自由并支持受迫害者。
《国际宗教自由法》授权在美国国务院成立国际宗教自由办公室(Office of International Religious Freedom)并发布国际宗教自由年度报告。本报告涵盖整个世界，是对侵犯宗教自由的行径以及在宗教自由这项基本权利方面所取得的种种进展的最全面记录。报告的正式文本是美国驻外使领馆以及在华盛顿的国际宗教自由办公室人员付出大量时间进行调查、记录和分析的成果。由于这一兢兢业业的努力和报告广泛的涵盖面，报告的读者既包括权力阶层，也包括弱势群体；既有宗教迫害的受害者，又有有能力纠正这类侵权行径的人。
《国际宗教自由法》还授权设置国际宗教自由事务无任所大使(Ambassador at Large for International Religious Freedom)，作为总统和国务卿推进全球宗教自由的首席顾问。无任所大使得到国际宗教自由办公室的支持和其他美国官员的配合，其使命是为无声的、受压迫的民众大声疾呼。我和我的工作人员同各国政府接触，不管他们是同盟国家还是对立国家，就各种侵犯宗教自由的行为提出关注。我们还在我国政府内部协作，确保美国对外政策体现出我国对宗教自由的历史承诺。
（完）作者: 令狐药师 时间: 21.9.2007 17:46 标题: 2007 Executive Summary International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights and Labor
The Annual Report
The purpose of this report on religious freedom is to document the actions of governments梩hose that repress religious expression, persecute innocent believers, or tolerate violence against religious minorities, as well as those that respect, protect, and promote religious freedom. We strive to report with fairness and accuracy on abuses against adherents of all religious traditions and beliefs. The governments we report on range from those that provided a high level of protection for religious freedom in the broadest sense (those that "generally respected" religious freedom) to totalitarian regimes that sought to control religious thought and expression and regarded some or all religious groups as threats.
The promotion of religious freedom is a core objective of U.S. foreign policy and is part of the U.S. Department of State's mission. The commitment of the United States to religious freedom and to international human rights standards is also articulated in such documents as Article 18 of the Universal Declaration of Human Rights, which clearly states that everyone has the right to freedom of thought, conscience and religion. As an expression of our deep national commitment to these freedoms, the Department of State monitors religious persecution and discrimination worldwide, recommends and implements policies directed toward regions and countries, and develops programs to promote religious freedom. Through transformational diplomacy, the United States seeks to promote freedom of religion and conscience throughout the world as a fundamental human right and as a source of stability for all countries. In so doing, it strives to assist newly formed democracies in implementing freedom of religion and conscience, assist religious and human rights nongovernmental organizations (NGOs) in promoting religious freedom, and identify and promote changes in the policies of regimes that severely persecute their citizens or others on the basis of religious belief.
The vast majority of the world's people have religious beliefs, which they hold dear. It is because religion is generally viewed by people as having such a central place in their lives that many regard religious freedom as the most important of rights. At the same time, global trends, regional distinctions, local preferences, and personal histories often lead to significant overlap between religious identity and ethnicity, class, language group, or political affiliation.
The right to religious freedom can be abused in many ways both blatant and subtle. It can be helpful to recognize that abuses of, or restrictions on, religious freedom can take many forms, as suggested by the five categories discussed below. In totalitarian/authoritarian regimes, and states which exhibit marked hostility toward minority religions, a wide range of abuses and repression takes place at the hands of state agents. In other states, where there are appropriate legal provisions for religious freedom, we nevertheless may see state agents neglecting to uphold these legal provisions by investigating and prosecuting instances of societal discrimination. In yet other cases, states may have certain discriminatory legislation that favors majority religions, or may pass legislation or enact policies that discriminate against a small number of religious groups that the state identifies as cults.
The first and most stark category of abuses is seen in totalitarian and authoritarian regimes, which seek to control religious thought and expression. Such regimes regard some or all religious groups as enemies of the state because of their religious beliefs or their independence from central authority. Some governments are hostile towards particular groups, often identifying them as "security threats." It is important to distinguish between groups of religious believers who express legitimate political grievances and those that misuse religion to advocate violence against other religious groups or the state. This report categorizes as an abuse a government抯 broad repression of religious expression among a peacefully practicing population on the grounds of security concerns. For example, the war on terror is used by some governments as an excuse to repress peaceful religious practice. The report also notes those countries and situations in which authorities' over-zealous actions taken against observant believers suspected of extremism have had the principal effect of restricting religious freedom. In some countries, for example, many refrain from attending mosque frequently for fear that their government will characterize them as religious extremists.
A second category of abuses occurs with state hostility toward minority or non-approved religions. These governments implement policies designed to demand that adherents recant their faith, to cause religious group members to flee the country, or to intimidate and harass certain religious groups. This report notes, for example, when state repression of religious groups was linked to ethnic identity, because a government dominated by a majority ethnic group suppressed the faith of a minority group. Also detailed in this report are instances where governments used an individual's religious devotion as a proxy for determining his or her political ideology, which resulted in the intimidation and harassment of certain religious groups.
Yet a third kind of abuse stems from a state's failure to address either societal discrimination or societal abuses against religious groups. In these countries, legislation may discourage religious discrimination and persecution, but officials fail to prevent attacks, harassment, or other harmful acts against minority religious groups. Protecting religious freedom is not just a matter of having in place laws and policies which in written form seem to uphold religious freedom. It requires active work by a government at all levels to prevent abuses by governmental or private actors, to bring abusers to justice, and to provide redress to victims, when appropriate. Governments have the responsibility to ensure that their agents do not commit abuses of religious freedom and to protect religious freedom by rule of law in a way that ensures that private actors do not repress the rights of others. In addition, it is critical that governments foster an environment of respect and tolerance for all people. This report documents cases in which governments have failed to prevent violations of religious freedom, or have not responded with consistency and vigor to violations of religious freedom by private actors, nongovernmental entities, or local law enforcement officials.
A fourth category encompasses abuses that occur when governments have enacted discriminatory legislation or implemented policies that favor majority religions and disadvantage minority religions. These circumstances often result from historical dominance by the majority religion and a bias against new or minority religions. Although the majority of the population in a country may worship without harassment, such a situation cannot be characterized as true freedom to choose one's faith and worship freely. Furthermore, government backing of a religion can result in restrictions even on worshippers in the majority faith, when the state favors only one interpretation of that religion.
Finally, the practice of discriminating against certain religions by identifying them as dangerous cults or sects is a common type of restriction on religious freedom, even in countries where religious freedom is otherwise respected. For example, this report discusses denunciations against Shi'ite Muslims in Sunni-majority countries, and vice versa, especially where governments have taken it upon themselves to regulate religious belief and practice according to one of these faith traditions.
The remainder of this Executive Summary consists of two parts. Part I summarizes, on a country-by-country basis, actions the U.S. Government has taken to advance international religious freedom in the nations designated "Countries of Particular Concern" (CPCs) for particularly severe violations of religious freedom. Part II provides a summary of conditions in a number of countries where religious freedom is of significant interest, including in Countries of Particular Concern. For each country, this section notes the legal situation and relevant policies, and gives examples of particular government abuses or positive steps governments have taken to promote or protect religious freedom. In most cases, these countries exhibit one or more of the forms of abuses outlined above.
PART I: U.S. ACTIONS IN COUNTRIES OF PARTICULAR CONCERN
The International Religious Freedom Act of 1998 (IRF Act) requires an annual review of the status of religious freedom worldwide and the designation of countries that have "engaged in or tolerated particularly severe violations of religious freedom" during the reporting period as "Countries of Particular Concern" (CPCs). Following the designation, a period of negotiation may ensue, in which the United States seeks to work with a designated country to bring about change. Subsequently, depending upon the results of these discussions, one or more actions are chosen by the Secretary of State, as required by the IRF Act. Legislative options for CPC actions range from application of sanctions, to a bilateral agreement, to a waiver. The Ambassador at Large for International Religious Freedom and his office take actions to promote religious freedom in each CPC throughout the year. This section highlights actions by other U.S. Government officials to promote religious freedom and to encourage the governments to take positive steps to improve conditions for religious believers. In November 2006, the Secretary redesignated Burma, China, North Korea, Iran, Sudan, Eritrea, and Saudi Arabia. The Secretary designated Uzbekistan as a CPC for the first time. Vietnam was not redesignated a CPC. Further details on U.S. actions in nations designated as CPCs and in other countries may be found in each individual country report.
Burma
Every year since 1999, the Secretary of State has designated Burma as a CPC. In 2006, the Secretary continued the designation of a sanction, consisting of a prohibition on exports or other transfers of defense articles and defense services pursuant to the Arms Export Control Act, as the action under the IRF Act. The U.S. Government has a wide array of financial and trade sanctions in place against Burma for its violations of human rights.The U.S. Government advocated religious freedom with all strata of society, including government officials, religious leaders, private citizens, scholars, foreign diplomats, and international business and media representatives. Through outreach and travel, when not blocked by regime officials, embassy representatives offered support to and exchanged information with many, otherwise isolated, local nongovernmental organizations and religious leaders.
China
The Secretary of State has designated the People's Republic of China a CPC every year since 1999. In 2006, the Secretary continued the designation of a sanction, consisting of the restriction of exports of crime control and detection instruments and equipment pursuant to the Foreign Relations Authorization Act, as the action under the IRF Act. The U.S. 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 China, condemning abuses while supporting positive trends. In public and in private, U.S. officials repeatedly urged the Chinese Government to respect citizens' constitutional and internationally recognized rights to exercise religious freedom and to release all those serving prison sentences for religious activities. President Bush raised religious freedom issues during meetings with President Hu Jintao in St. Petersburg in July 2006 and Hanoi in November 2006. Secretary of State Condoleezza Rice and Deputy Secretary of State John Negroponte raised concerns about religious freedom during multiple meetings with senior Chinese officials. The U.S. Ambassador to China and other senior officials highlighted problems of religious freedom and cases of individual religious prisoners of conscience in public speeches and in private diplomacy with Chinese officials.
Eritrea
The Secretary of State first designated Eritrea as a CPC in 2004. As the action under the IRF Act, the Secretary ordered the denial of commercial export to Eritrea of any defense articles and services controlled under the Arms Export Control Act, excluding certain items such as those used for peacekeeping and antiterrorism efforts. Despite repeated attempts, U.S. Embassy officials were not permitted by the Government to meet with religious leaders. The U.S. Ambassador and other embassy officers have raised the cases of detention and restrictions on unregistered religious groups with officials in the President's Office, the Ministry of Foreign Affairs, and the Ministry of Justice, as well as with the leaders of the sole legal political party, the People's Front for Democracy and Justice.
Iran
Every year since 1999, the U.S. Secretary of State has designated Iran as a CPC 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 that the Iranian Government places on religious freedom. The U.S. Government has expressed strongly its objections to the Government's harsh and oppressive treatment of religious minorities through public statements and reports, support for relevant U.N. and NGO efforts, and cooperative diplomatic initiatives involving other states concerned about religious freedom in Iran. The United States calls on other countries with bilateral relations with Iran to use those ties to press Iran on religious freedoms and human rights. On numerous occasions, the U.S. Department of State has addressed publicly the situation faced by the Iranian Jewish community (guaranteed freedom of worship in Iran抯 constitution) and the Baha'is (viewed as apostates by the regime), and the U.S. Government has encouraged other governments to make similar statements. The U.S. Government has publicly condemned Iran in U.N. resolutions for its abuses of human rights, basic freedoms, and treatment of religious minorities. A 2005 session of the Third Committee of the U.N. General Assembly yielded a successful resolution, cosponsored by the United States, specifically addressing religious freedom issues among other violations of human rights and fundamental freedoms. In 2006, the General Assembly passed another resolution against Iran, condemning its treatment of the Baha'is.
North Korea
The Secretary of State has designated the Democratic People's Republic of Korea (DPRK) as a CPC every year since 2001. In 2006, the Secretary continued the designation of a sanction, consisting of restrictions on normal trade relations and other trade benefits pursuant to the Trade Act of 1974 and the Jackson-Vanik Amendment, as the action under the IRF Act. The U.S. Government does not have diplomatic relations with the DPRK, but regularly raises religious freedom concerns in multilateral fora and bilaterally with other governments that have diplomatic relations with the country. In December 2006, the U.N. General Assembly adopted a resolution, which the United States had cosponsored, that condemned the DPRK's poor human rights record. In 2005, 2006, and 2007, the U.S. Government funded an international advocacy campaign focused on North Korean human rights. In addition, the State Department continued to provide funding to the National Endowment for Democracy to support Republic of Korea-based NGOs in their efforts to improve and expand monitoring and reporting of the human rights situation in the country. Radio Free Asia and Voice of America also provide regular Korean-language broadcasting. Since his appointment in 2005, Special Envoy on Human Rights in North Korea, Jay Lefkowitz, has urged other countries, including the Republic of Korea and Japan, as well as the European Union, to join the growing international campaign urging the DPRK to address its human rights conditions and abuses of religious freedom.
Saudi Arabia
The Secretary of State first designated Saudi Arabia as a CPC in 2004. Senior U.S. officials and embassy officers met with numerous senior Saudi government and religious leaders regarding religious freedom issues. Despite the fact that religious freedom remains severely restricted in Saudi Arabia, there were positive developments which could lead to important improvements in the future. Through a series of discussions and through public announcements, the Saudi Government confirmed a number of policies to foster greater religious tolerance, to halt the dissemination of intolerant literature and extremist ideology within Saudi Arabia and around the world, to protect the right to private worship and the right to possess and use personal religious materials, to curb harassment by the religious police, to empower its Human Rights Commission, to eliminate discrimination against non-Muslim religious minorities, and to respect the rights of Muslims who do not follow the Government's interpretation of Islam. The Government announced plans and began efforts to implement these and other policies aimed at curbing intolerance. For example, the Saudi Government is overhauling its educational system, including teacher training, curriculum reform, and revising textbooks to remove intolerant references to other religions. It is reforming the procedures under which the religious police operate and retraining the religious police force to ensure that the rights of Muslims and non-Muslims are protected. In view of these developments, the Secretary issued a waiver of sanctions "to further the purposes of the Act."
Sudan
Every year since 1999, the Secretary of State has designated Sudan a CPC. Among the numerous U.S. sanctions against Sudan, in 2006 the Secretary continued the designation of one sanction consisting of the use of the voice and vote of the United States to abstain or oppose loans or other uses of the funds of the international financial institutions to or for Sudan, pursuant to the International Financial Institutions Act, as the action under the IRF Act. The U.S. Government encouraged the Government of National Unity to fulfill the promises of religious freedom made in the Comprehensive Peace Agreement and the Interim National Constitution and made clear that restrictions on religious freedom impede improved relations between the United States and Sudan. The U.S. Embassy has developed working relationships with a number of Muslim and Christian leaders, and U.S. officials met on a regular basis with such leaders in Khartoum, Juba, and other locales.
Uzbekistan
On November 14, 2006, the Secretary of State designated Uzbekistan as a CPC under the International Religious Freedom Act for particularly severe violations of religious freedom. Uzbekistan's restrictive religion law, which makes it difficult or impossible for many religious groups to obtain legal status, resulted in raids and arrests of religious leaders. There were continuing credible allegations that devout Muslims were arrested on suspicion of membership in extremist groups; some of these were simply conservative Muslims whose beliefs or teachings differed from those of state-sanctioned clerics. Following the CPC designation, the Ambassador at Large for International Religious Freedom has held a series of meetings with officials of the Government of Uzbekistan, both in Uzbekistan and in Washington, aimed at forging improvements in religious freedom. Other U.S. officials have also participated in this process to seek important improvements.
PART II: COUNTRY-SPECIFIC CONDITIONS OF INTERNATIONAL RELIGIOUS FREEDOM
This section provides a summary of conditions in a number of countries where religious freedom is of significant interest. For each country, this section notes the legal situation and relevant policies and gives examples of particular government abuses or positive steps governments have taken in the reporting period to promote or protect religious freedom.
Afghanistan
The Afghan constitution 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." However, it also states that Islam is the "religion of the state" and that "no law can be contrary to the beliefs and provisions of the sacred religion of Islam." Decades of war, years of Taliban rule, and weak democratic institutions, including a developing judiciary, have contributed to intolerance manifested in acts of harassment and violence against reform-minded Muslims and religious minorities. Due to societal pressure, some minority religious believers hide their religion and the Afghan Sikh and Hindu populations face a number of problems. Relations among the different sects of Islam in the country continue to be difficult. Historically, the minority Shi'a have faced discrimination from the majority Sunni population. Despite reform efforts, condemnations of conversions from Islam and censorship increased concerns about citizens' ability to freely practice minority religions. Efforts to reform Afghanistan's judiciary with assistance from the United States and the international community resulted in the Government taking limited steps to increase religious freedom. The Government organized seminars for religious leaders to promote tolerance and moderate views on women's issues versus strict interpretations of Shari'a that justified various forms of oppression and violence.
Burma
The Burmese Government's repressive, authoritarian military regime imposed restrictions on certain religious activities and frequently committed abuses of the right to freedom of religion. Most adherents of registered religions were permitted to worship as they chose, but the Government continued to infiltrate and monitor activities of virtually all organizations, including religious ones. It also systematically restricted efforts by Buddhist clergy to promote human rights and political freedom and discouraged and prohibited minority religious groups from constructing new places of worship. The Government actively promoted Theravada Buddhism, particularly among minority ethnic groups. Although there were no new reports of forced conversions of non-Buddhists, the Government applied pressure on students and poor youth to convert to Buddhism. Adherence to Buddhism remains generally a prerequisite for promotion to senior government and military ranks. Anti-Muslim violence continued, as did the close monitoring of Muslims' activities. Restrictions of Christians and other non-Buddhist minority groups also continued throughout the country.
China
The Chinese Constitution provides for freedom of religious belief; however, the Government's respect for freedom of religion and freedom of conscience remained poor. The Constitution limits protection of the exercise of religious belief to activities which it defines as "normal," and states that religious bodies and affairs are not to be "subject to any foreign domination." Chinese law also prohibits public proselytism. There was little evidence that 2005 regulations on religious affairs improved the situation of religious freedom. They, too, define only government-approved practices and faiths as normal or legitimate. In most areas of the country, religious believers could worship without difficulty in officially approved venues. However, in some areas there were significant restrictions. Officials in the Xinjiang Uighur Autonomous Region tightly controlled religious activity. Three sons of Uighur Muslim activist Rebiya Kadeer received prison sentences and/or fines, and two were reportedly beaten and tortured by authorities. Followers of Tibetan Buddhism, including in Tibet, the Inner Mongolian Autonomous Region, and Tibetan areas of China, faced restrictions on their religious practice and ability to organize. In September 2006 Chinese border guards fatally shot a 17-year-old Tibetan nun while she attempted to cross into Nepal. Repression of unregistered Protestant church networks and "house" churches continued to be widely reported, with some house church leaders facing detention, formal arrest, and sentences of reeducation or imprisonment. The Government reportedly expelled over one hundred foreign missionaries in the spring of 2007, in what some groups allege was a Government-initiated campaign to expel missionaries and tighten control on Christian house churches prior to the 2008 Olympics. In the spring of 2007, several house churches also reported that the Government interfered with their religious activities and harassed their leaders and members. "Underground" Catholic bishops also faced repression, in large part due to their loyalty to the Vatican, which the government accused of interfering in China's internal affairs. In January 2007 the Vatican approved the ordination of a mainland-selected Catholic priest to become bishop of Guangzhou Diocese, the first such backing given by the Vatican after bilateral ties were strained in spring 2006. In June 2007 Pope Benedict XVI issued an open letter to Chinese Catholics inviting them to resolve differences and calling on China to engage in "respectful and constructive dialogue," after which a Ministry of Foreign Affairs spokesperson said that China advocates improvement in Sino-Vatican relations. The government continued its repression of groups that it categorized as "cults" in general, particularly small Christian-based groups and the Falun Gong. Falun Gong practitioners continued to face arrest, detention, and imprisonment, and there have been credible reports of deaths due to torture and abuse.
Cuba
The Cuban 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 continued to place restrictions on freedom of religion. The Ministry of Interior, through its state security apparatus, continued to monitor the country's religious institutions, including through surveillance, infiltration, and harassment of religious professionals and laypersons. The authorities also monitored church-run publications. The Government permitted apolitical religious activity to take place in government-approved sites. Some religious figures who criticized the Government's totalitarian system in sermons were subjected to intense harassment. Since 1992 the Communist Party has admitted as members persons who openly declared their religious faith; however, such persons rarely ascended to senior positions in the Government. 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 law allows for the construction of new churches once the required permits are obtained; however, the Government rarely issued construction permits. Government harassment of private houses of worship continued. In 2005 the Government implemented new regulations that restricted the operation of house churches but eased its policy on work permits to foreign clergy.
Egypt
The status of respect for religious freedom by the Government declined during the period covered by this report. The Constitution provides for freedom of belief and the practice of religious rites, although the Government places restrictions on these rights in practice. Religious practices that conflict with the Government's interpretation of Islamic law are prohibited. Members of the non-Muslim religious minorities officially recognized by the Government generally worship without harassment; however, tradition and some aspects of the law discriminate against religious minorities, including Christians and particularly Baha'is. 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. On April 24, 2007, the Court of Administrative Justice ruled that the Interior Ministry was not obligated to recognize reconversion by Christian-born converts to Islam. While this ruling was inconsistent with verdicts issued over the previous three years by another judge in the same court on behalf of 32 such converts, it reinstated a long-standing government policy not to provide a legal means for converts from Islam to Christianity to amend their civil records to reflect their new religious status. Despite presidential decrees in 1999 and 2005 to facilitate approvals for church repair and rebuilding, many churches continued to encounter the same difficulties as in previous years in obtaining permits. In May and June 2007, officials of the State Security Intelligence Service (SSIS) arrested five members of "the Quranis," a small group of Muslims who seek to rely largely, if not exclusively, on the Qur'an as the only authoritative source for Islam. They were subsequently charged with "denigrating religions." One detainee reported that he had been beaten and threatened with rape by an investigator of the SSIS. Sources close to Bahaa al-Accad, a convert from Islam to Christianity who was detained for 25 months without charge, reported that his personal security was threatened by officials of the SSIS following his April 28, 2007 release. On February 22, 2007, Abdel Karim Nabil Suleiman, whose blog entries had contained strongly-worded critiques of the practice of Islam and Al-Azhar's Sunni Muslim orthodoxy, was sentenced to three years in prison for "denigrating Islam." Agents of the SSIS reportedly detained a Jehovah's Witness and, while making demeaning comments about the Jehovah's Witnesses, struck the detainee repeatedly and threatened him and his family with ongoing harassment unless he agreed to become an informant on the Jehovah's Witness community. The Government again opposed advances in the respect for religious freedom affecting Baha'is. The Government抯 appeal of an April 2006 decision by the Administrative Court supporting the right of Baha'i citizens to receive ID cards and birth certificates with religion noted on the documents, resulted in a December 16, 2006, decision to overturn this ruling and maintained the government prohibition on Baha'i citizens obtaining identity cards. The Government also continued to deny birth certificates and marriage licenses to members of the Baha'i community.
Eritrea
Religious freedom deteriorated further during the course of the reporting period. The Eritrean Government severely restricted the freedom of religion for groups that it had not registered and infringed upon the independence of some registered groups. Following a 2002 decree that religious groups must register, the Government closed all religious facilities not belonging to the country's four principal religious communities: the Eritrean Orthodox Church, the Roman Catholic Church, the Evangelical (Lutheran) Church of Eritrea, and Islam. The Government continued to harass, arrest, and detain members of independent evangelical groups (including Pentecostals), Jehovah's Witnesses, and a reform movement within the Eritrean Orthodox Church, and it sought greater control over the four approved religious groups. The Government also intervened in procedural and administrative decisions of the Eritrean Orthodox Church by supplanting the patriarch in favor of its own candidate. The Government failed to register any of the four religious groups who applied in 2002 for registration, and it restricted religious meetings and arrested individuals during religious ceremonies, gatherings, and prayer meetings. There were also reports of forced recantations. During the reporting period, authorities arrested numerous religious believers not affiliated with the four approved churches. According to some reports, many hundreds of religious detainees continue to be held without due process in harsh conditions that include extreme temperature fluctuations with limited or no access to family.
India
The Constitution provides for freedom of religion, and the National Government generally respected this right in practice. However, some state and local governments, including those of Chattisgarh, Gujarat, Himachal Pradesh, and Madhya Pradesh, enacted or amended "anti-conversion" laws during the reporting period. The Governor of Rajasthan, later elected to the presidency, refused to sign her state's law, effectively nullifying it. The vast majority of citizens of every religious group lived in peaceful coexistence; however, there were reports of organized societal attacks against minority religious groups. State police and enforcement agencies often did not act swiftly enough to effectively counter societal attacks. Despite government efforts to foster communal harmony, some extremists continued to view ineffective investigation and prosecution of attacks as a signal that they could commit such violence with impunity, although numerous cases were in the courts at the end of the reporting period, including cases in connection with the 2002 Gujarat violence, the 1984 Sikh riots, and attacks against Christians. The U.S. Embassy and its consulates promoted religious freedom in their discussions with the country's senior leadership, as well as with state and local officials, discussed reports of harassment of religious believers with key leaders of all significant religious communities, and supported initiatives to encourage religious and communal harmony.
Iran
There was continued deterioration of the extremely poor status of respect for religious freedom during the reporting period. Government actions and rhetoric created a threatening atmosphere for nearly all non-Shi'a religious groups, most notably for Baha'is, as well as Sufi Muslims, evangelical Christians, and members of the Jewish community. Government-controlled media, including broadcasting and print, intensified negative campaigns against religious minorities, particularly the Baha'is. Reports of imprisonment, harassment, intimidation, and discrimination based on religious beliefs continued during the reporting period. Baha'i groups often reported arbitrary arrests, expulsions from universities, and confiscation of property. The Iranian Government regards the Baha'i Faith as a heretical Islamic group with a political orientation that is antagonistic to the country's Islamic revolution and continued to prohibit Baha'is from teaching and practicing their faith. (Baha'is view themselves not as Muslims, but as an independent religion with origins in the Shi'a Islamic tradition.) Zoroastrians, Jews, and Christians are the only legally recognized religious minorities; however, even members of these groups have reported imprisonment, harassment, intimidation, and discrimination based on their religious beliefs. While Jews are recognized as a religious minority, during the reporting period there was a rise in officially sanctioned anti-Semitic propaganda involving official statements, media outlets, publications, and books, creating a threatening atmosphere for the Jewish community. The Government vigilantly enforced its prohibition on proselytizing by some Christian groups by closely monitoring their activities, closing some churches, and arresting Christian converts. Members of evangelical congregations are required to carry membership cards, photocopies of which must be provided to the authorities. Government restrictions on Sufi Muslim groups and houses of worship also became more pronounced in recent years, and Sufis reported the constant harassment and intimidation of prominent Sufi leaders by the intelligence and security services. There are reports that the Government called for a full ban on the practice of Sufism and reports that the Government required some adherents to sign documents renouncing Sufism. Reportedly, the President called for an end to the development of Christianity in the country as well.
Iraq
There was no change in the status of respect for religious freedom demonstrated by the Government during the period covered by this report. Government policy and practices generally did not interfere with the free practice of religion; however, the ongoing insurgency significantly harmed the ability of all religious believers to practice their faith. While the presence of varying levels of lawlessness in certain areas permitted criminal gangs, terrorists, and insurgents to victimize citizens, and while this affected persons of all ethnicities and religious groups in such areas, many individuals from various religious groups were targeted because of their religious identity or their secular leanings. Such individuals were victims of harassment, intimidation, kidnapping, and killings. In addition, frequent sectarian violence included attacks on places of worship. This sectarian violence was heightened by the February 22, 2006, attack on the al-Askariya mosque in Samarra, one of the most significant Shi'a mosques in the world, containing the mausoleums of the 10th and 11th imams. Moreover, conservative and extremist Islamic elements continued to exert tremendous pressure on society to conform to their interpretations of Islam's precepts. Although this affected both the Sunni and Shi'a secular Muslim population, non-Muslims were especially vulnerable to pressure and violence, because of their minority status and, often, because of the lack of a protective a tribal structure. While conditions deteriorated during the reporting period, this situation was not due to Government abuse. Since 2003 the Government has called for tolerance and acceptance of all religious minorities and has worked to removed long-standing discriminatory practices.
Israel and Occupied Territories
The Israeli Basic Law on Human Dignity and Liberty provides for freedom of worship and the Government generally respected this right in practice. There is no constitution; however, the "status quo" agreement reached at the founding of the state provides that the Government will implement certain policies based on Orthodox Jewish interpretations of religious law. For example, the Government does not recognize Jewish marriages performed in the country unless they are performed by the Orthodox Jewish establishment. The Orthodox Jewish establishment also determines who is buried in Jewish state cemeteries, limiting this right to individuals considered "Jewish" by Orthodox standards. Citing violence and security concerns, the Israeli Government has imposed a broad range of strict closures and curfews throughout the Occupied Territories since October 2000. These restrictions significantly impeded freedom of access to places of worship in the West Bank for Muslims and Christians. The construction of the separation barrier by the Government of Israel, particularly in and around East Jerusalem, severely limited access to mosques, churches, and other holy sites. Such impediments were not exclusive to religious believers or to religious organizations. The Israeli Government attempted to lessen the impact on religious communities, by making special arrangements on religious holidays for both Christians and Muslims, but the main complaint remains inadequate free access arrangements in terms of number of permits issued and lack of smooth access.
The Palestinian Authority (PA) does not have a constitution; however, the Palestinian Basic Law provides for freedom of religion, and the PA generally respected this right in practice. The Basic Law states that Islam is the official religion and the principles of Shari'a (Islamic law) shall be the main source of legislation, but it also calls for respect and sanctity for other "heavenly" religions. President Abbas took steps to eliminate religious incitement, although some incidents still occurred, and the PA sought to protect religious freedom. However, Christians were reportedly subjected to abuse or property extortion by PA officials during the period covered by this report, and the PA did not take action to investigate these injustices. For instance, credible reports continued to arise of PA security forces and judicial officials colluding with criminal elements to seize property illegally from Christian landowners in the Bethlehem area. There were several violent clashes during the reporting period between Israeli police and Muslim worshippers on the Haram al-Sharif. Personal status law for Palestinians is based on religious law. For Muslim Palestinians, personal status law is derived from Shari'a, while various ecclesiastical courts rule on personal status issues for Christians. There were reports of instances in which PA television shows invoked messages that activists considered anti-Semitic or that attempted to delegitimize Jewish history in general.
Laos
During the period covered by this report, the overall status of respect for religious freedom did not significantly change. While respect for non-Protestant groups appeared to improve slightly, respect for Protestant groups appeared to decline in several parts of the country. In most areas, officials generally respected the constitutionally guaranteed rights of members of most faiths to worship, but within strict constraints imposed by the Government. Authorities in some areas continued to display intolerance for minority religious practices, especially by Protestant Christians. Some local officials pressured minority Protestants to renounce their faith on threat of arrest or forceful eviction from their villages in Bolikhamsai, Houaphan, and Luang Namtha Provinces. Arrests and detention of Protestants occurred in Luang Namtha, Oudomsai, Salavan, Savannakhet, and Vientiane Provinces. In some areas, minority Protestants were forbidden from gathering to worship. In areas where Protestants were actively proselytizing, local officials have sometimes subjected them to "reeducation." Two Buddhist monks were arrested in Bolikhamsai Province for being ordained without Government authorization. Conflicts between ethnic groups sometimes exacerbated religious tensions.
Maldives
The 1997 Constitution designates Islam as the official state religion. The Government interprets this provision to impose a requirement that citizens be Muslims. Freedom of religion is significantly restricted. The law prohibits the practice by citizens of any religion other than Islam. The President is the "supreme authority to propagate the tenets of Islam." Government regulations are based on Islamic law (Shari'a). Non-Muslim foreigners are allowed to practice their religion only privately, and visitors must refrain from encouraging local citizens to practice any religion other than Islam.
North Korea
Although the Constitution provides for "freedom of religious belief," genuine religious freedom does not exist, and there was no change in the extremely poor level of respect for religious freedom during the reporting period. The cult of personality of Kim Jong-il and his father remained important ideological underpinnings of the regime, at times resembling tenets of a state religion. The Government severely restricts religious freedom, including organized religious activity, except that which is supervised tightly by officially recognized groups linked to the Government. Some foreigners who have visited the country stated that services at state-authorized churches appeared staged and contained political content supportive of the regime. Defector reports continued to allege that they had witnessed the arrests and execution of members of underground Christian churches by the regime in prior years. In March 2006, the Government reportedly sentenced Son Jong-nam to death for "espionage." However, NGOs claimed that the sentence against Son was based, instead, on his contacts with Christian groups in China and his proselytizing activities in the DPRK. It has not been possible to determine whether or not Son has been executed. There is no reliable information on the number of religious prisoners, but there are unconfirmed reports that large numbers of people are incarcerated for their religious beliefs and activities. Prison conditions are harsh; torture and starvation are common. Refugees and defectors who had been in prison stated that prisoners held on the basis of their religious beliefs generally were treated worse than other inmates.
Pakistan
Islam is the state religion and the Constitution requires that laws be consistent with Islamic principles. The Government took some steps to improve the treatment of religious minorities during the period covered by this report, but serious problems remained. Discriminatory legislation and the Government's failure to take action against societal forces hostile to those who practice minority faiths fostered religious intolerance, acts of violence, and intimidation against followers of certain religiousgroups. The Ahmadiyya community continued to face governmental and societal discrimination as well as legal bars to the practice of its faith. Blasphemy laws (and similarly, anti-Ahmadiyya laws) provide the death penalty for defiling Islam or its prophets; life imprisonment for defiling, damaging, or desecrating the Qur'an; and 10 years' imprisonment for insulting the religious feelings of any citizen. These laws are often used to settle personal scores and intimidate reform-minded Muslims, sectarian opponents, and religious minorities. In an important step of progress, the Government enacted the Women's Protection Act, which amended the Hudood Ordinances, moving rape and adultery cases from the Shari'a to secular courts. Madrassah reform is an important government priority. The 2002 Madrassah Registration Ordinance required all madrassahs to register with one of the five independent boards (wafaqs), cease accepting foreign financing, and accept foreign students only with the consent of their governments. The provincial government in Northwest Frontier Province (NWFP) continued to pass directives and legislation in accordance with conservative Islamic views, such as anti-obscenity measures under which advertising has been torn down and stores have been fined for selling certain western recordings. If implemented, many of these initiatives would impose Islamic law on all citizens, regardless of religious affiliation. The U.S. Government closely monitored the treatment of religious minorities, worked to eliminate the teaching of religious intolerance, and encouraged amendment of the blasphemy laws.
Russia
The practice of religion was generally free for a significant majority of the population, and conditions improved for some minority religious groups while remaining largely the same for most of the population. However, some federal and local authorities have taken actions that raise concerns about the Russian Government's consistency and vigilance in protecting religious freedom. In addition some local and regional authorities have relied on provisions of the complex 1997 Law on Religion and a 2006 law governing NGOs to restrict several minority religious groups. A 2004 court decision banning Jehovah's Witnesses in Moscow continued to have significant negative ramifications for the activities of Jehovah's Witnesses in some regions during the reporting period. A 2007 St. Petersburg Court decision suspended and ordered closed a Scientology Center for noncompliance with inspection and auditing requirements under the new NGO law. Over the past year, three European Court of Human Rights rulings held that the Russian Government violated its international obligations in cases involving the registration of the Salvation Army, Jehovah's Witnesses, and the Church of Scientology. There were indications that the security services, including the Federal Security Service (FSB), increasingly treated the leadership of some minority religious groups as security threats. Popular attitudes toward traditionally Muslim ethnic groups are negative in many regions, and there are manifestations of anti-Semitism as well as hostility toward Roman Catholics and other non‑Orthodox Christian denominations. Some observant Muslims claimed harassment because of their faith. Instances of religiously motivated violence continued, although it often was difficult to determine whether xenophobic, religious, or ethnic prejudices were the primary motivation behind violent attacks. Some Russian Orthodox Church clergy have stated publicly their opposition to any expansion of the presence of Roman Catholics, Protestants, and other non-Orthodox denominations. Instances of problems in securing entry visas for clergy decreased. The Russian president and Government reacted quickly in condemning a January 2006 attack on a Moscow synagogue.
Saudi Arabia
While overall Government policies continue to place severe restrictions on religious freedom, there were some improvements in specific areas during the period covered by this report. In addition, there were some positive developments in Government policy that, if fully implemented, could lead to important improvements in the future. Non-Muslims and Muslims who do not adhere to the Government's interpretation of Islam continued to face significant political, economic, legal, social, and religious discrimination. Charges of harassment, abuse, and even killings at the hands of the mutawwa'in (religious police) continued to surface. Saudi textbooks continued to contain statements of intolerance towards Shi'a, Ismailis, Jews, Christians, and other religious groups, and such statements were also made by public officials, teachers, and government-paid imams. Scores of foreign workers and their family members were arrested for practicing their faith and deported. These kinds of incidents caused many non-Muslims to worship in fear of discovery by the police and mutawwa'in. At the same time, the Government reiterated its policy to halt the dissemination of intolerant literature, combat extremism, and improve the climate of tolerance, both within Islam and toward non-Muslim religious groups. To that end, the Government confirmed that it is reviewing educational materials to remove or revise disparaging references to minority religious traditions; that it is monitoring sermons at government-supported mosques and will dismiss or retrain imams whose preaching promotes religious extremism; and that it is undertaking to screen out prospective teachers who hold extremist religious views and will dismiss teachers who espouse such views. In addition, the Government appointed more Shi'a judges to the Ja'afari courts in the Eastern Province and one Shi'a and one Sulaimani Ismaili Shi'a to the board of the Human Rights Commission. The Government also announced several policies and initiated various measures intended to curb religious freedom violations committed by the mutawwa'in. It also allowed unprecedented media coverage and criticism of the mutawwa'in.
Sri Lanka
The Constitution accords Buddhism the "foremost place," but it is not recognized as the state religion. While the Government publicly endorses the right of members of other faiths to freely practice their religion, in practice there were problems in some areas. Anti-conversion legislation, first introduced in 2004, remained under consideration. Despite generally amicable relations among persons of different faiths, there was ongoing resistance, in some cases violent, by some Buddhists toward Christian church activity, in particular that conducted by evangelical groups. There were sporadic attacks on Christian churches by Buddhist extremists and on Ahmadis by Sunni Muslims. Police have been responsive in arresting and prosecuting persons in connection with these incidents.
Sudan
The 2005 Interim National Constitution provides for freedom of religion throughout the country, and there was some improvement in the status of respect for religious freedom in the period covered by this report. However, regional distinctions in the Constitution, negotiated as part of the Comprehensive Peace Agreement (CPA), have resulted in disparities in the treatment of religious minorities in the North and the South. The Interim National Constitution preserved Shari'a as a source of legislation in states outside southern Sudan, but recognized "popular consensus" and "the values and the customs of the people of Sudan, including their traditions and religious beliefs," as sources of legislation in the South. The Government of Southern Sudan generally respected the rights of Christians and Muslims in the 10 states of the South, as provided for in its separate interim constitution. However, the Government of National Unity (GNU) continued to place restrictions on Christians in the North. The national Government required that all students in the North study Islam in school, regardless of whether they were Muslim, and even if enrolled in private Christian schools. The President established the Commission for the Rights of Non-Muslims in the National Capital, a CPA mechanism for protecting religious freedom, by appointing the commission's chairperson during the reporting period. In addition there were noted improvements in the number of building permits issued for churches. Dialogue between Christian and Muslim groups continued under the auspices of both the Sudan Inter-Religious Council, a NGO supported by the GNU, and the Sudan Council of Churches, comprised of Catholic, Orthodox, and Protestant groups.
Turkmenistan
There was no improvement in the status of respect for religious freedom by the Government during the period covered by this report, and the Government's treatment of unregistered groups worsened. Following a sharp decrease in harassment of both registered and unregistered groups in late 2006, mistreatment of some registered and many unregistered religious minority group members resumed in February 2007, in a manner similar to that observed in previous reporting periods. During the reporting period there were no indications the Government planned to rescind or modify previous policies regarding religious freedom. All groups must register in order to gain legal status; unregistered religious activity remained illegal and punishable by administrative fines. The Government threatened members of minority religious groups with fines, loss of employment and housing, and imprisonment because of their beliefs. There were also reports of raids on worship services.
Uzbekistan
The status of religious freedom remained restricted, with a particular worsening for some Pentecostal and other Christian groups during the period of this report. A number of minority religious groups, including congregations of some Christian denominations, continued to operate without registration, because they had not satisfied the strict legal requirements for registration. 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. The Government continued its campaign against unauthorized Islamic groups suspected of extremist sentiments or activities, arresting numerous alleged members of these groups and sentencing them to lengthy jail terms. Many of these were suspected members of Hizb ut-Tahrir (HT), a banned extremist Islamic political movement, the banned Islamic group Akromiya (Akromiylar), or unspecified ''Wahhab'' groups. The Government generally did not interfere with worshipers attending sanctioned mosques and granted approvals for new Islamic print, audio, and video materials. A small number of ''underground" mosques operated under the close scrutiny of religious authorities and the security services. There was increased harassment and intimidation during the reporting period of certain Protestant and Jehovah抯 Witness groups in particular.
Venezuela
The Venezuelan Constitution provides for freedom of religion, on the condition that its practice does not violate public morality, decency, or the public order; the Government generally respected this right in practice. Religious groups are required to register to obtain legal status as religious organizations. Registration requirements are largely administrative but stipulate that groups serve the community's social interests. There were some efforts by the Government, motivated by political reasons, to limit the influence of religious groups in certain geographic, social, and political areas. Power was increasingly concentrated in the executive branch and limits placed on free expression. Outspoken religious leaders who criticized this trend were subjected to President Chavez's virulent rhetoric. The President, government officials, and government-affiliated media outlets made numerous anti-Semitic comments which created a spillover effect into mainstream society. There was a rise in anti-Semitic vandalism, caricatures, intimidation, and physical attacks against Jewish institutions. Foreign missionaries require special visas to enter the country, and they noted increased difficulties, especially for access to indigenous areas.
Vietnam
The status for the respect of religious freedom and practice continued to experience important improvements during the reporting period. Vietnam deepened its implementation of its 2004 Ordinance on Religion and Belief and supplemental decrees on religious policy issued in 2005. The national Committee on Religious Affairs (CRA) organized a number of programs to offer training to religious denominations on registration procedures and local authorities on how to implement the national legal framework on religion. Many new churches were registered throughout the country抯 64 provinces and a number of religious denominations were registered at the national level. In January 2007, Vietnamese Prime Minister Nguyen Tan Dzung visited the Vatican and met with Pope Benedict XVI, and in March, an official delegation from the Vatican visited Vietnam as follow-up to the Prime Minister's visit. Vietnamese citizens were generally allowed to practice religion more freely. Despite progress, however, problems remain in the implementation of Vietnam's legal framework on religion. These include slowness, and in some cases inaction, in the registration of Protestant congregations in the northern region and the Northwest Highlands, bureaucratic delays and impediments, ongoing restrictions on religious recruitment, difficulties in the establishment of Catholic seminaries and Protestant pastor training courses, and unresolved land expropriation claims involving a number of religious denominations. While most provincial authorities have been active in implementing the legal framework on religion, a few have been much less so. Nevertheless, most religious groups reported improved conditions.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:47 标题: 美国国务院2007年度《国际宗教自由报告》概要 美国国务院2007年度《国际宗教自由报告》(International Religious Freedom Report 2007)
民主、人权和劳工事务局发布 (Released by the Bureau of Democracy, Human Rights and Labor)
2007年9月14日
促进宗教自由是美国外交政策的一个核心目标，是美国国务院使命的一部分。美国致力于保护宗教自由和国际人权标准，这些标准在《世界人权宣言》(Universal Declaration of Human Rights)第十八条等文件中也得到明确表述，即人人都有思想、良心和宗教自由的权利。作为我国对这些自由权利的坚定承诺，国务院密切注视世界范围内的宗教迫害与宗教歧视状况，提出和落实针对有关地区与国家的政策建议，并建立促进宗教自由的项目。美国通过转型外交，致力于推动宗教与良心自由，使之作为一项基本人权和使所有国家稳定的根源在全世界发展。为此，美国努力帮助新生民主国家实现宗教与良心自由，协助宗教和人权非政府组织促进宗教自由，指出并推动一些政权去改变基于公民或其他人士的宗教信仰而对其实行严重迫害的政策。
《概要》下述内容包含两部分。第一部分概述美国政府为推进国际宗教自由、针对侵犯宗教自由情况特别严重的各个"特别关注国"(Countries of Particular Concern)采取的行动。第二部分概述一些包括"特别关注国"在内的其宗教自由状况非常令人关注的国家的情况，介绍了其中每个国家的法律状况和相关政策，并且举例说明政府侵犯宗教自由的具体行为或政府为促进或保护宗教自由所采取的积极步骤。其中大部分国家都存在上述提到的一种或一种以上的践踏宗教自由的情况。
第一部分：美国对特别关注国采取的行动
1998年的《国际宗教自由法》(International Religious Freedom Act)要求对世界范围的宗教自由状况进行年度评估，并将在报告期内"存在或容许存在特别严重侵犯宗教自由情况"的国家确定为"特别关注国"。在此之后可能会有一个谈判期，在谈判期内，美国力争与被确定为特别关注国的国家共同努力以改变这种状况。随后，根据谈判结果，国务卿根据《国际宗教自由法》的要求采取一项或多项行动。按该项立法的规定，对"特别关注国"可采取的行动包括实行制裁、通过谈判达成双边协议和给予豁免等。美国负责国际宗教自由事务的无任所大使及其办公室全年致力于对各"特别关注国"开展促进宗教自由的各项行动。本部分突出介绍其他美国政府官员为推进宗教自由和鼓励各国政府采取积极步骤改善宗教信徒的状况而采取的行动。2006年11月，国务卿重新确定缅甸、中国、北韩、伊朗、苏丹、厄立特里亚和沙特阿拉伯为"特别关注国"。国务卿首次将乌兹别克斯坦确定为"特别关注国"。越南未被再次列为"特别关注国"。关于美国对被确定为"特别关注国"的国家和其他国家采取的行动，可参阅有关具体国家的报告。
缅甸
自1999年以来，国务卿每年都将缅甸确定为"特别关注国"。2006年，国务卿根据《国际宗教自由法》决定继续对其实行制裁，包括基于《武器出口管制法》(Arms Export Control Act)的规定严禁向其出口或以其他方式转让国防物品和国防服务。针对缅甸侵犯人权的状况，美国政府对其实行多种金融和贸易制裁措施。美国政府向包括政府官员、宗教领袖、个体公民、学者、外交人员、国际商务人士及新闻从业人员在内的缅甸社会各界人士倡导宗教自由。通过在不受缅甸政权官员限制的情况下进行的接触和旅行，使馆人员向很多与外界没有其他接触渠道的地方非政府组织及宗教领袖提供支持和交流信息。
自2001年以来，国务卿每年均将朝鲜民主主义人民共和国确定为"特别关注国"。2006年，国务卿根据《国际宗教自由法》决定延续制裁，其中包括基于《1974年贸易法》(Trade Act of 1974)和"杰克逊-瓦尼克修正案"(Jackson-Vanik Amendment)对正常贸易关系和其他贸易优惠的限制。美国与朝鲜民主主义人民共和国没有外交关系，但是经常通过多边论坛和在与北韩有外交关系的政府的双边会晤中提出对宗教自由的关注。2006年12月，联合国大会通过一项由美国共同提出的谴责北韩恶劣人权纪录的决议。2005年、2006年和2007年，美国政府为针对北韩人权问题的一项国际宣传运动提供了资金。此外，国务院继续为全国民主基金会(National Endowment for Democracy)提供资金，用以支持设在韩国的非政府组织加强和扩大监督报告北韩人权状况的努力。自由亚洲电台(Radio Free Asia)和美国之音(Voice of America)也有固定的朝鲜语广播。北韩人权特使莱夫科维茨(Jay Lefkowitz)自2005年就任以来，敦促包括韩国和日本在内的其他国家及欧洲联盟加入日益扩大的国际努力，促使朝鲜民主主义人民共和国改善人权状况，解决侵犯宗教自由问题。
在本报告期内，尊重宗教和宗教活动自由的状况继续有重大改善。越南加强了对2004年"宗教信仰条例"(Ordinance on Religion and Belief)和2005年发布的宗教政策补充法规的执行。国家宗教事务委员会(Committee on Religious Affairs)举办了多个项目，对各宗教教派人员进行有关登记程序的培训，并使地方当局通过培训明确如何落实国家宗教法律框架。有许多新的教会在全国64个省、直辖市进行了登记，还有一些教派则进行了全国一级的登记。2007年1月， 越南总理阮晋勇对梵蒂冈进行访问并拜会了教皇本笃十六世；同年3月，一个梵蒂冈官方代表团访问了越南，作为对越南总理访问的回访。越南公民大体上被允许更自由地信奉宗教。尽管取得了进步，但在贯彻越南的宗教法律框架方面仍存在问题，其中包括：在北方地区和西北高原登记新教教徒的工作迟缓、有时停滞；官僚主义的拖延与阻碍；对发展新教徒继续加以限制；在建立天主教神学院和新教牧师培训班过程中存在着困难；以及涉及一些宗教教派的土地征用问题尚未解决。虽然大部分省级政府在落实宗教法律框架方面表现积极，但少数省级政府相差很远。不过，大多数宗教团体报告说情况有改善。
(2007年9月14日发布)作者: 令狐药师 时间: 21.9.2007 17:48 标题: Africa Angola
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights and Labor
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.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 of 14 million. Christianity is the religion of the vast majority of the population, with Roman Catholicism as the largest single religious group. The Catholic Church estimates that 55 percent of the population is Catholic, but this figure can not be verified. Data from the National Institute for Religious Affairs (INAR), under the Ministry of Culture, indicate the major Protestant traditions, including the Methodists, Baptists, Congregationalists (United Church of Christ), and Assemblies of God, are present in the country but are declining in strength, with an estimated membership of 10 percent of the population. African Christian denominations are gaining membership and 25 percent of the population are believed to be followers. Five percent are believed to belong to the various Brazilian Evangelical churches. A small portion of the rural population practices animism or traditional indigenous religions. There is also a small Muslim community, estimated at 80-90,000 adherents, composed largely of migrants from West Africa and families of Lebanese extraction. There were few declared atheists in the country.
Foreign missionaries operated freely throughout the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
The Government requires religious groups to petition for legal status with the Ministries of Justice and Culture. Legal status gives religious groups the right to act as juridical persons in the court system, secures their standing as officially registered religious groups, and allows them to construct schools and churches. Groups must provide general background information and have at least 100,000 adult adherents to qualify for registration.
The Christian holy days of Christmas and Good Friday are national holidays with no negative impact on other religious groups.
Public schools do not require religious instruction. The Government permits religious organizations and missions with legal status to establish and operate schools.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
The Ministries of Justice and Culture currently recognize 85 denominations. More than 800 other religious organizations, many of which are Congolese- or Brazilian-based Christian evangelical groups, have registration applications pending with INAR. They do not meet the membership requirement of at least 100,000 members and are not eligible to receive legal status, but the Government has not barred their activity. INAR reported that the Muslim community, represented by the Central Mosque of Luanda, was close to meeting the registration requirements and was soon expected to gain official legal status.
Members of the clergy regularly use their pulpits to criticize government policies, though church leaders report self-censorship regarding particularly sensitive issues. The Catholic Church-owned Radio Ecclesia is broadcast in Luanda Province and frequently hosted spirited debates that spanned the political spectrum and were at times quite critical of government policies. The Media Law, however, requires nonpublic radio networks to have a physical presence in a province to broadcast there. Due to its limited financial capacity, this requirement affects Radio Ecclesia's ability to expand outside of Luanda.
The Government banned 17 religious groups in Cabinda on charges of practicing harmful exorcism rituals on adults and children accused of "witchcraft," illegally holding religious services in residences, and not being registered. Although the law does not recognize the existence of witchcraft, abusive actions committed while practicing a religion are illegal. Members of these groups were not harassed, but two leaders were convicted in 2006 of child abuse and sentenced to 8 years imprisonment.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
In February 2006 the Government was criticized for closing three mosques for holding services that authorities claimed disrupted public order by impeding the flow of traffic. Local Muslim leaders worked with INAR to successfully negotiate an agreement which allowed all mosques to reopen by December 2006.
Muslim leaders also submitted a second request for legal status in March 2006, as their first application submitted in 2004 was improperly prepared. The Islamic Church of Angola expects to gain legal status in 2007.
The Catholic Church confirmed that the Government agreed to fund the construction of schools and churches in restitution for property seized during the Angolan civil war.
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Although public attitudes toward Islam were generally negative, cultural differences between Angolan and Muslim West African immigrants were generally cited as the basis for negative views toward Islam, rather than religious intolerance.
Governmental agencies, church groups, and civil society organizations continued campaigns against traditional religions that involve shamans, employ animal sacrifices, or were identified as practicing "witchcraft." The focus of these various programs was on abusive practices that can sometimes stem from traditional indigenous religious groups, not campaigns against witchcraft overall. Various government agencies held workshops and seminars on child abuse while church-related organizations focused on the doctrinal issues related to such practices as animal sacrifices or the use of shamans. There were periodic reports of child and elder abuse stemming from accusations of "witchcraft," generally in rural areas and smaller cities. In some instances these accusations led to exorcism rituals that included willful neglect and physical abuse. In some cases deaths have been reported. Current cases remained under investigation; however, in the past authorities have arrested and prosecuted those who have abused, injured, or reportedly killed others accused of "witchcraft."
Section IV. U.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 routinely meet with the country's religious leaders on a variety of issues, including democratization, development, religious freedom, and human rights concerns. Church groups are key members of the country's civil society. Embassy officials, including the Ambassador, maintained an ongoing dialogue with the leadership of the country's religious denominations. The Ambassador gave interviews to newspapers and radio in which she specifically called for recognition of Muslims' right to worship in the country.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:49
Benin
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice, and prominent societal leaders took positive steps to promote 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 43,483 square miles and a population of 8,078,300. According to the 2002 census, 27.1 percent of the population is Roman Catholic, 24.4 percent Muslim, 17.3 percent Vodun, 5 percent Celestial Christian, 3.2 percent Methodist, 7.5 percent other Christian, 6 percent other traditional local religious groups, 1.9 percent other religious groups, and 6.5 percent claim no religious affiliation.
Many individuals who nominally identify themselves as Christian or Muslim also practice traditional local religious beliefs. Among the most commonly practiced is the animist Vodun system of belief, also known as voodoo, which originated in this area of Africa. There are few atheists.
More than half of all Christians are Catholic. Other religious groups, both Christian and non-Christian, include Baptists, Methodists, Assemblies of God, Pentecostals, Seventh-day Adventists, the Church of Jesus Christ of Latter-day Saints (Mormons), Jehovah's Witnesses, Celestial Christians, Rosicrucians, the Unification Church, Eckankar, and Baha'is. 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 local religious groups throughout the country. However, most adherents of the traditional Yoruba religious group are in the south, while other local religious beliefs are followed in the north. Muslims are represented most heavily in the north and 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 local religious beliefs, or a combination of all of these.
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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. There is no state-sponsored religion.
The Constitutional Court determines the legal guidelines that govern religious practice. In recent years this court determined that it is illegal to block the access of any group to its religious services and that criticism of religious belief is a protected free speech right.
The Defense Ministry is permitted to intervene in conflicts between religious groups as a peacekeeping force to ensure public order and social peace, provided that the intervention complies with the principle of state neutrality in the management of religious affairs.
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 was refused permission to register or subjected to unusual delays or obstacles in the registration process. Religious groups are free from taxation.
Government officials accorded respect to prominent leaders of all religious groups by attending their induction ceremonies, funerals, and other religious celebrations. The President regularly received leaders of all religious groups, and police forces were assigned to provide security to any religious event upon request.
In accordance with article 2 of the Constitution, which provides for a secular state, public schools are not authorized to provide religious instruction. Religious groups are permitted to establish private schools.
National holidays include the Christian holy days of Easter Monday, Ascension Day, Whit Monday, Assumption Day, All Saints' Day, and Christmas; the Islamic holy days of Ramadan, Tabaski, and the Birth of the Prophet Muhammad; and the indigenous celebration of Traditional Religions holiday. State-operated television featured coverage of the celebration of religious holidays and special events in the lives of prominent religious leaders, including ordination anniversaries and funerals.
Soon after his inauguration, the President received leaders and representatives of Christian, Muslim, and traditional indigenous religious groups, respectively.
Ecumenical Day is celebrated every first Wednesday of May and traditionally includes a large celebration of interreligious cooperation in the historic town of Ouidah. Individual religious leaders make an effort to bridge the divide between Christians and Muslims and preach a message of tolerance.
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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. Due to the diversity of religious affiliations within families and communities, religious tolerance was widespread at all levels of society and in all regions. Interfaith dialogue occurred regularly, and citizens respected different religious traditions and practices, including syncretistic beliefs. Many Vodun followers were also Christian or Muslim and tolerant of other 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 other Embassy representatives regularly attended ceremonies associated with various religious groups. Embassy officials also stressed in their public remarks the value and importance of interfaith dialogue and cooperation.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:49
Botswana
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 224,710 square miles and a population of 1.68 million, according to the most recent census completed in 2001. An estimated 70 percent of the country's citizens identify themselves as Christians. Anglicans, Methodists, and the United Congregational Church of Southern Africa make up the majority of Christians. There are also congregations of Lutherans, Roman Catholics, the Church of Jesus Christ of Latter-day Saints (Mormons), Seventh-day Adventists, Jehovah's Witnesses, Baptists, the Dutch Reformed Church, Mennonites, and other Christian denominations. According to the 2001 census, the country's Muslim community, primarily of South Asian origin, numbers slightly more than 5,000. The 2001 census also lists approximately 3,000 Hindus and 700 Baha'is. Members of each community estimate that these figures significantly understated their respective numbers. Approximately 20 percent of citizens espouse no religion.
Religious services are well attended in both rural and urban areas.
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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
There is no state religion. Although it is common for government meetings to begin with a Christian prayer, members of other religious groups are not excluded from leading non-Christian prayers at such occasions. 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 section of the Ministry of Labor and Home Affairs. The registration process takes 4 to 6 months to complete, on average. 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 a local bank. Any person who holds an official position in, manages, or assists in the management of an unregistered organization is liable to a fine of up to $166 (Pula 1,000) and/or up to 7 years in prison. Any member of an unregistered society is liable to penalties including fines up to $83 (Pula 500) and/or up to three years in prison.
Sixty-nine religious groups registered from July 2006 to May 2007; however, during this same period 256 religious groups began the process of registration but had their applications terminated. The applications were automatically terminated after the failure to submit required forms, fees, or constitution within 90 days, as the law mandates. No religious organization was deregistered during the reporting period.
Religious education is part of the curriculum in public schools; it emphasizes Christianity but addresses other religious groups in the country. 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 interest 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."
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 and Discrimination
During the reporting period, there were no indications of tension between the religious communities. Several religious groups were in the process of registering an official interfaith council which was expected to include representatives of Christian, Muslim, Hindu, and Baha'i 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 maintain regular contact with leaders and members of all religious communities in the country.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:49
Burkina Faso
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice; however, at times community members forced old women falsely accused of being witches to flee their villages.
The U.S. 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 105,689 square miles and a population of 14,326,200. While exact statistics on religious affiliation are not available and vary widely, the Government estimated in its most recent census (1996) that approximately 60 percent of the population practice Islam, and that the majority of this group belong to the Sunni branch, while remaining minorities adhere to the Shi'a, Tijaniyah, or Salafi/Wahhabi branches. The Government also estimated that 24 percent of the population maintains traditional indigenous beliefs, 17 percent practices Roman Catholicism, and 3 percent are members of various Protestant denominations.
Statistics on religious affiliation are approximate because incorporating traditional indigenous beliefs and practices is widespread among both Christians and Muslims. Additionally, the majority of citizens practice traditional indigenous religious beliefs to varying degrees, and strict adherence to Christian and Muslim beliefs is often nominal. Almost all citizens are believers in a supernatural order; atheism is virtually nonexistent.
Muslims reside largely around the northern, eastern, and western borders, while Christians live in the center of the country. People practice traditional indigenous religious beliefs throughout the country, especially in rural communities. Ouagadougou, the capital, has a mixed Muslim and Christian population; however, Bobo-Dioulasso, the country's second largest city, is mostly Muslim. Small Syrian and Lebanese immigrant communities reside in the 2 largest cities and are overwhelmingly (more than 90 percent) Christian.
There are more than 60 different ethnicities in the country. Most ethnic groups are religiously heterogeneous, although the Fulani and Dioula communities are overwhelmingly Muslim.
Foreign missionary groups 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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
The Constitution and laws protect the right of individuals to choose and change their religion and provide the right to practice the religion of one's choice. The Government observes and enforces these provisions. The country is a secular state. Islam, Christianity, and traditional indigenous religious beliefs were practiced freely without government interference. There is no official state religion, and the Government neither subsidized nor favored any particular religion. The practice of a particular religion was not known to confer any advantage or disadvantage in the political arena, the civil service, the military, or the private sector.
The Government establishes the following religious holy days as national holidays: Eid al-Adha, Easter Monday, Ascension Day, the Birth of the Prophet Muhammad, Assumption Day, All Saints' Day, Ramadan, and Christmas Day.
The Government requires all organizations, religious or otherwise, to register with the Ministry of Territorial Administration. Registration confers legal status, but it entails no specific controls or benefits. According to article 45 of the Freedom of Association Code, failure to register may result in a fine of approximately $97 to $292 (50,000 CFA to 150,000 CFA). The Government gives all religious groups equal access to registration and routinely approves their applications. The Government taxes religious groups only if they engage in commercial activities, such as farming and dairy production.
The Constitution provides freedom of expression in publications and broadcasts, including those by religious groups, unless the judicial system determines that such expression is harming public order or committing slander; the judicial system has never made such a determination. The Government did not deny a publishing or broadcasting license to any religious group that requested one during the period covered by this report.
Religious organizations operate under the same regulatory framework for publishing and broadcasting rights as other entities. 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. Additionally, the Government does not grant special tax preferences to religious organizations operating print or broadcast media.
Foreign missionary groups operate freely and face few, if any, restrictions; however, missionary groups occasionally faced complicated bureaucratic procedures in pursuit of particular activities.
Public schools do not offer religious instruction. Muslim, Catholic, and Protestant groups operate primary and secondary schools. Although school officials have to submit the names of their directors to the Government and register their schools, religious or otherwise, the Government does not appoint or approve these officials.
The Government does not fund religious schools or require them to pay taxes unless they conduct for-profit activities. The Government reviews the curriculum of religious schools to ensure that they offer the full standard academic curriculum. The Government, however, does not interfere with the curriculum of supplemental classes offered by private schools, such as classes on the Bible or the Qur'an.
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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice; however, at times community members forced old women falsely accused of being witches to flee their villages. The Catholic Church funded-Delwende center that houses and feeds women accused of witchcraft reported seven cases of this kind. The Ministry of Social Action and National Solidarity, along with various other nongovernmental and religious organizations, also maintained similar shelters in Ouagadougou.
Some Muslims considered the 1996 law against female genital mutilation (FGM) as discriminating against their religious practices and continued performing the procedure. Sometimes non-Muslim FGM practitioners performed the procedure during baptismal ceremonies because the baby was expected to cry during the ceremony.
Unlike in previous reports, there were no reports of tensions 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 and different Islamic organizations cosponsored a number of workshops and public events discussing religious tolerance in the United States and promoting its continued practice locally. Activities also included two iftar celebrations: one for Muslim women leaders and another for leaders of various Muslim groups, and discussions between Muslim-American employees of the Embassy and local Muslim groups on the topic of religious diversity in the United States. The Embassy also sent two young Muslim leaders to the United States on an International Visitor Program focusing on Muslim life in a democracy. The Embassy maintained contacts with representatives of all the major religious organizations.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:50
Burundi
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 10,747 square miles and a population of 8,390,500. Although reliable statistics on the followers of various religious groups are not available, sources estimate the Christian population to be 67 percent, with Roman Catholics representing the largest group at 62 percent. Protestant and Anglican practitioners comprise the remaining 5 percent. The local representative of the Holy See estimates the Catholic population to be closer to 65 percent. An estimated 23 percent of the population adheres to traditional indigenous religious beliefs; some of the traditional indigenous groups promoted cures for HIV/AIDS and other ailments. The Muslim population is estimated to be as high as 10 percent, the majority of whom live in urban areas. Sunnis make up the majority of the Muslim population, and the remainder is Shi'a.
Foreign missionary groups are active in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution, promulgated in March 2005, provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. Discrimination on the basis of religious conviction is prohibited. A 1992 law covering nonprofit organizations, including religious groups, is the basis for the recognition and registration of religious bodies.
There is no state religion.
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 or affiliation of the religious institution, a copy of its statutes, the address of its headquarters in the country, an address abroad if the local religious institution is a subsidiary, and information about the association's governing body and legal representative. If an association with a religious nature fails to register with the Ministry, its representative is reminded of the requirement to do so. If the representative does not comply, the place of worship or association is instructed to close down. Although the representative of the religious institution or association can be jailed for 6 months to 5 years for failing to comply with these instructions, during the reporting period no representative received this penalty.
The Government requires that all 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 on the importation by religious institutions of goods destined for social development purposes. The Finance Ministry negotiates these exemptions 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 Catholic holy days, including the Assumption, the Ascension, All Saints' Day, and Christmas. In 2005 the Government also officially recognized the Islamic holy days of Eid al-Fitr, commemorating the end of Ramadan, and Eid al-Adha, which is celebrated at the end of the Hajj.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
Abuses of Religious Freedom
There were no known abuses of religious freedom by the Government during the period covered by this report.
In the past, the Party for the Liberation of the Hutu People-National Liberation Force (PALIPEHUTU-FNL) was considered responsible for the killings of religious adherents, including five civilians attending a religious service in Bujumbura Rural Province in June 2005 and Catholic priest Gerard Nzeyimana in Makamba Province in October 2004. No one has been charged in these killings.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Section IV. U.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 maintain regular contact with leaders and members of various religious communities. In addition, the Embassy funded a range of human rights and democracy programs supporting religious and civil society organizations.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:50
Cameroon
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses and discrimination based on religious belief or practice. The country is generally characterized by a high degree of religious tolerance.
The U.S. 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 183,568 square miles and a population of 18,060,400. Muslim centers and Christian churches of various denominations operate freely throughout the country. Approximately 40 percent of the population is at least nominally Christian, 20 percent is at least nominally Muslim, and 40 percent practice traditional indigenous religious beliefs. The Christian population is divided approximately equally between Catholic and Protestant denominations.
Christians are concentrated chiefly in the southern and western provinces and Muslims reside in large numbers in every province. There is significant internal migration. Large cities have significant populations of both groups, with mosques and churches often located near each other. The two Anglophone provinces of the western region largely are Protestant and the francophone provinces of the southern and western regions are largely Catholic. In the northern provinces, the locally dominant Fulani (or Peuhl) ethnic group is mostly Muslim, but the overall population is fairly evenly mixed between Muslims, Christians, and animists, each often living in its own community. The Bamoun ethnic group of the West Province is largely Muslim. Traditional indigenous religious beliefs are practiced in rural areas throughout the country but rarely are practiced publicly in cities, in part because many indigenous religious groups are intrinsically local in character.
Missionary groups are present throughout the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. There is no official state religion.
Christian and Islamic holy days are celebrated as national holidays. These include the Christian holy days of Good Friday, Ascension Day, Assumption Day, and Christmas Day, and the Islamic holy days of the Feast of the Lamb and Eid al-Fitr, the End of Ramadan.
The Law on Religious Congregations governs relations between the Government and religious groups. The Ministry of Territorial Administration and Decentralization (MINATD) must approve and register religious groups in order for them 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. There was a growth within the major cities of so-called "sects," which their leaders consider to be subgroups of Protestant denominations; few of these are registered, and all of them operate freely. Although official recognition confers no general tax benefits, it allows religious groups to receive real estate as tax-free gifts and legacies for the conduct of their activities.
To register, a religious denomination must legally qualify as a religious congregation. The 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 MINATD. The file must include a request for authorization, a copy of the group's charter describing planned activities, and the names and functions of the group's officials. The Minister reviews the file and sends it to the presidency with a recommendation to approve or deny. The president generally follows the recommendation of the Minister and grants authorization by a presidential decree. The approval process may take up to several years.
The only religious groups known to be registered are Christian, Muslim, and Baha'i. According to the latest MINATD statistics (released in 2002), there are 38 officially registered denominations, most of which are Christian. There also are numerous unregistered small religious groups that operate freely. The Government does not register traditional indigenous religious groups, stating that the practice of traditional religion is a private concern observed by members of a particular ethnic or kinship group or the residents of a particular locality.
The MINATD, rather than the judiciary, primarily resolves disputes between or within registered religious groups about control of places of worship, schools, other real estate, or financial assets.
Missionary groups are present and operate without impediment. The licensing requirements for foreign groups are the same as those for domestic religious denominations.
The practice of witchcraft is a criminal offense under the national penal code, punishable by a 2 to 10 year prison term.
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 Qur'anic schools, have been among the best schools at the primary and secondary levels for many years. The law charges the Ministry of Basic Education and the Ministry of Secondary Education 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 Department of Private Education performs this oversight function. School attendance--at public, private, or parochial schools--is mandatory through junior high school. The campuses of the Central Africa Catholic University and the International Adventist University are located in the country.
The Catholic Church operates two of the country's few modern private printing presses 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 unauthorized radio stations operating. Two private religious radio stations, the Pentecostal Radio Bonne Nouvelle and Radio Reine (managed by a Catholic priest although not officially sponsored by the Catholic Church), that had been broadcasting without licenses continued to broadcast while awaiting official authorization, as do many other radio stations awaiting their licenses. The Catholic station Radio Veritas has temporary authorization to broadcast and has been broadcasting without incident.
The state-sponsored television station, CRTV, carries two hours of Christian programming on Sunday mornings, normally an hour of Catholic Mass and an hour of a Protestant service. There is also one broadcast hour dedicated to Islam on Friday evenings. State-sponsored radio broadcasts Christian and Islamic religious services on a regular basis, and both the radio and television stations periodically broadcast religious ceremonies on national holidays or during national events. State television occasionally broadcasts ecumenical ceremonies on major occasions such as the commemoration of a national event.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
The practice of witchcraft is a criminal offense under the national penal code. People generally are prosecuted for this offense only in conjunction with some other offense such as murder; however, there were no reports of convictions of witchcraft under this law. The Government distinguishes between witchcraft and traditional indigenous religious practices; witchcraft is defined by the law as attempts to do harm by spiritual means and is a common explanation for diseases.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 2004 the Government responded promptly to assist the U.S. Embassy in the case of the forced conversion of American citizens by a private actor.
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice; however, some religious groups reported societal hostility within their regions. Established churches denounced new unaffiliated religious groups, most of which are Protestant, as "sects" or "cults," claiming that they were detrimental to societal peace and harmony. In practice, such denunciation did not inhibit the practice of the unaffiliated religious groups. In the northern provinces, especially in rural areas, societal hostility by Muslims against Christians and persons who practice traditional indigenous religious beliefs continued.
When there have been natural disasters, or to commemorate national events, Christians and Muslims organized ecumenical ceremonies to pray and promote a spirit of tolerance and peace.
Section IV. U.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 met on several occasions with the Catholic Archbishop of Douala, Christian Cardinal Tumi, to discuss various human rights issues including religious freedom. Embassy officials also met with the imam of the Central Mosque in Yaounde, the Bishop of Maroua, the Archbishop of Yaounde, and various missionary groups active throughout the country to discuss religious freedom and human rights. In addition, during their regular trips within the 10 provinces, Embassy officials continued to meet with local religious officials to discuss any problems they may have encountered with government officials or with individuals belonging to other religious groups.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:51
Cape Verde
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights.
Section I. Religious Demography
Cape Verde is an archipelago consisting of 10 islands, 9 of which are inhabited. It has an area of 1,557 square miles and a population of 458,000, according to the National Statistics Institute. More than 85 percent of the population is nominally Roman Catholic, according to an informal poll taken by local churches. The largest Protestant denomination is the Church of the Nazarene. Other groups 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 are small Baha'i communities and a small but growing Muslim community. The number of atheists is estimated at less than 1 percent of the population.
There is no association between religious differences and ethnic or political affiliations; however, the 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 became the governing party in 2001, some have become supporters of the PAICV due to conflict within the MPD party and dissatisfaction over the latter's performance.
There were 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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
The Constitution protects the right of individuals to choose and change their religion and to interpret their religious beliefs for themselves.
The Penal Code, which entered into force in 2004, states that violations of religious freedom are crimes subject to a penalty of between 3 months' and 3 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.
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 the Christian holy days of 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 law of associations. There are no special incentives for registering and failure to do so has not 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 to the Ministry of Justice a copy of its charter and statutes, signed by the members of the group. 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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:51
Central African Republic
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, although it prohibits what the Government considers to be religious fundamentalism or intolerance and establishes fixed legal conditions based on group registration with the Ministry of Interior. The Government generally respected the right to religious freedom in practice; however, witchcraft is a criminal offense under the penal code.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
Private actors continued to abuse and discriminate against those accused of witchcraft.
The U.S. 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 approximately 242,000 square miles and a population of 4,369,000. According to a 2005 census report, Protestants compose 51 percent of the population, Catholics 29 percent, and Muslims 10 percent. The remainder of the population practices traditional beliefs (animism), although many traditional beliefs are also incorporated into Christian and Islamic practice throughout the country.
In general, immigrants and foreign nationals in the country who practice a particular religion characterize themselves as Catholic, Protestant, or Muslim.
There were many foreign missionary groups operating in the country. Many missionaries who left the country due to fighting between rebel and government forces in 2002 and 2003 returned to the country and resumed their activities.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally permitted adherents of all religious groups to worship without interference. The Constitution prohibits what the Government considers to be religious fundamentalism or intolerance. The constitutional provision prohibiting religious fundamentalism was widely perceived as targeting Muslims; however, it is not supported by any additional legislation.
Although witchcraft or sorcery is a criminal offense punishable by execution under the penal code, most sentences are from 1 to 5 years in prison or a fine of up to $1,500 (817,836 CFA francs). No one accused of witchcraft received the death penalty during the reporting period, but numerous individuals were arrested for these practices, often in conjunction with some other offense, such as murder. Accusations of witchcraft appear unrelated to religious practice and are often associated with interpersonal disputes. The Government reinforces societal attitudes about the efficacy of sorcery by arresting and detaining persons accused of witchcraft, often under the guise of protecting the accused from harm by people within their communities.
During a typical trial of someone accused of sorcery, traditional doctors and neighbors are called as witnesses, and cuttings of clothes are submitted as evidence. In the past, the Minister of Justice acknowledged that investigations into allegations of sorcery were difficult. Authorities free most people imprisoned for witchcraft and sorcery offenses for lack of evidence; however, government authorities in May 2007 identified 8-10 inmates as being imprisoned for witchcraft in Bimbo, the women's prison in Bangui.
Religious groups that the Government considered "subversive," a term not specifically defined by the Government, are subject to sanctions by the Ministry of Interior. When imposing 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 may also intervene in religious organizations to resolve internal conflicts about property, finances, or leadership within religious groups.
The Government celebrates several Christian holy days as national holidays including Christmas, Easter Monday, Ascension Day, the Monday after Pentecost, and All Saints' Day. The Government does not officially celebrate Islamic holy days; however, Muslims are allowed to take these days off from work. There is no state religion.
Religious groups (except for traditional indigenous religious groups) are required by law to register with the Ministry of Interior. Registration is free and confers official recognition and certain limited benefits such as customs duty exemption for the importation of vehicles or equipment. The administrative police of the Ministry of Interior monitored groups that failed to register; however, the police did not attempt to impose any penalty on such groups.
Religious organizations and missionary groups are free to proselytize and worship throughout the country.
Students are not compelled to participate in religious education, and they are free to attend any religious program of their choosing. Although the Government does not explicitly prohibit religious instruction in public schools, such instruction is not part of the overall public school curriculum, nor is it common. Religious instruction is permitted without government interference in private schools. Private Catholic schools generally include 1 hour of religious education per week.
The Government grants religious groups 1 day each week, of their choosing, to make free broadcasts on the official radio station. All religious representatives that wish to broadcast on public airwaves are required to pay a fee when covering certain activities or making religious advertisements. There are four religious broadcasting stations--two Protestant, one Catholic, and one Islamic.
The Government continued to take positive steps to promote religious freedom, such as the organizing of interfaith services for the purpose of promoting peace and interfaith dialogue.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion, with the exception of any practice considered subversive or witchcraft related. The Government continued to ban the Unification Church, claiming that it is a subversive organization likely to disturb the peace because of its alleged training of younger church members as paramilitaries. In December 2006 President Bozize ordered security forces to burn several houses belonging to deacons of Kina Baptist Church in Bangui in response to the deacons' burning of a pastor's house following an interpersonal dispute. Security forces arrested two deacons and beat one of them before releasing them.
The Government maintained burdensome legal requirements that restricted the activities of some groups. Two of the churches suspended by the Government in 2003 failed to reopen, unable to prove they had a minimum of one thousand members and church leaders who graduated from what the Government considered high caliber religious schools.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
The Government approved the reopening of a Protestant church in Bangui that had been closed by the Government in March 2006 after authorities learned that two factions within the church were planning to fight each other with knives. The church members later reconciled.
Section III. Societal Abuses and Discrimination
Private actors continued to abuse and discriminate against people accused of witchcraft. Although there is widespread belief in the efficacy of sorcery, accusations of witchcraft generally arose from interpersonal disputes, not from specific religious or cultural practices.
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. Although many traditional indigenous religious groups include or accommodate belief in the efficacy of witchcraft, they generally only approve of harmful witchcraft for defensive or retaliatory purposes. Witchcraft was a common explanation for diseases such as HIV/AIDS.
Government authorities sentenced four residents of Bangui's Miskine suburb to more than 10 years in prison for the 2005 killing of a woman they accused of being a witch. Although courts have tried, convicted, and sentenced some persons for crimes committed against suspected witches in the past, violence against these individuals continued.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:51
Chad
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion; however, at times, the Government limited this right for certain groups.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice. The different religious communities generally coexisted without problems, although some tensions between different Muslim groups and between Muslims and Christians were reported.
The U.S. 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 495,755 square miles and a population of 9,885,700. More than half of the population is Muslim, approximately one-third is Christian, and the remainder practice traditional indigenous religious beliefs or no religion at all. Most northerners practice Islam, and many southerners practice Christianity or traditional indigenous religious beliefs; however, population patterns are becoming more complex, especially in urban areas, and anecdotal evidence indicates that Muslim conversion is on the rise in areas that were previously Christian or animist. Many citizens, despite having stated religious affiliations, do not practice their religion regularly.
The vast majority of Muslims are adherents of a moderate branch of mystical Islam (Sufism) known locally as Tijaniyah, which incorporates some local African religious elements. A small minority of Muslims (5 to 10 percent) hold more fundamentalist beliefs, which in some cases may be associated with Saudi-oriented belief systems such as Wahhabism or Salafism.
Roman Catholics represent the largest Christian denomination in the country. Most Protestants, including the Nigeria-based "Winners Chapel," are affiliated with various evangelical Christian groups. Members of the Baha'i and Jehovah's Witnesses religious communities also are present. Both religious groups were introduced after independence in 1960 and therefore are considered "new" religious groups.
Foreign missionaries representing numerous religious groups continue to proselytize in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion; however, the Government banned the religious group Al Faid al-Djaria and indirectly monitors Islamic activities through the pro-Government High Islamic Council. The Constitution also provides that the country shall be a secular state; however, some policies favor Islam in practice. For example, a committee composed of members of the High Council for Islamic Affairs and the Directorate of Religious Affairs in the Ministry of the Interior organizes the Hajj and the Umra. In the past the Association of Evangelical Churches criticized government-sponsored Hajj trips as eroding the traditionally secular stance of the country.
While the Government is legally obligated to treat all religious groups or denominations equally, non-Muslims allege that Muslims receive preferential status. In the past the Government reportedly accorded public lands to Muslim leaders for the purpose of building mosques but required representatives of other religious groups to purchase land at market rates to build places of worship.
The Director of Religious and Traditional Affairs oversees religious matters. Working under the Minister of the Interior, the Director of Religious and Traditional Affairs is responsible for arbitrating intercommunal conflicts and ensuring religious freedom. The Director also monitors religious practices within the secular state. An independent religious organization, the High Council for Islamic Affairs, oversees all Islamic religious activities, including the supervision of Arabic language schools and higher institutions and the representation of the country in international Islamic meetings.
The High Council for Islamic Affairs, in coordination with the president, also has the responsibility of appointing the grand imam--a spiritual leader for all Muslims in the country who oversees each region's high imam and serves as head of the council. In principle, the grand imam has the authority to restrict proselytizing by other Islamic groups throughout the country, regulate the content of mosque sermons, and exert control over activities of Islamic charities operating in the country. The current grand imam, Sheikh Hissein Hassan Abakar, a representative of the generally moderate Sufi (Tijaniyah) branch of Islam, is viewed as a generally moderate religious figure. He has had his authority challenged by followers of other sects of Islam who adhere to more fundamentalist teachings derived from eastern and northern Africa and the Middle East.
Religious leaders are also involved in managing the country's wealth. 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 4 years. In 2004 the Muslim representative handed responsibilities over to a Catholic priest designated by the Christian community. The mandate of the Christian representative at the College ended in June 2007; at the end of the reporting period, the College had not named the Muslim representative for the next 4 years, but a decision was expected soon.
The Government requires religious groups, including both foreign missionary groups and domestic religious groups, to register with the Ministry of the Interior's Department of Religious Affairs. The Department created two separate services (Muslim and Christian) during the reporting period. Registration takes place without discrimination and is interpreted as official recognition. Despite popular perceptions to the contrary, registration is not intended to confer tax preferences or other benefits to religious groups.
The Government prohibits activity that "does not create conditions of cohabitation among the populations." This prohibition is understood to mean regulating groups who advocate sectarian tensions in the country. During the period covered by this report, the Government banned the Al Mountada al Islami and the World Association for Muslim Youth for portraying violence as a legitimate precept of Islam.
Generally, foreign missionaries did not face restrictions; however, they must register and receive authorization from the Ministry of Interior to circulate within the country, as do other foreigners traveling and operating throughout the country. There were no reports that the Government withheld authorization from any group.
Public schools conduct instruction in French, and public bilingual schools conduct classes in French and Arabic. The Government prohibits religious instruction in public schools but permits all religious groups to operate private schools without restriction. The poor quality of Chad's educational system has prompted many Muslim families to look to Islamic schools as an opportunity for educating children who would otherwise have little or no access to formal schooling. Most large towns have at least one or two private religious schools. Although the Government does not publish official records on school funding, many Islamic schools were commonly understood to be financed by Arab donors (governments, nongovernmental organizations (NGOs), and individuals), particularly from Saudi Arabia, Egypt, and Libya.
In the past several human rights organizations have reported on the problem of the mahadjirin children, students of certain Islamic schools who are forced by their teachers to beg for food and money. There were no credible estimates as to the number of mahadjirin children. The High Council for Islamic Affairs appealed for an immediate end to such practices, and the Government called for the closure of such schools. Despite attempted reforms, the schools remained open during the reporting period.
Among the numerous private radio stations, religious organizations own several stations broadcasting throughout the country (six Christian and two Islamic). Officials closely monitored radio stations run by both nonprofit and commercial groups.
The Government celebrates both Christian and Islamic holy days as national holidays. Islamic national holidays include Eid al-Adha, the Birth of the Prophet Muhammad, and Eid al-Fitr. Christian holidays include Easter Monday, All Saints' Day, and Christmas Day. It is not uncommon for Muslims and Christians to attend each other's festivities during these holidays.
While most interfaith dialogue takes place on a voluntary basis and not through government intervention, the Government was generally supportive of these initiatives. On March 8, 2007, the Government initiated a campaign for peace, and Christian organizations organized a peaceful march to support the initiative. The Muslim religious establishment also attended, specifically the Imam of the grand mosque on behalf of the High Council of Islamic Affairs.
Restrictions on Religious Freedom
Al Faid al-Djaria (also spelled Al Faydal Djaria), a Sufi group that adheres to a mystical form of Islam and is found in the Kanem, Lake Chad, and Chari Baguirimi areas, continued to be banned during the period covered by this report. The Director of Religious and Traditional Affairs, the High Council for Islamic Affairs, and certain Ulema (Muslim religious authorities) objected to some of Al Faid al-Djaria's customs, such as the incorporation of singing, dancing, and the intermixing of sexes during religious ceremonies, which they deemed un-Islamic. During the reporting period, the Minister of Interior's 2001 ban on Al Faid al-Djaria continued as the group's case remained in court; however, the group still carried out activities in the Chari Baguirmi region of the country.
The Government is believed to monitor some Islamic organizations, such as the Salafi/Wahhabi group Ansar al Sunna, which were well funded by Arab donors and able to use money and other material incentives to encourage adherence to their more austere interpretation of Islam.
There were no reports of religious detainees or prisoners in the country.
Forced Religious Conversion
There were no reports of forced religious conversion carried out by the Government; however, there were reports of forced conversions of prisoners to Islam by other prisoners. Reports of such cases are disputed and many observers, including human rights groups, find it extremely difficult to determine whether compulsion was used. According to the Government, such cases are due to the violent nature of certain groups within the jail, who use violence against other prisoners and try to extort money.
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.
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice, although there was occasional tension between Christians and Muslims as well as between more fundamentalist and more moderate Muslims. During the period covered by this report, there were regular meetings between key religious leaders to discuss peaceful collaboration among their groups.
In April 2007 the Association of Evangelical Churches appealed to the Government for additional assistance in ending the conflict between nomadic herders (who are primarily Muslim) and local farmers (who are primarily Christian) in the southern part of the country; however, the Government did not respond to the appeal.
In January 2007 the Catholic Church and Association of Evangelical Churches sent a second official protest to the Government for its failure to respond to a February 2006 rally against the Danish cartoons that resulted in damage to several Christian properties and injury to an evangelical missionary. The Government did not officially respond to the complaint during the reporting period.
The marketplace violence between Christians and Muslims in the southern town of Bebedja that resulted in 12 dead and 21 wounded in 2004 remained a source of tension among the local populace. Some victims accused the Government of failing to investigate the cases thoroughly and conduct proper trials.
There were reports of tensions within the Muslim community. Such tensions arose from differences between the Tijaniyahs leading the High Council for Islamic Affairs and more fundamentalist groups regarding interpretations of practices, preaching, and the leading of prayers.
Most interfaith dialogues that attempted to address Christian-Muslim and Muslim-Muslim tensions were facilitated by the groups themselves and not through government intervention. During the reporting period, religious groups met regularly to try and resolve sources of tension and promote greater collaboration. During these encounters, leaders discussed problems of peaceful cohabitation, tolerance, and respect for religious freedom. These dialogues were usually initiated by the Commission for Peace and Justice (CDPJ), a Catholic organization, and both Christian and non-Christian groups participated. CDPJ also held events that brought together members of the Islamic and Christian communities to discuss issues such as child domestics and herders.
During the reporting period, there were no reports of tension between Christians and Muslims in reaction to proselytizing by evangelical Christians.
Section IV. U.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 continued to build ties with the Muslim community through a wide variety of outreach programs with the Grand Imam, the High Islamic Council, and imams in most regions to promote tolerance, mutual understanding, and human rights.
Embassy officials attended the closing ceremony of a 5-day training seminar on human rights for local imams and marabouts (personal spiritual leaders who often preside over small-scale religious ceremonies). Funded by the Embassy, the Islamic Association for Justice, a local NGO, organized the seminar, which trained approximately 30 religious leaders on topics such as religious freedom, women's rights, educational equality, and rule of law.
In addition to meeting with religious and community leaders, the Embassy also sponsored the visit of an U.S. Muslim leader who met with numerous religious, civil society, and academic groups. His visit gave an appreciation of the role religious freedom plays in providing peace and stability in diverse communities such as the United States.
The participation of Muslim leaders in the U.S. Government's International Visitor Program also strengthened embassy relations with Muslim communities. While focused on understanding U.S. societal, cultural, and political processes, this program also highlights the role of religion and religious tolerance in U.S. politics and society.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:52
Comoros
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion; however, the Government continued to limit this right in practice.
There was no change in the status of respect for religious freedom by the Government, which was sometimes limited, during the period covered by this report. While government authorities continued to prohibit Christians from proselytizing, there were no known instances where the local authorities and population restricted the right of Christians to practice other aspects of their faith.
There was societal discrimination against non-Muslims in some sectors of society; however, accounts of social pressure were anecdotal. Society treated citizens who converted to Christianity more harshly than foreigners who practiced the faith. Some family and community members harassed citizens who joined non-Muslim faiths and chased them out of their schools and villages for "evangelizing Muslims."
The U.S. 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 838 square miles and a population of 711,000. Ninety-nine percent of the population is Sunni Muslim. There is no sharp divide between Sunni and Shi'a, and most Muslims respect the doctrinal differences between the two branches of Islam. Foreigners living on the islands number several hundred, and include Hindus, Jehovah's Witnesses, and members of other Christian groups including Roman Catholics and Protestants.
A few foreign religious groups maintain humanitarian programs, but by agreement with the Government, they did not engage in proselytizing.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, but the Government continued to limit this right in practice. While the Constitution does not proclaim Islam as the official religion, it states that citizens will draw principles and rules that will govern the country from Islamic religious tenets.
The 2002 Constitution reincorporates Ndzuwani (Anjouan), Ngazidja (Grand Comore), and Moheli into a new federation that grants the islands greater autonomy. There are no legal restrictions that prevent Christians from attending church, and non-citizen Christians are allowed to practice their faith without government intervention as long as they do not attempt to convert citizens. Foreigners caught proselytizing for religions other than Islam are subject to deportation.
While the law allows non-Muslims to practice their religion, it prohibits citizens from converting from Islam. The 2002 amended Constitution upholds religious freedom; however, the pre-existing Penal Code prohibits conversion from Islam and has yet to be modified to reflect this standard. Although enforceable, this law is rarely applied.
Government authorities continue to prohibit non-Muslims from proselytizing. A law dating from the early 1980s states "whoever divulges, promotes, or teaches Muslims a religion other than Islam will be punished with a three-month prison sentence and a fine of 50,000 to 500,000 Comoran Francs." However, in practice the government does not impose this fine.
The Grand Mufti is part of the Government and manages a department that handles issues concerning religion and religious 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. He is nominated by the President. The Grand Mufti periodically consults 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.
While the study of Islam is not compulsory in public schools, the tenets of Islam are sometimes taught in conjunction with the Arabic language in public schools at the middle school level. There are no separate provisions made for religious minorities in public schools; however, foreigners can request that their children not receive Islamic instruction or Arabic language training. Almost all children between the ages of 4 and 7 also attend schools to learn to recite and understand the Qur'an, although attendance is not compulsory for religious minorities. There are more than 10 private schools on the island of Ngazidja (Grand Comore), none of which are specifically non-Muslim.
Several Islamic holy days, including the Islamic New Year, the Birth of the Prophet Muhammad, and Eid al-Fitr, are national holidays.
The Government does not require religious groups to be licensed, registered, or officially recognized.
Restrictions on Religious Freedom
The Government does not ban specific religions or religious factions. The Government allows organized religious groups to establish places of worship, train clergy to serve believers, and assemble for peaceful religious activities. However, most non-Muslim citizens did not openly practice their faith for fear of potential legal repercussions for proselytizing.
There were no reports of government sponsorship of speech or materials that foster intolerance or hatred toward any religious groups.
The Government does not prohibit, restrict, or punish parents for raising their children in accordance with religious teachings and practices of their choice.
There are no specific religious requirements for membership in the ruling party.
The Government did not designate religion on passports or national identity documents, either explicitly or in code.
The Government prohibited the distribution of religious literature, clothing, and symbols. The International Church of Moroni was allowed to import 10,000 gift boxes in April 2007 provided the boxes did not contain religious literature, symbols, or clothing. In 2006 the organization was prohibited from distributing gift boxes of toys for local children containing cross necklaces. In 2006 authorities on Grand Comores barred the nongovernmental organization (NGO) Who Will Follow Me?, created by the Protestant Church in Moroni, from distributing imported t-shirts emblazoned with the NGO's name in Comoran.
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
On July 6, 2006, in a general amnesty decreed by President Ahmed Abdallah Sambi in celebration of Independence Day, prisoners were released who had been arrested in the preceding 6 months. Among them were four citizens who were convicted of "evangelizing Muslims" for hosting Christian religious debates in a private residence. This was the only known case of religious detainees or prisoners during the reporting period. This was the only reported instance where the Government imposed fines, later waived, for unauthorized religious activity. Local police supported the village of Ndruani's decision to chase out the "evangelizers."
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There is societal discrimination against non-Muslims, particularly Christians, in some sectors of society. All citizens face societal pressure to practice elements of Islam, particularly during the month of Ramadan. Most societal pressure and discrimination occurs behind closed doors at the village level, far from the eyes of the Government or media. The extent of de facto discrimination typically depends on the level of involvement of local Islamic teachers. Most non-Muslim citizens did not openly practice their faith for fear of societal rejection. Persons who raise their children with non-Muslim religious teachings face societal discrimination. Societal pressure and intimidation continued to restrict the use of the country's three churches to non-citizens.
There is concern that Islamic fundamentalism is increasing as young citizens return to the country following Islamic theological studies abroad and seek to impose a stricter adherence to Islamic religious law on their family members and associates; in response, the Union Government has established a university to give young citizens the option of pursuing university studies 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. A representative from the U.S. Embassy in Madagascar met with religious leaders and NGOs on the island of Ngazidja (Grand Comore) in April 2007 to discuss religious tolerance and religious freedom concerns.
The Embassy in Madagascar distributed the Ambassador's opinion-editorial on religious tolerance and the newly elected Muslim U.S. Congressman to Comoran media on April 19, 2007. The Ambassador regularly raised the importance of religious tolerance and concern over Islamic fundamentalism in meetings with government officials, including President Sambi. In public and private, President Sambi professed moderate Islam and decried radicalism.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:52
Congo, Democratic Republic of the
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution, approved in a national referendum in December 2005 and formally adopted in February 2006, provides for freedom of religion, and the Government generally respected this right in practice, provided that worshipers did not disturb public order or contradict commonly held morals.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice; however, there continued to be credible reports that families abandoned or abused a number of children and elderly persons accused of witchcraft.
The U.S. 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 905,000 square miles and a population of 65,751,500. Approximately 55 percent of the population is Roman Catholic, 30 percent is Protestant, and less than 5 percent each Kimbanguist and Muslim. The remainder largely practices traditional indigenous religious beliefs. There were no statistics available on the percentage of atheists. Minority religious groups include, among others, Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints (Mormons), and Coptic (Orthodox) Christians.
Most religious groups are scattered throughout the country and are widely represented in cities and large towns. Muslims are mainly concentrated in the provinces of Maniema, Orientale, and Kinshasa. Members of the ethnically based spiritual and political movement Bunda dia Kongo reside predominately in Bas Congo.
Foreign missionaries operate freely within the country.
Section II. Status of Freedom of Religion
Legal/Policy Framework
The Constitution adopted in 2006 provides for freedom of thought, conscience, and religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full, and did not tolerate its abuse, either by governmental or private actors. There is no state religion.
A statutory order on the Regulation of Nonprofit Associations and Public Utilities provides for and regulates the establishment and operation of religious 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, no one invoked this law in the period covered by this report. Although the law restricts the process of recognition, officially recognized religions are free to establish places of worship and 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 operated 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 the Government generally allowed foreign missionaries to proselytize and did not interfere with their activities.
Public schools permit religious instruction, and religious groups operate many public schools. Religious education is required for all students in religious schools. Parents may choose to send their children to any school, religious or nonreligious.
The Government supported interfaith understanding and consulted with the country's five major religious groups (Catholic, Protestant, Orthodox, Islamic, and Kimbanguist). The Consortium of Traditional Religious Leaders served as an informal forum for religious leaders to gather and discuss issues of concern.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. A Protestant bishop served as president of the transitional Senate, and a Catholic priest as president of the Independent Electoral Commission.
Religious figures were not exempt from violent crimes committed by security forces. For example, in March 2007 military men in uniform shot and killed a Catholic priest in Rutshuru territory in North Kivu. The assailants reportedly entered the convent of Jomba, demanded food and drinks, and then shot the priest, who later died in a Rwandan hospital. The assailants were reported to have been followers of renegade General Laurent Nkunda. The brigade commander promised an inquiry, but no results were made public and no suspects arrested.
Bundu Dia Kongo (BDK), an ethnically-based spiritual and political movement in Bas-Congo province, continued to call for the reestablishment of an "ethnically pure" Kongo kingdom, encompassing sections of the country and also Angola and the Republic of Congo. Members of the separatist group clashed with security forces. For example, on January 31 and February 1, 2007, security forces confronted BDK demonstrators after the demonstrators killed 10 policemen/soldiers and 2 civilians before breaking into government buildings, erecting illegal traffic barricades, and stopping and harassing civilians. This confrontation resulted in more than 100 civilian and security force deaths. In addition, on June 30, 2006, heavily armed soldiers of the national army in the Bas-Congo Province town of Matadi fired indiscriminately at a demonstration by BDK separatists after a BDK member attacked and killed a soldier. The soldiers killed 13 civilians and injured 20. While the security forces responded with excessive force, their reaction was to BDK attacks on civilians, police, and soldiers. Both the United Nations Organization Mission (MONUC) and a National Assembly committee completed investigations on the violence. The MONUC report blamed both sides in the conflict, while the National Assembly had not released its findings to the public by the end of the reporting period.
While the Government generally did not interfere with foreign missionaries, they were not exempt from general restrictions on freedom of movement imposed on all persons by security force members who erected and manned roadblocks, at which they often solicited bribes.
The High Media Authority (HAM) may suspend stations, religious or secular, for hate speech and calls for ethnic violence. During the reporting period, the Government banned all religious radio and television stations from broadcasting political and news programs because these were not consistent with their licenses. In practice the stations did not comply with the ban, and the Government did not sanction them. Unlike in the previous reporting period, there were no reports of the HAM suspending a religious broadcasting station.
Abuses of Religious Freedom
In eastern areas of the country, where significant numbers of armed groups remained active, religious freedom was not abused. However, armed groups attacked both religious and nonreligious individuals and institutions as part of the general population. There was no evidence that religion was the motivating factor in any attacks during the reporting period.
There were no reports of religious detainees or prisoners in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice; however, many families continued to accuse children and elderly persons of practicing witchcraft and to drive them from their homes.
As in past reporting periods, there were reports of incidents in which individuals attacked, tortured, killed, or drove from their homes individuals suspected of witchcraft. There is a common belief in the region that some persons have the power to cast spells on others; accusations of witchcraft can cause widespread fear in a community. There continued to be reports that leaders of certain revival churches or small evangelical Protestant churches exploited fear of witchcraft by either encouraging families to drive accused witches from their homes or performing costly and painful exorcisms in which victims may be locked in boxes for long periods of time, starved for several days, or receive other harsh treatment.
There were reports of adults killing children accused of sorcery. For example, a father in the Equateur Province town of Zongo threw his 5-month-old baby into a river in September 2006 for alleged sorcery, resulting in the baby's death. Days earlier adults in the provincial capital of Mbandaka threw a 15-year-old boy in the river for sorcery, resulting in the boy's death. Police made arrests in both cases. Officials did not charge, prosecute, or punish anyone for similar crimes reported in previous reporting periods.
Leaders of major religions consulted 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. U.S. embassy officials regularly met with religious leaders throughout the country.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:53
Congo, Republic of
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 132,000 square miles and a population of 3,800,600. Approximately half of its citizens are Christian; of these an estimated 90 percent are Roman Catholic. Other denominations include Methodist, Seventh-day Adventist, the Church of Jesus Christ of Latter-day Saints (Mormons), and Jehovah's Witnesses. There is a growing Muslim community, estimated at 2 percent of the population. Most Muslim workers in urban centers are immigrants from West Africa and Lebanon, with some also from North Africa. The West African immigrants arrived mostly from Mali, Benin, Togo, Mauritania, and Senegal. The Lebanese are primarily Sunni Muslims. There is also a large Chadian Muslim population.
The remainder of the population is made up of practitioners of traditional indigenous religious beliefs, those who belong to various messianic groups, and those who practice no religion. A small minority of Christians practice 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 (particularly 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 from 1997 to 2001. While the association persists, its influence has diminished considerably since 2003.
Several foreign missionary groups 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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. There is no official state religion, and the Constitution specifically forbids discrimination on the basis of religion.
All organizations, including religious organizations, businesses, unions, and charitable or nonprofit societies, must register with and be approved by the Government. There were no reports of discrimination against religious groups in this process, although all state 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 holy days of Christmas, Easter Monday, Ascension, Pentecost, and All Saints' Day as national holidays. Muslim holy days are not nationally observed; however, they are respected. For example, employers grant leave for those who wish to observe holy days not on the national calendar.
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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. Although uncommon, interreligious marriage was generally socially acceptable. Children of majority and minority religious groups usually sat side?by?side in school. In practice, religion was generally kept separate from public education. Religious tolerance was greater in urban areas than in rural areas. In some forest communities where there are pygmy populations, there is some discrimination against them in education and employment as well as intolerance for their cultural practices, including at times their animist religious practices.
A joint ecumenical council, which meets yearly in February, represents all organized 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. These discussions include highlighting the importance of religious freedom with the Ministry of Foreign Affairs, the presidency, nongovernmental organizations, and members of the National Assembly. The U.S. Embassy also has implemented programs with key civil society groups that address these issues. U.S. government funding continued to assist the local branch of CARITAS (affiliated with Catholic Relief Services and local church organizations), which implemented several grassroots projects in rural areas.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:53
Cote d'Ivoire
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected this right in practice, although ethnic discrimination paralleling differences in religious affiliation and resulting from the ongoing political conflict continued.
The Government continued to experience political instability as a result of the failed 2002 coup attempt that led to a de facto division between the northern and southern regions of the country. Since 2003 the major parties involved in the conflict signed numerous peace accords, including the Linas-Marcoussis Accord, but none resulted in sustained peace or reconciliation. In March 2007, after extensive negotiations mediated by Burkina Faso President Compaore between government and ex-rebel representatives, President Gbagbo and ex-rebel leader Guillaume Soro signed an agreement in Ouagadougou establishing a new transitional government with Soro as Prime Minister and a commitment to hold presidential elections in 2008.
Although the country's political conflict lay along ethnic rather than religious lines, political and religious affiliations tended to follow ethnic lines; consequently, some religious affiliation was an important marker of political alliance. Many ethnic northerners, for example, were Muslim. As a result, the Government targeted many Muslims as suspected rebels and rebel sympathizers during the height of the crisis.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
Relations among the various religious groups were less strained than in the past; however, there continued to be some societal discrimination against Muslims and followers of traditional indigenous beliefs. Strong efforts by religious and civil society groups helped prevent the political crisis from turning into a religious conflict.
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights. U.S. government officials also meet regularly with religious leaders, both individually and as a group, and engage them in projects to advance religious tolerance and conciliation.
Section I. Religious Demography
The country has an area of 124,500 square miles and a population of 18,013,400. An estimated 35 to 40 percent of the country is Christian or syncretistic, practicing a mixture of Christian and indigenous religious beliefs. Approximately 35 percent of the population is Muslim, while an estimated 25 to 30 percent of the population practices traditional indigenous religious beliefs. Many persons who are nominally Christian or Muslim also practice some aspects of traditional indigenous religious beliefs, particularly as economic or political conditions worsened.
Christian groups include the Roman Catholic Church, Jehovah's Witnesses, Seventh-day Adventist Church, Southern Baptist Church, Coptics, and the Church of Jesus Christ of Latter-day Saints (Mormons). The largest Protestant church is the Protestant Methodist Church of Cote d'Ivoire. Evangelical groups such as the Shekinah Glory Ministries and the Assemblies of God also are active. Syncretistic churches include the Harrist Church (an African Protestant denomination founded in the country in 1913 by a Liberian preacher named William Wade Harris), Primitive Protestant Church, God's Soldiers (founded by an Ivoirian woman), and Messianic Church. Bossonism, a traditional religious practice from the Akan ethnic group, is also practiced.
Other religious groups with a presence in the country include Buddhism, the Baha'i Faith, and the International Association for the Conscience of Krishna. Additionally, many religious groups in the country are associated with religious groups in the United States.
Approximately 70 percent of foreigners living in the country are Muslim and 20 percent are Christian, with small percentages practicing other religious beliefs, including Judaism.
There has been an increase in the membership of evangelical churches. Missionary work, urbanization, immigration, and higher education levels are believed to have contributed to a decline in the percentage of practitioners of traditional indigenous religious beliefs. Many of these practitioners continue to convert to Christianity and Islam.
Muslims reside in the greatest numbers in the northern half of the country; however, they are becoming increasingly numerous in the cities throughout the country due to immigration, migration, and interethnic marriages. According to the most recent census (1998), Muslims compose 45.5 percent of the total urban population and 33.5 percent of the total rural population.
Generally, the north is associated with Islam and the south with Christianity and other traditional religious groups. Both Catholics and Protestants reside in the southern and central regions. Additionally, Catholics are concentrated in the east, while Protestants reside in the southwest. Practitioners of traditional indigenous religious beliefs are concentrated in rural areas.
Political and religious affiliations tend to follow ethnic lines. For example, the Mande and Voltaic groups, which include the Malinke and Senufo people, are largely Muslim. The Akan ethnic group, which includes the Baoule and Agni people, tends to be Catholic. There is also some correlation between religion and political affiliations and socio-economic class. For example, most Muslims favor the opposition Rally of Republicans (RDR) party; additionally, the merchant class is mostly Muslim.
Immigrants from other parts of Africa are at least nominally Muslim or Christian.
Missionaries 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 respected this right in practice. Although there is no state religion, the Government informally favors Christianity for historical and ethnic reasons.
In the past, the Government informally favored the Catholic Church and consequently gave Catholic Church leaders a much stronger voice in government affairs than their Islamic counterparts. Such preferential treatment led to feelings of disenfranchisement among some Muslims.
Muslims continued to be underrepresented in the legislature, largely because the RDR party, dominated by Muslims, boycotted the 2000 legislative elections. During the reporting period, Muslims represented 12 out of 32 ministers in the government led by former rebel leader Guillaume Soro.
In addition to the legislature, Muslims continued to be disproportionately underrepresented in media outlets, such as radio and television. Of the approximately 88 radio stations in the government-controlled zone, for example, there were 7 Catholic stations, 1 evangelical, and 1 Islamic.
Southerners, few of whom were Muslim, dominated the armed forces. The military offers Christian members access to chaplains and Muslim members time to pray. Since many of the leaders of the 2002 attempted coup were Muslim northerners, Muslims in the military generally kept a low profile. During the reporting period, the military designated three Muslim military auxiliary chaplains: one for the gendarmerie, one for the police, and another for the navy.
The Government observes major Islamic and Christian religious holidays. The recognized Islamic holy days are Eid al-Fitr, Eid al-Adha (Tabaski Day), Layla tul-Qadr (Night of Destiny), and Maulid al-Nabi (the Birth of the Prophet Muhammad). The recognized Christian holy days are Christmas, Easter Monday, Ascension Day, Pentecost Monday, and All Saints' Day.
The law requires religious groups to register with the Government. In accordance with the 1960 law governing associations, all religious groups wishing to operate in the country must submit a file including the group's by-laws, names of the founding members, date of founding (or the 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 to the Ministry of Interior's Department of Faith-Based Organizations. The Ministry of Interior investigates through the police the backgrounds of the founding members to ensure that the group has no politically subversive members or purpose. No religious group complained of arbitrary registration procedures or problems with gaining government recognition. The Ministry of Interior did not reject any registration requests during the reporting period. Traditional indigenous religious groups were less formally organized, and none applied for registration or recognition. The Government grants no tax or other benefits to religious groups; however, some religious groups gained favors through 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. The Government did not favor any particular religion consistently in this manner.
Foreign missionaries must meet the same requirements for residency as any foreigner, including registering as resident aliens and obtaining national identification cards. There were no reports that the Government arbitrarily denied such registration to foreign missionaries.
The Government recognizes and oversees all schools, regardless of religion. All schools must meet certain nationally established curriculum requirements. Schools operated by religious groups were free to teach and regulate their own religion courses.
The Government permits religious instruction in public schools; established Muslim, Catholic, and Protestant student groups, including evangelical churches, usually offer this instruction outside of normal class hours.
Religious instruction in private schools varied. Some private schools included religious instruction in their curriculum, some allowed religious groups to teach religion during students' vacation breaks, and some did not allow any religious instruction. The Government subsidizes private secondary schools, including those run by Christian and Muslim groups, although arrears have been accumulating for several years. In August 2006 the Minister of Health announced that students attending Muslim schools, even those that have not been recognized by the Government, would have access to health care (inoculation campaigns, vitamin distribution, etc.) provided to students in government schools. The Higher Council of Imams estimated that this new policy would benefit 96,000 students.
The Government began recognizing Muslim schools as official schools in 2006. During the reporting period, the Islamic National Council began constructing five new primary schools (two in Abidjan and three outside the Abidjan metro area) with the financial assistance of the Islamic Development Bank.
Unlike in previous reporting periods, the Government gave money to religious associations other than schools during the reporting period (about $20,000 or 10 million FCFA) to cover the cost of completing the construction of religious sites or to go on religious pilgrimages. 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, appeared at major religious celebrations and events organized by a wide variety of religious groups. The Government often invited leaders of various religious communities, including the Mediation Committee for National Reconciliation, the Forum of Religious Confessions, and the Collective of Religious Confessions for National Reconciliation and Peace, to attend official ceremonies and to sit on deliberative and advisory committees.
The Government continued to respond to the needs of various religious constituencies as a way of building political stability. In the past the Government paid for the construction of a Catholic cathedral. The Plateau Mosque in central Abidjan, a project started in 1994 under the direction of the Government, remained unfinished. In March 2007 the President met several times with Muslim leaders about completion of the Plateau Mosque, land disputes, and the 2007 pilgrimage to Mecca. At that meeting, President Gbagbo announced that he would give one million dollars (500 million FCFA) to finish the Plateau Mosque. The President ordered construction work on the esplanade of the mosque to be quickly completed, providing needed worship space before the whole project is completed; however, no work was finished by the end of this reporting period.
In May 2007 President Gbagbo and Prime Minister Soro met separately with a delegation of imams led by Sheikh Aboubacar Fofana, the Chairman of the Higher Council of Imams (COSIM). The delegation made several requests, but the Government took no action on the requests during the reporting period. The President also met with Christian groups. In March 2007 he met with a delegation from the United Methodist Church of Texas to discuss cooperation between Ivoirian and American Methodist churches. In March 2007 the President met with Catholic leaders to discuss the burglaries of 30 churches and seminaries. In response, the President dispatched security and defense forces to patrol churches in the most remote areas and promised to provide police protection for the property of other religious groups.
As with Muslim and Christian groups, President Gbagbo continued to meet frequently with traditional chiefs to listen to their concerns; however, such meetings were unsuccessful in bridging the deep political and ethnic divisions or promoting greater religious harmony.
Restrictions on Religious Freedom
Unlike in previous reporting periods, there were no reports that the Government monitored minority religious groups for what it considered to be subversive political activity.
Beginning with the 2001 Forum for National Reconciliation, the Government initiated several programs aimed at improving relations between the Government and religious groups. Because they were often perceived as being rebel sympathizers, many Muslims and Northerners felt they were targets of discrimination by Southerners and the President's party. The perception of discrimination amongst Muslims lessened with the creation of the power sharing Government of National Reconciliation in 2003, the appointment of Prime Minister Soro in March 2007, and appointment of Muslims to key government positions including the prime ministry, high chancellorship, national assembly presidency, and various ministerial positions; however, these appointments did not end the social or political exclusion of certain groups.
Many northern Muslims continued to feel discriminated against when applying for identity certificates that document their citizenship and are required for voting. When applying for passports, northern citizens complained that government officials required more documents from them than their southern, predominantly non-Muslim, counterparts. Additionally, there were reports that police officers continued to confiscate identity cards belonging to northern citizens or asked them to pay bribes at routine road checks before they would return the confiscated identity cards. More equitable issuance of identification certificates was a key demand in the peace process, and former Prime Minister Banny and current Prime Minister Soro made the implementation of a national identification process a top priority. However, this new process had barely begun by the end of the period covered by this report.
Some Muslim organizations view the Government's organizational requirements for Hajj trips to Saudi Arabia as unnecessary and unwarranted interference in religious affairs. For example, the Government required a minimum of 100 pilgrims per group, whereas the Saudi Government only requires 50 pilgrims per incoming group. The Government also required any group seeking to organize Hajj pilgrims to have been in existence for 3 to 4 years.
In December 2006 many Ivoirians were not able to go on the pilgrimage to Mecca because no plane was available. The Muslim community asked for the Government's assistance so that those who paid for the 2006 trip would be able to go in December 2007 without repaying and asked for a special government office to be created that would be solely responsible for organizing the Hajj.
Members of the largely Christian and Muslim urban elite that heavily influence the state often relegated practitioners of traditional indigenous religious beliefs to a lower social status than Christians and Muslims by excluding them from political decision-making. However, government officials often invited traditional chiefs to participate in traditional libation ceremonies aimed at recognizing ancestors at the beginning of important ceremonies.
There were no reports on restrictions of religious freedom in the rebel-controlled northern 60 percent of the country.
Abuses of Religious Freedom
Unlike in past reporting periods, there were no reports of mosques destroyed. In March 2006 officials from the district of Abidjan attempted to destroy a mosque built on public space in the area of Marcory, a mixed religious community, in order to allow a private citizen to build a supermarket.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
Relations among the various religious groups became strained after the outbreak of the 2002 national crisis. Some societal discrimination against Muslims and followers of traditional indigenous religions continued during the reporting period.
Government officials, acting on their own volition, often discriminated against Northerners by confiscating travel and identity documents at checkpoints. Many officials and other societal actors presumed that Northerners were Muslim and supported rebel activity in the north.
Some Christians and Muslims refused to associate with practitioners of traditional indigenous religious beliefs. Many Christian and Muslim leaders disparaged practitioners of traditional indigenous religious beliefs as "pagans" or practitioners of "black magic." Despite these hostile attitudes towards indigenous religious groups, many of their practitioners were unaware of or did not consider themselves victims of societal discrimination, nor did they complain about their treatment.
During the reporting period, some Catholic priests complained of hostility from the growing numbers of evangelical Christian ministers, who recruit many of their members from the Catholic Church.
A few interfaith activities were organized during the period covered by the report. In May 2007 Muslim and Catholic leaders delivered key speeches at a conference on peace and reconciliation organized by the Islamic International Foundation, an Ivoirian nongovernmental organization (NGO). During the last quarter of 2006, the Ivoirian Human Rights Movement (MIDH) organized a conference and a debate on the theme "Religion and Non-Violence" that featured an imam and an evangelical minister as speakers. In May 2006 delegates of the Forum of Religious Confessions of Cote d'Ivoire and of the Interfaith Council of West Africa (CIRAO) met in Abidjan at the behest of the World Conference of Religions for Peace, with participants from Ghana, Liberia, Guinea, Sierra Leone, and the United States. The theme of the meeting was peaceful coexistence between the religious groups. However, these interfaith initiatives have included few if any leaders of traditional indigenous religious groups.
The Forum of Religious Confessions (The Forum) is an interfaith organization that promotes dialogue, understanding, and improved relationships among religious leaders and groups, engaging 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 Forum collaborated regularly with the Collective of Religious Confessions for National Reconciliation and Peace, an organization created with the support of the Department of Religion within the Ministry of Interior and the American Cultural Center. The Collective of Religious Confessions for National Reconciliation and Peace includes all the religious groups in the country, including various evangelical churches that previously refused to join The Forum. Discussions were ongoing to combine the two organizations.
Section IV. U.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 political crisis in 2002, the U.S. Embassy assisted efforts by the Government and NGOs to mitigate religious tensions in the country. The U.S. Ambassador and other U.S. Government officials regularly met with religious leaders.
On March 8, 2007, the Embassy hosted a conference to explore perceptions and realities of Muslim women and their place in Islam with one hundred Muslim and Christian NGO activists and community leaders. Panelists discussed women's rights from a religious point of view and how traditional and secular customs are often intertwined with religious doctrine to reduce the status of women.
In February 2007 the Embassy hosted a roundtable on interfaith marriage with a mixed Muslim and Christian audience in Yamoussoukro. A Jewish-Catholic American couple shared their strategies for resolving issues of faith and family in a mixed-faith marriage.
Embassy officials met with a broad range of NGOs that work on religious freedom and tolerance issues throughout the reporting period.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:53
Djibouti
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected this right in practice; however proselytizing was discouraged.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 8,450 square miles and a population of 700,000. More than 99 percent of the population is Sunni Muslim. There are a small number of Roman Catholics, Protestants, Copts, and Baha'is, accounting for less than 1 percent of the population. There are no known practitioners of traditional indigenous religions. Citizens officially are considered Muslims if they do not specifically identify with a faith; there are no figures available on the number of atheists in the country. Foreign-born Djiboutians are generally members of Roman Catholic, Protestant, Greek Orthodox, or Ethiopian Orthodox denominations.
A small number of 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 respected this right in practice; however, proselytizing is discouraged. The Government at all levels sought to protect this right in full and did 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. This court applies the Family Code, which includes elements of civil and Shari'a law, to rule on matters related to the family such as marriage, divorce, and inheritance. These courts are applicable to Muslims only; non-Muslims are directed toward civil courts.
The Government requires that religious groups register with the Ministry of Foreign Affairs by submitting an application to the Ministry of Foreign Affairs, which, along with the Ministry of Interior, investigates the group. Once approved, the group signs an initial two-year bilateral agreement detailing the scope of the group's activities. Baha'i members reported no incidents of discrimination but did not confirm whether the organization submitted a request for registration during the period covered by this report. In previous years, such requests have been refused.
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 holy days of Eid al-Fitr, Eid al-Adha, the Birth of the Prophet Muhammad, the Islamic New Year, and the Ascension of the Prophet as national holidays.
Restrictions on Religious Freedom
There is no legal prohibition against proselytizing; however, proselytizing is discouraged for non-Muslims.
Family Court is not applicable to non-Muslims, the latter are brought to civil courts. 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. According to article 23 of the Family Code, "impediment to a marriage occurs when a Muslim woman marries a non-Muslim."
The Ministry of Muslim Affairs monitors the activities of Muslims, but it does not restrict their religious practices. The Ministry has authority in all Islamic matters, including mosques, private religious schools (along with the Ministry of Education), religious events, as well as general Islamic guidelines of the state. The High Islamic Council, officially established within the Ministry in October 2004, is mandated to give advice on all religious issues and concerns. It also is in charge of coordinating all Islamic nongovernmental organizations (NGOs) in the country.
The president is required to take a religious oath at inauguration; other government employees are also required to do so, such as magistrates, the presidents of Constitutional Court, Supreme Court, Chamber of Accounts, and the inspector general of state. While there is no penalty established by law, it remains an official custom written in the Constitution for the president of the country and required by law for others. No legal provision exists for opposite practice.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
The relationship among religious groups in society contributed to religious freedom; however, representatives of the Roman Catholic, Protestant, and Ethiopian Orthodox churches, as well as some NGOs, noted an increase in animosity towards non-Muslims in recent years. There were several reports of school children throwing rocks at churches.
Moderate Muslim clerics attribute the rise in Islamic fundamentalism in part to the international media, local Saudi Salafi/Wahhabi-inspired schools, and the growing number of graduates from Saudi Arabian and Yemeni Islamic schools abroad. The Government does not regulate foreign curriculum programs.
Churches differentiated between the Government's tolerant attitude toward them and what some worried was rising public animosity. Government officials were described as tolerant and respectful; however, the Government did not address the rise in public animosity towards Christians.
French Roman Catholics and Ethiopian Orthodox Christians have been part of society for almost a century and are an example of the considerable familiarity with, and tolerance of, other faiths by the Muslim majority. There are no legal repercussions for conversion from Islam to another religion or for marrying outside of Islam; however, converts may face negative societal, tribal, and familial attitudes towards their decision.
Approximately 60 percent of the population is ethnically Somali. In the ethnic Somali community, clan membership has more influence over a person's life than does religion. Nonetheless, ethnic Somalis who are Christians often are buried according to Islamic traditions by relatives who do not recognize their non-Muslim faith.
The Roman Catholic Church organizes an annual celebration with all the other Christian churches. The Minister of Islamic Affairs has received Ramadan greetings from the Pope. The Minister of Islamic Affairs meets with the heads of other faiths occasionally and at government-organized ceremonies. There is no formal interfaith dialogue between the government and religious groups, or between various religious groups themselves.
Section IV. U.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 periodically meet with leaders and members of religious communities and with U.S. NGOs with a missionary component to discuss common interest issues and promote tolerance. The Embassy has engaged several of its English Language Discussion Groups in discussions of religious freedom and tolerance. The Ambassador uses representational events to promote discussions on religious tolerance and understanding.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:54
Equatorial Guinea
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected this right in practice; however, religious leaders avoided criticizing the Government in their sermons, and government officials sometimes monitored services.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 10,827 square miles and a population of 551,200. Christians account for approximately 93 percent of the population, and 5 percent of the population practice traditional indigenous religious beliefs. Roman Catholicism is the principal religion, dating to the Spanish colonial period when almost the entire population was baptized into the faith, and until recently membership in the church was the primary way to register a birth. Catholics comprise approximately 87 percent of the population, and an estimated 6 percent belong to Protestant and independent denominations. Many Catholics reportedly also follow traditional beliefs. Although in the past there was little organized Christian worship in remote rural areas, both Catholic and Protestant churches have expanded into interior regions, and new roads have made worship centers accessible in practically all areas. Muslims, members of the Baha'i Faith, practitioners of other religious beliefs, and atheists each comprise less than 1 percent of the population. The number of Muslims is increasing probably due to the growing number of West African and Middle Eastern immigrants attracted by the country's oil wealth.
Foreign missionaries operate both on Bioko Island and the mainland.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected 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 from holding retreats and other meetings. Door-to-door evangelism reportedly occurred without incident.
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 pervasive influence in the social and cultural life of the populace. While the decree does not hinder the practice of other religious beliefs, its effect can be observed in many events throughout the country; for example, Catholic Masses serve as a normal part of any major ceremonial function, such as the October 12 National Day. In addition, Catholic and Reform church officials are exempt from airport entry and exit taxes.
The decree regulates the registration of religious groups. To register, churches must submit a written application to the Ministry of Justice, Worship, and Penitentiary Institutions. The Director General in the Ministry oversees compliance with the decree and the registration process. This application was not required of the Catholic and Reform churches.
The application and approval process may take several years, but such delay appears to be the result of bureaucratic inefficiency and not of policy designed to impede any religious group. Groups that provide beneficial social programs, such as health projects or schools, reportedly are approved more quickly. Enforcement of registration requirements is inconsistent. Unregistered groups which operate can be fined. Such fines are rarely applied, but the Government periodically announced over the radio that any unregistered church was subject to fines or closure and should register as soon as possible.
Religious study is required in schools and is usually, but not exclusively, Catholic.
Foreign missionaries worked throughout the country, generally without impediment.
Restrictions on Religious Freedom
In the past, the Government and President Teodoro Obiang Nguema Mbasogo's ruling Democratic Party of Equatorial Guinea (PDGE) reacted defensively to any criticism by the clergy. The Government continued unofficially to restrict freedom of expression of the clergy by emphasizing that the role of religion is spiritual, not political. Permission was granted for a new radio station to operate and broadcast religious programming, but for unknown reasons this did not occur during the period covered by this report.
Government agents, including the President, occasionally make official and unofficial visits to observe church services, request a timetable of church activities, or participate. The Government requires permission for any religious or faith-based social assistance activity outside the confines of places of worship.
While there was no reported workplace discrimination against any particular faith, some non-Catholic pastors who also worked for the Government as civil servants maintained a low profile in the workplace with regard to their religious affiliation. Some reported that supervisors informed them of the requirement to participate in religious activities related to their government positions, including attending religious events such as Catholic Masses at government functions.
The fundamental law on religion states that each person is free to study his or her religion and should not be forced to study another faith. Children of all religious groups are allowed to enroll in schools where Catholicism is taught; however, they are expected to participate in daily Catholic religious lessons and prayers. In practice, for non-Catholics, access to study in one's own faith in these schools generally is not possible. Some Protestant denominations have their own schools and are allowed to operate freely.
Catholic missionaries reportedly receive residence permits shortly after their arrival; other persons receive permits after a delay of 2 to 3 months.
As part of a national strategy to prevent the spread of HIV/AIDS, a 2007 presidential decree restricted traditional healers from offering treatments for the disease. (Officials directed those who tested positive for HIV/AIDS to free treatment from government hospitals.)
There were no confirmed reports of religious prisoners or detainees in the country. The Archbishop of Canterbury protested the continuing imprisonment of Protestant Reverend Bienvenido Samba Momesori, who has been held without charge in Evinayong prison since 2003. It is believed that the detention was politically motivated, and there was no indication that it was due to religious oppression.
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.
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. However, some non-Catholic religious groups reported that they continued to fear license rescission and tried to avoid any reference to government or political affairs in church activities. In practice, the Government has not closed down any places of worship in the last few 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. Embassy in Malabo reopened in late 2003, and in 2006 a resident Ambassador was appointed and credentials accepted.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:54
Eritrea
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Government severely restricts freedom of religion for groups that it has not registered and infringes upon the independence of some registered groups. The 1997 Constitution provides for religious freedom; however, the Constitution has not been implemented. Following a 2002 government decree that religious groups must register, the Government closed all religious facilities not belonging to the country's four principal religious groups--the Eritrean Orthodox Church, the Evangelical (Lutheran) Church of Eritrea, Islam, and the Roman Catholic Church. The membership of these four religious groups comprises a significant majority of the population.
During the reporting period, the Government's record on religious freedom further deteriorated. The Government continued to harass, arrest, and detain members of independent evangelical groups, Pentecostals, Jehovah's Witnesses, and a reform movement within the Eritrean Orthodox Church and sought greater control over the four approved religious groups. The Government continued its intervention in procedural and administrative decisions of the Eritrean Orthodox Church. The Government failed to register any of the four religious groups who applied in 2002 for registration, and it restricted religious meetings and arrested individuals during religious ceremonies, gatherings, and prayer meetings. There were also reports of forced recantations. There were reports of torture of religious detainees during the reporting period, and some religious detainees were held in harsh conditions that included extreme temperature fluctuations with limited or no access to family.
Citizens generally were tolerant of one another in the practice of their religion, with the exception of societal attitudes toward Jehovah's Witnesses and Pentecostal groups. The Government requires citizens to perform national service in the military or face incarceration, but it had no programs for alternative national service that would permit Jehovah's Witnesses and others whose faith precludes military service to satisfy the requirement. Some individuals who viewed failure to perform military service as a sign of disloyalty encouraged harassment of these 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. The Government routinely dismissed U.S. Government concerns, citing the absence of conflict between Christians and Muslims within the country and its concerns about disruptive practices of some religious groups that it feared would disrupt the country's "social harmony." In November 2006 the U.S. Secretary of State again 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 an area of 48,489 square miles and a population of 3.6 million. Although reliable statistics are not available, it is estimated that 50 percent of the population is Sunni Muslim and 30 percent is Orthodox Christian. Approximately 13 percent of the population is Roman Catholic, while groups that constitute less than 5 percent of the population include Protestants, Seventh-day Adventists, Jehovah's Witnesses, Buddhist, Hindus, and Baha'is. Approximately 2 percent of the population practice traditional indigenous religions. The population in the eastern and western lowlands is predominantly Muslim and predominantly Christian in the highlands. There are very few atheists. Religious participation is high among all ethnic groups
Within geographic and ethnic groups, the majority of the Tigrinya are Orthodox Christian, with the exception of the Djiberti Tigrinya, who are Muslim. Most 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 Catholic, with a large minority of Muslims and some who practice traditional indigenous religions. The central and southern highlands, which are generally more developed than the lowlands, are populated predominantly by Christian Tigrinyas as well as some Muslim Djiberti Tigrinya and Saho. The Afar and Rashaida, as well as some 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 most Tigre live in the western lowlands.
Foreign missionaries operate with some restrictions. Some missionaries and representatives of the restricted unregistered religious groups are present but keep an extremely low profile for fear of abuse of their congregations.
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 had not implemented the Constitution by the end of the reporting period. The Government severely restricted this right in the case of numerous small Protestant churches, the Baha'is, and Jehovah's Witnesses.
The Government officially recognizes only four religious groups: the Eritrean Orthodox Church, the Evangelical Lutheran Church, Islam, and the Roman Catholic Church. Other religious groups must register with the Government before they are permitted to conduct religious activities and services. The Government does not require the four official religious groups to register and has refused to register other religious groups. In 2002, Meherte Yesus Evangelical Presbyterian Church, the Seventh-day Adventist Church, the Faith Mission Church, and the Baha'i fully complied with registration requirements; however, to date they have not been registered by the Government.
Several other religious groups have complied partially with the registration requirements, and some have chosen not to submit any documentation. Registration requirements include a description of the history of the religious group in the country, an explanation of the "uniqueness" or benefit that the group offers compared with other religious groups already present, names and personal information of religious leaders, detailed information on assets and property owned by the group, and sources of funding from abroad. 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 repeated inquiries.
The Government requested that the four officially recognized religious groups provide an accounting of their financial sources, as well as lists of personnel and real property, and the religious groups have reportedly complied. The Government continued its involvement in the affairs of the four official religious groups and required them to provide a list of religious leaders and clergy so they can be enrolled in military/national service.
A presidential decree declaring that Jehovah's Witnesses had "forsaken their nationality" by refusing to vote or perform required military service continued to result in economic, employment, and travel difficulties for many members of the group, 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.
The following holy days are recognized as official holidays by the Government: Christmas (both Orthodox and non-Orthodox), Epiphany (Christian), Eid al-Adha (Muslim), Good Friday (Christian), Easter (Christian), the Birth of the Prophet Muhammad (Muslim), New Year (Orthodox), Meskel (Orthodox), and Eid al-Fitr (Muslim).
Education is predominantly secular.
The Government made no effort to promote interfaith understanding or to coordinate interfaith dialogue.
Restrictions on Religious Freedom
Islam and Christianity, as practiced by the four official religious groups, are practiced widely and are for the most part tolerated, with persons allowed to worship freely. Following the 2002 government decree that certain religious groups must register or cease all religious activities, religious facilities not belonging to the four officially recognized religious groups were forced to close. Authorities in the Office of Religious Affairs told religious groups that home prayer meetings would be permitted, but the Government does not fully respect this guidance. They were also informed that a standing law would be used to prevent unregistered religious groups from holding political or other gatherings in private homes of more than three to five persons. In practice, authorities enforced this law.
Authorities harassed members of the four groups that applied for registration in 2002--the Meherte Yesus Evangelical Presbyterian Church, the Seventh-day Adventist Church, the Faith Mission Church, and the Baha'is. Although the Government has sometimes allowed them to hold home prayer meetings, private study meetings, and for one group, private Sunday worship services in their church, security officials have nonetheless also arrested individuals for participating in such activities. Like other unregistered groups, their houses of worship remained closed and they were not permitted to meet in public settings. Religious groups such as the Kale Hiwot (Baptists), Full Gospel Church, and Meserete Kristos (Mennonite) Church complied with some, but not all, of the registration requirements. Treatment of these and other unregistered religious groups often varied by locale. Some local authorities allowed unregistered groups to worship in homes or rented spaces, whereas others did not allow them to meet at all.
The Government closely monitored the activities and movements of unregistered religious groups and members, including nonreligious social functions attended by members. In 2004 the Government also closed down an Orthodox congregation known as Medhane Alem. The Government continued to arrest, harass and threaten members of Medhane Alem, including arresting eight more members in January 2007.
The Government bans religious organizations from involvement in politics and restricts the right of religious media to comment on political matters. No religious groups--registered or unregistered--were allowed to produce religious periodicals. The Office of Religious Affairs within the Office of the Presidency monitors compliance with these proscriptions.
All religious entities must receive authorization from the Office of Religious Affairs to print and distribute documents. The Office of Religious Affairs routinely approved requests for authorization from registered groups and four unregistered churches; however, in the past other unregistered churches were unable to obtain authorization to print documents for distribution within their congregations.
Faith-based organizations are permitted to fund, but not to initiate or implement, development projects. Several religious groups 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 were free to worship at nearby houses of worship for the four registered religions. Military members reportedly were sometimes allowed to possess certain religious books to pray privately although not in groups. This rule is inconsistently enforced. Several members of unregistered religious groups reportedly were detained for violating this rule in the summer of 2006, and there were reports that while Muslims were able to have the Qur'an, Bibles were confiscated from Christian members of the military.
The Government forbids what it deems to be radical forms of Islam.
Abuses of Religious Freedom
During the reporting period, there were reliable reports that authorities detained at least 160 members of unregistered religious groups without charges. Some were released after detentions of several days or less, while others spent longer periods in confinement without charges and without access to legal counsel. Government restrictions made it difficult to determine the precise number of religious prisoners at any one time, and releases sometimes went unreported; however, the number of long-term prisoners continued to grow. Some nongovernmental organizations reported as many as 1,900 prisoners of conscience in detention.
The Government reportedly held individuals who were jailed for their religious affiliation at various locations, including facilities administered by the military, such as at Mai Serwa outside the capital and the more distant Sawa and Gelalo as well as police stations inside Asmara and other cities. Often, detainees were not formally charged, accorded due process, or allowed access to their families. While many were ostensibly jailed for evasion of military conscription, significant numbers were being held solely for their religious beliefs, and some were held in harsh conditions that included extreme temperature fluctuations. There were reports of torture. Many were required to recant their religious beliefs as a precondition of release.
The Government did not excuse individuals who objected to military conscription for religious reasons or reasons of conscience, nor did it provide for alternative national service. Based on their religious beliefs, most members of Jehovah's Witnesses refused to participate in national military service or to vote. Some Muslims objected to universal national service because of the requirement that Muslim women must perform military duty. Some members within the Catholic leadership also objected to priests and seminarians having to do military service, viewing such activities as violations of their vows.
Although members of several religious groups, including Muslims, reportedly were imprisoned in past years for failure to participate in national military 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 military service were 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. They were also prohibited from having their marriages legalized by the civil authorities.
In conducting searches for national military service evaders, security forces targeted gatherings of unregistered religious groups with a frequency not characteristic of its treatment of other groups' social gatherings or religious services, including those of the four officially recognized religions.
Arrests of individuals, ostensibly for noncompliance with national service requirements yet apparently targeting certain religious groups, continued throughout the reporting period. Individuals arrested were often detained for extended periods of time without due process. On occasion, charges were levied; however, generally individuals were held without charges.
Of the 450 individuals reported as detained during the previous reporting period, more than 300 remained incarcerated. Many of them were held in military prisons for not having performed required national military service, and most belonged to unregistered religious groups. Several pastors and dozens of women were among the imprisoned. Many refused to recant their faith and continued to be detained in civilian and military detention facilities across the country. Several were released after recanting their faith.
The Government singled out Jehovah's Witnesses for particularly harsh treatment. According to credible sources, a total of 25 Jehovah's Witnesses were being held without charges or trial. Thirteen were being detained at Sawa, eight for allegedly failing to perform national military service. Detainees above the cut-off age for national service eligibility (48 for men and 27 for women) were reportedly held for attending religious meetings, preaching, or visiting families of escapees.
Jehovah's Witnesses were jailed in harsh conditions for varying periods; at least three individuals were detained for more than 12 years, reportedly for evading compulsory military service. However, the maximum legal penalty for refusing to perform national service is 2 years. In the past, Ministry of Justice officials have denied that any Jehovah's Witnesses were in detention without charge, although they acknowledged that some of them and a number of Muslims were jailed for evading national service.
There were reports that the security forces tortured those detained for their religious beliefs. In October 2006, there were credible reports that two members of an unregistered church died from injuries after being severely beaten and tortured. In February 2007, there were credible reports another member of an unregistered religious group died after enduring torture and illness. There were reports throughout the reporting period that individuals held in detention were beaten and tortured.
During the reporting period, the Government released a prominent Evangelical singer for medical treatment for injuries sustained from torture during detention.
There were credible reports that some detainees were required to sign statements as a condition of release renouncing or agreeing not to practice their faith or, in a small number of cases, to "return to the faith of their fathers," which some detainees understood to mean becoming a member of the Orthodox Church. In some cases in which detainees refused to sign such documents, relatives were asked to convince them to do so. In some cases authorities demanded letters from priests of the Orthodox Church confirming that the individuals returned to the Orthodox Church.
At the end of the period covered by this report, 28 leaders and pastors of the unregistered Pentecostal churches had been detained for more than 3 years without due process.
In April 2007 nearly 80 members of an unregistered religious group were arrested in Asmara while attending a worship service despite having received authorization from the Office of Religious Affairs for the service to be held. In February 2007, police arrested 10 members of an unregistered church at a party following a wedding.
In January 2007 police arrested eight members of the Medhane Alem congregation of the Orthodox Christian Church. The eight individuals were employees of various government ministries and were arrested while at work. There were reports that they were interrogated by police and asked to name other members of the congregation.
In Assab police arrested 25 members of unregistered churches. All 25 were reportedly being detained at the Wi'a Military Camp.
At the Sawa Military School, school authorities conducted a check on the student conscripts and seized more than 100 Bibles. After burning the Bibles, authorities subjected the students to severe punishment.
In Asmara the pastor of one of the unregistered churches was arrested in January 2007. He remained in detention at the end of the reporting period.
During the second week of November 2006, the Government orchestrated a large-scale campaign to arrest members of unregistered religious groups in Mendefera, in the heart of the predominately Christian central highlands. Initial reports claimed that the Government arrested more than 150 Protestant Christians from the Church of Living God, Kaile Hiwot, and other churches.
In October 2006 police arrested 12 members of an unregistered church at a private home in Asmara. Two of the individuals reportedly died shortly after the arrests after being tortured and severely beaten. During October the Government also incarcerated two members of a different unregistered church.
In September 2006 the Government ordered the departure of a foreigner who was an active member in the Evangelical Episcopalian Church and in the small school run by the Church.
In August 2006 police arrested 29 members of unregistered churches during raids on home prayer meetings in Asmara, Keren and Massawa.
In May 2006 50 evangelical Christian students enrolled and boarding at Mai Nefhiy Educational Institution were arrested and subjected to severe punishment by authorities, ostensibly for refusing to participate in events surrounding Eritrean Liberation Day. At the end of the reporting period, they were detained at Sawa. In August 2006 some students were released from detention, but only after they signed documents recanting their faith. The released students were prevented from registering for school. The other students remain incarcerated.
There were reports that authorities detained three members of an unregistered church in Nefasit. One church member, who had been forced to leave behind an extremely sick child who later died, was released on bail.
In spring 2006 the BBC reported that a British missionary was detained for several days, and subsequently expelled, for distributing Bibles. In February 2006, a canon of the Evangelical Episcopalian Church, who was on a temporary visit from the United Kingdom, was ordered to leave.
While participating in short-term retraining at the Sawa military training facility, 75 Christians were detained and punished for reading the Bible. They refused to recant at least three times and continued to be held at Sawa.
In January 2006 a member of one of the unregistered churches was arrested and detained in Asmara. Several weeks later his wife was also detained in a separate facility. Both reportedly were still being held at the end of the reporting period.
Over the Christmas 2005 holiday, 78 individuals were detained after raids on businesses owned by evangelical Christians, Pentecostals, and other members of unregistered churches. Two individuals were released after paying a bail of $10,000 (150,000 nakfa) and signing pledges not to practice their faith. During the raid, several church members managed to escape and depart the country or go into hiding. Authorities threatened their family members who remained in the country with arrest and detention if they did not turn in those who had escaped or gone into hiding. More than 50 of those detained remained in custody.
In October 2005, the Government ordered the long-time pastor of the Evangelical Episcopalian church to depart the country.
During September 2005, there were reports of the arrest of more than 200 evangelical Christians and members of unregistered churches, including 20 members of the Hallelujah and Philadelphia churches, for organizing a wedding party in Asmara. While the members of the Hallelujah and Philadelphia churches were reportedly released one month later, more than 75 were subjected to further detention and were being held at Sawa.
In August 2005 police arrested a bridal couple and 18 wedding guests from an unregistered church during the private wedding ceremony in the bride's home. The bridal couple was released on bail and the 18 guests remained in detention.
In Asmara the pastor of one of the unregistered churches was arrested. He remained in detention.
Throughout the reporting period there were unconfirmed reports that nearly 100 Muslims were arrested and detained. There were reports that 70 Muslims, who oppose the mufti appointed by the Government more than 10 years ago, continued to be detained as they refused to honor his presence.
The Government continued to maintain a high degree of control over the operations of the Eritrean Orthodox Church, highlighting concerns regarding the independence and freedom of religious practice permitted within the Church by the Government. In August 2005, the Government appointed a lay administrator to manage and oversee church operations, in contravention to the Orthodox Church Constitution. Shortly after this appointment, the Holy Synod voted to remove church Patriarch Abune Antonios on putative charges that he had committed heresy and was no longer following church doctrine. A new patriarch, Abune Dioscoros, was selected by the synod. The deposed patriarch continued to be able to serve as a priest; however, he was forbidden to conduct church services. In January 2006, the deposed patriarch objected to his removal through a letter sent, and made public, to the Holy Synod. In the letter he denied the charges against him and excommunicated several synod members, as well as the lay administrator, stating that their actions, and those of the Government, violated the Constitution and bylaws of the Eritrean Orthodox Church.
Abune Antonios remained essentially under house arrest and was not seen. In January 2007 there were credible reports that government officials raided his home and removed all of his patriarchal vestments and personal religious items. According to church officials, Dioscoros was the new patriarch of the Eritrean Orthodox Church, and he was officially voted in as the patriarch in April 2007.
Forced Religious Conversion
There were reports that police forced some adherents of unregistered religious groups to sign statements to abandon their faiths and join the Orthodox Christian Church as a precondition of their release.
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.
Section III. Societal Abuse and Discrimination
Citizens generally were tolerant of one another in the practice of their religion, particularly among the four officially-recognized religious groups. Mosques and the principal Christian churches coexisted throughout the country, although Islam tended to predominate in the lowlands and Christianity in the highlands. In Asmara, Christian and Muslim holidays were respected by all religions. Some holidays were celebrated jointly.
Jehovah's Witnesses generally were disliked and faced some societal discrimination because of their refusal to participate in the 1993 independence referendum and to perform national military service, a position that was widely judged as unpatriotic. There was also some social prejudice against other unregistered religious groups. Some persons reportedly cooperated with government authorities by reporting on and harassing members of those groups.
Few religious leaders in the country took a strong public stance in defense of freedom of conscience for all faiths out of fear of being arrested.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights. Despite repeated attempts, U.S. embassy officials were not permitted by the Government to meet with religious leaders.
The U.S. Ambassador and other embassy officers raised the cases of detention and restrictions on unregistered religious groups with officials in the President's Office, the Ministry of Foreign Affairs, and the leaders of the sole legal political party, the People's Front for Democracy and Justice.
In September 2004 the U.S. 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 Secretary renewed the designation the following year and applied sanctions under the Arms Export Control Act that prohibited the commercial sale of certain defense articles and services.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:54
Ethiopia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected 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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion. Some Protestant and Muslim groups continued to complain that local officials discriminated against them when seeking land for churches, mosques, and cemeteries, but there was no infringement on religious practice.
Tensions between Muslim and Christian communities resulted in localized violent episodes on several occasions. Additionally, there was reported tension between the traditional Sufi Muslim majority and Salafi/Wahhabi Muslims who derived support from foreign nongovernmental organizations (NGOs).
The U.S. 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 472,000 square miles, and a population of 77 million. An estimated 40 to 45 percent of the population belongs to the Ethiopian Orthodox Church (EOC), which is predominant in the northern regions of Tigray and Amhara.
Approximately 45 percent of the population is Sunni Muslim. Islam is most prevalent in the eastern Somali and Afar Regions, as well as in many parts of Oromiya.
Christian evangelical and Pentecostal groups continue to be the fastest growing groups and constitute an estimated 10 percent of the population. Established Protestant churches such as Mekane Yesus and the Kale Hiwot are strongest in the Southern Nations, Nationalities, and Peoples' Regional State (SNNPR); western and central Oromiya; and in urban areas. In Gambella Region, Mekane Yesus followers represent 60 percent of the population. The Evangelical Church Fellowship claims 23 denominations under its religious umbrella throughout the country.
Oriental Rite and Latin Rite Roman Catholics number more than 500,000. There are reportedly more than 7,500 Jehovah's Witnesses adherents and 105 Kingdom Halls in the country. Jews, animists, and practitioners of traditional indigenous religions make up most of the remaining population in the country. In Addis Ababa and north Gondar, in the Amhara Region, the people known as Feles Mora claim that their ancestors were forced to convert from Judaism to Ethiopian Orthodoxy many centuries ago. There are very few atheists. Although precise data is not available, active participation in religious services is generally high throughout the country.
A large number of 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 respected this right in practice; however, on occasion local government authorities infringed on this right. The Government sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors; however, some local administrators were implicated in several religious clashes.
The Constitution requires the separation of state and religion and prohibits a state religion, and the Government generally respected these provisions in practice.
The Government requires registration of religious groups. Religious institutions and churches, like NGOs, must renew their registration with the Ministry of Justice every three years. The Ethiopian Human Rights Council (EHRCO) stated that this registration requirement reflects a lack of progress or improvement in the Government's treatment of "newer religions," specifically Protestant churches. Mekane Yesus, the Evangelical Fellowship, and the Catholic Church believed that churches should be placed in a "different status than NGOs."
The EOC never registered with the Government and has never faced repercussions. The Ethiopian Islamic Affairs Supreme Council (EIASC), after registering ten years ago, never re-registered. Protests from other religious groups over these exceptions did not result in equal treatment from the Government. The Apostolic Nuncio in the country wrote repeatedly to the Prime Minister's Office seeking equal treatment before the law. However, there was no change in the government policy during the period covered by this report.
Under the law, any religious organization that undertakes development activities must register its development wing separately as an NGO with the Ministry of Justice. 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. A group's failure to register results in a denial of legal standing, which prevents it from opening a bank account or fully participating in any court proceeding.
Religious groups, like private individuals or businesses, must apply to regional and local governments for land allocation. Religious groups are given use of government land for churches, schools, hospitals, and cemeteries free of charge; however, religious schools and hospitals, regardless of length of operation, are subject to government closure and land forfeiture at any time. An interfaith effort to promote revision of the law for religious organizations to obtain duty-free status continued.
In most interreligious disputes, the Government maintained neutrality and tried to be an impartial arbitrator. Some religious leaders requested the establishment of a federal institution to deal with religious groups; however, no action was taken to establish such a federal institution by the end of the period covered by this report.
The Government interprets the Constitutional provision for separation of religion and state to mean that religious instruction is not permitted in schools, whether public or private. Schools owned and operated by Catholic, Orthodox, evangelical, and Muslim groups were not allowed to teach religion as a course of study. The Government Education Bureau in Addis Ababa complained that the morals courses most private schools teach as part of their curriculum are not free of religious influence. Churches are permitted to have Sunday schools, the Qur'an 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 Islamic holidays and continues to mandate a two-hour lunch break on Fridays to allow Muslims to go to a mosque to pray. Recognized government holidays include the Christian holy days of Christmas, Epiphany, Good Friday, Easter, and Meskel, as well as the Islamic holy days of Eid al-Adha (Arefa), the Birth of the Prophet Muhammad, and Eid al-Fitr (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, through the Ministry of Justice and regional state authorities, continued to support the Interfaith Peace-Building Initiative, an NGO dedicated to promoting interfaith consultation and cooperation and ending religiously motivated violence. The Initiative's members include representatives of the Ethiopia's major religious institutions: the Ethiopian Orthodox Church, the Ethiopian Islamic Affairs Supreme Council, the Ethiopian Evangelical Church-Mekane Yesus, and the Baha'i Center.
Restrictions on Religious Freedom
The Government bans the formation of political parties based on religion. There were no religious political parties in the country, and the ban was not tested in practice.
The Government did not issue work visas to foreign religious workers unless they were associated with the development wing of a religious organization licensed by the Government. However, this policy was not consistently enforced for Muslims or Orthodox Christians. 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, Wakafeta, for unspecified reasons.
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. The EHRCO reported that no journalists were detained or charged during the reporting period with inciting religious groups or with defamation of religious leaders.
In contrast to previous years, there were no reported incidents relating to wearing conservative Islamic attire.
Minority religious groups complained of discrimination in the allocation of government land for religious sites. Protestants reported inequities in treatment and access by local officials when seeking land for churches and cemeteries. Evangelical leaders felt that as perceived "newcomers," they remained disadvantaged in the allocation of land compared with the EOC and the EIASC. The EIASC complained that it had more difficulty than the EOC obtaining land from the Government, while others believed that the EIASC was 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, even though the Constitution provides for freedom to establish institutions of religious education and administration. Tigray and Amhara regional government officials chose not to interpret this provision liberally in the towns of Axum and Lalibela respectively, and the Federal Government did not overrule them. Muslims have had access to land since the country became a republic in 1995.
Following the numerous religious conflicts in late 2006 in the western part of the country, the federal and regional governments significantly increased the presence of government security forces. Additionally, the government replaced or transferred many local government leaders in the areas where the violence occurred, due to reports that some leaders had failed to prevent an escalation in local religious tensions. As a result, tensions had subsided at the end of the reporting period.
Members of the Jehovah's Witnesses continued to lease their own plots of land in the capital and throughout the country, due to lack of suitable properties available from the Government. However, in Oromiya some plots were provided free of charge to some religious groups to build places of worship.
The EIASC also raised concerns about the equitable celebration of religious holidays in the country, noting Orthodox Christian holidays such as Meskel and Epiphany are celebrated in Meskel Square and Jan Meda, two large public squares in Addis Ababa, while the celebration of Eid al-Fitr had been relegated to the less prominent Addis Ababa stadium. The EIASC's request to the Addis Ababa City Council for land to build a venue for this celebration was still pending at the end of the period covered by this report.
The Meserte Kristos/Mennonite Church, Mekane Yesus Church, Seventh-day Adventist Church, and the EIASC made no progress in securing the return of property confiscated by the Government under the Derg regime. The Seventh-day Adventists sought the return of two hospitals, among other property. The EIASC continued to try to obtain properties outside the capital that were similarly confiscated. In Addis Ababa and Oromiya, structures have been returned under federal provisions; however, edifices under regional statutes have yet to be returned. The Mekane Yesus and EIASC have reclaimed some property in the past.
Abuses of Religious Freedom
In July 2006 in Addis Ababa, police clashed with Muslims protesting the demolition of a mosque being built without the necessary zoning permits. To remedy the situation, the Addis Ababa City Administration subsequently provided properly zoned land to the Addis Ababa Islamic Council to build a new mosque.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were reports of forced religious conversion, but not of U.S. minors who had 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 September and October 2006, several hundred Christians were forced to denounce Christianity and accept Islam following religious conflicts in Dembi and Beshesha. The majority of those coerced into Islam converted back to Christianity after the upheaval.
Improvements in Respect for Religious Freedom
Following a series of interreligious conflicts in the western part of the country between Muslim and Orthodox Christian religious groups, the federal and regional governments significantly increased the presence of government security forces. Additionally, the government replaced or transferred many local government leaders in the areas where the violence occurred, due to reports that some leaders had failed to prevent an escalation in local religious tensions. As a result, tensions had subsided at the end of the reporting period.
Section III. Societal Abuses and Discrimination
There were several reports of low-level physical and verbal harassment targeted at religious officials and church members that led victims to seek protection from the local authorities. Ethiopian Orthodox leaders reported that Protestants sometimes failed to respect Orthodox holy days and customs. Muslims reported that some Pentecostal preachers disparaged Islam in their services. Some Muslim and Protestant leaders complained that the EOC's desire to show its dominance caused irritation in the religious community.
The EIASC continued to express concern over increasing external Wahhabi influence within the Muslim community. The EIASC alleged that money flowed into the country through Saudi-funded entities and NGOs, raising concern over external non-Ethiopian Islamic influences.
In most regions, Orthodox Christians and Muslims generally respected each other's religious observances, and there was tolerance for intermarriage and conversion in certain areas. Most urban areas reflected a mixture of all religious groups. However, during the reporting period, a series of violent interfaith conflicts in the western part of the country threatened historic tolerance and stability.
On April 2, 2007, in Bambasse, a town in southwest Ethiopia, local Muslims raided the house of evangelist Tolosa Megersa, resulting in the death of six of his cattle and sheep. Five days later, the home of Full Gospel Church leader Lemmu Abdissa was raided. All his property was destroyed, including 8,815 pounds of grain.
On March 26, 2007, a group of Muslim youth attacked and killed evangelist Taddese Tefera Akufo, in Jima, Oromiya Region. At the time of the report, no suspects were in police detention.
In February 2007 the Federal High Court in Jima sentenced six of the perpetrators of an October 15, 2006, massacre in Beshesha to death and sentenced over 100 others to prison terms ranging from one year to life imprisonment. Hundreds of Muslims stormed an Ethiopian Orthodox church during a religious celebration. The attackers set the church on fire and attacked churchgoers as they fled, also forcing many to immediately denounce Christianity and adopt Islam. The clash resulted in four deaths and dozens of injuries. Amateur video taken of the aftermath of the event, including footage of victims killed by machete, was distributed throughout the country. While other factors may have exacerbated tensions, this incident was the most violent attack on Orthodox Church members in recent history.
In December 2006 a joint statement issued by the heads of the EOC, EIASC, Evangelist, and Catholic churches called on followers to work together towards peace and reconciliation. The government encouraged secular and faith-based organizations to find a lasting solution to their conflicts. These organizations, in collaboration with federal and newly installed local government officials, have taken the initiative to formulate frameworks for healthy dialogue aimed at reconciliation.
On October 18, 2006, in Begi and Gidami, Oromiya Region, clashes between Muslims and Protestants resulted in 9 deaths, including the death of two Protestant preachers, whose throats were slashed, and over 100 injured. Additionally, 21 churches, 1 mosque, and dozens of houses were burned, leading to the displacement of over 400 people. Orthodox churches were burned, but the incidents were primarily between Protestants and Muslims.
On September 26, 2006, in several parts of western Ethiopia, a series of clashes occurred between the Muslim community, the EOC community, and members of the Protestant or Evangelical communities. The conflict began as a result of smoke from an EOC religious celebration entering a nearby mosque in Dembi, Oromiya Region. This escalated into a violent conflict that resulted in the deaths of six Christians and four Muslims. Additionally, four EOC churches and many houses were burned, displacing hundred of local residents.
In response to the violent clashes between Muslim and Orthodox religious groups in late 2006 in the western part of the country that were referenced in Section II, Restrictions on Religious Freedom, the federal and regional governments significantly increased the presence of government security forces. Additionally, the government replaced or transferred many local government leaders in the areas where the violence occurred, due to reports that some leaders had failed to prevent an escalation in local religious tensions. As a result, tensions had subsided 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.
On April 16, 2007, the Embassy sponsored the Overseas Speaker Program in which 8 members of the Ethiopian Muslim Diaspora delegation spoke to over 100 secondary school students and faculty of Awelia Muslim Missionary School on the importance of religious tolerance. The delegation included four American citizens and residents of Sweden, Canada, Germany and Saudi Arabia. The Embassy also sponsored a visit from an American imam, who met with members of local Muslim Youth Councils and other community representatives to discuss religious tolerance and freedom with local Muslims.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:55
Gabon
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 103,347 square miles and a population of 1,454,900. Major religious beliefs practiced in the country include Christianity (Roman Catholicism and Protestantism), Islam, and traditional indigenous religious beliefs. Many persons practice elements of both Christianity and traditional indigenous religious beliefs. Approximately 73 percent of the population, including noncitizens, practice at least some elements of Christianity; 12 percent practice Islam (of whom 80 to 90 percent are foreigners); 10 percent practice traditional indigenous religious beliefs exclusively; and 5 percent practice no religion or are atheists. The President is a member of the Muslim minority.
Foreign missionaries 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 respected this right in practice. A 1970 decree banning Jehovah's Witnesses 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 appear to grant registration to all 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. These schools must 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 major religious groups. Such meetings are rare, but informal discussions among religious leaders are routine.
The Government celebrates some Christian and Islamic holy days as national holidays; these include Easter Sunday and Monday, Ascension Day, Assumption Day, All Saints' Day, Christmas, Eid al-Kebir, and Eid al-Fitr.
Restrictions on Religious Freedom
In the past, the Government refused to register some small, indigenous traditional groups (approximately nine in total). These groups have continued their beliefs and practices unregistered. The refusals may have been part of an ongoing effort to prevent secular, particularly non-Gabonese, groups, posing as religious entities, from registering to receive residency status and other benefits under false pretenses. There were no new reported rejections during this reporting period. 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 and to proselytize, despite their official prohibition.
While the government television stations accorded free transmission time to the Catholic Church, some Protestant congregations and Islamic mosques alleged in the past that the stations do not accord free airtime to minority religious groups.
In the past missionaries expressed concern about extra visa requirements.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Practitioners of some traditional indigenous religious beliefs inflicted bodily harm on other persons during the period covered by the report. On April 8, 2007, a three-year-old boy was murdered in what was widely viewed as a ritual killing. Neighbors attacked and killed two of the alleged murderers, and two others were arrested. The Council of Ministers expressed its indignation and outrage at the heinous crime. The body of Mathieu Moundounga, bearing signs of a ritual killing, was found on December 15, 2006. No information was made public on the investigation into this crime or concerning investigations of ritual killings that occurred during previous reporting 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. U.S. Embassy officials met regularly with leaders of the Catholic Church, the Islamic Superior Council, and Protestant churches. The Embassy maintained contact with the Ministry of Interior and the Minister of Human Rights to discuss the general state of religion in the country. On February 2, 2007, the Embassy funded a one-day conference on ritual crimes that attracted national and international media attention.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:55
Gambia, The
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There was one report of societal abuse or discrimination based on religious belief or practice; most prominent societal leaders took positive steps to promote 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 4,361 square miles and a population of 1,641,600. Sunni Muslims constitute more than 90 percent of the population. The vast majority are Malikite Sufis, of which the main orders represented are Tijaniyah, Qadiriyah, Muridiyah, and Ahmadiyya. Except for the Ahmadiyya, Sufi orders pray together at common mosques. A small percentage of Muslims, predominantly immigrants from South Asia, do not ascribe to any traditional Islamic school of thought.
An estimated 9 percent of the population is Christian, and less than 1 percent practice indigenous animist religious beliefs. The Christian community, situated mostly in the west and south of the country, is predominantly Roman Catholic; there are also several Protestant groups including Anglicans, Methodists, Baptists, Seventh-day Adventists, Jehovah's Witnesses, and various small evangelical denominations. There is a small group of followers of the Baha'i Faith and a small community of Hindus among South Asian immigrants.
Intermarriage between Muslims and Christians is common. In some areas, Islam and Christianity are 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 respected this right in practice. The Government at all levels sought to protect this right in full and did 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 sit in Banjul and Kanifing. Their jurisdiction applies only to matters of marriage, divorce, and inheritance that involve Muslims. The Cadi courts apply classic Maliki fiqh (Islamic law).
The Government considers the following religious holy days to be national holidays: Tobaski (Eid al-Adha), Yaomul Ashura (the Islamic New Year), Maulid al-Nabi (the Birth of the Prophet Muhammad), Koriteh (Eid al-Fitr), Good Friday, Easter Monday, Assumption Day, and Christmas Day.
The Government does not require religious groups to register. Religiously based nongovernmental organizations (NGOs) must meet the same registration and licensing requirements as other NGOs.
The Government permits and does not limit religious instruction in schools. Both public and private schools throughout the country provide Biblical and Qur'anic studies without government restriction or interference. The Government funds religious instruction in public schools but this instruction is not mandatory.
Government meetings and events typically commence with two prayers, one Islamic and one Christian. The Government often invites senior officials of both religious groups to open major government events.
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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There was one report of societal abuse or discrimination based on religious belief or practice. Most prominent societal leaders took positive steps to promote religious freedom.
In April 2007 a group of Muslim worshippers in Brikama allegedly tried to attack a Catholic priest. The incident, which may have been led by a police officer, took place when Muslims conducting afternoon prayers at the police station mosque were disturbed by noise from the nearby Catholic Church. There were conflicting accounts about what precipitated the attack: the noise or the priest's Nigerian nationality. In addition, some reports said the priest injured himself while barricading his office against the group, while other reports said the group beat the priest. Accounts also conflicted widely about the role the presiding imam played in either instigating or attempting to prevent the attack.
The Government swiftly took action on the incident and an investigation was pending at the end of the reporting period. The Christian Council and the Supreme Islamic Council conducted reconciliation efforts and reinforced their messages of religious harmony and tolerance.
Intermarriage between members of different religious groups is legal and socially acceptable.
The Inter-Faith Group for Dialogue and Peace, comprising representatives of the Christian, Muslim, and Baha'i communities, met to discuss matters of mutual concern such as religious freedom, tolerance, and the need for people of different religious groups to live together in harmony. The chairman of the group was reportedly conducting his own investigation of the April incident in Brikama but made no statement by the end of the reporting period.
Practitioners of female circumcision in the country believed that Islam mandates the practice and its surrounding rites. However, in May 2007, 18 female circumcisers agreed to abandon the practice in a highly publicized ceremony attended by the Health Minister as part of an NGO-led campaign against female genital mutilation (FGM). Although the Government's official stance was that female circumcision is a cultural issue that the Government cannot forbid, government programs to promote girls' education and development quietly worked to reduce the prevalence of FGM by changing societal attitudes. In addition, the Children's Bill, aimed at curbing violence against children, outlaws "social and cultural practices that affect the welfare, dignity, normal growth and development of the child and in particular, those customs and practices that are (1) prejudicial to the health and life of the child and; (2) discriminatory to the child on the grounds of sex or other status."
Section IV. U.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 met with religious leaders of several denominations at embassy functions, including iftar dinners, where the Embassy promoted religious freedom as a specific objective.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:56
Ghana
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice; however, tensions sometimes arose between different branches of the same religious group, as well as between Christian and traditional indigenous religious groups. 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 an area of 238,538 square miles and a population of approximately 22 million. According to the 2000 government census, approximately 69 percent of the population is Christian, 16 percent is Muslim, and 15 percent adheres to traditional indigenous religious beliefs or other religious groups. The Muslim community has protested these figures, asserting that the Muslim population is closer to 30 percent. Pentecostal and charismatic churches are reported to be the fastest growing denominations in Ghana. Approximately 6 percent of the population does not affiliate itself with a particular religion.
Other religious groups include the Baha'i Faith, Buddhism, Judaism, Hinduism, Shintoism, Ninchiren Shoshu Soka Gakkai, Sri Sathya Sai Baba Sera, Sat Sang, Eckankar, the Divine Light Mission, Hare Krishna, and Rastafarianism. There are also some separatist or spiritual churches that include elements of Christianity and traditional indigenous beliefs such as magic and divination. Zetahil, a practice unique to the country, combines elements of Christianity and Islam. No statistics are available for the percentage of atheists.
There is some degree of overlap in religious practices as traditional indigenous religious beliefs are combined with elements of Christianity and Islam. Many Catholics and Protestants also attend Pentecostal or charismatic church services.
Christian subgroups include Roman Catholic, Methodist, Anglican, Mennonite, Evangelical Presbyterian, Presbyterian, African Methodist Episcopal Zionist, Christian Methodist, Evangelical Lutheran, F'eden, numerous charismatic religious groups, the Church of Jesus Christ of Latter-day Saints (Mormons), Seventh-day Adventist, Pentecostals, Baptist, and the Society of Friends (Quakers). Christianity often includes an overlay of traditional beliefs.
Afrikania (also known as the Afrikan Renaissance Mission), a group that supports traditional indigenous religious practices, often criticizes the Government, foreign diplomatic missions, and NGOs, contending that they corrupt traditional values and impose foreign religious beliefs. Afrikania leaders claimed the movement had more than four million followers; however, no independent confirmation of the claim was available.
Four Islamic traditions are present in the country: Tijanis (a Sufi sect found in West Africa), Salafi/Wahhabi-oriented Ahlussuna (made up of the Ahlussuna Wal-Jam-A and the less conservative Ahlussuna Majilis), Ahmadis, and a small number of Shi'a.
There is not a significant link between ethnicity and religion; however, geography is often associated with religious identity. The majority of the Muslim population resides in northern areas as well as in the urban centers of Accra, Kumasi, Sekondi-Takoradi, Tamale, and Wa, while the majority of the followers of traditional indigenous religious beliefs reside in rural areas. Christians live throughout the country.
Foreign missionaries operate freely in the country. In addition to proselytizing, missionaries are active in health, education, skills/vocational training, and social activities.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
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 preference of the individual. The Government recognizes Christian, Islamic, and secular holidays.
There is no government body that regulates or oversees religious affairs as all religious bodies are independent institutions; however, religious institutions must register with the Registrar General's Department to receive formal government recognition. The registration requirement for religious bodies at the Office of the Registrar General is the same for an NGO. There were no reports that the Government denied registration to any group. Most traditional indigenous religious groups, with the exception of the Afrikan Renaissance Mission, did not register.
The Government does not provide financial support for any religious organization. Formally registered religions are exempt from paying taxes on ecclesiastical, charitable, and educational activities that do not generate income; however, religious organizations are required to pay progressive taxes, on a pay-as-you-earn basis, on business activities that generate income. No discriminatory tax treatment towards religious groups was reported during the reporting period.
Christian and Muslim missionaries established the first schools in Ghana. When the Government became a stakeholder in education, mission-run schools partnered with the Government to establish a standard education. Missionaries relinquished some control of the schools through this partnership; however, the majority of a school's management team is usually comprised of members who adhere to the same faith as that of the school.
Government-administered boarding schools require Christian students to attend a nondenominational service on Sundays. These schools exempt Muslim students from the service and permit them to practice daily prayers. Most schools accommodate special meal arrangements for fasting Muslim students during Ramadan.
Religious and Moral Education is a compulsory subject for every child in both public and private schools at the primary level. At this level, religious instruction is general and does not focus on any single religion. At the secondary level, religious studies is an optional subject, and students can choose between Christian Religious Studies, Islamic Religious Studies, or Traditional African Religion in both private and public schools. The Government did not discriminate in its allocation of resources for any of these courses. There are 12 private colleges and 6 public universities.
The Government often took steps to promote interfaith understanding. At government meetings and receptions, there was usually a multidenominational invocation led by leaders from various religious groups. In April 2006 President John A. Kufuor expressed his Government's commitment to religious freedom at the Pan-African International Religious Liberty Congress held in Accra.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. Ministry of Education regulations prohibit authorities of public schools from compelling students of minority religious groups to worship with the majority religious groups in school. The Minister of Education continued to direct schools to respect the religious rights of all students. Religious freedom was generally respected in schools and was not seen as being a function of the type of school.
Muslim students generally experienced significant religious freedom in public schools. Some school authorities made special efforts to ensure the freedom of Muslim students to practice their religious beliefs by providing, for instance, areas for Muslim worship.
Despite official policies promoting free religious practice in schools, Muslim and Seventh-day Adventist students complained of occasional insensitivity towards their religious practices, such as when administrators regulated school attire or scheduled examinations on their holy days.
In November 2005, 149 students of the Seventh-day Adventist (SDA) church at the University of Ghana, Legon, took legal action to restrain the university from requiring the students to take examinations on Saturdays, the SDA's day of worship. Although the Accra High Court dismissed their claims, the SDA student group continued to engage the university in dialogue hoping that a solution could be reached.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. Spokespersons for various religious communities often advocated tolerance towards different religious groups; however, there was occasional tension among some religious groups.
Public discussion continued over religious worship versus traditional indigenous practices and respect for the rights and customs of others in a diverse society. Some religious leaders actively discouraged religiously motivated violence, discrimination, or harassment; others, particularly lay persons associated with evangelical groups, continued to preach intolerance for other groups such as Islam and traditional indigenous religious groups.
While the relationship between the Ahlussunnah and Tijanniya communities has improved over the past few years, on April 12, 2007, 10 persons were injured when members of the two Muslim groups clashed over doctrinal differences at Ejura in the Ashanti Region.
In December 2006 the Apostles Revelation Society held its convention as scheduled. Since 2004 the police had banned the church from holding this convention, ostensibly to deter a possible outbreak of violence between factions within the group. After the natural death of its founder, the group experienced a series of conflicts between factions, leading to court suits, threats, and skirmishes.
The Pentecostal Church noted that longstanding distrust and lingering bad feelings existed between Pentecostal/Charismatic Christians and adherents of Traditional African Religion over the annual ban on drumming and noise making. They also claimed that Muslims still resisted the establishment of churches in communities with high Muslim populations. They cited instances in which families disowned family members and in some cases persecuted those who chose to convert from Islam to Christianity.
Some Muslims continued to feel a sense of political and social exclusion as Christianity continued to influence many aspects of society. Factors such as the token representation of Muslims in national leadership positions, the deferral to only Christian-oriented prayers in public settings, and the ubiquity of Christian slogans contributed to this perception of marginalization and discrimination within the Muslim community.
Practitioners of certain indigenous religious customs also faced discrimination. Trokosi, a religious practice indigenous to the southern Volta region, involves pledging family members, most commonly female teenagers but sometimes children under the age of 10, to extended service at a shrine to atone for another family member's sins. Trokosis (the pledged family members) help with the upkeep of these shrines and pour libations during prayers for extended periods of service, lasting from a few months to 3 years. Labor and human rights activists have decried the practice but also indicated that the number of Trokosis was declining considerably, with perhaps no more than 50 children serving at Trokosi shrines throughout the Volta Region.
According to human rights groups, the decline is due to other belief systems attracting Trokosi adherents and a decline in the number of fetish priests. Supporters of traditional African religious groups, such as the Afrikania Renaissance Mission, accused human rights NGOs of misrepresenting Trokosi beliefs and regarded government and NGO campaigns against Trokosi as religious persecution. Government agencies, such as the Commission on Human Rights and Administrative Justice (CHRAJ), had at times actively campaigned against it.
Belief in witchcraft remained strong in many areas. Traditional village authorities and families continued to banish rural women for suspected witchcraft. Most accused witches were older women, often widows, whom fellow villagers identified as the cause of difficulties such as illness, crop failure, or financial misfortune. Many of these banished women were sent to live in "witch camps," villages in the north of the country populated by suspected witches. The women did not face formal legal sanction if they returned home; however, most feared that they would be beaten or lynched if they returned to their villages. Fearing violence against them, many women accused of being witches did not pursue legal action to challenge charges against them or return to their communities.
This practice was prevalent mainly in the Northern, Upper East, and Upper West regions of the country. While there were no official figures on the number of accused women living in "witch camps," NGOs conducting sensitization workshops in the North estimate this number to be near 3,000. Even though the number of named witches present in the camps was quite high, the numbers had stabilized over the past few years and were slowly decreasing. Outreach and community sensitization by various NGOs have made considerable progress in rehabilitating the accused women back into their communities and preventing acts of violence against them.
Although the law provides protection for alleged witches, there were several cases of lynching and assault against those accused of witchcraft. In August 2006 a local NGO in the Northern Region reported that police refused to take the statement of a woman who had been assaulted by a group of villagers for fear that she would cast a spell on them. The NGO observed that such cases are not uncommon.
The Government, under the auspices of the Domestic Violence Victim Support Unit, continued to prosecute persons who committed acts of violence against suspected witches and also refrained from charging anyone solely on the basis of witchcraft.
Human rights activists continued to express concerns about Pentecostal prayer camps in which individuals believed to be possessed by evil spirits were chained up for weeks, physically assaulted, and denied food and water. The camps targeted in particular persons with mental illness. Camp supervisors diagnosed mental illness as a demonic affliction and prevented individuals with this diagnosis from consuming food or water, often for 7 consecutive days, as a method of cleansing victims of their evil spirits. Some victims were estimated to be as young as 6 years old. Families sent these victims to be exorcised of evil spirits or cured of their physical or mental illness. The camps held these victims until they were deemed to be healed. Reports indicated that these practices extended to the Greater Accra, Eastern, Central, Western, Ashanti, Volta, and Brong Ahafo regions. Camp leaders prevented CHRAJ from investigating the allegations. In recent visits to prayer camps, foreign observers witnessed more than 100 persons who were forcibly chained to beds or posts and one windowless cell designed for persons with mental illness. The country's psychiatric community was aware of this issue and was pushing for an updated mental health law that protected the rights of the mentally ill.
Unlike in previous reports, there were no reported cases of parents who denied minors medical treatment and polio immunization because medical assistance was incompatible with their religious beliefs.
No anti-Semitic statements were known to be reported throughout the country. Some newspapers occasionally printed anti-Mormon sentiments.
In 2006 the Coalition of Muslim Organizations Ghana (COMOG), an umbrella group for various Muslim organizations, held a national conference on public concerns regarding the handling of the Hajj.
The Ghana Congress of Religions and Peace (GCRP) continued to improve relations between religious groups. The GCRP lobbied the Government on issues of religious freedom, family planning, and anti-abortion laws, and campaigned for compassion for those afflicted with HIV/AIDS.
Section IV. U.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 officers continued to meet regularly with government and NGO contacts, as well as with SDA students and SDA leadership at the University of Ghana. Embassy officials worked with these contacts to promote and monitor religious freedom throughout the country. The Embassy discussed religious freedom with NGOs in a human rights roundtable and met with Pentecostal leaders to express concerns about prayer camp abuses.
In late 2006 the Embassy organized several iftar programs throughout the country, including dinners and food donations, in which Embassy officials spoke about the importance of religious tolerance and encouraged collaboration between religious groups both within and across different denominations. Under this framework, the Deputy Chief of Mission hosted a large iftar at her residence to which representatives from all Muslim groups were invited. The Ambassador hosted a similar event for Eid al-Fitr in Kumasi.
Since 2002 outreach to the Muslim community has been a focal point of the Embassy's activities. Under this framework, Embassy officers attended Islamic functions and hosted several events with Muslim leaders in the Accra, Kumasi, and Tamale regions. These events served to promote interfaith dialogue and raise awareness of potential programming opportunities. The Embassy hosted a three-part series of digital video conferences on Muslim American life, which exposed groups of Ghanaian Muslim youth to religious freedom in the United States.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:56
Guinea
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion. Religious leaders played critical roles in the national grassroots movement that facilitated constructive political change. The new consensus Government includes a Secretariat General of Religious Affairs, which intends to incorporate both Muslim and Christian religious groups into national decision-making.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 94,926 square miles and a population of 9,947,800. Islam is demographically, socially, and culturally the dominant religion. According to credible estimates, approximately 85 percent of the population adhere to Islam, 10 percent follow various Christian religious groups, and 5 percent hold traditional indigenous beliefs. Muslims 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 Catholics, Anglicans, Baptists, Jehovah's Witnesses, Seventh-day Adventists, and other evangelical groups 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 religious groups among the expatriate community.
Although there are no known organized heterogeneous or syncretistic religious communities, followers of Islam and Christianity have 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 also reside 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 Peuhl) society made it difficult to establish other religious communities. Traditional indigenous religious beliefs are most prevalent in the forest region.
No data was available regarding active participation in formal religious services or rituals, although involvement was high as traditional cultural rituals were often closely tied to religious practices. The Secretariat General of Religious Affairs estimated that more than 70 percent of Muslims practice their faith regularly.
The country's large immigrant and refugee populations generally practice the same religious beliefs as citizens, although those from neighboring Liberia and Sierra Leone have higher percentages of Christians and adherents of traditional indigenous religious groups.
Foreign missionary groups 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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
The Constitution protects the right of individuals to choose, change, and practice the religion of one's choice. To date, protection of religious freedom has not been tested through legal or judicial process.
There is no state religion; however, some believed the Government favors Muslims over non-Muslims. In contrast to previous years, there was no longer a government entity specific to Islamic affairs. In October 2006 the Government changed the Ministry of the National Islamic League to the Secretariat General of the Islamic League. In March 2007 it became the Secretariat General of Religious Affairs to reflect a more inclusive approach by the Government toward all religious groups.
The Government recognizes and the population celebrates both Islamic and Christian holy days. Holy days celebrated as national holidays include Easter, Assumption Day, Christmas, Tabaski, the Birth of the Prophet Muhammad, and Ramadan.
The government-controlled official press, which includes the Horoya newspaper and the Guinean Radio and TV network, reports on religious events involving Islamic and Christian groups. The Government prohibits ownership of private radio and television by religious groups or political parties, but religious and political broadcasting is permitted on privately owned, commercial radio. The Government allocated 75 minutes per week for both Islamic and Christian programming on state-owned national television.
All religious groups newly operating in the country must register with the Ministry of the Interior and Security. Only one religious group, suspected to be linked to an extremist network, was denied recognition. Registration entitles religious organizations to value-added tax (VAT) exemptions on incoming shipments and some energy subsidies. Unregistered religious groups continued to operate in the country; however, they are not entitled to VAT exemptions and other benefits available to registered groups. Also, unregistered religious groups are subject to expulsion, a penalty with limited opportunity for legal appeal. In practice, no groups have been expelled.
Muslim organizations also must register with the Secretariat General of Religious Affairs. The Secretariat reported that in the past, it denied only one of the applications, from a U.K.-based group, prohibiting the organization to practice in the country. This was the same group denied recognition by the Ministry of the Interior and Security. During the period covered by this report, all groups that submitted applications were registered.
The small Baha'i community practiced its faith openly and freely, although it was not officially recognized. It was unknown whether the community asked for official recognition.
Like other religious groups seeking government recognition, missionary groups must apply and declare their aims and activities to the Ministry of the Interior and Security. 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.
Foreign missionary groups and church affiliated relief agencies generally operate freely. The Government requires these groups to pay a visa fee.
The Ministry of Education officially registers and monitors all secular and religious private schools to ensure they follow the national standard; however, there were many unregistered and unmonitored private schools. While there were some government-financed "Franco-Arab" schools, all of which included religious instruction in their curriculum, the vast majority of students attended secular public schools.
There is a general tradition of Islamic schools throughout the country. Islamic 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 madrassahs across the country. The schools are usually associated with a mosque, and some are supported with foreign funds. The madrassahs were not formally linked with the public school system; however, some of these schools offered a comparable curriculum for primary education. In general, they were not recognized by the Government. As with other private schools, madrassahs may be closed arbitrarily, since they do not have official recognition.
Missionaries also operate their own schools with no interference from the Government. Catholic and Protestant schools are located primarily in Conakry, but there are some throughout the rest of country as well. Christian missionary schools teach the national curriculum (which is not influenced by religion) and include a special component for Christians.
The Government initiated a project to relaunch the former Inter-Religious Council, composed of members from Anglican, Catholic, and Protestant churches and the Ministry of the National Islamic League. During a series of general strikes and the February 2007 declaration of a formal "state of siege," government and nongovernment actors called on religious leaders to mediate the crisis. The Government 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
Government policy and practice contributed to the generally free practice of religion.
The Secretariat General of Religious Affairs represented all religious groups, although its leadership remained predominantly Sunni Muslim. The Secretariat's stated policy was to promote better relations with other religious denominations and dialogue aimed at ameliorating interethnic and interreligious tensions.
In the past the Government spoke out against the proliferation of Shi'a fundamentalist groups on the grounds that they "generate confusion and deviation" within the country's Islamic family. However, there were no reports during the reporting period that the Government restricted the religious activities of Shi'a groups. Shi'a officials were represented in the Secretariat General of Religious Affairs.
By transforming the Ministry of the National Islamic League to the General Secretariat of Religious Affairs during the reporting period, the Government took a more inclusive approach to non-Muslim religious groups. Some non-Muslims claimed that the Government continued to use its influence to favor Muslims over non-Muslims. The Government sometimes provided assistance such as vehicles and lodging for events involving other faith groups, and it approved funding for members of the Association of Churches and Evangelic Missions in Guinea. Non-Muslims served in the cabinet, administrative bureaucracy, and armed forces; however, the Government refrained from appointing non-Muslims to important administrative positions in certain parts of the country, in deference to the strong social dominance of Islam in these regions.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. However, in some parts of the country, Islam's dominance was such that there was strong social pressure that discouraged conversion from Islam. There were reports that this pressure led some private citizens to limit or retard efforts to acquire land for religious use by other religious groups.
Unlike in the previous report, there was no religiously motivated violence in any part of the country. The legal cases that stemmed from the October 2005 violence between the predominantly Muslim Koniankes and the predominantly Christian Guerzes in N'Zerekore in the Forest Region were all dropped.
Section IV. U.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 clergy and religious leaders from all major religious communities and monitors developments affecting religious freedom. The mission initiated a partnership with the Secretariat General of Religious Affairs, and representatives from both organizations met regularly to discuss issues and develop programs of mutual concern.
The Embassy sponsored lectures and seminars that provided information on the religious diversity found in American society. The Embassy regularly included members of the Islamic League in public outreach programming because mosques play an important role in disseminating information in local communities. The Embassy sponsored an interdenominational iftar dinner where senior representatives from Islamic and Christian communities discussed religious freedom and fostering mutual understanding. It was the first event of its kind in the country and set the stage for strengthened collaboration among religious communities during the series of strikes and related violence. A particularly intense debate on ways to foster mutual understanding was launched within the forum of an embassy-sponsored book discussion. During the symposium "Women of Action," participants discussed the impact of Islam on their freedoms and made recommendations to support their ability to practice Islam and other religious beliefs according to their personal beliefs.
The Ambassador and other U.S. officials raised religious freedom concerns with senior officials at the Secretariat General of Religious Affairs, the senior imams of Conakry and Labe, and religious leaders outside the capital.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:56
Guinea-Bissau
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion. At the end of the reporting period, the legal status of Ahmadiyya remained uncertain after the Government's attempt in 2005 to ban the group.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 13,948 square miles and a population of 1,472,800. An estimated 38 to 45 percent of the population is Muslim, and 5 to 13 percent is Christian. The remainder of the population follows traditional indigenous or animist religious practices. There are few atheists.
Islam is practiced most widely by the Fula and Mandinka ethnic groups, and Muslims generally live in the north and northeast. Virtually all Muslims are Sunni. The number of Ahmadi is extremely small and not confined to any particular geographic region. When the Government in 2005 attempted to ban Ahmadi activities, many adherents returned to practicing the same form of Sunni Islam that other Muslims in the country practice. Practitioners of traditional indigenous religious beliefs generally live in all but the northern parts of the country. 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.
Foreign missionaries 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 respected this right in practice. The Government at all levels generally sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. In March 2005 the Government took steps to ban the Muslim group Ahmadiyya. Members of the organization appealed the policy, and the legal status of the organization was not known by the end of the period covered by this report.
There is no state religion. Members of all major religious groups are represented in the national assembly.
Christmas is the only holy day considered a national holiday.
The Government requires that religious groups be licensed and reportedly 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. Ahmadi continued to practice their faith despite their unclear legal standing resulting from the Government's attempt in March 2005 to prohibit Ahmadiyya religious practice.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. Society is generally tolerant in religious matters; however, a low literacy rate leaves many susceptible to misinformation and manipulation by local leaders and others.
Section IV. U.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 there is no U.S. Embassy in the capital Bissau, the U.S. Embassy in Dakar, Senegal, handles all official contact with the country.
The Embassy maintained 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 September 2006 the Embassy sponsored an iftar dinner where embassy officials discussed religious freedom issues with members of the Muslim community. The Embassy continued to seek opportunities to further the understanding of religious freedom in the United States through public diplomacy programs, such as the International Visitor Program and dissemination of publications promoting tolerance.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:57
Kenya
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion; however, some Muslim leaders continued to charge that the Government is hostile toward Muslims.
While there were very few reports of societal abuse or discrimination based on religious belief or practice, some Muslims perceived themselves to be treated as second-class citizens in the predominantly Christian country. There were some interfaith movements, such as the Inter-religious Council of Kenya. The Council brought together Christian, Hindu, and Muslim leaders but had a very limited public profile, occasionally commenting on current 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 an area of 225,000 square miles and a population of 35.5 million; approximately 80 percent live in rural areas. Approximately 80 percent of the country practices Christianity; Protestants represent 58 percent of the Christian majority, Roman Catholics represent 42 percent. Ten percent of the population practice Islam, less than 1 percent practice Hinduism, Sikhism, and Baha'i, and the remainder follow various traditional indigenous religions. There are very few atheists. Some Muslim groups claim to represent up to 30 percent of the population; this figure is not supported by demographic data.
Certain groups tend to dominate particular regions. For example, North Eastern Province, where the population is chiefly ethnic Somali, is home to 15 percent of the Muslim population. Sixty percent of the Muslim population lives in Coast Province, comprising 50 percent of the total population there. Western areas of Coast Province are mostly Christian. The north-central part of the country is home to 10 percent of the Muslims, making it the majority religious group there. Apart from the ethnic Somali population in Nairobi, the rest of the country is largely Christian.
Many foreign missionary groups operate in the country. The Government generally permits missionary groups to assist the poor and to operate schools and hospitals. Missionaries openly promote their religious beliefs and encounter little interference from the Government.
Section II. Status of Religious Freedom
Legal Policy/Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. However, Muslim and Christian groups remained engaged in a long-standing debate over whether special Islamic courts should be recognized in the country's Constitution. The process of reviewing the Constitution was ongoing at the end of the period covered by this report. Muslim groups voiced concerns regarding a proposed antiterrorism bill, which they perceived as anti-Muslim.
The Constitution and the Kadhis' Courts Act of 1967 establish a venue for the adjudication of certain types of civil cases, based on Islamic law. The Constitution provides for Kadhis' courts in situations where "all the parties profess the Muslim religion" in suits addressing "questions of Muslim law relating to personal status, marriage, divorce, or inheritance." Kadhis' courts, however, are "subordinate" courts, meaning that the secular High Court has jurisdiction to supervise any civil or criminal proceedings, and any party involved in the proceedings may refer a question involving interpretation, or directly appeal a decision, to the High Court.
Some church groups argue that the Constitution's inclusion of the Kadhis' courts gives preferential treatment to Muslims; however, the relevant section of the Constitution remained in place.
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. After registration, religious organizations may apply for tax-exempt status, including exemption from paying duty on imported goods. The Government does not use tax laws to favor one religious group over another, although some religious organizations allege that it does. Religious organizations generally received equal treatment from the Government; however, some small splinter groups found it difficult to register when the Government viewed them as an offshoot of a larger religious organization. On December 26, 2006, the media reported a government directive requiring religious groups to provide membership lists to the Government. The Registrar, however, noted that it requires only that organizations submit the minutes of their annual general meetings, including who was in attendance. According to the National Commission on Human Rights, no religious group complained that such a directive is being enforced.
In predominantly Christian areas, there are morning prayers in public schools. All children participate in the assembly but are not punished if they remain silent during prayers. Many predominantly Muslim public schools, especially high schools, have adjacent mosques that are used by some students for prayers.
Islamic and Hindu institutions sponsor a few government-supported public schools through payment of teachers' salaries and the provision of equipment. Often churches provide the land and the buildings for the schools, while the Government provides the teachers. After independence in 1963, the Government nationalized religious schools. This is regarded by religious leaders as a long-ago fait accompli. While religious leaders are resigned to this arrangement, there were at times disputes over school management and occasionally the closing of schools.
Some Muslims expressed concern that the lack of a university in Coast Province, which has a large Muslim population, hinders educational opportunities for Muslims.
The Ministry of Information and Communications approved regional radio and television broadcast licenses for several Christian and Muslim groups, including most recently Radio Salaam. The petition of the Catholic Church for a national frequency remained unresolved at the end of the period covered by this report. To date, the Ministry has not granted a national frequency to any media organization except the government-owned Kenya Broadcasting Corporation. However, it assigned a series of regional broadcasting frequencies to some organizations, both secular and religious, to give their broadcasts national reach.
The Government celebrates several holy days as national holidays, including Good Friday, Easter Monday, Christmas, Eid al-Fitr, and Eid al-Adha.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. However, some Muslim leaders charged that the Government was hostile toward Muslims. The leaders claimed that, since the 1998 bombing of the U.S. Embassy in Nairobi, the 2002 terrorist attacks in Mombasa, terrorist attacks elsewhere, and continued instability in Somalia, government discrimination against their community worsened, especially concerning access to identity documents. According to these leaders, authorities more rigorously scrutinized the identification cards of persons with Muslim surnames and sometimes required additional documentation of citizenship, such as birth certificates of parents and even grandparents. In response to these claims, the Government stated that heightened scrutiny was necessary to deter illegal immigration, in particular illegal border crossings from Somalia, and was not used to discriminate against religious affiliation.
Practicing witchcraft is a criminal offense under colonial-era laws; however, persons generally were prosecuted for this offense only in conjunction with some other charge, such as murder. The practice of witchcraft is widely understood 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. Often adherents of main-stream religious groups also maintained some witchcraft-related beliefs.
Abuses of Religious Freedom
A credible public opinion poll carried out in 2006 asked respondents which basic human right they thought was best protected by the government. Freedom of religion ranked highest (46 percent); however, the satisfaction rate was lower in the predominantly Muslim northern part of the country (33 percent). The same survey gauged which rights respondents were aware of without prompting. Overall 38 percent of Kenyans were aware of their right to freedom of worship, but in Muslim-dominated North Eastern Province the figure was 71 percent. The study concluded that among all civil and political rights, only awareness of freedom of religion increased from 2005.
In early November 2006 the Government expelled two American Christian missionaries for distributing material highly offensive to Muslims. The missionaries produced cartoon books containing images of the Prophet Muhammad burning in hell.
The Council of Imams and Preachers of Kenya and other Muslim organizations, including the Muslim Human Rights Forum, accused the Government of harassment in the guise of anti-terrorist measures.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were few reports of societal abuses or discrimination based on religious belief or practice. 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.
Some Muslim groups believe that the Government and business communities deliberately impede development in predominantly Muslim areas.
In mid-February 2007 a mob killed an 81-year-old man of the Mijikenda community in Kilifi District, Coast Province, alleging that he had cursed his three grandchildren who had died a few days earlier. One suspect was arrested. On January 10, 2007, The Nation reported a trend in the killings of elderly residents in Kilifi District, on suspicion of witchcraft. Officials explained that the local Mijikenda community attributes misfortune to the work of wizards.
In May 2006 masked gunmen stormed Hope FM, a radio station headquartered at Nairobi Pentecostal Church, killing one person, shooting three others, and setting fire to the property. At the end of the period covered by this report, the police investigation was ongoing and officials had not yet concluded whether the attack was motivated by religious intolerance.
Section IV. U.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.
The Ambassador and other U.S. officials frequently engaged with religious leaders on matters of mutual concern. U.S. officials met regularly with Muslim leaders on the coast, in the northeast, and in Nairobi to discuss their sense of marginalization and to respond to questions about U.S. policy.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:57
Lesotho
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 11,720 square miles and a population of 1.8 million.
Christianity is the dominant religion. The Christian Council of Lesotho, made up of representatives of all major Christian churches in the country, estimates that approximately 90 percent of the population is Christian. Roman Catholics represent 45 percent of the population, Lesotho Evangelicals 26 percent, and Anglican and other Christian groups an additional 19 percent. Muslims, Hindus, Buddhists, Baha'i, and members of traditional indigenous religions comprise the remaining 10 percent of the population.
While Christians can be found throughout the country, Muslims live primarily in the northeast. Most practitioners of Islam are of Asian origin, while the majority of Christians are members of the indigenous Basotho. Many Christians practice their traditional cultural beliefs and rituals along with Christianity. The Catholic and Anglican Churches have fused some aspects of local culture into their services; for example, the singing of hymns during services has developed into a traditional call and response in Sesotho--the indigenous language--as well as English. Indigenous religious beliefs also influence Songoma, a form of traditional medicine.
Missionaries 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 respected this right in practice. The Government at all levels sought to protect this right in full and did 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 holy days that are also national holidays: Good Friday, Easter Monday, Ascension Day, and Christmas.
The Government has no established requirements for religious group recognition. Generally, the Government does not provide benefits to 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, 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 eligible for any government benefits, such as duty-free import permits for donated items or tax relief on donated funds. There are no penalties for not registering, and it is common for informal church groups not to register.
According to immigration and labor officials, they scrutinize visas for Nigerian missionaries coming to work in the country due to reports of past questionable business dealings by some Nigerian missionaries.
The strong Catholic presence led to the establishment of Catholic schools in the last century and to their influence on education policy. However, the influence of the Catholic Church has decreased in recent years, and it now owns less than 40 percent of all primary and secondary schools. The Evangelical Church, the Anglican Church, and to a lesser extent the Methodist Church, also have schools. The Ministry of Education pays and certifies all teachers, and it requires a standard curriculum for both secular and parochial schools. Parents are free to send their children to parochial schools of their choice; however, in practice this choice is constrained in many parts of the country by a lack of schools.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
With the assistance of the Libyan Embassy, the Muslim community tried to build a larger mosque, training center, and madrassah; however, the community claimed it was hindered by bureaucratic delays. While the Muslim community and the Libyan Embassy spoke publicly about the planned mosque, a formal request to the Government to identify a location for the mosque was not filed. The bureaucratic delays cited reflect the Muslim community's perception that the Government is not eager to enter into negotiations concerning a prospective site.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. Mutual understanding and cooperation between Christians and Muslims is the norm. There were ecumenical efforts to promote tolerance and cooperation on social matters. In addition to their traditional antipoverty initiatives, the Christian Council of Lesotho, a nongovernmental organization composed of various Christian denominations, sponsored ecumenical election monitoring groups in 2005 and 2007 to promote peaceful elections and tolerance of diverse political ideals.
Section IV. U.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 local religious leaders discussed their roles in maintaining political peace and assisting with the consolidation of democracy. Just prior to the February 2007 general elections, leaders of the country's major religious groups held a prayer session to support a peaceful and fair election. Senior government officials, community leaders, and diplomats participated, including representatives from the U.S. mission.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:57
Liberia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
Despite frequent interaction among religious groups, some tension remained. There were some reports of societal abuses or discrimination based on religious belief or practice.
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 promotes religious freedom by participating in and hosting interfaith events, supporting faith-based civil society organizations, and meeting regularly with prominent members of various religious communities.
Section I. Religious Demography
The country has an area of 43,000 square miles and a population of slightly more than 3 million. It is estimated that as much as 40 percent of the population practices either Christianity or Christianity combined with elements of traditional indigenous religious beliefs. Approximately 40 percent exclusively practices traditional indigenous religious beliefs. An estimated 20 percent of the population practices Islam, which continues to gain adherents. A small percentage is Baha'i, Hindu, Sikh, Buddhist, or atheist.
Christian denominations include the Lutheran, Baptist, Episcopal, Presbyterian, Roman Catholic, United Methodist, African Methodist Episcopal (AME) and AME Zion denominations, and a variety of Pentecostal churches. Some of the Pentecostal movements are affiliated with churches outside the country, while others are independent. There are also members of the Church of Jesus Christ of Latter Day Saints (Mormons) and Seventh-day Adventists. Christians live throughout the country.
The Muslim population is mainly found among the Mandingo and Vai ethnic groups. Vai live predominantly in the west, but Mandingo reside throughout the country. Ethnic groups in all regions participate in the traditional religious practices of the Poro and Sande secret societies.
A large number of foreign missionary groups work openly and freely in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
There is no state religion. Government ceremonies open and close with prayers and may include the singing of hymns. The prayers and hymns are usually Christian but occasionally are Islamic. There was one Muslim cabinet minister, one Muslim Supreme Court judge, a few Muslim assistant ministers, and nine Muslim members in the legislature during the period covered by this report.
The Government observes major Christian holy days, including Easter and Christmas, as national holidays, but not Islamic holy days. The Government mandates that public businesses and markets, including Muslim businesses and shops, remain closed on Sundays and major Christian holy days, an issue that Muslim leaders have brought to the Legislative Assembly and the Supreme Court. The Supreme Court ruled that it was constitutional for the Government to allow market closures on Sundays on the grounds that markets needed to be cleaned once a week. There is no legal requirement to excuse Muslims from employment or classes for Friday prayers, although some employers do so.
All organizations, including religious groups, must register their articles of incorporation with the Government, along with a statement of the purpose of the organization. Registration is routine, and there were no reports that the registration process was burdensome or discriminatory. The Government does not require traditional indigenous religious groups to register, and they generally do not do so.
The Government permits, but does not require, religious instruction in public schools. Public schools offer religious education, particularly Christian education, but do not require it. Students can opt out of religious instruction, and parents may enroll their children in private schools for religious reasons. The Government subsidizes private schools, most of which are affiliated with either Christian or Muslim organizations. Some Muslims claimed that the 2006 national budget underfunded Islamic schools.
The Government has not specifically dedicated material resources to anti-bias and religious tolerance education. However, it is supportive of efforts to promote interfaith understanding. In October 2006 the President distributed bags of rice to the Muslim community during the holy month of Ramadan.
High-level government officials were required to take oaths when assuming their new office. Christians kissed the Bible, and Muslims kissed the Qur'an.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
Although some Muslims hold senior government positions, many Muslims believed that they need greater representation in the Government. Some Muslim leaders felt that certain Islamic holy days should be national holidays, since many Christian holy days are celebrated. In October 2006 some Muslim leaders asked the Government to mark the end of Ramadan as a public holiday. There was no government response.
On July 20, 2006, the Liberian National Police (LNP) Inspector General warned Muslim women not to wear veils in public but did not prohibit the use of headscarves. Muslim religious leaders objected, but there were no reports that Muslim women were discriminated against or arrested for wearing veils during the reporting period.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
The Government successfully prosecuted five persons responsible for killing a man who refused to join a traditional religious society.
During the reporting period, government officials called for an end to ritualistic killings practiced by some indigenous religion adherents and vowed to prosecute offenders.
There were more interfaith prayers at government and public meetings. In July 2006 the President held discussions with Muslim leaders regarding concerns of the country's Muslim community.
Section III. Societal Abuses and Discrimination
Despite frequent interaction among religious groups, some tension remained. There were some abuses or discrimination based on religious belief or practice. The Inter-Religious Council promotes dialogue among various religious communities. In February 2007 religious leaders helped mediate a legislative leadership crisis, which ended with the resignation of the Speaker of the House.
Ethnic tensions persisted between the Mandingo and several other ethnic groups, which were mostly animist and Christian. However, land disputes between them in Lofa, Nimba, and Bong counties were being resolved and did not become violent.
In April 2007 a newspaper reported that some members of the legislature said they would not vote for a Muslim to become Speaker of the House, referring to the one Muslim candidate who was contesting the election. Senators rejected the formation of a Muslim Caucus in May 2007.
Ritual killings, in which killers remove body parts from their victims for use in traditional rituals, reportedly occurred during the reporting period. There was little reliable information about traditional religious groups associated with ritual killings, and the number of such killings was difficult to ascertain. Many believe that practitioners of traditional indigenous religious beliefs among the Grebo and Krahn, who are concentrated in the southeast, engage in ritual killings. Body parts of a person believed to be powerful are considered the most effective for ritual purposes. In some cases the rituals reportedly involve eating body parts to gain special powers. Reports of alleged ritualistic killings came from all parts of the country. The Government treats ritualistic killing cases as homicide and investigates and prosecutes them accordingly.
In October 2006 the Liberian National Police and the UN Police found 37 persons who had been kidnapped, accused of witchcraft, and sentenced to trial by ordeal in Nimba County. In November 2006 the Ministry of Internal Affairs revoked all licenses of those who practiced trial by ordeal with the poisonous substance known as "sassywood."
On March 29, 2007, the Seventh Judicial Circuit Court of Grand Gedeh County sentenced five men to life imprisonment for the September 2005 beheading of Hastings Tokpah, who refused to join a traditional Poro society because he was a 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. Ambassador and other Embassy officers hosted events, including an iftar dinner on October 19, 2006, to discuss religious freedom issues with Christian and Muslim leaders. The Ambassador and other embassy officers participated in religious ceremonies and spoke at interfaith meetings to show support for religious freedom and interfaith dialogue.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:58
Madagascar
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion; however, a constitutional referendum was approved by the electorate on April 4, 2007. Amid numerous other changes, the explicit separation of church and state was eliminated with the deletion of the word "secular" from the description of the republic.
The U.S. 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 19,448,815 square miles and a population of 18 million. Although precise official figures were unavailable, approximately half of the population is Christian. There are four main Christian denominations. The Roman Catholic Church is the largest denomination, followed by the Reformed Protestant Church of Jesus Christ in Madagascar (FJKM). The Lutheran and Anglican Churches account for most of the remainder of the country's Christians. A significant minority of citizens followed traditional indigenous religions.
Muslims constitute slightly less than 10 percent of the population, with strong concentrations in the north and the northwest. Aboriginal and ethnic Indians and Pakistanis who immigrated over the past century made up the majority of the Muslims in the country. There is a small number of Hindus among the ethnic Indian population. The country has a very small Jewish population.
There are several foreign missionary groups that operate freely. Several faith-based organizations, some with international affiliations, are involved 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 respected this right in practice. The Government at all levels sought to protect this right in full, and did not tolerate its abuse, either by governmental or private actors. There is no state religion. The April 4 constitutional referendum eliminated the explicit separation of church and state, but did not diminish legal protection for freedom of religion. President Ravalomanana occasionally expressed a desire to transform the country into "a Christian state;" however, there was no attempt to establish a state religion, and most believed his comments only indicated a desire to enshrine Christian principles in the day-to-day life of the country. President Ravalomanana's position as a lay vice-president of FJKM, one of the country's four principal Christian denominations, generated some allegations that church and state interests are not kept entirely separate.
The law mandates that religious organizations register with the Ministry of Interior. By registering, religious organizations acquire the legal status necessary to receive direct bequests and other gifts. To qualify as a religious association, groups must consist of at least 100 members, with an elected administrative council of no more than 9 members, each of whom must be a Malagasy citizen. If the group's leadership and faithful are foreign (as is the case with the majority of the country's Muslims), they have the right to form an association "reputed to be foreign." Once the association's membership expands to 1,000 members, the administrative council may apply to be officially recognized. The state officially recognizes 9 houses of worship and 109 religious organizations. The Ministry approved five new religious organizations between March 2006 and April 2007. No religious group was denied registration during the period covered by this report.
Religious organizations that fail to meet the Ministry of Interior's registration requirements are free to register as simple associations. Simple associations do not have the right to receive gifts or hold religious services. If these groups overstep what is allowed for their status, they violate the law and in rare circumstances are subject to legal action. In 2007 ministry officials estimated there were more than 1,000 religious organizations in the country operating without official state recognition, including both simple associations and unregistered organizations.
Christian holy days such as Easter, Ascension, Pentecost, Assumption, All Saints' Day, and Christmas are celebrated as national holidays.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. Numerous religious organizations operated freely in all regions of the country, often disseminating their message through public and private media. Religious organizations were granted free access to state-run media provided that their use constituted a public service. During the month of Ramadan, for example, the national television station broadcasted a daily 15-minute program that included the call to prayer. During the period covered by this report, there were no reports of any religious organizations that were denied free access to state-run media.
The Government banned the Universal Church of the Kingdom of God (EURD), based on a threat to law and order. The Ministry of Interior stated that if the applications to reconstitute the church fulfilled the legal requirement of having Malagasy leadership, they would likely be approved. Former members of banned organizations face higher scrutiny when petitioning for recognition as an official religious organization.
There were no reports of religious prisoners or detainees in the country.
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.
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Some members of the Muslim community stated that the President's failure to invite them to events such as prayer breakfasts and public holidays featuring religious leaders marginalizes the community. They also expressed concern about their legal status in the country, as some lacked citizenship despite their long-standing presence; others suggested their ethnic/religious difference sometimes led to more limited access to government 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. Representatives of the Embassy regularly meet with leaders of religious communities, including minority groups.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:58
Malawi
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious beliefs or practices; however, there was some tension 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 an area of 45,747 square miles and a population of 13 million. Eighty percent of the population is Christian. Among the Christian groups, 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 13 percent of the population. The vast majority of Muslims are Sunni, adhering to either the Qadriya or Sukkutu groups. There are also Hindus, Baha'is, and small numbers of Rastafarians and Jews. Four percent of the population define themselves as atheist, although this may include adherents of informal traditional African beliefs.
Foreign missionary groups are present in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full, and did not tolerate its abuse, either by governmental or private actors. In a 2007 ruling, the Supreme Court declared that religious freedom is a right that cannot be limited or restricted. There is no state religion.
There are no separate requirements for the recognition of religions, but religious groups must register with the Government. A religious group must submit documentation detailing the structure and mission of its 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. During the period covered by this report, there were no reports that the Government refused to register any religious groups.
The Government observes both Christian and Muslim holy days. Public holidays in the country include Eid al-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.
The President, Bingu wa Mutharika, is Catholic, and the Vice President is Muslim. Several cabinet members and parliamentarians are Muslim. President Mutharika regularly sends official regards to members of all faiths in the country on appropriate religious holidays.
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, Baha'i, and Christian material. Both courses are voluntary.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
In contrast to previous reporting periods, there were no reports of conflict between government and Rastafarian leaders over an unofficial ban on long hair in public schools. Although there is no law relating to hair length, some schools prohibit long hair as part of their dress code. Government officials maintain that this policy is not intended to infringe upon any religious rights.
Regional voting trends and political affiliation sometimes reflect the concentration of different religious groups in certain regions of the country.
Religious leaders were free to speak publicly on political and social matters.
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.
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious beliefs or practices; however, there were occasional tensions between Christians and Muslims that appeared to be fueled largely by politics. Although there were no significant conflicts, these minor tensions were especially evident following attempts by the country's Christian President to remove the Muslim Vice President from office. Christians, Muslims, and a small Hindu minority generally coexisted peacefully, often participating in business or civil society organizations together.
Section IV. U.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 maintain frequent contact with leaders and members of all religious communities in the country.
During the period covered by this report, the Embassy continued to promote religious tolerance through grants, meetings, exchange programs, and the distribution of reading materials.
The Embassy hosted a 2 week speaker program on Muslim life in America and religious tolerance in April 2007. As part of that program, the Ambassador hosted an ecumenical dinner that brought together Muslim and Christian leaders. On several occasions, embassy officials appeared on local radio programs ( including a Radio Islam program) to discuss issues of religious freedom and tolerance.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:58
Mali
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuse or discrimination based on religious belief or practice.
The U.S. 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 474,764 square miles and a population of 11,995,400. Muslims comprise an estimated 90 percent of the population; 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. The remaining 5 percent practice traditional indigenous religious beliefs or no religion. Atheism and agnosticism are rare. Most immigrants come from neighboring countries and either practice Sunni Islam or belong to a Christian denomination. The majority of citizens practice their religion daily.
Christian communities tend to be located in and around urban areas, generally in the southern regions. Groups that practice traditional indigenous religious beliefs reside throughout the country, but they are most active in rural areas.
The Muslim community in general is tolerant and respectful of minority religious groups. Mosques associated with Dawa (an Islamic fundamentalist group) are located in Kidal, Mopti, and Bamako. Dawa has gained some adherents among unemployed youth living in poorer neighborhoods. However, the Dawa group's influence was less evident than in previous reporting periods. The Salafi/Wahhabi movement is evident throughout out the country, although, as with other forms of Islam in Mali, is not as exclusionary as practiced in other countries.
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 respected this right in practice. The Government at all levels sought to protect this right in full and did 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. The Government does not require traditional indigenous religious groups to register.
Foreign missionary groups operated without government interference, and they did not link the benefits of their development activities to conversion. The Government allows members of various religious groups to proselytize freely.
Prior to making important decisions on potentially controversial national issues, the Government consults with a "Committee of Wise Men" that includes the Catholic archbishop and Protestant and Muslim leaders.
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 defame another religion; however, there were no reports of instances of such prohibitions during the period covered by this report.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. Adherents of different religious groups are often part of the same family. Followers of one religion attend religious ceremonies of other religious groups, especially weddings, baptisms, and funerals.
Section IV. U.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 met regularly with religious authorities and government officials who deal with these issues. Embassy officials expanded dialogue with Muslim groups to promote religious freedom, mutual understanding, and the continued secularism of the Government. The Embassy maintained contact with the foreign missionary community and worked with government officials and societal leaders to promote religious freedom.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 17:59
Mauritania
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The 1991 Constitution establishes the country as an Islamic republic and recognizes Islam as the religion of its citizens and the state. However, a military junta took power in August 2005, overthrew the elected president, dissolved Parliament, suspended parts of the Constitution, and formed a transitional government. On April 19, 2007, the junta and transitional government returned control to a democratically elected president in free and fair elections. The President convened the newly-elected Parliament on April 26, thus returning the country to constitutional order. The transitional and new governments made no significant changes to the Constitution or the previous regime's policies on religious freedom during the period covered by this report. Both the transitional and current governments maintained laws regarding religious freedom and, unlike during prior reporting periods, made no arrests for proselytizing. However, both governments limited freedom of religion by prohibiting the distribution of non-Islamic religious materials and the proselytization of Muslims.
There were changes in the status of respect for religious freedom by the Government during the period covered by this report.
In contrast with the previous reporting period, there were no reports of societal abuses or discrimination based on religious belief or practice during the reporting period; however, a constitutional mandate continued to restrict small non-Muslim populations to meeting in the country's few Roman Catholic or other Christian churches.
The U.S. 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 419,212 square miles and a population of 3,270,100. Almost the entire population practices Sunni Islam. There are very small numbers of non-Muslims and Roman Catholic or other Christian churches in Nouakchott, Atar, Zouerate, Nouadhibou, and Rosso. Although there are no synagogues, a very small number of expatriates practice Judaism.
There were several foreign faith-based nongovernmental organizations (NGOs) active in humanitarian and developmental work in the country. The largest was World Vision, involved in food and other aid projects. Other faith-based NGOs included World Advocates and Caritas, each providing various services including the provision of medical care, feeding centers, microfinance, and water treatment.
Section II. Status of Religious Freedom
Legal/Policy Framework
The 1991 Constitution establishes the country as an Islamic republic and recognizes Islam as the sole religion of its citizens and the state. Both the transitional and current governments, like the previous Taya regime, limited freedom of religion by prohibiting the distribution of non-Islamic religious materials and the proselytization of Muslims. A constitutional mandate restricts small non-Muslim populations to meeting in the few Roman Catholic or other Christian churches. Other than these constraints, non-Muslim resident expatriates and a few non-Muslim citizens generally practice their religious beliefs freely.
Both the transitional and current governments and citizenry considered Islam to be the essential cohesive element unifying the country's various ethnic groups. There is a cabinet-level Ministry of Islamic Affairs and Traditional Education. The High Council of Islam, consisting of six imams, advised the transitional and current governments on the conformance of legislation to Islamic precepts. Although the transitional and current governments provided a small stipend to the imam of the Central Mosque in the capital, mosques and Islamic schools are normally supported by their members and other donors.
The transitional and current governments did not register religious groups; however, secular NGOs, including humanitarian and development NGOs affiliated with religious groups, must register with the Ministry of the Interior. The transitional and current governments generally did not tax nonprofit organizations, including both religious groups and secular NGOs.
The judiciary consists of a single system of courts that conforms to the principles of Shari'a (Islamic law) in matters concerning the family and modern legal principles in all other matters.
The transitional and current governments observed Islamic holy days as national holidays, but this practice did not negatively affect other religious groups.
Both the privately run Islamic 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 Qur'an. Although attendance at these religious classes is ostensibly required, many students, the great majority of whom are Muslim, decline to attend them for various ethnolinguistic, religious, and personal reasons. Since these classes determine a disproportionately small percentage of the overall grade, students are able to advance in school and graduate with diplomas, provided they compensate for their failure to attend the religion classes by their performance in other classes.
Restrictions on Religious Freedom
The implementation of Islamic law has created limited restrictions on religious freedom. Shari'a, proclaimed the law of the land under a previous government in 1983, includes the Qur'anic prohibition against apostasy or conversion to a religion other than Islam; however, this prohibition was never 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 during the period covered by this report.
Although there is no specific legal prohibition against proselytizing by non-Muslims, in practice the former government prohibited such activity through the use of article 11 of the Press Act, which bans the publication of any material that is against, contradicts, or otherwise threatens Islamic principles. The transitional government effectively suspended article 11 in April 2006 as part of its effort to liberalize the press. However, the article's suspension was not seen as a move to increase religious freedoms, and the transitional and current governments continued to prohibit the distribution of non-Islamic religious materials and the proselytization of Muslims. Foreign faith-based NGOs limit their activities to humanitarian and development assistance.
Although Bibles were neither printed nor publicly sold in the country, the possession of Bibles and other non-Islamic religious materials in private homes was not illegal, and these resources were 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, the Government does not require its employees or members of the ruling political party 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. In April 2006 the transitional government approved certain constitutional amendments that were overwhelmingly approved by voters in a national referendum. One amendment that established a presidential oath of office taken in the name of God was used to swear in the elected president on April 19, 2007.
Abuses of Religious Freedom
Unlike in the previous year, there were no instances of persons being detained or questioned in connection with an investigation into proselytizing.
In May 2006 the transitional government arrested six Ghanaian, Guinean, and Nigerian Protestant pastors in Nouakchott, seized their religious materials, and padlocked their unauthorized churches which were run in private houses. Police released the pastors within 24 hours and told them that their churches were illegal and would remain closed. Officials ordered the pastors to cease all future religious meetings, and their churches remained closed at the end of the reporting period. Several weeks earlier, national security forces briefly detained three Christian citizens for allegedly proselytizing.
From March to July 2005, the former (pre-transitional) government detained approximately 80 Islamists, who it claimed were tied to terrorism. In 2005 the former government released 14 prisoners and charged 37 others with membership in unrecognized groups or for inciting violence and making harmful political statements at mosques. The transitional government released 21 of the remaining 66 soon after assuming power, and later in 2005, released an additional 24 for lack of evidence, leaving 21 in prison. Three of these prisoners escaped in April 2006, and officials released eight others with charges still pending. Since that time, the transitional government arrested several other persons it claimed had links to terrorist groups. These arrests appeared to be based on alleged political activities rather than religious beliefs. On June 5, 2007, the Regional Criminal Court of Nouakchott acquitted 24 of the 25 suspects, citing insufficient evidence for conviction. The court sentenced in absentia the remaining suspect to 2 years in prison for falsification of identity papers and illegal possession of a weapon. Thirteen others purportedly linked to a 2005 terrorist attack at Lemghetty remained in prison, and one other was released on bail while standing trial at the end of this reporting period.
In late 2005 transitional government authorities arrested and detained a Western citizen for 48 hours for distributing non-Islamic religious materials to citizens. Several weeks after his release, officials rearrested the individual for possession of non-Islamic religious materials -- despite the fact that possessing these materials is legal -- and expelled him from the country.
The transitional and current governments continued to restrict Protestant groups from meeting in members' homes until they received official recognition.
As in the previous reporting period, both the transitional and current governments restricted the use of mosque loudspeakers exclusively for the call to prayer and Friday service, in accordance with a 2003 law that prohibits the use of mosques for any form of political activity, including the distribution of propaganda and incitement to violence.
The Government has never recognized any non-Islamic groups, including the Catholic Church, which openly operates its facility in Nouakchott.
Shari'a 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.
Beyond the Islamists previously mentioned, there were no additional reports of religious prisoners or detainees.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Section IV. U.S. Government Policy
The U.S. Government discussed religious freedom issues with the transitional and current governments as part of its overall policy to promote human rights.
The U.S. Embassy monitored developments affecting religious freedom and maintained contact with imams and the leaders of other religious groups. These contacts included the Minister of Islamic Affairs and Traditional Education.
The U.S. Embassy actively engaged prominent religious leaders in a dialogue to broaden mutual understanding of religious freedom principles and to explain the freedom with which Muslims practice their religion in America.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:00
Mauritius
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
Underlying tensions between the Hindu majority and Christian and Muslim minorities persisted; however, members of each group worshipped without hindrance.
The U.S. 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 718 square miles and a population of 1.2 million. In the 2000 census, an estimated 50 percent of the population claimed to be Hindu, 32 percent Christian, and 17 percent Muslim. Less than 1 percent claimed to be atheist, agnostic, or of another religious group. There are no official figures for those who actively practice their faith, but there are estimates that the figure is approximately 60 percent for all religious groups.
Seventy-three percent of Christians are Roman Catholic. The remaining 27 percent are members of the following groups: Seventh-day 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; a minority are Shi'a.
On the main island, the north is more Hindu, and the center more Catholic. There are also large populations of Muslims and Catholics in the main cities of Port Louis, Quatre Bornes, and Curepipe. Most mosques and churches are concentrated in these areas. The island of Rodrigues, with a population of 36,000, is 92 percent Catholic.
The country is a small island nation, and its ethnic groups, known as "communal groups," are tightly knit. Intermarriage is not common, although the most recent census indicated that it is increasing. There is a strong correlation between religious affiliation and ethnicity. Citizens of Indian ethnicity usually are Hindu or Muslim. Those of Chinese ancestry generally practice both Buddhism and Catholicism. Creoles and citizens of European descent usually are Catholic.
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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. There is no state religion.
In March 2007 the Supreme Court ruled that a mosque could not use loudspeakers for the daily calls to prayer, in accordance with the Noise Prevention Regulations (see Section III).
Religious organizations that were present prior to independence, such as the Catholic Church, Church of England, Presbyterian Church, 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 seven members) were registered by the Registrar of Associations and were recognized as legal entities with tax-exempt privileges. The Government was not known to have refused registration to any group.
Foreign missionary groups were allowed to operate on a case-by-case basis. Although there are no government regulations restricting their presence or limiting their proselytizing activities, groups must obtain both a resident permit and a work permit for each missionary. The Prime Minister's Office is the final authority on issuance of these required documents to missionaries. While there are no explicit limits on the ability of missionaries to operate, there are limits on the number of missionaries permitted to obtain the requisite visas and work permits. During the reporting period, 226 missionaries from various religious groups applied for residence permits. Eleven were rejected. Of the 215 applicants who received permits, 49 were new cases, and 166 were renewals.
National holidays are representative of the multireligious, multiethnic population. Hindu (Maha Shivratree, Ganesh Chathurthi, and Divali), Tamil (Thaipoosam Cavadee, and Ougadi), Christian (Christmas and All Saints' Day), and Muslim (Eid al-Fitr) holy days are national holidays.
The Ministry of Arts and Culture is responsible for promoting cultural interaction among different cultural groups within the country and sponsored events aimed at fostering cultural programs that included religious components.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
In March 2007 the Supreme Court ruled that a mosque in a residential area of Quatre Bornes could not use loudspeakers for the daily calls to prayer in accordance with the Noise Prevention Regulations. This led to fervent public objections by some representatives of the Muslim community, as the judgment was interpreted by a segment of the Muslim community as an infringement on their right to practice their religion. Tensions were alleviated when the plaintiff and the mosque compromised on an acceptable decibel level for the use of loudspeakers.
Due to the predominance of Hindu citizens in the upper echelons of the civil service, some minorities, usually Creoles and Muslims, alleged that they were prevented from reaching positions in the higher levels of government
While some Creole political groups alleged that Christian Creoles received unjust treatment from the police, there was no evidence that this was based on religious differences. Observers believed that such incidents likely were a result largely of ethnic differences, since the police force was predominantly Indo-Mauritian and because fact that Creoles tended to live in poorer areas, where crime was more prevalent.
Foreign missionaries sometimes were prohibited from residing in the country beyond 5 years (which would permit them to seek citizenship). Religious organizations were permitted to bring new missionaries to replace them; however, groups sometimes encountered bureaucratic obstacles in obtaining work permits and residence visas for replacements. This occasionally prevented such organizations from replacing departing missionaries in a timely fashion.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
Occasional tensions between the Hindu majority and Christian and Muslim minorities persisted; however, no violent confrontations occurred 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.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:00
Mozambique
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice, and prominent social leaders took positive steps to promote 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 308,642 square miles and a population of 19.9 million. According to the most recent census conducted by the National Institute of Statistics in 1997, half of the population does not profess to practice a religion or creed; however, religious leaders expected the census scheduled for late 2007 to show that virtually all of these persons recognize or practice some form of traditional indigenous religion. According to the 1997 census, 24 percent are Roman Catholic, 22 percent are Protestant, and 20 percent are Muslim. Many Muslim leaders disagree with this statistic, claiming that since Islam is the major religion practiced in the most populous provinces of the country, at least 50 percent of the population must be Muslim.
Religious communities are dispersed throughout the country. The northern provinces are predominantly Muslim, particularly along the coastal strip, but some areas of the northern interior have a stronger concentration of Protestant or Catholic communities. Protestants and Catholics are generally more numerous in the southern and central regions, but Muslim minority populations are also present in these areas.
The National Directorate of Religious Affairs in the Ministry of Justice states evangelical Christians represent the fastest growing religious group in the country. Generally religious communities tend to draw their members from across ethnic, political, economic, and racial lines. The growing South Asian immigrant population is predominantly Muslim and follows the Hanafi School of Islamic jurisprudence.
There are 732 religious denominations and 144 religious organizations registered with the Department of Religious Affairs of the Ministry of Justice. During the reporting period 10 denominations and 20 religious organizations were registered. Major Christian religious groups include Anglican, Baptist, Church of Jesus Christ of Latter-day Saints (Mormons), Congregational, Methodist, Nazarene, Presbyterian, Jehovah's Witnesses, Roman Catholic, Seventh-day Adventist, and Universal Church of the Kingdom of God, as well as evangelical, apostolic, and Pentecostal churches. Many small, independent Protestant and Catholic churches that have split from mainstream denominations fuse African traditional beliefs and practices within a Christian framework.
The Government reports that no Islamic subgroups are registered; however, the vast majority of Muslims are Sunni, with the small Shi'a minority principally of South Asian origin. The three principal Islamic organizations are the Mohammedan Community, Islamic Congress, and Islamic Council. The Kuwaiti-funded and Sudanese-managed nongovernmental organization (NGO) African Muslim Agency conducted humanitarian work, as did the Muslim development agency Aga Khan. Muslim journalists report that the distinction between Sunni and Shi'a is not particularly important for many local Muslims, and Muslims are much more likely to identify themselves by the local religious leader they follow than as Sunni or Shi'a. The country's Muslim population represents the four schools of thought in Islamic law: Hanafi, Shafi, Maliki, and Hanbali.
Jewish, Hindu, and Baha'i groups are registered and constitute a very small percentage of the population.
The country's leading mosques and the Catholic Church have gradually eliminated many traditional indigenous practices from their places of worship, instituting practices that reflect a stricter interpretation of sacred texts; however, some Christian and Muslim adherents continue to incorporate traditional practices and rituals, and religious authorities have generally been permissive of such practices.
Foreign missionary groups operate freely in the country. Some groups offer religious teaching centers to their local communities, while others provide scholarships for students to study in their respective countries.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did 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; however, Muslim leaders and journalists objected to what they say is silent discrimination against the Muslim community. They cited the example of National Family Day, a holiday that is observed on December 25. Officially, there are no national holidays that are religious in nature, but some members of the Muslim community believe that Eid al-Fitr should be made a national holiday if Christmas is observed de facto under the guise of family unification.
The Government officially acknowledges the Muslim Eid festival on a date recognized by the South Asians, to the dismay of Black Muslims, who celebrate the festival on a different day.
While all major religious groups are well represented in the National Assembly and in various government ministries, many Muslims felt like second class citizens, primarily because the majority of leadership positions in the Government and media services were held by Christians.
As a result of the absence of a prominent Muslim leader on the Council of State, a constitutionally mandated advisory body created in 2005, and the subsequent claims by Muslim leaders of favoritism toward Christians, a significant number of Muslim leaders lobbied the Government during the period covered by this report for the appointment of a Muslim as Ombudsman.
The Law on Religious Freedom requires religious institutions and missionary organizations to register with the Ministry of Justice, reveal their principal source of funding, and provide the names of at least 500 followers in good standing. No particular benefits or privileges are associated with registration, and there were no reports that the Government refused to register any religious group during the period covered by this report. The Christian Council reported that not all religious groups register, but unregistered groups worship unhindered by the Government.
The Government routinely grants visas and residence permits to foreign missionaries. Like all foreign residents, missionaries face a somewhat burdensome process in obtaining legal residency; however, they generally conduct their activities without government interference.
The Constitution gives religious groups the right to acquire and own assets, and these institutions are allowed by law to own and operate schools, which are increasing in numbers. Several Islamic schools were under construction or rehabilitation. Many Protestant organizations have also opened primary and secondary schools in recent years, primarily in the central and northern provinces. The Catholic University has educational facilities in Beira, Nampula, Cuamba, and Pemba. Religious instruction is a primary focus of the new primary and secondary schools, but the universities associated with religious denominations either do not emphasize or offer religious studies. Many students at Catholic University branches are Muslim, particularly in Pemba. Religious instruction in public schools is strictly prohibited.
Religious activities and positions were reported in the press without restriction; however, some Muslim journalists complained that the press gave more coverage to Christian holidays than Islamic days of cultural and religious importance.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion; however, the Constitution prohibits political parties from being directly affiliated with a religion or church or of using religious symbols. The Constitution prohibits political parties from being directly affiliated with a religion or church and from using religious symbols.
Most places of worship nationalized by the Government in 1977 have been returned to their respective religious organizations; however, the Catholic Church and a few Muslim communities maintain that other properties, including schools, health centers, and private residences, remain in state hands. The groups continued to press for their return. The issue of restitution is complex, as many of these buildings continue to be used for government-administered schools and clinics. While the final responsibility for establishing a process for property restitution lies with the provincial government, the Directorate for Religious Affairs is mandated to address the general issue of restitution. Return of the properties often is delayed due to the construction of new facilities, particularly schools and health clinics. The Papal Nunciature reported that the Government continued to occupy properties in Inhambane, Maputo, Niassa, and Zambezia Provinces that were used for schools, seminaries, and residences, and that the Vatican had entered into negotiations with the Government for their restitution. Because of the complexity of the restitution issue and seeming contradictions within the law, the return of property is seen by the Catholic Church as less recourse to the judicial system than a process of collaboration.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice, and prominent social leaders took positive steps to promote religious freedom.
Many Muslims felt like second class citizens, primarily because the majority of positions in government, information, and media services were held by Christians. For example, the Universal Church owns the Rede Miramar radio and television stations and various real estate holdings throughout the country.
Within the Muslim community, the black and South Asian communities tend to remain separate, with each group generally attending different mosques and schools. While relations between blacks and established Mozambicans of South Asian origin are generally good, cultural conflict between black communities and South Asian immigrants has led to tensions. There was controversy over the official date of the Eid al-Fitr Muslim festival; as Black Muslims choose a date based on when the full moon is sighted from anywhere within the geographical boundaries of Mozambique, whereas Asian Muslims choose a date based on when the full moon is sighted from anywhere within the country and within a much wider area outside the country. The Asian Muslim vantage points result in the full moon being sighted on a day different from the day that the Black Muslims sight it which makes the holding of Eid contentious. Despite these differences, there are signs that tension are lessening as younger Muslims seem to recognize the need for dialogue to reconcile their 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.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:00
Namibia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 320,827 square miles and a population of 2 million. More than 90 percent of citizens identify themselves as Christian. The two largest Christian groups 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 (Mormons). There are also a number of Zionist Churches (a mixture of traditional African beliefs and Pentecostal Christianity), especially in urban areas. The Dutch Reformed Church of Namibia is predominantly made up of members of the Afrikaner ethnic group. The Himba and San ethnic groups comprise less than 1 percent and 3 percent respectively, practice indigenous religions. Other religions that are practiced in the country include Judaism, Islam, Buddhism, and the Baha'i Faith. Practitioners of these religious groups are predominantly immigrants, descendants of immigrants, or recent converts. They reside primarily in urban areas. There are few atheists in the country. Muslims, almost exclusively Sunni and comprising both citizens and foreign nationals, represent less than 1 percent of the population.
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 respected this right in practice. The Government at all levels sought to protect this right in full and did 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 formally recognize any religion. Unlike in the past, the Government and senior ruling party officials no longer emphasize the role of three Christian groups--Anglican, Lutheran, and Roman Catholic--in mobilizing political support. Since his election President Hifikepunye Pohamba has conferred with religious leaders of all persuasions, including the predominantly Afrikaner Dutch Reformed Church.
There are no registration requirements for religious organizations.
The Government recognizes the holy days of 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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:01
Niger
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected this right in practice, as long as persons respected public order, social peace, and national unity.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 490,000 square miles and a population of approximately 14,270,000. Islam is the dominant religion and is practiced by more than 90 percent of the population. Approximately 95 percent of Muslims are Sunni and 5 percent Shi'a. There are also small communities of Christians and Baha'is. Christians, both Roman Catholics and Protestants, account for less than 5 percent of the population and are mainly present in the regions of Maradi and Dogondoutchi, and in Niamey and other urban centers with expatriate populations. Christianity was brought with French colonial institutions, and its adherents include many local believers from the educated, the elite, and colonial families, as well as immigrants from neighboring coastal countries, particularly Benin, Togo, and Ghana. Numbering only a few thousand, Baha'is reside 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 religious beliefs. There is no reporting available regarding the number of atheists.
Foreign missionary organizations 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 respected this right in practice, although it monitors religious expression it views as potentially threatening to public order or national unity. The Government at all levels sought to protect this right in full and did 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 was broadcast on private and government radio stations, although the government stations typically broadcast it only on Sundays and on special occasions, such as Christmas and Easter.
Religious organizations must register with the Interior Ministry. 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 Government does not permit religious instruction in public schools.
Christmas, Easter Monday, Eid el-Adha, Muharram, Maulid al-Nabi (the Prophet Muhammad's birthday), Lailatoul-Quadr, and Eid al-Fitr 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.
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. 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 must do the same.
On August 16, 2006, the Minister of Interior wrote a letter to all Islamic associations with the intent to regulate preaching in order to curb "provocative sermons likely to create disagreements among believers but also to disturb public order." According to the Minister, "it is not uncommon to hear some innuendos that overstep the prescriptions of the Qur'an and Hadiths." The letter instructed Islamic associations to inform the authorities via the Islamic Council on preachers' level of instruction as well as the dates and locations at which the preaching sessions would take place. The letter further stated that "any blunder by a member of an association may involve the individual's or organization's responsibility and be subject to appropriate sanction." While religious and civil society organizations generally agreed with the spirit of the letter, they decried the Minister's attempt to infringe upon their freedom of expression. On September 5, 2006, the Minister called a press conference to clarify his intent, calling for well organized sermons consistent with the Islamic Council's advice. There was no indication that the clergy changed their sermons in response to the Minister's letter.
Traditional chiefs and senior Islamic clergy asserted the right to approve or disapprove of sermon content and mosque building plans by foreign Islamic preachers and donors. In practice, however, this assertion did not seem to impede Islamic preaching and mosque construction initiatives undertaken by foreign clergy and organizations. Many of these groups preached Salafi/Wahhabi-inspired doctrine that differed from the traditional Sufi teachings of the mainline clergy and chiefs.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
The Ministry of Religious Affairs (MRA) was created on March 1, 2007, to foster interfaith dialogue, elicit religious viewpoints on government policies and programs, coordinate religious organizations' humanitarian projects, and establish religious schools. The MRA intended to restructure Islamic schools, focusing on curriculums and teacher payment -- the latter to address problems such as child begging and trafficking in children by some teachers. The Niger Islamic Council, an organization established in February 2006 and composed of representatives from Muslim organizations and government agencies, reported to the MRA.
From January 24 to 27, 2007, Richard Roberts of Oral Roberts University led a high-profile Christian mission to the country. He met with senior government officials and hosted a series of large "miracle and healing" events attended by Muslims, Christians, and others, demonstrating harmonious coexistence between religious groups in the country.
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
On July 28, 2006, the police used batons and tear gas to disperse an unauthorized protest staged by a group of Muslim activists. A few protesters suffered minor injuries; none were detained. On November 26, 2006, police prevented another gathering of Muslim activists at Niamey's Grand Mosque. Both groups had assembled to protest against the ratification of the African Union protocol on women's rights, which they considered incompatible with Islamic law. On May 11 (Niger's Women's Day) and May 24, 2007, several Muslim women's associations staged protests against the Government's renewed attempt to ratify the protocol. On May 28, 2007, the Government withdrew the bill for further consultations.
Section IV. U.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 emphasized the importance of tolerance in its public statements and in meetings with government officials and members of civil society.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:01
Nigeria
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 through worship, teaching, practice, and observance. While the Government generally respected religious freedom, it occasionally placed limits on religious activity to address security and public safety concerns.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
Interreligious tension between Christians and Muslims remained in some areas, and conflicts of a seemingly socioeconomic or political nature often divided people along religious lines. While members of Jehovah's Witnesses freely practiced their religion and were generally accepted in society, there were isolated cases of societal abuse of Witnesses who chose not to participate in local age grade associations for religious reasons.
The U.S. Government pursued several religious freedom-related issues as an important part of the U.S. Embassy's program. The Ambassador and the Embassy assumed an active role in discussing and advocating these issues with government, religious, civil society, and traditional leaders, and are involved in these issues countrywide. The Embassy also devoted substantial funding to projects and outreach with a religious freedom component.
Section I. Religious Demography
The country has an area of 356,700 square miles and a population of 135,031,200. There are no accepted figures for the proportion of citizens who practice Islam or Christianity; it is generally assumed the numbers are roughly equal and that there is a substantial number who practice traditional indigenous religious beliefs alongside Christianity or Islam. The predominant form of Islam is Sunni, although indigenous Shi'a communities reside in isolated parts of the North as well. The Christian population includes Roman Catholics, Anglicans, Baptists, Methodists, Presbyterians, and a growing number of evangelical and Pentecostal Christians and members of the Church of Jesus Christ of Latter-day Saints (Mormons).
The North, dominated by the large Hausa-Fulani and Kanuri ethnic groups, is predominantly Muslim. However, significant Christian communities have resided and intermarried with Muslims in the North for well over 50 years. Overall, Muslims and Christians coexist peacefully, neither community segregated completely from the other except in parts of Kaduna State. Both Muslims and Christians reside in large numbers in the Middle Belt, including the Federal Capital Territory (FCT). In the Southwest, where the Yoruba ethnic group predominates, Christians and Muslims reside in equal numbers. While most Yorubas practice either Christianity or Islam, the practice of traditional Yoruba religious beliefs continues. Southern ethnic groups are predominantly Christian. In the East, where the Igbo ethnic group is dominant, Catholics, Anglicans, and Methodists are the majority, although many Igbos continue to observe traditional rites and ceremonies in tandem with Christianity.
The Government's nationwide census released in March 2007 did not record religious or ethnic affiliation due to a great deal of controversy surrounding this issue.
Foreign missionaries from many religious groups operate freely; many have been present for a decade or longer.
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 through worship, teaching, practice, and observance. Chapter 1, Section 10 of the Constitution mandates that the Government "shall not adopt any religion as State Religion." While the Government generally respected religious freedom, there were some instances in which it placed limits on religious activity to address security and public safety concerns.
The Government is a member of the Organization of the Islamic Conference; however, there is no state religion.
Each year the Government observes the following Islamic and Christian commemorations as national holidays: Eid al-Adha, Eid al-Fitr, Good Friday, Easter Monday, the Birth of the Prophet Muhammad, Christmas, and Boxing Day.
There are 36 states constituting the federal republic; governors enjoy significant autonomy in decision making but derive substantial resources subject to oversight from the Federation Account of the Government. The Constitution prohibits state and local governments from adopting or giving preferential treatment to a religious or ethnic community. Some Christians allege that the 2000 reintroduction and enforcement of criminal aspects of the Shari'a legal system and the continued use of state resources to fund the construction of mosques, the teaching of Qadis (Shari'a court judges), and subsidies for the pilgrimage to Mecca (the Hajj) across the 12 northern states amounted to the adoption of Islam as a de facto state religion. Moreover, the Nigerian Civil Liberties Organization (CLO) contends that the establishment of a Ministry of Religious Affairs and the creation of a Preacher's Council in Zamfara State is tantamount to adopting Islam as a state religion. However, several states, including northern states, apportioned funds to finance Christian pilgrimages to Jerusalem and to construct churches. States, whether predominantly Christian or Muslim, generally responded to the religious needs expressed by the majority of their residents.
The Constitution provides that states may establish courts based on the common law or customary law systems. Individual states in the North have elected to create, alongside the common law and customary law courts, Shari'a appellate courts. Many other states, including Middle Belt states Benue and Plateau, have Shari'a appellate courts. In 2000, 12 northern states (Sokoto, Kebbi, Niger, Kano, Katsina, Kaduna, Jigawa, Yobe, Bauchi, Borno, Zamfara, and Gombe) reintroduced criminal law aspects of the Shari'a legal system. Prior to 2000 the courts used the Shari'a system to adjudicate civil matters only. Adherence to Shari'a criminal law is compulsory for Muslims in some states and optional in others. While the Constitution (Section 262.2 and 277.2) technically does not permit non-Muslims to consent to Shari'a jurisdiction, in practice, non-Muslims have the option of submitting to Shari'a jurisdiction when the penalty under the Shari'a is less severe, such as paying a fine rather than a jail sentence under common law. Defendants have the right to challenge the constitutionality of Shari'a criminal statutes through the common law appellate courts. As in the previous reporting period, no challenges with adequate legal standing reached the common law appellate system. The Constitution also provides for the Government to establish a federal Shari'a Court of Appeal; however, the Government has not established such a court and has provided no justification for the delay in its establishment. The highest appellate court for the Shari'a remains the Supreme Court manned by common law judges who need not have and do not usually possess any formal training in the Shari'a.
The law requires Christian and Muslim groups planning to build new churches or mosques to register with the Corporate Affairs Commission (CAC). The CAC did not deny registration to any religious group during the period covered by this report. Many nascent churches and mosques ignored the registration requirement, and a small number, most notably those in the Federal Capital Territory, had their places of worship shut down or demolished when officials enforced the zoning laws.
Both federal and state governments were involved in the regulation of mandatory religious instruction in public schools.
In June 2007 newly-elected President Umaru Yar'Adua pledged to create an interfaith advisory council consisting of prominent Muslim and Christian leaders to aid the Government in maintaining peace among its various religious communities. Some state governors, including former Kaduna State Governor Ahmed Makarfi, actively encouraged interfaith and intercommunal discussions and made advances to prevent further violence and tension. The Government encouraged the activities of nongovernmental organizations (NGOs) such as the Kano based Inter-Ethnic Forum, the Kaduna-based Inter-Faith Mediation Center, and the Muslim/Christian Dialogue Forum. Traditional leaders, such as the Sultan of Sokoto--the communal leader of the country's 70 million Muslims--as well as various local chieftains and Emirs throughout the country took steps to minimize conflict in their communities. In advance of the April 2007 elections, the Christian Association of Nigeria and the National Supreme Council for Islamic Affairs issued joint statements exhorting adherents of the two faith communities to exercise civility and tolerance for each other, particularly at a time of heightened political unease.
On June 18, 2007, the President pledged to establish a National Hajj Commission, which would earmark federal funding for the annual pilgrimage to Mecca. The Government agreed to look into the creation of a commensurate Christian Pilgrimage Commission.
The National Broadcasting Commission requires televangelists who broadcast religious miracles to prove the authenticity of the miracles, although that rule was suspended by the Lagos High Court pending a hearing of a lawsuit contesting the policy. Some evangelists continued to reference miracles in their broadcasts.
Restrictions on Religious Freedom
In June 2005 the Abuja High Court struck down provisions of the Public Order Act that banned gatherings whose political, ethnic, or religious content might lead to unrest. Although several state governments continued to ban public mass rally proselytizing to avoid ethno-religious violence, large outdoor religious gatherings were less likely to be restricted as a result of this ruling.
Although the Government did not generally restrict distribution of religious publications, it sporadically enforced a ban against broadcasting religious advertisements on state-owned radio and television stations. Private radio stations regularly broadcast religious programming.
In Zamfara State, a Shari'a court must hear all criminal cases involving Muslims. Other states, including Niger and Kano States, that utilize the Shari'a legal system permit Muslims to choose common law courts for criminal cases. Civil society groups alleged that some Qadis apply harsher penalties in adultery and fornication cases against women than in commensurate cases against men and require stronger evidence to convict men than to convict women. The courts did not prosecute any known cases of adultery or fornication during the reporting period.
There are no laws barring women or any groups from testifying in common law courts or that give less weight to their testimony; however, Shari'a courts usually accord less weight to the testimony of women and non-Muslims.
The Government continued to ban religious organizations from primary school campuses, although individual students retained the right to practice their religious beliefs in registered places of worship. The Constitution does not require students to receive religious instruction in secular public schools. Nigerian NGOs such as the CLO claim that the 12 northern states have made Islamic religious education compulsory in previously secular public schools. Several state authorities claimed that schools did not require students to attend classes of a religious group other than their own, and that students could request a teacher of their own religious beliefs to provide alternative instruction. However, there were often no teachers of "Christian Religious Knowledge" in many northern schools or those of "Islamic Religious Knowledge" in some southern schools.
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 in the predominantly Christian southern part of Kaduna State alleged that local government officials prevented the construction of mosques. In some areas of the south, Muslims decried local governments for not approving permits to build mosques and Islamic schools. Officials responded that many of the proposed new churches and mosques would be in residential neighborhoods not zoned for religious purposes, and that the certification boards dealt with a large backlog of cases for all applicants regardless of religious belief.
Although the expanded jurisdiction of the Shari'a does not apply to non-Muslims in civil and criminal proceedings, certain social mores inspired by the Shari'a, such as the separation of the sexes in public schools and health care and transportation services have affected non-Muslim minorities in the North. Some social practices and norms precede the advent of Islam in the country.
Kano State maintains on its books steep fines and prison sentences for the public consumption and distribution of alcohol, in compliance with Shari'a stipulations proscribing public alcohol consumption. However, there were no reports of non-Muslims being penalized during the reporting period. In spite of the ban, alcohol was available in Kano at hotel bars and restaurants. In some northern states, government officials have restricted the sale and public consumption of alcohol except on federal government installations, such as military and police barracks.
In Zamfara State, local governments citing religious sensibilities enforced laws requiring the separation of men and women in the transportation and health care sectors. The bans on mixed gender transportation did not appear to extend to private vehicles. The 2005 Kano State ban prohibiting commercial motorcycle taxis from taking women as passengers continued during the reporting period. The Kano State Shari'a Implementation Council cited repeated complaints by female residents of Kano as the impetus for the ban. Only Muslim women were subjected to the ban, as motorcycle taxis continued to offer rides to non-Muslim female passengers. In response to the need for adequate transport for women, Kano State purchased Indian-style motor carriages for Muslim female transport. Several other northern states and the FCT also use these carriages.
Abuses of Religious Freedom
The Constitution permits capital punishment; although several Shari'a courts, as well as common law courts, sentenced persons to death, no Shari'a death sentences were carried out during the period covered by this report.
The Nigeria Legal Aid Council appealed 50 Shari'a court convictions and death sentences in Bauchi State since 2004.
Muslims convicted of crimes under Shari'a received a public caning sentence for minor offenses, such as petty theft, public consumption of alcohol, and prostitution. Unlike in the past, there were no reports that states administered amputations or canings pursuant to a Shari'a court ruling during the period covered by this report. For a variety of reasons, there were numerous Shari'a cases pending appeal or implementation of sentence, including pending amputation and stoning sentences in Jigawa, Bauchi, Niger, Kano, and Zamfara states. The 2003 case involving Bauchi resident Ade Dabo, sentenced to stoning for the alleged rape of two minor females, was pending confirmation by the newly elected Bauchi State Governor. If confirmed, this case would represent the second stoning sentence carried out since Shari'a criminal punishment was reintroduced in 2000.
Human rights groups reported that many indigent persons convicted of Shari'a offenses claimed they had not known of their entitlement to legal representation.
A number of states with expanded Shari'a laws sanctioned enforcement of such laws by groups known as the Hisbah, which are funded by state governments. In some cases these groups have authority to make arrests but primarily serve as traffic wardens and help regulate commercial activity in the marketplace. The Hisbah groups were active during the period covered by this report in Zamfara, Niger, and Kano States.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States. The 12 northern states that reintroduced the Shari'a criminal code did not criminalize apostasy or penalize Muslims that converted to another religion.
Section III. Societal Abuses and Discrimination
Interreligious tension between Christians and Muslims remained in some areas, and conflicts of a seemingly socioeconomic or political nature often divided people along religious lines. Unlike in prior reporting periods, there were no high-profile cases of community violence directed at religious groups. Events occurring in other regions or other parts of the world, particularly those of a religious tenor, heightened tensions between religious groups.
Religious differences often mirror regional, tribal-ethnic, and occupational differences. For example, in many areas of the Middle Belt, Muslim Fulani tend to be pastoralists, while the Muslim Hausa and most Christian Igbo and other ethnic groups tend to be farmers or work in urban areas. Consequently ethnic, regional, economic, and land use competition often correlate with religious differences between the competing groups.
There were unconfirmed reports of several incidents of violence directed against Christian groups.
Local religious and traditional leaders met regularly in Katsina and Borno States in response to the 2006 violence sparked by protests over caricatures of the Prophet Muhammad. The region remained susceptible to religious conflict because of underlying socioeconomic problems.
In response to violence between Sunni and Shi'a communities in Sokoto State in 2005, the Sultan of Sokoto regularly counseled local religious leaders to promote coexistence among all groups.
Incidents of communal violence in Plateau State continued to occur, but not on the scale of the previous reporting period.
School authorities, with the aid of student leaders representing campus religious organizations, continued to use interfaith dialogue to address tensions that resulted from the 2004 killing of a Christian campus organization leader at a major university in Bauchi State.
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.
There were a few instances of societal abuse and discrimination against members of Jehovah's Witnesses who refused to join local age-grade associations or women's associations for religious reasons. As in the past, communities in Abia State sometimes ostracized these Witnesses, denying them the right to sell goods in the public market or to retrieve water from the public tap. At the end of the reporting period, the Director of Public Prosecution reportedly had not prosecuted persons accused of assaulting Jehovah's Witnesses (which resulted in the death of one member) who refused to join a women's association in Abia State in 2003. There were also unconfirmed reports that several communities in Abia State seized or destroyed the property of Jehovah's Witnesses who for religious reasons refused to pay a fee levied by the community for the identification of witches.
Although many non-Muslims feared that implementation of the Shari'a criminal code would change their way of life, there was little or no change in the daily lives of most non-Muslims. Some state and local governments strictly interpreted the new Shari'a laws for political reasons, but the majority interpreted and implemented their laws less stringently. There also was a trend developing among some segments of the Muslim community to shift focus away from the criminal aspects of the Shari'a legal system to its tenets of social justice and charity for the poor. Islamic scholars and many Muslim lawyers began educating the poor and the less well informed about their procedural rights under Shari'a. Several lawyers offered free services to the indigent in cases with potentially severe punishments.
In the northern states, some community members reportedly pressured or ostracized Muslims that converted to another religion.
Section IV. U.S. Government Policy
The U.S. Embassy regularly raised religious freedom issues with various federal, state, and local officials, and with prominent citizens. The U.S. Embassy made an especially strong effort to promote religious reconciliation between Christians and Muslims. Embassy officers traveled extensively to various states to meet with Christian and Muslim leaders throughout the reporting period to further that outreach.
In an effort to increase engagement with and outreach towards northern Nigeria, where most of Nigeria's approximately 70 million Muslims reside, the U.S. Government designated and filled a new Political Officer position focused on Muslim Outreach and trained in Hausa, the lingua franca of much of the North.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:01
Rwanda
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. Local government officials detained Jehovah's Witnesses for refusing to participate in security patrols, however in a smaller number of cases than during the previous reporting period.
There was an improvement in the status of respect for religious freedom during the period covered by this report, as there were fewer reports of local authorities harassing and detaining members of Jehovah's Witnesses. Jehovah's Witnesses continued to experience difficulty in obtaining permission to build Kingdom Halls (places of worship) in some localities, particularly in Gitarama.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights. Embassy officers met regularly with religious leaders.
Section I. Religious Demography
The country has an area of 10,169 square miles and a population of approximately 9 million. The Government reported on November 1, 2006, that 56.5 percent of the population is Roman Catholic, 26 percent Protestant, 11.1 percent Seventh-day Adventist, 4.6 percent Muslim, 1.7 percent claims no religious affiliation, and 0.1 percent practice traditional indigenous beliefs. This study indicates a 6.9 percent increase in the number of Catholics and a 17.9 percent decline in the number of Protestants (which can in large part be explained by breaking out the growing Seventh-day Adventist church separately) from the 2001 survey figures. The figures for Protestants include the growing number of members of Jehovah's Witnesses (about 14,000) and evangelical Protestant groups. There is also a small population of Baha'is. 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 religious groups operated in the country. Foreign missionaries openly promoted their religious beliefs, and the Government welcomed their development assistance.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Constitution prohibits the formation of political organizations based on race, ethnic group, tribe, clan, region, sex, religion, or any other division that may give rise to discrimination. There is no state religion; however, the Constitution includes a provision for a ceremonial oath of office for high-level government officials that makes reference to God.
The penal code provides for small fines and imprisonment of up to 6 months for anyone who interferes with a religious ceremony or with a religious minister in the exercise of his or her professional duties. The law regulates public meetings and calls for fines or imprisonment of violators.
Authorities suspended national registration requirements for religious groups pending passage of a new NGO law that has been under consideration in Parliament since 2003. However, NGOs, religious institutions, and religious organizations must present their objectives and plan of action to local and district authorities for "provisional agreement." At least 112 religious groups received these provisional agreements during the reporting period.
There were reports that numerous religious organizations operated without legal recognition because the process of obtaining it was arduous, which government officials confirmed. Members of unregistered groups were vulnerable to censorship and possible detention. One religious NGO was suspended for operating without legal registration at the district level, and there appeared to be no official means of appealing suspension.
The Government permits religious instruction in public schools. In some cases students can choose between instruction in "religion" or "morals." In the past missionaries established schools that were operated by the Government. In those schools religious instruction tended to reflect the denomination of the founders, either Catholic or Protestant. There are 12 private Muslim secondary schools, reflecting rapid recent growth in Islamic education.
The Government observes six holy days as official holidays: Christmas, Good Friday, Easter, Eid-al-Fitr, All Saints' Day, and Assumption.
Although there were no outward displays of animosity, there were tensions between the Government and the Catholic Church about the role of current and former church officials during the 1994 genocide. Church officials noted that, in a departure from previous ceremonies, at the 2007 genocide commemoration only the Lutheran representative was invited to offer a prayer.
Restrictions on Religious Freedom
Officials continued to deny building permits for five Kingdom Halls to Jehovah's Witnesses in Gitarama. In May 2006 the mayor of Gitarama notified Jehovah's Witnesses representatives that they would receive permits only if they stopped "inciting citizens to disobey government policy."
The Government requires religious groups to provide advance notification of religious meetings held at night, particularly those ceremonies involving amplified music and boisterous celebrations, due to noise concerns. Religious leaders reportedly cooperated with the Government in limiting nighttime religious meetings and did not view this 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.
Government officials presiding over wedding ceremonies generally required couples to take an oath while touching the national flag, a practice that Jehovah's Witnesses object to on religious grounds. This practice made it difficult for members to marry legally, since they had to find officials willing to perform the ceremony without the flag requirement. Some members found that placing their hands on a Bible on top of the flag was an acceptable alternative.
The Government continued the 2003 suspension of two local organizations, the "Eglise Methodiste Unie au Rwanda" (the United Methodist Church of Rwanda) and the "Communaut?Methodiste Union Internationale" (the International Union Methodist Community). Both attempted to register as the primary Methodist group in the country and claimed to be the regional representative of the World Methodist Church, which includes the Rwandan, Kenyan, and Ugandan Methodist Churches. The dispute between the two organizations remained before the High Court at the end of the reporting period.
The Government also continued to suspend the registration of two Pentecostal churches led by foreign pastors. One of the pastors left the country during the reporting period; his church's suspension began in 2004, presumably because of the pastor's alleged immigration irregularities and an ongoing dispute over the naming of his church.
Unlike during prior reporting periods, there were no reports that religious groups changed their locations or tailored their activities to avoid confrontation with authorities due to the citing of religious figures and groups in the 2004 parliamentary report on genocide ideology.
Abuses of Religious Freedom
There were a total of 48 reports of police detaining, arresting, and in at least 1 instance beating members of Jehovah's Witnesses because the latter refused--due to religious beliefs--to participate in nighttime security patrols.
There were 26 Jehovah's Witnesses imprisoned or detained by local authorities for a period of 1 night to 1 month in the last half of 2006 for failure to participate in night patrols. In addition, in April 2007 police arrested five Witnesses in Kigali and held them for up to 2 weeks for refusing to take part in armed night patrols. Also in April, police imprisoned nine Witnesses in Gasabo district for their refusal to participate in night patrols. Despite being informed by the Jehovah's Witnesses' legal representative that they had permission from the Minister of the Interior to decline to take part in night patrols, district officials transferred them to a larger prison for 2 days until senior officials of the Ministry of the Interior intervened. Local authorities held 2 Witnesses in Rulindo District for 3 days, and 3 others in Gatumbo for up to 2 weeks. Officials briefly held three more members at the end of May. One of the three was severely beaten. In 2005 judges ruled that there was no law requiring Jehovah's Witnesses to participate in nighttime patrols.
On May 24, 2007, school authorities in Nyamasheke District expelled three Jehovah's Witnesses children. Jehovah's Witnesses leadership was working for the children's reinstatement at the end of the reporting period.
The six primary students in Nyange District who were expelled in the last reporting period for refusing to attend Christian services in their school returned to classes.
In the case of the member of Jehovah's Witnesses detained and severely beaten by the Executive Secretary of the Kirehe-Kigarame Sector in May 2006, the Government investigated and temporarily detained the official but later released him without charge.
In most districts local officials agreed to allow alternative services, such as community-building projects, in place of night patrols for members of Jehovah's Witnesses. Representatives of the Jehovah's Witnesses and government officials often successfully mediated contentious issues.
On October 6, 2006, a court sentenced Father Jean-Marie Vianney Uwizeyeyezu, a Catholic priest who headed a parish in southern Rwanda, to 12 years in prison for "having downplayed the [1994] genocide." In May 2006 authorities arrested and detained Uwizeyeyezu after he allegedly quoted several traditional sayings during Mass that were interpreted as denial of the genocide, which is prohibited by law.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
The relationship between Jehovah's Witnesses and the Government improved during the period covered by this report. Jehovah's Witnesses officials successfully engaged national and local governments on both specific cases and general issues of contention. The Government responded to reports of Jehovah's Witnesses' detention by local authorities and secured their release. However, there were occasional implementation difficulties and miscommunications between the Government and some local leaders.
There were significantly fewer reports of local authorities harassing and detaining members of Jehovah's Witnesses during the reporting period. Based on revised estimates, there were 102 reports of arrests and detentions in the previous reporting period and 48 such reports during this reporting period.
There was a decline in the number of school children expelled from classes for their religious beliefs.
Improvement in religious freedom for Jehovah's Witnesses was credited to international reporting and to the Government and Witnesses' education of local authorities about the group's beliefs.
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Numerous associations and interfaith groups, such as the Ecumenical Council of Churches and the Protestant Council of Rwanda, contributed to understanding and tolerance among various religious groups.
The Interfaith Commission for Rwanda continued to promote unity and reconciliation by supporting activities such as aid programs aimed at reconciling genocide survivors, released genocide prisoners, and genocide detainees' families. Mufti Saleh Habimana, the leader of the country's Muslim community, led a regional peace-building effort for the Horn of Africa.
Section IV. U.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 officers maintained regular contact with leaders and members of religious communities.
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 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. As part of its ongoing engagement with the Government on human rights issues, the Embassy identified individual cases of concern to government officials, who subsequently investigated conditions in a few local administrations and acted to improve the situation for members of the Jehovah's Witnesses.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:02
Sao Tome and Principe
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 386 square miles and a population of 160,400 (2004 estimate). The population is predominantly Roman Catholic. No official statistics are available; however, it is estimated that approximately 72 percent of the population is Roman Catholic, 23 percent Protestant, 3 percent Muslim, and 2 percent atheist. Protestantism has grown considerably in recent years due to the activities of Protestant missionaries. The number of Muslims has increased due to an influx of illegal immigrants from Nigeria and Cameroon. Some syncretistic beliefs are practiced, combining indigenous traditions with Christian or Islamic beliefs.
Foreign missionaries operate in the country unhindered.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. There is no state religion.
Religious organizations must register with the Government. There were no reports that any groups were denied registration or that the activities of unregistered groups were restricted.
The Government celebrates certain holy days 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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Section IV. U.S. Government Policy
The U.S. Embassy, based in Libreville, Gabon, discusses religious freedom issues with the Government as part of its overall policy to promote human rights. Embassy officials regularly met with the country's Catholic bishop, Protestant church leaders, and nongovernmental organizations.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:02
Senegal
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 76,000 square miles and a population of 11.9 million. According to current demographic data, Islam is the predominant religion, practiced by approximately 94 percent of the 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 of the population) that includes Roman Catholics, Protestant denominations, and syncretic Christian-animist groups. The remaining 2 percent of the population practice exclusively traditional indigenous religious beliefs or no religion.
The country is ethnically and religiously diverse. Although there is significant integration of all groups, Christians are concentrated in the western and southern regions, while groups that practice traditional religious beliefs are mainly in the eastern and southern regions. Immigrants practice the same religious beliefs as native-born citizens.
A wide variety of 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 respected this right in practice. The Government at all levels sought to protect this right in full and did 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.
After complaints about the lack of Christians in the cabinet that took office in June 2007, President Wade appointed a second Catholic, expanding the cabinet to 38 members.
The Government provides direct financial and material assistance to religious organizations, primarily to maintain or rehabilitate places of worship or underwrite special events. All religious groups have access to these funds, and there is often competition among religious groups to gain them.
The Government observes a number of Islamic and Christian holy days, including Tabaski, Tamkharit, the Birth of the Prophet Muhammad, and Korite for Muslims, and Easter Monday, Ascension, Pentecost, Feast of the Assumption, All Saints' Day, and Christmas for Christians.
Religious organizations are independent of the Government and administer their affairs without government interference. 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 residence visas from the Ministry of Interior. Missionary groups often established a presence as nongovernmental organizations (NGOs). Religious NGOs obtain permission to operate from the Ministry of Women, Family, and Social Development. 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.
The Government allows for 4 hours of religious education per week in state-owned elementary schools. The religion taught is based on demand from parents, whether Christian or Muslim. An estimated 365,000 students participated in this program across the country.
Privately owned schools are free to provide religious education. The Ministry of Education provides funds to schools operated by religious institutions that meet national education standards. Christian schools, which have a long and successful experience in education, received the largest share of this government funding. The majority of students attending Christian schools are Muslims. Religious charities also received government support.
The Government also operates Islamic schools, which are growing in popularity and include an estimated 20,000 students. In these schools, students learn French and Arabic. These programs are designed to attract children from rudimentary schools that require students to memorize the Qur'an but otherwise do not offer marketable skills.
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. During the period covered by this report, the Government provided hundreds of free plane tickets to Muslim and Christian citizens to undertake the pilgrimage to Mecca or to Rome and the Holy Land.
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 consulted with religious leaders, and the Government generally was represented at all major religious festivals or events. In May 2006 the Government hosted the U.N. High Level Group of the Alliance of Civilizations during which President Wade called for the group to endorse the Islamic-Christian Dialogue scheduled for March 2008 in order to combat prejudice and misunderstanding.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. Majority and minority religious leaders conducted their activities and spoke out on social and political issues, such as political violence and HIV/AIDS, without fear of government sanction. Religious groups, including both Muslims and Christians, had wide access to public media to promote religious activities, such as preaching and religious education. The Government monitored foreign missionary groups and religious NGOs to ensure that their activities coincide with their stated objectives.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Religion plays an important role in the lives of most citizens, and society generally was very open to and tolerant of different religious groups. The country has a long tradition of friendly coexistence between the Muslim majority and Christian, traditional indigenous, and other religious minorities. Interfaith marriage was relatively common. Within certain families, other religious beliefs, such as Christianity or a traditional indigenous religion, were practiced alongside Islam. There were a number of interfaith events throughout the year that celebrate the important role of religion in everyday life.
While the organized Islamic communities (called brotherhoods) were not generally involved directly in politics or government affairs, these groups exerted considerable influence in society and maintained dialogue with political leaders. In the early 2007 election campaign, one prominent leader closely associated with the Mouride Brotherhood, Cheikh Bethio Thioune, campaigned for President Wade. Also in January 2007 the spokesman of the Tidjane Brotherhood, Serigne Abdoul Aziz Sy al Ibn, arranged reconciliation meetings between President Wade and his former prime minister, Idrissa Seck. Close association with a brotherhood, as with any influential community leader, religious or secular, afforded certain political and economic protections and advantages that were not conferred by law.
As in prior years, Christian and Muslim leaders continued to maintain a public dialogue. In December 2006 Archbishop of Dakar Theodore Adrien Sarr and Serigne Abdoul Aziz Sy al Ibn presided over a forum organized by Rencontre Africaine pour la Defense des Droits de l'Homme (RADDHO), one of the leading human rights groups in the country. The forum, called "Pacte Republicain," sought to promote social dialogue and prevent political violence. In early February 2007 Archbishop Sarr and other members of the Catholic hierarchy successfully persuaded the opposition to avoid a violent confrontation with the Government on the eve of the presidential election campaign. In March 2007 the Archbishop met with Thierno Habibou Tall, another Muslim religious leader. The two reiterated their commitment to the promotion of interfaith dialogue.
During the period covered by this report, Protestant groups became more active throughout the country, a sign, according to one prominent local NGO, of the religious tolerance practiced in the country.
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, including the Mouride, Tidiane, Layanne, and Qadriyya Islamic brotherhoods and Christian groups. The Embassy maintained contacts with several faith-based NGOs, foreign missionary groups, and human rights organizations and activists to monitor issues of religious freedom. The U.S. Ambassador or her representative regularly attended major annual religious festivals or gatherings to promote an open dialogue with various religious groups.
The Embassy has an active program of presenting information about religious diversity and tolerance in the United States. The Embassy routinely released information on Islam in the United States, including statements from the President and the Secretary of State celebrating Ramadan and other Islamic holidays, to the local press, posted on its website and published through a monthly magazine.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:03
Seychelles
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 444 square miles and a population of 83,000. The 2002 government census estimated that 82 percent of the population is Roman Catholic and 6 percent is Anglican. There are other Christian groups, including Baptists, Seventh-day Adventists, Assemblies of God, the Pentecostal Church, the Pentecostal Assembly, Nazarites, and Jehovah's Witnesses. Hinduism, Islam, and Baha'i also have adherents within the country.
Foreign missionary groups 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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. There is no state religion.
The Catholic, Anglican, and Seventh-day Adventist Churches, mosques, and the Baha'i local spiritual assembly have individual acts of incorporation. Other religious groups that are not corporate bodies are registered as associations with the Registrar General and are entitled to tax-free privileges, similar to a charity. Twenty-five religious organizations were registered with the Registrar of Association. All religious organizations must register to be entitled to tax-free privileges. If an organization does not want such 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 alternate Sunday mornings, the national radio service airs Catholic Mass and Anglican services, which last from 1 hour and 15 minutes to 1 hour and 30 minutes. The Muslim and Hindu groups are allowed 15-minute broadcasts every Friday afternoon, and the Baha'is and Seventh-day Adventists are allowed 15-minute broadcasts every Saturday afternoon.
Government employees of all religious backgrounds can request paid leave on any of their holy days, and such leave usually is granted. The Islamic Society of Seychelles generally submits requests to the Department of Public Administration for Muslim employees to receive leave on Islamic festival days.
The majority of government ministers are Catholic.
The Government assisted a number of religious groups during the reporting period by providing grants to assist in renovation of churches.
The Catholic holy days of Good Friday, Easter, Corpus Christi, Assumption of Mary, All Saints' Day, Immaculate Conception Day, and Christmas are national holidays. There are no non-Christian holy days that are national holidays.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
The Government introduced an amendment to the Broadcasting and Telecommunications Act (BTA) that prevents political parties and religious groups from obtaining radio licenses. The original BTA allowed religious groups to obtain radio licenses. The amendment to the BTA was approved by the National Assembly on October 3 and incorporated into law on October 16, 2006.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:03
Sierra Leone
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice, and prominent societal leaders took positive steps to promote 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 29,925 square miles and a population of approximately 5 million. The Inter-Religious Council (IRC) estimated that 60 percent of the population is Muslim, 20 to 30 percent Christian, and 5 to 10 percent indigenous and other religious beliefs. There are small numbers of Baha'is, Hindus, and Jews. There was no information concerning the number of atheists in the country.
Many citizens practiced a mixture of Islam and traditional indigenous religious beliefs or Christianity and traditional indigenous beliefs.
Historically, most Muslims have been concentrated in the northern areas of the country, and Christians have been located in the south; however, the 11-year civil war, which officially was declared over in 2002, resulted in movement by major segments of the population.
There are a 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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. There is no state religion.
Holy days celebrated as national holidays include the Islamic Eid al-Adha, the Birth of the Prophet Muhammad, Eid al-Fitr holidays, and the Christian Good Friday, Easter Monday, and Christmas holidays.
The Government has no requirements for recognizing, registering, or regulating religious groups.
The Government permits religious instruction in all schools. Students may choose whether to attend the religious knowledge classes offered by the school.
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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice and prominent societal leaders took positive steps to promote religious freedom. The IRC, composed of Christian and Muslim leaders, played a vital role in civil society and actively participated in efforts to further the peace process in the country and the subregion. Christian and Muslim leaders worked together with the National Accountability Group and the Anti-Corruption Commission to address the problem of corruption in society. As in the previous reporting period, membership applications from Baha'i and Jewish representatives to the IRC were still pending, as the council did not decide what procedure it would use to register new members. The Jewish group's leader was reported to have died of natural causes in November 2006.
Unlike the previous reporting period, there were no known violations of religious freedom, discrimination based on religion, or violence against persons or property based on 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. The U.S. Embassy continued to maintain frequent contact with the IRC and its individual members.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:03
Somalia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
While the Transitional Federal Government (TFG) Charter, article 15 states that "All citizens of the Somali Republic are equal before the law 卙ave the right to equal protection and equal benefit of the law without distinction of race, birth, language, religion, sex or political affiliation," 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.
Extremist groups and individuals previously affiliated with the Union of Islamic Courts (UIC), particularly Hassan Abdullah "al-Turki" in the Lower Jubba region, at times attempted to impose a strict interpretation of Shari'a law that conflicted with cultural traditions.
The U.S. Government does not maintain an official presence in the country. The lack of diplomatic representation limited the ability of the U.S. Government to take action to promote religious freedom.
Section I. Religious Demography
The country has an area of 246,200 square miles and a population of approximately 8.3 million; however, population figures are difficult to estimate due to the instability of the country. Citizens are overwhelmingly Sunni Muslims of a Sufi tradition. There also is a small, extremely low-profile Christian community, in addition of small numbers of followers of other religions. The number of adherents to strains of conservative Islam and the number of Islamic schools supported by religiously conservative sources continue to grow.
Section II. Status of Religious Freedom
Legal/Policy Framework
The TFG Charter, article 15 states that "All citizens of the Somali Republic are equal before the law卙ave the right to equal protection and equal benefit of the law without distinction of race, birth, language, religion, sex or political affiliation."
While the Charter does not possess a section which limits or protects religious practice, article 71(2) decrees that the 1960 Somalia Constitution and other national laws shall apply "in respect of all matters not covered and not inconsistent with this Charter." The 1960 Somalia Constitution, article 29 states, "Every person has the right to freedom of conscience and to freely profess his own religion and to worship it subject to any limitations which may be prescribed by law for the purpose of safeguarding morals, public health, [and] order."
The nascent central government is able to exercise control over very limited territory. Following internationally mediated negotiations in Kenya in 2004, a 5-year transitional process was established, which included drafting a charter, establishment of transitional federal institutions, and a TFG. The TFG formally began operating in Baidoa in February 2006. Deep divisions within the transitional institutions continued to hamper progress on governance, but regular meetings of Parliament and a portion of the Cabinet began to take place. After the defeat of the UIC, the president of the TFG declared a state of emergency on January 31, 2007 and officially moved the seat of government to Mogadishu on March 13, 2007. The northern region of Somaliland does not recognize the Charter or the transitional process, and is seeking recognition as an independent nation.
The Charter establishes Islam as the national religion. Several sheikhs have publicly urged the TFG to reflect a commitment to Islamic governance and morals. Some local administrations, including the self-declared "Republic of Somaliland" and the semi-autonomous region of Puntland, have made Islam the official religion in their regions; however, regional authorities generally do not espouse rhetoric against non-Muslims. Puntland security forces monitored religious activities very closely. Article 6.3 of the Puntland Charter prohibits torture "unless sentenced by Islamic Shari'a Courts in accordance with Islamic Shari'a law." The judiciary in most regions relies on some combination of Shari'a, traditional and customary law (Xeer), and the penal code of the pre-1991 Siad Barre government.
In Somaliland religious schools and places of worship are required to obtain the Ministry of Religion's permission to operate. There are a significant number of externally funded madrassahs throughout the country. These schools provide inexpensive basic education but adhere to conservative Islamic practices. 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 Al-Islah, an Islamic organization.
The Ministry must approve entry visas for religious groups, and certain unspecified doctrines are socially prohibited. Religious practices outside of Islam by ethnic Somalis are not culturally acceptable. In Puntland religious schools and places of worship 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 in Puntland and Somaliland and effectively blocked by informal social consensus elsewhere in the country. Christian-based international relief organizations generally operated without interference, provided that they refrained from proselytizing.
On May 8, 2007, TFG forces confiscated face veils from women in Mogadishu and subsequently burned the veils. TFG authorities stated that hooded criminals disguised as women had participated in attacks against security forces, which warranted banning of the face veil within the capital. Following a public outcry, the mayor of Mogadishu denied any responsibility for the ban and called for its immediate suspension.
There were no reports religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of U.S. minors who had 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 Abuses and Discrimination
Non-Sunni Muslims were often viewed with suspicion by members of the Sunni majority. Non-Muslims who practiced their religion openly faced occasional societal harassment. Although not legally prohibited, conversion from Islam to another religion is socially unacceptable. Those suspected of conversion faced harassment or even death.
On May 11, 2007, Islamist websites attributed the kidnapping of two aid workers in Puntland to the aid workers having allegedly used the provision of assistance as a pretext for proselytizing. Similar claims were made against Ethiopians who the Islamists have stated were attempting to Christianize the country as part of their military occupation.
Local Shari'a courts, which often implement a combination of Shari'a and Somali customary law, continued to operate throughout the country in the absence of a national judicial system operated by a central government. In 2006 the UIC and the Shari'a courts throughout Mogadishu and areas southeast of Mogadishu asserted their authority and enforced a conservative interpretation of Islamic practices and Shari'a. In October 2006 the UIC called for jihad against Ethiopia for supporting the TFG and appealed to international jihadists to come to its aid.
Media reports indicate that on December 6, 2006, Sheikh Hussein Barre, then chairman of the UIC in Bula Burte, a town approximately 130 miles northeast of Mogadishu, threatened to behead any residents who failed to pray five times a day. Hussein also decreed that all shops should close, and he warned people against idling on town streets during prayer times. There were no reports that this declaration was enforced.
On September 17, 2006, Leonella Sgorbati, an Italian nun, was killed at a hospital in Mogadishu by gunmen, hours after a leading Muslim cleric, Sheikh Abukar Hassan, condemned Pope Benedict XVI for his remarks on Islam and violence. Hassan declared, "Whoever offends our Prophet Muhammad should be killed on the spot by the nearest Muslim."
Some residents in Mogadishu objected to strict interpretations of Islamic law imposed by the UIC that forbid many forms of entertainment, such as the screening of movies or soccer matches. In one instance a Shari'a court reportedly ordered one group of youths to have their heads shaved and be flogged for protesting a ban on public broadcasts of World Cup soccer matches. The UIC imposed media restrictions and warned the media against disseminating information critical of Islam. There is strong societal pressure to respect traditions which reflect the traditional Somali interpretation of Sufi Islam.
Section IV. U.S. Government Policy
The U.S. Government does not maintain a diplomatic presence, and travel to the country by U.S. Government officials is restricted. The central Government remained too weak to adequately engage on issues of religious freedom; regional and self-proclaimed authorities were unresponsive due to the lack of U.S. diplomatic recognition of or representation to them. These restraints limited the U.S. Government's ability to take action to promote religious freedom in the country.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:04
South Africa
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 470,693 square miles, and a population of 47.4 million. The 2001 religious demography census estimated that 80 percent of the population is Christian. Hindus, Muslims, Jews, and adherents of traditional African beliefs constitute 4 percent of the population. Approximately 15 percent of the population indicated that it belongs to no particular religion or declined to indicate an affiliation.
The African Independent Churches are the largest group of Christian churches. There are more than 4,000 of these churches, with a membership of more than 10 million, constituting approximately 26 percent of the total Christian population. Although these churches were founded as breakaways from 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 Zionist Christian Church is the largest African Independent Church with 11.1 percent of the population. The African Independent Churches attract practitioners in both rural and urban areas.
Other Christian churches include the Dutch Reformed family of churches, which comprise 6.7 percent of the population, the Roman Catholic Church, which comprises 7.1 percent, and Methodists 6.8 percent. Protestant denominations include Anglican, Baptist, Congregational, Lutheran, and Presbyterian churches. The largest traditional Pentecostal churches are the Apostolic Faith Mission, the Assemblies of God, and the Full Gospel Church. In recent years a number of charismatic churches have been established. Their subsidiary 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 are also active.
Approximately 15 percent of the population claims no affiliation with any formal religious organization. It is believed that many of these persons adhere to indigenous religions. Followers of indigenous religions believe that certain practitioners may manipulate the power of spirits using herbs, therapeutic techniques, or supernatural powers. Some practitioners are considered witches and may engender fear. Many persons combine Christian and indigenous religious practices.
Missionaries operate within the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did 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 based on 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, the law does not recognize a state religion, and the Constitution is deliberately religion-neutral. Leading government officials and ruling party members adhere to a variety of faiths, including various Christian groups, Islam, and Judaism. Many are atheists or practice no established religion.
Only Christian holy days, 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 Government allows, but does not require, "religion education" in public schools; however, "religious instruction," or the advocating of tenets of a particular religious group, is not permitted in public schools.
The Government does not require religious groups to be licensed or registered. Religious groups can qualify as Public Benefit Organizations exempt from income tax.
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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Anti-Semitism
While there were no reported cases of violent physical abuse attributable to anti-Semitism, there were limited instances of anti-Semitic verbal assaults and vandalism of Jewish property and institutions. In December 2006 a Member of Parliament from the African National Congress (ANC) spoke at an academic conference at the University of South Africa in Pretoria during which he stated that the notoriously anti-Semitic Czarist forgery, The Protocols of the Elders of Zion, was a reliable historical document. Another delegate to the conference expressed doubt as to whether the Holocaust was real and reiterated Iranian President Ahmadinejad's claim that the Holocaust was a "myth". Following the conference, ANC spokesman Smuts Ngonyama stated that the ANC’s position was that the Nazi genocide should be "condemned with the contempt it deserves."
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
There are many ecumenical and interdenominational organizations among the various churches. The largest of these is the South African Council of Churches, 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 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 Catholic Church's relationship with other churches continued to become more open, and it worked closely with other churches on the socio‑political front.
There continued to be reports of killings of purported practitioners of witchcraft. In November 2006 the killer of five persons accused of bewitching one of the killer's relatives was sentenced to five life sentences by the Pietermaritzberg High Court. In September 2006 a family of three was burned to death in Limpopo Province in an incident police identified as "witchcraft-related". The investigation was ongoing at the end of the reporting period. In Eastern Cape Province, a woman died after an angry mob stoned her. She allegedly told a man she had bewitched his wife. No arrests had been made, but police stated the investigation continued.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government and civil society as part of its overall policy to promote human rights.
In November 2006 the U.S. Ambassador hosted an Interfaith Youth Evening at his Cape Town residence. Approximately 18 youth activists participated, representing Muslim, Catholic, Anglican, Hindu, and Jewish communities. During this event, the youth exchanged views with the Ambassador on numerous subjects, including religious tolerance, the war on terror/war in Iraq, and life in America. The Johannesburg consulate staff represented the Mission at an iftar dinner promoting religious tolerance hosted by the area's Inter-Faith Dialogue Group. Consulate staff who spoke at the event urged mutual tolerance and understanding among persons of different faiths.
During the period covered by this report, the U.S. Mission sponsored several South Africans to the United States on International Visitor programs related to promoting religious tolerance. The nominated individuals represented a wide range of institutions, including Channel Islam, the Roshnee Islamic Institute, Desmond Tutu Diversity Trust, and Voice Islamic Radio Station. Consulate General Johannesburg organized a roundtable meeting on "Religious Tolerance and Multi-Faith Co-existence in the United States." with representatives from Muslim organizations with one of the exchange participants.
During this reporting period, the Consul General in Durban delivered remarks at an Interfaith Prayer Service hosted by eThekwini Municipality in Durban. Consulate officials also met with a variety of religious leaders, including the Roman Catholic archbishop and bishops, the Anglican bishop, leaders of independent Christian churches, Jewish groups, and prominent Muslims in KwaZulu-Natal. The focus during these events was the promotion of religious toleration.
In September 2006 the Consul General hosted a pre-Ramadan dinner for various
Muslim contacts in the education, health, and religious sectors, which provided an opportunity for discussion about the need for greater religious toleration. Two Muslim students within the Durban consular district were nominated for Fulbright Fellowships.
The Cape Town Consulate continued its active support of the Cape Town Interfaith Initiative (CTII). The CTII brings together Christians, Muslims, Jews, Hindus, Baha’is, Buddhists, African Traditionalists and Adventists. In 2006, the Consulate arranged for Senator Barack Obama to participate in an interfaith discussion on reconciliation and tolerance with CTII.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:04
Sudan
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The 2005 Interim National Constitution (INC) provides for freedom of religion throughout the entire country, and there was some improvement in the status of respect for religious freedom in parts of the country in the period covered by this report. However, regional distinctions in the INC negotiated as part of the Comprehensive Peace Agreement (CPA) have resulted in disparities in the treatment of religious minorities in the North and South. The INC preserves Shari'a as a source of legislation in the North, while the Constitution of Southern Sudan establishes "the traditional laws, religious beliefs, values, and customary practices of the people" as a source of legislation in the South.
Whereas the Government of Southern Sudan (GOSS) generally respected the rights of Christians and Muslims in the 10 states of the South as provided for in its separate 2005 Constitution of Southern Sudan, the Government of National Unity (GNU) continued to place restrictions on Christians in the North. The National Congress Party (NCP) that dominates the GNU embraces Islam as the basis for the country's laws, institutions, and policies.
The ongoing conflict in Darfur between the government-backed Arab Muslim militias (janjaweed) and non-Arab Muslim rebels does not center on religious differences but rather on political, economic, and ethnic issues. The United States declared the situation in Darfur a genocide in September 2004.
In February 2007 the President established the Commission for the Rights of Non-Muslims in the National Capital, a CPA mechanism for protecting religious freedom, by appointing the commission's chairperson. In addition, there were noted improvements in the number of building permits issued for churches.
Dialogue between Christian and Muslim groups continued under the auspices of the Sudan Inter-Religious Council (SIRC), a nongovernmental organization (NGO) supported by the GNU, and the Sudan Council of Churches (SCC), comprising Catholic, Orthodox, and Protestant groups.
The country is in political transition, with national elections scheduled for 2009 and a referendum on independence for the South scheduled for 2011.
The U.S. Government promoted religious freedom and human rights in its discussions with government officials and in its public diplomacy.
Section I. Religious Demography
The country has an area of 967,500 square miles and a population of 41.2 million. Population and demographic data are estimated, and there are no recent census figures. Two-thirds to three-fourths of the population live in the 15 states of the North and are generally from Arabic-speaking Semitic groups. The remaining one-fourth to one-third of the population live in the South and are mostly Nilotic peoples. Large numbers of internally displaced persons (IDPs) fled from the South to the North during the long civil war, many of them Christians or practitioners of traditional religious beliefs. Although several hundred thousand returned to the South after the CPA, many more still live in and around northern cities.
Islam predominates in the North, while traditional indigenous beliefs (animism) and Christianity are prevalent in the South. Some Muslim leaders estimate the Muslim population to be more than 32 million, or above 80 percent of the total population. Almost all Muslims are Sunni, although there are significant distinctions between followers of different Sunni traditions, particularly among Sufi brotherhoods. Two popular brotherhoods, the Ansar and the Khatmia, are associated with the opposition Umma and Democratic Unionist Parties, respectively. There is a small Shi'a community.
Traditionalists are believed to be the second largest religious group in the country, although there are reports that many converted to Christianity or followed a syncretic form of these two religious beliefs.
Christians are generally considered the third largest group. The Roman Catholic Church estimates the number of baptized Catholics at six million, including small Melkite and Maronite communities in the north. Anglicans estimate five million followers in the Episcopal Church of Sudan and the dissident Reformed Episcopal Church. There are very small but long established groups of Orthodox Christians in Khartoum and other northern cities, including Coptic Orthodox and Greek Orthodox Christians. There are also Ethiopian and Eritrean Orthodox communities in Khartoum and eastern Sudan, largely made up of refugees and migrants. Other Christian groups with smaller followings in the country include the Africa Inland Church, the Armenian (Apostolic) Church, the Sudan Church of Christ, the Sudan Interior Church, Jehovah's Witnesses, the Sudan Pentecostal Church, the Sudan Evangelical Presbyterian Church (in the North), the Presbyterian Church of the Sudan (in the South), and the Seventh-day Adventist Church of Sudan.
Foreign missionary groups operate in both North and South, although Christian missionary activity is limited in the North due to Shari'a, strong social pressure against proselytizing, and existing laws against apostasy.
Many Christians in the North are descended from pre-Islamic era communities or are trading families that immigrated from Egypt or the Near East before independence (1956). Many Muslims in the South are shopkeepers or small business owners who sought economic opportunities during the civil war. Political tensions have created not only a sense of ethnic and religious marginalization among the minority religious group in each region but also a feeling among the majority that the minority groups control a disproportionate share of the wealth.
Religious identity plays a role in the country's political divisions. Northern Muslims have dominated the country's political and economic system since independence. The NCP draws much of its support from Islamists, Salafis/Wahhabis, and other conservative Arab Muslims in the North. The Umma Party has traditionally attracted Arab followers of the Ansar Sect of Sufism as well as non-Arab Muslims from Darfur and Kordofan. The Democratic Unionist Party (DUP) includes both Arab and non-Arab Muslims in the North and East, especially those in the Khatmia Sufi brotherhood, as well as some northern Arabic-speaking Christians. Southern Christians generally support the SPLM or one of the smaller southern parties.
Section II. Status of Religious Freedom
Legal/Policy Framework
Religious groups are required by law to register with the government as NGOs, although this requirement did not appear to be enforced. Religious organizations must register as nongovernmental, nonprofit organizations to claim exemption from taxes and import duties; however, some registered Christian groups were required to pay taxes and import duties. Some of the largest Christian religious groups have historically refused to register out of fear of government interference.
The March 2006 Organization of Humanitarian and Voluntary Work Act requires all foreign NGOs, including religious groups, to register with the Government. The act requires government approval before NGOs can begin work on particular projects and places restrictions on the acceptance of foreign money operating in the country. In March 2007 the GNU and the United Nations signed a Joint Communiqu?designed to ease restrictions on humanitarian access to Darfur, including access by religious groups providing humanitarian assistance. The GNU has demonstrated varying levels of commitment to the provisions outlined in the Joint Communiqu?
The CPA mandated the creation of the Commission for the Rights of Non-Muslims in the National Capital, a mechanism designed to advise the courts on how to fairly apply Shari'a to non-Muslims. In February 2007 the President appointed the commission's chairperson, who then selected 28 commissioners from the judiciary, the Ministry of Justice, and representatives from Islam, Christianity, and traditional religious groups. The commission met once and had no significant impact on religious freedom during the reporting period.
There are no restrictions on religious groups' ability to acquire property, but all groups are required to obtain permits from the national Ministry of Guidance and Endowments, the state Ministry of Construction and Planning, and the local planning office before constructing new houses of worship. This requirement did not appear to be enforced in the South; enforcement in the North was sporadic. Permits for new mosques in the North are generally issued, although Muslim leaders complained the process was cumbersome and time-consuming. In the past, permits for new churches have been either denied outright or delayed for years. However, the Khartoum State Ministry of Planning and Public Utilities issued permits for three new churches since July 2005, the first permits issued for new churches since 1975. Many Christian leaders remained skeptical that the Government would allow new churches to be built.
National government offices and businesses in the North follow the Islamic workweek, with Friday as a day of prayer. Employers are required by law to give their Christian employees two hours before 10:00 a.m. on Sunday for religious purposes; in practice, many employers did not, and there was no legal remedy. Public schools are in session on Sunday and Christian students are not excused from classes. Most Christians instead worship on Friday, Saturday, or Sunday evenings.
GOSS offices and businesses in the South follow the Monday through Friday workweek, with Sunday as a day of religious observance. Employers in the South generally do not give their Muslim employees 2 hours on Friday for religious purposes as required under national law practiced in the North. Schools in the South are in session on Friday, and Muslim students are not excused from class.
The Government recognizes Eid al-Adha, Islamic New Year, the Birth of the Prophet Muhammad, Orthodox Easter, Sham El Naseem/Easter Monday, Israa Wal Mi'Raaj, Eid al-Fitr, and Christmas as public holidays throughout the country. In the South, Islamic holy days were generally not observed by government offices.
Foreign missionary groups are required to register with the Government, although Christian leaders charged that foreign Muslim groups are routinely exempt from this regulation.
Under the state-mandated curriculum, all schools in the North--including private schools operated by Christian groups--are required to teach Islamic education classes from preschool through university. All classes must be taught in Arabic, although English may be taught as a foreign language. Some public schools excuse non-Muslims from Islamic education classes, but others do not. Private schools must hire a special teacher for teaching Islamic education, although public schools are not required to provide any religious instruction to non-Muslims. According to the SIRC, the Government does not have an accreditation system in place for Christian school teachers that teach Christian doctrine to non-Muslim children. Whereas their Muslim counterparts are approved by the state, those that instruct students in Christian theology are not required to be state certified, and there appeared to be minimal government concern about the lack of accreditation. At the end of the period covered by this report, there were two Christian schools with license applications pending before the Government.
The educational system in the South still suffered from the effects of the civil war. There were few public schools; most instruction was provided by Christian religious groups, although there were two Islamic colleges. The University of Juba, which relocated to Khartoum during the North-South Civil War, remained in the capital, although a majority of its students came from the South. The SIRC noted that some schools in predominantly Muslim areas of White Nile and Kordofan states are taught with a Christian curriculum.
The GNU has supported interfaith dialogue through the SIRC; however, the SIRC was relatively inactive during the reporting period.
The INC and the Constitution of Southern Sudan both deny recognition to any political party that discriminates on the basis of religion.
Restrictions on Religious Freedom
Obtaining permits to build new houses of worship remained a long and tortuous process, despite past improvements. In addition, the GNU pressured existing churches and Christian facilities in central Khartoum to move to less conspicuous locations on the outskirts of the capital. Some Christians believed this approach to be a less public, less confrontational alternative to the previous government's practice of confiscating church property.
The GNU promoted Islam through mandatory Islamic education for all students in the North, even non-Muslims enrolled in private, Christian schools. Christian leaders believed that these requirements exacerbated problems in the relationship between the Muslim majority and the Christian minority and further marginalized the place of Christianity in northern society. The Catholic Church in particular faced a shortage of priests, which it attributed to a lack of Christian religious education.
In prior reporting periods, the Government restricted conversions from Islam to other religious groups; however, there were no incidents recorded during this reporting period.
The GOSS pursued policies that contributed to the free practice of religion during the period covered by this report, although some Muslims leaders in the South expressed concerns about the Government's treatment of Muslims. Although the government of Upper Nile State in January 2006 banned the use of public loudspeakers at mosques in Malakal and Nasir for announcing the call to prayer, claiming that they disturbed the public, the local government was reviewing a request to reinstate their use.
The Government favored Muslims over Christians in the North. Many southern Christians living in the North suffered from social, educational, and job discrimination, although religion was only one of the many factors leading to discrimination. Muslim religious organizations affiliated with opposition political parties, such as Al-Ansar and its political wing, the Umma National Party, also claimed to suffer discrimination by Islamists in the governing NCP, although it was unclear whether the alleged discrimination was due to religious or political affiliation. In prior reporting periods, some Muslims in the North also complained that the GNU was attempting to curry favor with the West by placing Christian leaders in positions of power within the Government.
Muslims in the South complained of economic discrimination and boycotts by Christians, although such actions did not appear to be supported by the GOSS. For example, the SPLM issued statements against violence towards Muslims in the aftermath of societal violence directed towards Muslims in Juba following the death of First Vice President John Garang in August 2005. Tensions remained in Juba as many Muslims reported continuing harassment and intimidation.
In the last 2 years the Government issued a total of 3 permits for new churches in suburban Khartoum; church officials considered these 3 permits to be an important development, as permits are not routinely approved. Most existing churches in the capital date from the colonial era, are located near the city center, and cannot accommodate Christians who live in the IDP camps on the outskirts of Khartoum. Even when employers observe the requirement to allow 2 hours of worship time on Sunday mornings, relatively few Christians have the time or means to travel more than 20 miles to church. This policy not only limits the ability of Christians to practice their faith but also enables the Government to claim that new churches are not needed because the existing ones are under-utilized.
In prior reporting periods, the Government condemned and destroyed Christian "prayer houses" that were built in IDP camps in the North without obtaining permits. The Catholic Church also built "activity centers" near IDP camps which function as churches without official permits.
Although the Government has issued three permits for new churches in suburban Khartoum, some Christian leaders believed the GNU has continued the previous regime's attempts to drive churches and other Christian institutions out of the capital's center.
Despite expectations by Christian groups in the South that the GOSS would return (or pay for) church property seized by earlier governments, there was no indication that the GOSS would do so anytime soon, as the GOSS experienced a significant financial crisis during the reporting period.
As in previous reporting periods, the local government in Khartoum attempted to take advantage of a profitable real estate market by offering a high purchase price for churches with the intent of redeveloping the area while denying churches the right to redevelop it for profit on their own, or rezoning church land for commercial use to prevent future church construction on that site.
Although there is no penalty for converting from another religion to Islam, converting from Islam to another religion is punishable by death in the North. This practice has never been carried out by the current Government. Muslims in the North who attempt to convert to another faith, however, are generally regarded as outcasts by their families and face severe social pressure to recant.
The INC and the Constitution of Southern Sudan specifically prohibit discrimination on the basis of religion for candidates for the National Civil Service, although Muslims have traditionally been chosen for these positions over Christians. However, since 2005 there has been a marked increase in the number of Christian members in the National Assembly, the Council of States, and Cabinet. There are many Christian lawyers in the North and several Christian judges for civil law cases involving non-Muslims.
The National Intelligence and Security Service routinely monitored religious activities at mosques and churches throughout the country, often posing as members of the congregations. Christian leaders acknowledged that they usually refrain from preaching on political or other sensitive topics to avoid harassment by the authorities, although some Christian leaders used the CPA as a vehicle for religious instruction and a point of common understanding among congregants. Some Muslim imams avoided political topics in their preaching as well.
Proselytizing by any religious group in the country is not prohibited, although strong Muslim social pressures in the North against proselytizing and Shari'a apostasy penalties within the North's legal code effectively limited Christian missionary activities in the region. Some foreign missionary groups operated in the North, although their work was officially limited to education or services to southern Christian IDPs. Missionaries continued to operate in the South, running relief operations, medical clinics, and churches. Many Western Christian religious workers experienced delays in getting visas, although this is common for almost all visa applicants from Western countries. The Government also controlled travel to certain areas in the North by requiring all foreigners to have travel permits.
There are no formal prohibitions on the local publication, importation, or dissemination of religious texts, and copies of the Qur'an and Bible are commonly available throughout the country, both North and South. Newspapers commonly print sermons and other religious articles, and the Episcopal Church of Sudan operates a religious bookstore in central Khartoum. However, newspaper editors continued to self-censor articles on controversial religious topics.
Public preaching and processions were allowed throughout the country. Muslim sermons were commonly broadcast over loudspeakers in the North and could be heard well outside the walls of mosques. However, Christian leaders said that they were cautious about preaching outside of their churches or leading public processions; they usually limited these activities to Christmas and Easter celebrations.
Abuses of Religious Freedom
On January 1, 2007, police raided the seat of the Episcopal Church of Sudan Diocese of Khartoum with tear gas, injuring six worshippers. The raid occurred during an annual prayer service to mark the coming of the New Year and marked the first time since the signing of the 2005 CPA that authorities in Sudan have disrupted a religious gathering.
In May 2006 officers of the National Intelligence and Security Service detained and beat Christian leaders who met with a Muslim woman who wanted to convert to Christianity. The Government did not charge the woman with apostasy, and she returned to her family.
Forced Religious Conversion
Although there was no evidence of forced conversions in the period covered by this report, there is considerable social pressure for non-Muslims in the North to convert to Islam. The President frequently ended his public speeches with a call for victory over the "infidels," and state media outlets routinely referred to Christians as "nonbelievers." Christian parents reported that their children enrolled in public school were commonly asked why they were not Muslims.
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.
Improvements and Positive Developments in Respect for Religious Freedom
There was some improvement in respect for religious freedom in the period covered by this report. The 2005 adoption of the INC and the Constitution of Southern Sudan continued to improve government and societal acceptance of minority religious groups in both the North and the South. The February 2007 appointment of the Commission for the Rights of Non-Muslims in the National Capital fulfilled a key commitment by the GNU to address religious freedom violations in the North; however, the Commission was established late, only convened once, and did not implement any decisions or rulings during the reporting period.
There was little Christian media programming in the North, and little local broadcasting of any kind in the South. However, the GNU permitted 24 hours of Christian broadcasting on Khartoum television on Christmas Day 2006. This was the first time such programming had been permitted, reaching a broadcast area of about 30 miles around Khartoum.
Section III. Societal Abuses and Discrimination
Religious identity is an important cultural marker in society, often overlapping with other racial, ethnic, and linguistic traits. Relations between individuals of different religious backgrounds were often good on a personal level, although government policy in the past frequently undermined an atmosphere of religious tolerance by favoring certain religious or ethnic groups to the detriment of others. The signing of the CPA and the adoption of the INC marked a change in these policies and contributed to improved relations between Muslims and Christians.
In September 2006 Mohamed Taha, the Shi'a editor-in-chief of Al Wafaq daily newspaper, was found decapitated on a street in Khartoum. Although there were no arrests made in the killing, there was widespread speculation that he was murdered by religious extremists who opposed his decision to republish a contentious article about the origins of the Prophet Muhammad the previous year. In May 2005 Taha had faced criminal charges of defaming religion for publishing the article but was later acquitted.
Muslims in the North who express an interest in Christianity or convert to Christianity face severe social pressure to recant. Muslim converts to Christianity are typically regarded as outcasts by their families and are sometimes forced to flee the country. Some Christian converts fear their Muslim families will beat them or report them to authorities for prosecution, although others note that many Muslim families are too embarrassed to draw public attention to the matter.
Although the social pressure for women to wear headscarves in public in the North has decreased, social pressure remained for both Muslim and non-Muslim women in universities to wear headscarves to classes.
As in the past, the SIRC played a role in promoting interreligious dialogue and understanding; however, it was less active during this reporting period than previously. Although the SIRC is officially an NGO, it received much of its funding from the GNU. In the past some Christian leaders expressed disappointment with the SIRC's ability to help Christians regain confiscated church property, and some Muslim leaders questioned SIRC's representation of all Muslims in the country.
The SCC includes 12 Catholic, Orthodox, and Protestant churches in northern and southern Sudan. The SCC generally cooperated with the SIRC, although some SCC members expressed concerns that the SIRC is too close to the Government.
Section IV. U.S. Government Policy
The U.S. Government encouraged respect for religious freedom in its discussions with the GNU and urged it to fulfill the promise of religious freedom made in the CPA and the INC. The U.S. Government made clear that continuing restrictions on religious freedom are an impediment to improved relations between the two countries.
U.S. embassy officials met on a regular basis with leaders from many Muslim and Christian groups in Khartoum, Juba, and on trips outside the capital, noting the importance of religious tolerance and the extent of U.S. interest and concern.
The Embassy sponsored a prominent Sufi Muslim cleric for the International Visitor Program. The Embassy also maintained contact with key figures in religious communities through occasional individual meetings and mailings of articles and reports relating to religious freedom.
Since 1999 the Secretary of State has designated Sudan a Country of Particular Concern annually under the International Religious Freedom Act for particularly severe violations of religious freedom. Economic measures in effect against Sudan under the International Religious Freedom Act relate to the use of the voice and vote of the United States regarding loans or other International Financial Institutions' funds for Sudan pursuant to the International Financial Institutions Act.
Released on September 14, 2007
[ 本帖最后由 令狐药师 于 21.9.2007 19:05 编辑 ]作者: 令狐药师 时间: 21.9.2007 18:04
Swaziland
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The new Constitution, which went into effect on February 8, 2006, provides for freedom of religion. The Government generally respected freedom of religion in practice.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuse or discrimination based on religious belief or practice.
The U.S. 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 approximately 6,700 square miles and a population of 1.1 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 35 percent Protestant, 30 percent Zionist, 25 percent Catholic, and 1 percent Muslim. The remaining 9 percent of the population is divided among 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.
Missionaries continue to play a role in rural development. Most immigrants from South Asia practice Islam.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
Article 23 of the new Constitution states that individuals have a right to "freedom of thought, conscience, or religion." The Constitution protects the right to practice by guaranteeing "[the] freedom [to] worship either alone or in community with others."
Apart from the Constitution, there is no law, statute, or regulation that protects the right of religious freedom or provides effective remedies for the violation of that right.
Christmas, Good Friday, Easter, Easter Monday, and Ascension Day are national holidays. The monarchy (and by extension the Government) supports many Christian activities. It has become common practice for the King, the Queen Mother, and other members of the royal family to attend various evangelical programs, including Good Friday and Easter weekend services. At such services the King is usually afforded the opportunity to preach. The royal family also occasionally attends Ascension worship services at the national stadium in the Ezulwini Valley, hosted by participating churches of the local evangelical movement.
There is no legislation in the country describing the organizational requirements of a religious group; however, new religious groups or churches are expected to register with the Government upon organizing. To be considered organized, a religious group must demonstrate possession of either 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. These organized religious groups are exempt from paying taxes, although they are not considered tax-deductible charities.
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 due to a slow bureaucracy.
The Government allows religious instruction, primarily Christian, in public schools. Voluntary school clubs conducted daily prayer services in many public schools.
The Government neither restricts nor formally promotes interfaith dialogue, and it does not provide formal mechanisms for religions to reconcile differences.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. Followers of all religious faiths generally were free to worship without government interference or restriction. Teaching of Religious Knowledge as an elective subject in secondary and high schools is limited to Christian theology. The only organized religious youth clubs permitted to operate in schools are Christian, but the Government did not enforce this rule. During the reporting period, no complaints were registered by non-Christian groups regarding this practice.
The government-owned television and radio stations did not permit non-Christian religious groups to broadcast messages. Christian programming was 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), carried at least one religious channel. Church groups owned several newsletters and magazines.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuse or discrimination based on religious belief or practice. Five different religious groups peacefully maintain adjoining properties in Mbabane. There was no public conflict among religious groups during the period covered by this report.
Christian churches were well organized and were divided into three groups: the Council of Churches, the League of Churches, and the Conference of Churches. Each group was open to members of all denominations. However, Zionists and all African traditional churches belonged to the League of Churches; most evangelical churches associated with the Conference of Churches; and Anglican, Catholic, United Christian, Mennonite, Episcopal, and Methodist Churches generally belonged to the Council of Churches. These groups primarily produced common statements on political matters, facilitated the sharing of radio production facilities, or became involved with common rural development and missionary strategies. Although the groups sometimes strongly disagreed with one another, they have found common ground on topics of concern.
Section IV. U.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 and good relations with the various religious organizations.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:06
Tanzania
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
Despite the increased representation of Muslims in Government, tensions between Muslims and Christians persisted. There were a few cases of increased tension between secular and fundamentalist Muslims as the latter frequently called for Muslims to adopt a stricter interpretation of Islam in their daily lives.
The U.S. 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 364,900 square miles and a population of 37 million, of which 36 million live on the mainland and 1 million on the Zanzibar archipelago. Current statistics on religious demography are unavailable because religious surveys were eliminated from government census reports after 1967. Religious leaders and sociologists estimate that the Christian and Muslim communities are equal, each accounting for 30 to 40 percent of the population, with the remainder consisting of practitioners of other faiths and indigenous religions, and atheists .
Ninety-nine percent of the population on the Zanzibar archipelago is Muslim. On the mainland, Muslim communities are concentrated in coastal areas, with some large Muslim minorities also in inland urban areas. Between 80 and 90 percent of the country's Muslim population is Sunni; the remainder consists of several Shi'a subgroups, 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.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full, and did not tolerate its abuse, either by governmental or private actors.
The Constitution does not establish any official religion and recognizes eight days as religious holidays, four Christian and four Muslim. Following the unwritten rule that the presidency would alternate between a Christian and a Muslim, on May 4, 2005, the ruling party nominated Foreign Minister Jakaya Kikwete, a Muslim, to succeed President Mkapa, who is Catholic. Although perceived religious favoritism was not a campaign issue, there was increasing public discussion of balancing government benefits among the country's religious communities.
Historically, some urban Muslim groups have perceived discrimination in government hiring and law enforcement. This prompted the new Union administration, led by President Kikwete, to appoint Muslims to key government positions, including the vice presidency, ambassadorships, and ministerial positions in the Ministries of Defense, Finance and Energy and Minerals after the elections in 2005. However, the perception among Christians is that the two former Presidents, both Christian, and former president Ali Hassan Mwinyi, a Muslim, maintained a balance between Christians and Muslims in sensitive and high-level posts, whereas President Kikwete appointed a disproportionate number of Muslims to high-level positions.
Customary and statutory laws govern Christians in both criminal and civil cases. Muslims are governed by customary and statutory law in criminal cases; however, in civil cases involving family matters such as marriage, divorce, child custody, and inheritance, Islamic law is applied if both parties are Muslim and if they agree to be adjudicated under this law. Some Christian judges on the mainland continue to administer Islamic law for civil cases involving family law where all parties involved were Muslims. Some Muslim groups consider this inappropriate and reported it as a grievance against the legal system.
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. There was occasional debate during the reporting period about the establishment of Shari'a (Islamic law) in Zanzibar, but the number of advocates remained small.
The Government requires religious organizations to register with the Registrar of Societies at the Ministry of Home Affairs on the mainland and with the Chief Government Registrar on Zanzibar. To register, religious organizations must have at least ten followers and provide a Constitution, the resumes of their leaders, and a letter of recommendation from their district commissioner. In addition, groups registering on Zanzibar must provide a letter of approval from the Mufti.
On the mainland, mosques belonging to the National Muslim Council of Tanzania (BAKWATA) elect a Mufti who, unlike in Zanzibar, is not a public servant. Some Muslim groups on the mainland claimed that they were also required to submit a letter of recommendation from BAKWATA to register; however, such groups did not report any difficulties in obtaining one. There were no reports that the Government refused the registration of any group on the mainland.
A semi-autonomous archipelago, Zanzibar elects its own President to serve as head of government for matters internal to Zanzibar, and a parliament that can approve legislation pertaining to local affairs. The 2001 Mufti Law authorizes the President of Zanzibar to appoint an Islamic leader, or Mufti, to serve as a public employee of the Zanzibari Government. The Mufti possesses the authority to settle all religious disputes involving Muslims, approve all Islamic activities and gatherings on Zanzibar, supervise all Zanzibari mosques, and approve religious lectures by foreign clergy and the importation of Islamic literature from outside of Zanzibar. Under the 2001 Mufti Law, Zanzibar's Mufti is able to recommend that the Chief Government Registrar approve or deny the registration of any Islamic organization.
Previously, the Zanzibar Attorney General's Office reported that it was seeking input from various Muslim nongovernmental organizations (NGOs), including some that have objected to the Mufti Law, before a state sanctioned review committee was to commence, as promised by the Zanzibari Ministry of Good Governance in 2004. In May 2007 officials from the Mufti's Office said that no committee had been formed to consider possible revisions to the Mufti Law. According to Zanzibari authorities, the modalities of the committee's formation were still in the process of being developed during the period covered by this report.
In November 2006 Zanzibar's Mufti recommended approval of at least one group (which sends Muslims to Mecca for the Hajj) and recommended denial of two groups associated with the Baha'i faith and the Ahmadiyya, citing contradictions between the beliefs of these groups and Islam. The Ahmadiyya filed suit against the Mufti's Office in a regional magistrate's court to protest this recommendation. The court dismissed the case early in 2007.
Religious organizations occasionally appealed to the secular civil authorities for assistance in resolving quasi-religious disputes over ownership of places of worship, leadership of religious organizations, or burial practices within their denominations.
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 common, although they are generally taught on an ad hoc basis by parents or other volunteers. Classes must be approved by the school's administration and/or parent and teacher associations. Many schools and universities are associated with the Catholic Church and, the country maintains an Islamic university in Morogoro and numerous Islamic schools in Zanzibar. Unlike in public schools, some private schools make religious classes compulsory for all their students.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. Missionaries were permitted to enter the country freely. This was particularly true on Zanzibar if proselytizing was ancillary to other religious activities. Citizens were permitted to leave the country for pilgrimages and other religious practices.
All religious organizations are banned from involvement in politics, and politicians are restricted 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 representatives who campaign in houses of worship or educational facilities.
In February 2007 to avoid increasing tensions, the Mufti's Office stopped a local youth group of Wahhabi/Salafi-inspired Muslims from building a mosque near another mosque that the group had unsuccessfully tried to take over in 2005.
In February 2007 Zanzibar's traffic police issued a ban on women from driving wearing veils, stating that veils could cause road accidents. Muslims on Zanzibar reportedly protested the ban as an attack on Islam. Although the ban is still in place, there have reportedly been no efforts to enforce it.
The law prohibits preaching or distributing material that is considered inflammatory and represents a threat to public order. In 2006 officials occasionally denied permits to religious organizations to hold public gatherings if they believed that the gathering could become confrontational or inflame religious tensions; however, there were no reports of such denials in 2007.
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 in police reports in case individuals are asked to give sworn testimony, according to their religion. The Government requires children to indicate their religion on school registration forms so that children can be assigned to the appropriate religion class if the school offers instruction.
Government policy forbids discrimination against persons on the basis of religious belief or practice; however, some officials and business persons were believed to favor conducting business with coreligionists.
During the reporting period, some Christian groups accused the current administration of religious bias against Christians citing the rapid appointment of Muslims to many important positions. For example, Christian pastors complained that it was sometimes difficult to get permits for outdoor rallies because most local government leaders in Dar es Salaam were Muslims. Former President Mwinyi was generally viewed by Christians as fair in his appointments. However, some Christians complained that he was responsible for opening the country up to a greater influx of aid from Arab countries - increasing the construction of mosques, and in short, trying to create a more "Islamic" country.
During the reporting period, 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 Government to institutionalize government oversight of Islamic organizations.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
To promote religious tolerance, in 2007 President Kikwete, First Lady Salma Kikwete and Muslim government ministers and Members of Parliament participated regularly in Christian events such as inaugurations and fundraising activities of churches. Government officials frequently participated in interdenominational events sponsored by NGOs. When inaugurating the Karatu District Council building in the Arusha Region on March 23, 2007, the President reiterated the government's commitment to serving all citizens equally irrespective of their religious and political affiliation. The President of Zanzibar, Amani Abeid Karume, supported interfaith initiatives and religious freedom.
In January 2007 the Uamsho met again with officials from the Mufti's Office to discuss provisions in the Mufti law regarding rally permits. The Mufti's Office confirmed that the law allowed religious groups to inform, rather than request permission from, its office to hold outdoor religious gatherings. As a result Uamsho began to hold weekly, instead of monthly, outdoor religious rallies. Between January and May 2007, Uamsho held 12 religious rallies.
Section III. Societal Abuses and Discrimination
Muslim-Christian relations remained stable in rural areas; however, some tension persisted in urban centers due to perceptions by some Muslim and Christian groups that the Government favored the other community in its hiring or law enforcement practices.
The July 2, 2007 edition of the Citizen reported that a priest of the Anglican Diocese of Central Tanganyika was arrested for his involvement in disrupting the church services of a Bishop who was sympathetic to homosexuality. A 60-year-old woman was seriously injured in the disturbance. An article dated April 11, 2007 stated that some members refused to allow the Bishop to perform Easter Mass and baptisms and threatened him with beatings after he made statements condoning homosexuality. The Dodoma Regional Police were investigating the threats at the end of the reporting period.
In 2007 tensions stemming from historical disparities in economic and educational opportunities available to Muslims and Christians were exacerbated by some public rallies at which religious debate resulted in physical altercations. A June 29, 2007, article reported that policemen in Morogoro region were forced to break up a similar religious debate where a Christian pastor was defending his faith before a group of Muslim clerics.
On May 3, a local press article reported that religious arguments between Christians and Muslims in Korogwe almost resulted in fighting with machetes. A March 20, 2007, article reported the BAKWATA district leadership in Korogwe, Tanga region had warned the District Commissioner, a Christian, not to interfere with religious rallies, or her job would be jeopardized. The BAKWATA district leadership contended that they would not stop their religious rallies even if Christians felt insulted by their remarks. The Tanga Regional Commissioner, a Muslim, met with BAKWATA leaders and told them that they had to abide by a law that barred religious groups from inciting its members against other religious groups.
In April 2007 an interfaith committee established by the Mufti's Office met to plan a meeting for late 2007 between the Mufti's Office, the Zanzibar Muslim Ulamaa (or Scholar's) Council, and Anglican, Catholic, and Protestant bishops to discuss peace-building initiatives. Created in February 2007, the interfaith committee consists of 6 Muslim leaders and 3 Christian leaders to seek ways of fostering peace and stability in Zanzibar.
A March 8, 2007, a Swahili daily article stated that Answaru Sunna Wahhabi Muslims beat other Ansar Suna Shafii Muslims with sticks at a burial ceremony for Mr. Sadiki Shaaban Kalondo. Each group claimed that the deceased was its member. After the intervention of the Dodoma Regional Police Commander, the deceased was buried as an Ansar Suna Shafii Muslim.
An article dated January 17, 2007, in the Daily News, an English newspaper, reported that the Mwanza Regional Police arrested 20 witch doctors for inciting violence and mob killings against suspected witches. According to the article, the witch doctors caused the death of 128 persons. The Government continued to condemn the killing of alleged witches and to prosecute offenders. In 2007 there was a decrease in reported killings of elderly individuals suspected of being witches.
Despite generally improved relations between religious groups, there were sporadic reports of religious-based violence and unease. Tensions between different Muslim groups reemerged on May 12, 2006, when Muslim sheikhs were quoted in a newspaper as strongly criticizing the office of the Zanzibar Mufti for remaining silent when both Mufti officials and local Muslims were viewed as compromising the Islamic faith by being more concerned with secular pursuits, such as monetary gain, than with the promotion 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. As part of this strategy the U.S. Government encouraged continued economic reform as a means to alleviate poverty, which has been identified as a contributing factor in the growth of religious intolerance.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:06
Togo
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 21,925 square miles and a population of 5,701,600. The most recent available statistics, published by the Demographic Research Unit of the University of Lome in 2004, stated that the population is approximately 33 percent traditional animist, 28 percent Roman Catholic, 14 percent Sunni Muslim, 10 percent Protestant, and 10 percent Christians of other various denominations. Groups comprising less than 5 percent of the population include persons not affiliated with any religious group. Many converts to the more widespread religious groups continue to perform rituals that originated in traditional indigenous religious groups. The number of atheists in the country is unknown but estimated to be small.
Most Muslims live in the central and northern regions. Catholics, Protestants, and other Christians live mostly in the southern region.
Foreign missionaries 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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
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 were no other laws or statutes that specifically restrict religious freedoms. Catholics, Protestants, and Muslims occupy positions of authority in the local and national governments.
The Government voted in favor of the 2004 UN General Assembly Resolution on the Elimination of All Forms of Religious Intolerance, which reaffirms that freedom of religion is an inherent human right.
The Government recognizes seven Christian and two Islamic holy days as national holidays, including New Year, Easter Monday, Ascension, Pentecost Monday, Assumption, All Saints' Day, Christmas, Tabaski, and Eid al-Fitr (Ramadan).
The Government recognizes three main religious groups as state religions: Roman Catholicism, Protestantism, and Islam. The Government requires other religious groups to register as associations. Official recognition as an association affords a group the same rights as the official religions. Officially recognized religious groups that conduct humanitarian and development projects receive tax benefits on imports but must request such benefits through the Ministry of Foreign Affairs.
Organizations must submit applications for registration to the Office of the Political and Civil Organizations Affairs at the Ministry of Territorial Administration. A religious organization must submit its statutes, a statement of doctrine, bylaws, the 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.
In 2006 the Government rejected the applications of a few religious groups, based on activities deemed illegal or immoral. In the past, the Government rejected the application of one Muslim group that it said was involved in supplying arms to northern Ghana. In another instance, the Government rejected the application of a Christian organization whose founders were accused of sexual harassment and embezzlement. Members of groups that were not officially recognized could practice their religion but did not have legal standing.
Religious organizations must request permission to conduct large nighttime celebrations, particularly those involving loud ceremonies in residential areas or that block off city streets. Officials routinely granted these requests during the period covered by this report.
The Civil Security Division handles complaints associated with a religious organization, particularly noise complaints related to religious celebrations at night. The Ministry of Security sends security forces to address the complaints.
The Government recognized more than 758 religious groups over the past 16 years, although it is unknown how many of them still exist. Most new groups are small Protestant and Muslim congregations. The Office of the Political and Civil Organizations Affairs 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.
The Muslim Union of Togo reported that since 1991, 65 Muslim groups had 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 must meet 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.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
Religious groups are generally left alone if they refrain from political activities and human rights issues, unless their opinions support the regime. In December 2005 the government-controlled media regulatory body, the High Authority for Radio-Television and Communication (HAAC) banned all political programs on community and religious radio and television stations. In the past, HAAC shut down or suspended broadcasts at Radio Maria, a popular station operated by a Catholic priest that has been critical of government actions.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. Members of different religious groups regularly invited one another to their respective ceremonies. Intermarriage between persons of different religious groups 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. Catholics and Protestants frequently collaborated through the Biblical Alliance.
Section IV. U.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 activities to inform the public about religious diversity, values, and culture in the United States. The 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 included religious leaders, particularly Muslim leaders, in the International Visitors Program and continued an English language program that contained segments about religious tolerance in the United States.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:06
Uganda
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice, and prominent social leaders took positive steps to promote religious freedom; however, some members of the more traditional religious groups accused certain evangelical groups of practicing "witchcraft."
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 an area of 93,070 square miles and a population of 28.1 million. Christians constitute approximately 85 percent of the population and Muslims 12 percent. A variety of other religious groups, including indigenous religions, Hinduism, Baha'i, and Judaism, are practiced freely and combined represent an estimated 2 percent of the population. Among Christian groups, the Roman Catholic Church has the largest number of followers with 42 percent; the Anglican Church claim 36 percent. Evangelical and Pentecostal churches are active, and their membership is growing. 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 many areas, particularly in rural settings, some religious groups tended to be syncretistic. Deeply held indigenous beliefs were blended into or observed alongside the rites of other religions, particularly in areas that were predominantly Christian.
Missionary groups of several traditions were active in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors; however, in practice the local officials imposed minor restrictions on nighttime congregating to curb violence and noise, which indirectly impeded on the worship services of some religious groups.
All new nongovernmental organizations (NGOs), including religious organizations, must register with the NGO Board, a division of the Ministry of Internal Affairs that regulates and oversees NGO services.
On April 7, 2006, Parliament amended and passed the NGO Registration Amendment Bill. The amendments include updating fines imposed on violators and providing the NGO Board with discretion over the duration and conditions of the permit, as well as various regulatory laws effecting NGOs in the country. Although the law is in place, pending parliamentary approval of statuary regulations, it remains nonoperational.
The process of registration takes at least six weeks. In practice, most religious organizations are granted permits; however, the NGO Board defers registration of some church groups for various reasons. Following incidents involving several religious branches and mass killings, local leaders have to recommend community churches in Kanungu District in order for them to gain registration by the NGO Board in Kampala. On December 8, 2006, the NGO Board deferred Isa Messial Congregations' application in Kampala in order to investigate alleged cult tendencies. The church was not registered during the reporting period.
Community-based organizations that operate in only one subcounty are not required to register with the NGO Board. Instead, they must register with the local district government. Unlike in the previous reporting period, there were no reports that local governments closed down community churches for failure to register. 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.
According to the Uganda Revenue Authority, the Uganda Revenue Authority Act amendment was revised in June 2006, and religious organizations are no longer required to pay taxes on any properties that earn income. Permits are necessary for the construction of facilities, including those of a religious nature.
Private madrassahs and Christian schools are common in the country. In public schools religious instruction is optional, and the curriculum covers academic study of world religions rather than instruction in one particular faith. There are also many private schools sponsored by religious groups that offer religious instruction. These 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 devoted to their faith. Muslim prisoners usually are released from their work duties during the month of Ramadan.
Religious holy days celebrated as national holidays include Eid al-Adha, Eid al-Fitr, Good Friday, Easter Monday, and Christmas.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion; however, during the reporting period there were reports that local government institutions took actions to restrict operation of religious organizations for security reasons. These measures were not aimed at religious organization specifically, as bans were issued to curb criminal activity and for noise abatement reasons.
National government policy did not include restrictions on religious freedom.
On February 5, 2007, the NGO Board wrote to the district leaders in Mukono to advise them not to register the "Hornsleth Village Project"(HVP) group. The district leaders complied. In October 2006 the Government suspended the HVP in Mukono District due to fears that citizens were being enticed to join a religious cult. The initial 108 members of the project were required to adopt the founder's name, Kristian von Hornsleth, in order to formalize their registration and receive benefits such as livestock. The members entered a legal name change process and received new identity cards.
On August 1, 2006, the Supreme Court in Kampala dismissed an appeal filed in March 2005 by members of the Seventh-day Adventist Church seeking a ban on weekend classes at Makerere University. The seven-member panel ruled that the university's policy of holding weekend classes was "rational, fair, and proportional."
Abuses of Religious Freedom
On September 21, 2005, a court acquitted Prophet Ssali Kilimba Mwaka on all charges of conducting an illegal society, practicing witchcraft, and being in possession of articles used in witchcraft. Mwaka had been apprehended by police in May 2005 in Mubende District; Mwaka was later released on bail. There is no specific law which prohibits the practice of witchcraft.
In 2005 police in Gulu arrested Severino Lukoya, the father of former rebel leader Alice Lakwena, and three other pastors for operating the unregistered New Melta Jerusalem Church. Authorities stated they were arrested because of their connection with Lakwena. On February 28, 2005, police released the four pastors with a warning. During the reporting period, the Government refused to register the New Malta Jerusalem Church for security reasons.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were reports of tension within the Pentecostal church over questionable conduct by individual churches. For example, Pastor Simeon Kayiwa, Head of Namirembe Christian Fellowship Church based in Kampala, was accused by other churches of using witchcraft while performing pastoral work. On September 22, 2006, police and the Association of Born Again Churches Committee exonerated and cleared Kayiwa of the allegations.
As in the previous reporting period, several religious alliances, including the Acholi Religious Leaders Peace Initiative, Inter-Religious Council of Uganda, Religious Efforts for Teso and Karamoja, and the Uganda Joint Christian Council 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. embassy officials met with leaders of various religious institutions, including representatives from the Uganda Muslim Supreme Council, Uganda Muslim Education Association; the Church of Uganda, the Catholic Church, the National Fellowship of Born Again Churches of Uganda, the Inter-Religious Council of Uganda, and the Uganda Joint Christian Council. The promotion of religious freedoms was a specific goal of these meetings.
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 matters of bilateral interest. International visitor grants allowed influential Muslim leaders to travel to the United States, where they shared their experiences with fellow Muslims. The U.S. Embassy sponsored representatives of the Muslim American community to foster dialogue and understanding with Muslim Ugandans and share experiences as Muslims living in a pluralistic society. The U.S. Government worked with and through faith-based organizations to promote peace and reconciliation in conflict areas of northern Uganda.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:07
Zambia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. A 1996 amendment to the Constitution declared Christianity to be the official religion of the country while upholding the right of every person to enjoy that person's freedom of conscience or religion.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 290,586 square miles and a population of 11.5 million. According to a 2000 census, approximately 87 percent of the population is Christian, 1 percent is Muslim or Hindu, and 7 percent adheres to other belief systems, including indigenous religions. Five percent did not report their religion.
The majority of indigenous persons are either Roman Catholic or Protestant; however, many Christians hold some traditional beliefs as well. There has been an upsurge of new Pentecostal churches that have attracted many young adherents.
Muslims are primarily concentrated in areas along the railroad line from Lusaka to Livingstone, in Chipata, and in other parts of Eastern Province. Many citizens of South Asian descent are Muslim, although Hindus constitute a sizable percentage of this group as well. A small minority of indigenous persons is also Muslim.
Foreign missionary groups are present in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. Article 19 of the Constitution provides for 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. Other statutes provide effective remedies for the violation of religious freedom. These provisions are enforced in a rigorous and nondiscriminatory fashion.
The Oasis Forum--composed of the Law Association of Zambia, the Nongovernmental Organization (NGO) Coordinating Committee, the Zambia Episcopal Conference, the Christian Council of Zambia, and the Evangelical Fellowship of Zambia--continued to be active during the period covered by this report. In April 2007 the Oasis Forum declared a "constitutional struggle," adopting a roadmap that calls for the Government to empower a constituent assembly to adopt a new constitution by the end of 2008. The Government criticized the Oasis Forum over its stance on the constitutional review process and the mode of adoption of a new constitution. Church leaders continued to freely and vocally criticize the Government, organize activities, and mobilize public opinion.
Religious instruction is provided for Christians in public schools but not for Muslims.
The following holy days are considered national holidays: Good Friday, Easter Monday, and Christmas.
There are governmental controls that require the registration of religious groups. During the period covered by this report, there were no reports that the Government refused to register any religious groups, although there were reports that the Government began to enforce registration requirements more strictly. The burdensome registration requirements forced at least one church group to suspend operations pending its ability to comply. To be eligible for registration groups must 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. Violators can face a fine and imprisonment for up to 7 years.
In March 2006 then-Foreign Minister Ronnie Shikapwasha stated publicly that the Government would begin the practice of consulting with the Council of Churches before it registers new church groups. The new policy was not tested in practice, because there were no attempts to register a new church with the Government since the announcement. The Universal Church of God continued to press for a court order finding government officials in contempt following the February 2006 deportation of two of its ministers. The Church argued that the deportation of the ministers violated a High Court order that nullified a government decision to deregister the Church in 2006 and stayed proceedings against the Church pending the outcome of the Government's appeal to the Supreme Court. The High Court did not rule on the Church's contempt petition during the reporting period. The Church continued to operate in the country.
There were no reports that foreign missionary groups faced any special requirements or restrictions beyond those imposed on other foreigners.
The Government requires religious instruction in public schools. Such instruction is conducted in both the Catholic and Protestant traditions and is mandatory for all students through grade seven. Islamic or other forms of religious education are not available in public schools; however, they are available in private schools owned and controlled by those religious groups. Parents can also homeschool their children.
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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Leaders of various ecumenical movements, such as the Zambia Episcopal Conference, the Christian Council of Zambia, and the Evangelical Fellowship of Zambia, held regular meetings to promote mutual understanding and interfaith dialogue and to discuss national concerns.
Section IV. U.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 met with a wide spectrum of religious representatives to promote interreligious dialogue and collaboration on several areas of concern. The Embassy funded a Muslim women's group that conducted workshops to emphasize the importance of religious tolerance and the need to respect human rights. The Embassy also donated books to the religion department and library at the University of Zambia, and the library of the Zambia Open University.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:07
Zimbabwe
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
While the Government has historically had good relations with religious groups, it continued to criticize, harass, and intimidate religious leaders who were critical of government policies or who spoke out against human rights abuses committed by the Government. Unlike in previous years, there were no reported instances of violence against religious leaders who were critical of government policies; however, church leaders and members who criticized the Government faced arrest, temporary detention, and, in the case of foreigners, possible deportation.
Divisions between mainstream Christian religious groups and practitioners of indigenous religions continued. An interfaith council formed in 2004 continued to work towards creating closer ties between different religious groups.
The U.S. 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 150,760 square miles and a population of 12.3 million. It is estimated that between 70 and 80 percent of the population belong to mainstream Christian denominations such as the Roman Catholic, Anglican, and Methodist Churches; however, over the years a variety of indigenous churches and groups have emerged from these mainstream denominations. Evangelical denominations, primarily Pentecostal churches and apostolic groups, were the fastest growing group during the reporting period.
While the country is overwhelmingly Christian, the majority of the population continues to believe, to varying degrees, in indigenous religions as well. Religious leaders also reported an increase in adherence to traditional religion and healers.
Islam accounts for 1 percent of the population and also continued to grow, particularly in rural areas where Muslim-led humanitarian efforts are often organized. The remainder of the population includes practitioners of Greek Orthodoxy, Judaism, and traditional indigenous religions. There are also small numbers of Hindus, Buddhists, Baha'is, and atheists.
While political elites tend to be associated with one of the established Christian churches, there is no correlation between membership in any religious group and political or ethnic affiliation.
Foreign missionary groups are present in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full, and did not tolerate its abuse, either by governmental or private actors.
There is no state religion, and the Government showed no favoritism to any group based on religious affiliation, although the majority of political elites adhered to mainstream Christian denominations.
Christmas and Easter are national holidays. There were no reports of non-Christians experiencing discrimination when celebrating other religious holidays.
In July 2006 an amendment to the previously criticized Witchcraft Suppression Act (WSA) took effect that criminalizes any practice "commonly associated with witchcraft" only if that practice is intended to cause harm. Under this new framework, spoken words alone are no longer considered a witchcraft practice or evidence of illegal activity. The amendment also criminalizes witch hunts, imposes criminal penalties for falsely accusing others of witchcraft, and rejects killing of a witch as a defense for murder. At the end of the reporting period, there were no new or outstanding cases under the witchcraft law. Attacks on individuals in witchcraft related cases appear to be prosecuted under laws for assault, murder, or other crimes.
Proponents of the WSA amendment applauded it for recognizing certain elements of witchcraft as part of traditional culture and regarded it as a positive step in recognizing indigenous religions. Zimbabwe National Traditional Healers Association (ZINATHA), for example, welcomed the amendment for differentiating negative witchcraft from traditional beliefs and enabling traditional healers to operate more openly, without fear of either witch hunters or prosecution.
The Government does not require religious groups to be registered; however, religious organizations that operate schools or medical facilities are required to register those specific institutions with the appropriate ministry regulating their activities. Religious institutions are allowed to apply for tax-exempt status and duty-free privileges with the Customs Department. These requests were generally granted.
Curriculums at public primary and secondary schools are set by the Ministry of Education. Private schools, many of which are church-run, also follow the government-set curricula but are allowed to include religious instruction as well. In public institutions of higher education, they are set by curriculum boards that usually include Ministry of Education officials. Many public secondary schools include a religious education course that focuses on Christian religious groups but covers other religions and emphasizes the need for religious tolerance. Most public universities offer degrees in religious education that primarily focus on Christian doctrine.
The country has a long history of Catholic, Anglican, and Methodist primary and secondary schools. The Government permits, and does not regulate, religious education in these private schools. Since independence there has been a proliferation of evangelical basic education schools. Christian schools, the majority of which are Catholic, constitute one-third of the schools in the country. Islamic, Hindu, and Hebrew primary and secondary schools are also found in the major urban areas such as Harare and Bulawayo. Additionally, several private institutions of higher education include religious studies as a core component of the curriculum.
Restrictions on Religious Freedom
Religious groups continued to be challenged by the Government's restrictive laws regarding freedoms of assembly, expression, and association. Although not specifically aimed at religious activities, the Public Order and Security Act (POSA) continued to be used to interfere with religious and civil society groups organizing public prayer rallies. Although POSA exempts "religious" activities/ events, the Government generally views any public gatherings that are critical of the regime as political even if the nature of the event is religious.
Although there are no official statistics on the prevalence of foreign missionaries in the country, missionaries are known to operate in the country. Most often, these missionaries run schools, hospitals, and humanitarian aid organizations. The Government views with suspicion those missionaries it considers politically motivated. Missions generally operated without government interference, although they occasionally experienced delays implementing some humanitarian relief activities and in having their work permits issued.
Abuses of Religious Freedom
Unlike in the previous years, there were no reports that the Government forced congregants to dismantle their places of worship. During the reporting period, there were no updates to any previously reported cases involving the destruction of places of worship and charities run by religious organizations as part of the government-ordered Operation Restore Order campaign in 2005. Operation Restore Order mandated the destruction of "illegal structures."
There were no further developments in the cases involving members of WOZA who were detained during a prayer vigil in April 2005 while awaiting election results. Additionally, no investigation into the burning of a church building by supporters of a ruling party parliamentary candidate in March 2005 was begun.
There were no reports of religious prisoners or detainees in the country.
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.
Section III. Societal Abuses and Discrimination
Divisions between mainstream Christian religious groups and practitioners of traditional religions continued. Unlike in previous years, there were no reported cases of discrimination against Muslims in private work places, although the religious community believed isolated incidents of this type continued to occur. The Muslim, Jewish, Hindu, Baha'i, and Buddhist religious communities were relatively small and generally were not in open competition with Christian denominations for converts.
At least five umbrella religious organizations continued to operate during the reporting period. These groups included: the Zimbabwe Council of Churches (ZCC); the Heads of Denominations, an association of Christian denominations created to facilitate collaboration among Christian groups and the Government in the operation of religious schools and hospitals; Fambidzano, a group of indigenous churches; ZINATHA, an organization that represents traditional healers; and the Islamic Council, an umbrella organization for Muslim groups in the country.
There were continuing reports of tensions between traditional indigenous religions and mainstream Christian churches. Some indigenous churches' acceptance of polygamy and avoidance of modern medicine were common sources of tension. One leader of a traditional religious group reported that he believed that traditional religious leaders were not always consulted or taken seriously by the mainstream religious groups, especially in terms of addressing the country's problems. However, religious leaders from a wide spectrum of churches and groups continued to discuss these matters productively in meetings of the interfaith council and suggested possible areas of cooperation, such as HIV/AIDS.
Reports of possible ritual killings and mutilations continued to be cited by newspapers and women and children's rights groups throughout the reporting period. Police usually inquired into these killings; however, limited resources prevented police from conducting many investigations or identifying perpetrators.
Improvements and Positive Developments in Respect for Religious Freedom
Practitioners of indigenous religions, including traditional healers, experienced improved relations with the Government. The Government was more inclusive of indigenous religions, of which it has traditionally been suspicious, and tolerant of witchcraft practices, which it had previously attempted to restrict. Unlike in previous years, President Mugabe made no negative statements about evangelical or indigenous churches, and he also met with leaders from these groups.
In July 2006 an amendment to the previously criticized WSA took effect that identifies witchcraft practices as those "commonly associated with witchcraft" and criminalizes those practices only if intended to cause harm. Under this new framework, spoken words alone are no longer considered a witchcraft practice or evidence of illegal activity. The amendment also criminalizes witch hunts, imposes criminal penalties for falsely accusing others of witchcraft, and rejects killing of a witch as a defense for murder. At the end of the reporting period, there were no new or outstanding cases under the witchcraft law.
Proponents of the WSA amendment applauded it for recognizing certain elements of witchcraft as a part of traditional culture and regarded it as a positive step in recognizing indigenous religions. ZINATHA, for example, welcomed the amendment for differentiating negative witchcraft from traditional beliefs and enabling traditional healers to operate more openly, without fear of either witch hunters or prosecution.
Section IV. U.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 widely disseminated relevant reports on religious rights and hosted an event that promoted religious pluralism. U.S. Government officials privately and publicly emphasized concern regarding intimidation and harassment of religious officials who criticized the Government.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:08 标题: East Asia and Pacific Australia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The law 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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were few reports of societal abuses based on religious belief or practice, and prominent societal leaders took positive steps to promote 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 2.9 million square miles and a population of 21 million. According to the 2006 census, 64 percent of citizens consider themselves to be Christian, including 26 percent Roman Catholic, 19 percent Anglican, and 19 percent other Christian. Buddhists constitute 2.1 percent of the population, Muslims 1.7 percent, Hindus 0.7 percent, Jews 0.4 percent, and all others professing a religion 0.5 percent.
At the time of European settlement, aboriginal inhabitants followed religions that were animistic, involving belief in spirits behind the forces of nature and the influence of ancestral spirit beings. According to the 2006 census, 5,206 persons, or less than 0.03 percent of respondents, reported practicing aboriginal traditional religions, down from 5,244 in 2001. The 2006 census reported that almost 64 percent of Aborigines practice some form of Christianity, and 20 percent listed no religion.
During the first census, in 1911, 96 percent of citizens identified themselves as Christian. In recent decades traditional Christian denominations have seen their total number and proportion of affiliates stagnate or decrease significantly, although from 2001 to 2006, the total number of Pentecostal and charismatic Christians increased by 12.9 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 increased the ethnic diversity of existing Christian denominations. Between 2001 and 2006, the number of Buddhists increased 17 percent to 418,000 persons, Muslims 21 percent to 340,393, Jews 6 percent to 89,000, and Hindus increased 55 percent to 148,131. In 2006 approximately 18.7 percent of citizens considered themselves to have no religion, up from 17 percent in 2001, and 11.2 percent made no statement regarding religious affiliation. According to a 2002 survey, 23 percent of adults had participated in church or religious activities during the previous three months. Missionaries operate freely in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The law provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did 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. However, these federal constitutional prohibitions do not restrict the legislative powers of the states.
Public holidays include the Christian holy days of Good Friday, Easter Monday, and Christmas Day. Although the Government is secular, each session of Parliament begins with a joint recitation of the Lord's Prayer.
Religious adherents who have suffered religious discrimination may have recourse under federal discrimination laws or through the court system. Under the provisions of the Federal Racial Discrimination Act, the independent federal Human Rights and Equal Opportunity Commission (HREOC) mediates a complaint when a plaintiff's religious affiliation is considered tantamount to membership in an ethnic group.
Commonwealth and state public service agencies are very active in promoting religious tolerance in the workplace. Australian Public Service employees that believe they have been denied a promotion on religious grounds can appeal to the office of the Australian Public Service Merit Protection Commissioner.
Another federal law, the Workplace Relations Act, prohibits termination of employment on the basis of religion. In May 2007, the media reported that an employer withdrew a job offer to a Christian pastor after he had refused to sign an Australian Workplace Agreement (AWA) which required him to be available to work on Sundays. Responding to union claims that a "right to worship" clause was needed, the Federal Workplace Relations Minister said that AWAs are subject to the same antidiscrimination laws as any other agreement and workers had the right to refuse shifts.
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 explicitly prohibit discrimination on the grounds of religion. All jurisdictions, apart from South Australia, have established independent agencies to mediate allegations of religious discrimination.
Minority religious groups and communities were generally given equal rights to land, status, and the building of places of worship. However, in the past a number of small city councils refused their local Muslim and Buddhist communities planning permits to construct places of worship. Those religious communities successfully appealed the councils' decisions to the courts.
On May 31, 2007 the Islamic Council of Victoria and Catch the Fire Ministries agreed to mediation in a case involving alleged vilification of Muslims. In 2003 the Islamic Council of Victoria (ICV) had filed a complaint under Victoria's Racial and Religious Tolerance Act against the pastors and their ministry organization. The act makes illegal "conduct that incites hatred against, serious contempt for, or revulsion or severe ridicule of, that other person or class of persons" on the grounds of religious belief. In June 2005 the Victoria Civil and Administrative Tribunal ordered two Christian pastors affiliated with Catch the Fire Ministries to make a public apology, via newspaper advertisements, for critical comments that they had made regarding Islam. It was estimated that the newspaper advertisements would cost A$68,690 (US$52,900). The Tribunal also ordered the pastors not to repeat the comments anywhere in the country. In August 2005 the Court of Appeal granted a stay on the order for an apology but left in place the order that the pastors not repeat the comments. The pastors appealed the court of appeal's decision to the Victoria Supreme Court. On December 14, 2006, the Supreme Court agreed with the court of appeal, finding that the Tribunal had misinterpreted the Act. The Court ordered the case back to the Tribunal to be heard by a different judge.
Religious groups are not required to register. However, to receive tax-exempt status, nonprofit religious groups must apply to the Australian Tax Office (ATO). Registration with the ATO has no affect on how religious groups are monitored, apart from standard ATO checks seeking to confirm that tax-exempt groups continue to meet certain guidelines.
The Government permits religious education in public schools, generally taught by volunteers using approved curriculum, with the option for parents to have their child not attend. On October 26, 2006, Prime Minister John Howard announced the National School Chaplaincy Program to provide annual support of up to A$20,000 (US$16,700) for government and nongovernment school communities seeking to establish or extend school chaplaincy services. By May 30, 2007, the Government had received 1,503 applications, representing 15 percent of all schools.
The Government has put in place extensive programs to promote public acceptance of diversity and cultural pluralism, and has funded a variety of interfaith forums, including the International Dialogue on Interfaith Cooperation. For example, as part of the Government's "National Action Plan to Build on Social Cohesion, Harmony and Security," it announced in January 2007 that it had committed A$8 million (US$6.7 million) to fund a National Centre of Excellence in Islamic Studies that would be based at the University of Melbourne, Griffith University, and the University of Western Sydney.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
There were no religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were few reports of societal abuses based on religious belief or practice, and prominent societal leaders took positive steps to promote religious freedom. Several nongovernmental organizations promoted tolerance and better understanding among religious groups in the country. These groups included 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.
In October 2006 a senior Muslim cleric in Sydney made statements in a sermon implying that immodestly dressed women, whom he compared to "uncovered meat," invited rape. Many other Muslim clerics, as well as government and opposition politicians, women's groups, and media commentators, condemned the remarks. The cleric stated his remarks were taken out of context, but he issued a formal apology and stated he did not condone rape.
Two Muslim schools in Perth received threatening telephone calls following the controversial remarks by the cleric in Sydney. Police arrested a suspect and charged him with making the calls. In February 2007 the suspect was found guilty of harassment and fined A$2,000 (US$1,700) plus court costs.
Some Muslim leaders claimed that anti-Muslim sentiment in the country was increasing in the wake of public debate about the integration of Muslim immigrants into Australian society.
In the 12-month period ending September 30, 2006, the Executive Council of Australian Jewry recorded 440 anti-Semitic incidents, a 32.5 percent increase over the previous period. Although the overall total was lower than the record set in 2002, it was 47 percent higher than the average annual total. In November 2006 a delegation from the Executive Council of Australian Jewry briefed 38 university vice chancellors on the ongoing problem of anti-Semitism on university campuses.
In December 2006 the leader of the neo-Nazi Australian Nationalist Movement was released under an agreement in which he pled guilty to criminal damage and conspiracy to cause arson and agreed to leave the state of Western Australia. He had previously denied connection to incidents in 2004 in which several Asian-owned businesses and a synagogue in Perth were firebombed or sprayed with racist graffiti.
In October 2006 two independent investigations reported that inadequate police resources, training, and communication contributed to religiously charged riot in the Sydney suburb of Cronulla in December 2005. Angered by suspicions that a group of Lebanese-Australian youths had assaulted two lifeguards, rioters displayed anti-Arab and anti-Muslim slogans and attacked bystanders perceived to be of Middle Eastern origin or Muslim. Thirty-one persons were injured in the fighting. The following day, retaliatory vandalism and other assaults were reported around Sydney. Prominent Christian and Muslim leaders condemned the violence.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:09
Brunei
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution states, "The religion of Brunei Darussalam shall be the Muslim religion according to the Shafi'i 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 imposed many restrictions on non-Shafi'i and non-Islamic religious practice.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report. Practitioners of non-Muslim faiths are not allowed to proselytize. All private schools offer voluntary Islamic instruction to Muslim students, and all post-secondary students are required to attend courses on the national Malay Muslim Monarchy ideology. Schools are not allowed to teach Christianity. The Government uses a range of municipal and planning laws and other legislation to restrict the expansion of religions other than official Islam.
The Government sponsored a multi-faith delegation to the ASEM Interfaith Dialogue in Cyprus in July 2006.
The country's various religious groups coexisted peacefully. The law discourages Muslims from learning about other faiths. At the same time, Islamic authorities organize a range of activities to explain and propagate Islam, as well as offering financial incentives and housing. The Government also funds construction of mosques.
During the period covered by this report, the U.S. Embassy supported religious freedom through a number of programs, including the Fulbright exchange program, visits to places of worship, and dialogue with government officials.
Section I. Religious Demography
The country has an area of 2,200 square miles and a population of 380,000. According to government statistics of citizens, there are 171, 892 Muslims, 8,901 Buddhists, 3,530 Christians, 372 Catholics, 32 Baha'i, 131 Hindus, 23 Atheists, 22 Taoists, 18 Sikhs, 17 Jews, and 3 Nasrani; as well as 32 individuals of other faiths and 7,884 who did not state their faith. Among permanent residents, according to the same statistics, there are 13,911 Muslims, 9,088 Buddhists, 3,088 Christians, 322 Catholics, 40 Baha'i, 99 Hindus, 11 Atheists, 18 Taoists, 15 Sikhs, 13 Jews, and 2 Nasrani, as well as 31 of other faiths and 6,910 who did not state their faith. These statistics did not cover a large expatriate population of temporary residents that included Muslims, Christians, and Hindus.
There are 109 mosques and prayer halls, 7 Christian churches, 3 Chinese temples, and 2 Hindu temples officially registered in the country.
Proselytizing by faiths other than the officially sanctioned branch of Islam is not permitted. There are no missionaries reported working 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 Shafi'i 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 many restrictions on non-Islamic religions and non-Shafi'i practitioners.
The Government describes the country as a Malay Islamic Monarchy and actively promotes adherence by its Muslim residents to Islamic values and traditions. The Ministry of Religious Affairs deals solely with Islam and Islamic laws, which exist alongside secular laws and apply only to Muslims.
The Societies Order of 2005 compels all organizations, including any religious group that is a non-Sunni Shafi'i sect of Islam, to register. The order also requires organizations to name all members. An organization that fails to register can face charges of unlawful assembly and be fined. Individuals who participate in or influence others to join unregistered organizations can be fined, arrested, and imprisoned. Approval to register is at the discretion of the Registrar of Societies (who is also the Commissioner of Police) and may be refused for any reason. There were no reports of religiously motivated refusal to register organizations during the reporting period. The Government continued to use zoning laws that prohibit the use of private homes as places of worship. While the country has three officially registered Chinese temples, other unregistered temples, many of which are in private homes, are known to operate but have not faced charges for failing to register.
Restrictions on Religious Freedom
Since the early 1990s, the Government has reinforced the legitimacy of the hereditary monarchy and the observance of traditional and Muslim values by asserting a national ideology known as the Melayu Islam Beraja (MIB), or Malay Islamic Monarchy, the genesis of which reportedly dates from the 15th century. MIB principles have been adopted as the basis for government, and all meetings and ceremonies commence with a Muslim prayer. At citizenship ceremonies non-Muslims must wear national dress, which includes Muslim head coverings for men and women. There is no legal requirement for women to wear head coverings in public, and government officials are portrayed regularly, if infrequently, in the media without head coverings. There is social pressure for women to wear head coverings in public.
Despite constitutional provisions providing for the full and unconstrained exercise of religious freedom, the Government restricted the practice of non-Muslim religions by prohibiting proselytizing of all faiths other than the Shafi'i sect of Islam. The Government has banned the importation of religious teaching materials or scriptures such as the Bible and refused permission to establish or build churches, temples, or shrines. The Government allows only the practice of the official Shafi'i school of Islam. It has banned several other religious groups that it considers deviant, including the Islamic Al-Arqam movement and the Baha'i Faith. In February 2007 the Government banned as deviant teachings three sects: Saihoni Tasipan, Al-Ma'unah, and Abdul Razak Muhammad. The Government readily investigated and took proscriptive action against purveyors of radical Islam or "deviationist" Islamic groups. The Government periodically warned the population about "outsiders" preaching radical Islamic fundamentalist or unorthodox beliefs and warned Muslims against Christian evangelists, most recently in 2005 during a sermon at the national mosque.
A 1964 fatwa issued by the State Mufti strongly discourages Muslims from assisting non-Muslim organizations in perpetuating their faiths, and the Ministry of Religious Affairs reportedly uses the fatwa 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, Christian churches and their associated schools have been allowed for safety reasons to repair, expand, and renovate buildings on their sites and to carry out minor building works. In 2006 the Government approved a request from Anglican St. Andrews Church to undertake a major refurbishment of its buildings, a significant development. Following a suspension of the permit, the reconstruction permit was reissued in March 2007, and reconstruction was largely completed during the reporting period.
The Government does not impose any restrictions on Chinese temples to celebrate seasonal religious events provided that the temples obtain permission from relevant authorities. Since 2005 the Government has begun permitting Chinese Lunar New Year celebrations outside the grounds of the Chinese temple, and public lion dances that are an integral part of celebrating this event at businesses and homes were common during the reporting period. Any public assembly of five or more persons requires official approval in advance, regardless of the purpose of the assembly, religious or other.
Unregistered temples -- as with any unregistered organization -- were not allowed to organize functions and celebrations
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 photographs of undesirable or religious symbols.
There were reports in the past that agents of the Internal Security Department monitored religious services at Christian churches and that senior church members believed that they were under intermittent surveillance.
The Government asks visitors to identify their religion on their landing cards, although many persons do not comply and have not been challenged.
Authorities continued to arrest persons for offenses under Shari'a, such as khalwat (close proximity between the sexes) and consumption of alcohol. According to statistics released by religious authorities, 31 khalwat cases were reported during the period covered by this report. The arresting forces in these crackdowns were comprised of civilian and religious police. Most of those arrested or detained for a first offense were fined and released, although in the past, some persons were imprisoned for up to four months for repeated offenses of khalwat. By law, men are liable to a $634 (B$1000) and women to a $317 (B$500) fine if convicted of khalwat.
Religious authorities regularly participated in raids to confiscate alcoholic beverages and non-halal meats. They also monitored restaurants and supermarkets to ensure conformity with halal practice. Restaurants and service employees that served a Muslim in daylight hours during the fasting month were subjected to fines. Non-halal restaurants and non-halal sections in supermarkets were allowed to operate without interference from religious authorities.
The Ministry of Education requires courses on Islam and the MIB in all public schools. Private schools are not required to teach Islam, but many make voluntary Ugama instruction available on an extra-curricular, after-hours basis. Ugama is a six year education system that teaches Islam under the Sunni Shafi'i school of thought. Most school textbooks were illustrated to depict Islam as the norm, and often all women and girls were shown wearing the Muslim head covering. There were no depictions of practices of other religions in textbooks. The Ministry prohibits the teaching of other religions and comparative religious studies. At one private school that offers Islam instruction during regular school hours, Christian students have been allowed to attend church during those periods when Muslim students receive instruction about Islam.
The Government did not prohibit or restrict parents from giving religious instruction to children in their own homes.
Religious authorities encouraged Muslim women to wear the tudong, a traditional head covering, and many women did so. In government schools and at higher institutes of learning, Muslim and non-Muslim female students must wear Muslim attire, including a head covering as a part of their uniform. Male students are expected to wear the songkok (hat). In the past there were reports that non-Muslim women teachers at public schools were sometimes pressured by government officials or colleagues to wear Muslim attire.
In accordance with the Government's interpretation of Qur'anic precepts, Muslim women have similar rights as Muslim men in important areas such as in divorce and custody of children as stated under the Emergency (Islamic Family Law) Order 1999. A Muslim woman can file for divorce on the grounds of long absence of her husband without valid reason, his long imprisonment, refusal to provide for his wife, or impotence. In case of divorce, the young children remain in custody of their mother; however, the father must provide financial support for the children's welfare. The Government's interpretation of Islamic practice for inheritance holds that female Muslims' inheritance will be half the size of the male's inheritance. A 2002 amendment to the Brunei Nationality Act allows citizenship to be transmitted through the mother as well as through the father.
Marriage between Muslims and those of other faiths is not permitted, and non-Muslims must convert to Islam if they wish to marry a Muslim. Muslims who wish to convert to another religion face such official and societal pressure not to leave Islam that conversion is extremely difficult if not impossible in practice. Permission from the Ministry of Religious Affairs must be obtained to convert from Islam, and there were no reports of anyone requesting such permission during the reporting period. 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. Government statistics reported that eight percent of the 312 conversions to Islam during the reporting period were due to marriage. Unlike in the past, there were no cases of divorced Muslim converts who, because of official and societal pressure, remained officially Muslim if they did not wish to do so.
Abuses of Religious Freedom
Those adhering to faiths other than Islam are allowed to practice their beliefs, provided that they exercise restraint and do not proselytize. In the past non-Muslims who proselytized were arrested or detained and sometimes held without charges for extended periods of time; however, no such arrests or detentions occurred during the period covered by this report.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States. If parents convert to Islam, conversion of the child requires his or her personal commitment and is not automatic. A person must be at least 14 years old to make such a commitment. In the past there were reports of teenage children who refused such conversion despite family and official pressure.
Improvements and Positive Developments in Respect for Religious Freedom
In February 2007 the Sultan and royal family members attended several Chinese New Year celebration events sponsored by the Chinese community.
Section III. Societal Abuses and Discrimination
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 dakwah or proselytizing activities and incentives to explain and propagate Islam. Among the incentives to converts, especially those from the indigenous communities in rural areas, are monthly financial assistance, new homes, electric generators, and water pumps.
The country's national philosophy, the MIB 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.
Section IV. U.S. Government Policy
The U.S. Embassy has increased contacts and dialogue with government officials and representatives of all religious organizations. In 2006 the Embassy, as part of its outreach program, distributed "Islam in America" publications to higher educational institutes during a public exhibition. Embassy officials met with members of minority faiths. Embassy representatives continued to press the Government to adhere to the spirit of its Constitution and its declarations on human rights. On January 17, 2007, the Embassy also hosted its first digital video conference on Islamic Studies in the United States. The Embassy also supported the visit to the United States of the Deputy Minister of Education in April 2007 to promote student and teacher exchanges between United States and the country's Islamic studies programs.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:09
Burma
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
Highly repressive, authoritarian military regimes have ruled the country since 1962. Constitutional protection of religious freedom has not existed since 1988, after the armed forces brutally suppressed massive pro-democracy demonstrations and abrogated the Constitution. In 1990 pro-democracy parties won a majority of seats in a free and fair election, but the junta of senior military officers refused to recognize the results and has ruled the country by decree and without a legislature ever since. The authorities generally permitted most adherents of registered religious groups to worship as they choose; however, the Government imposed restrictions on certain religious activities and frequently abused the right to freedom of religion.
There was no change in the limited respect for religious freedom by the Government during the period covered by this report. The Government continued to infiltrate and covertly and overtly monitor meetings and activities of virtually all organizations, including religious organizations. The Government systematically restricted efforts by Buddhist clergy to promote human rights and political freedom and discouraged and prohibited minority religious groups from constructing new places of worship. In some cases, government officials destroyed existing places of worship. The Government also actively promoted Theravada Buddhism over other religions, particularly among members of ethnic minorities. Christian and Islamic groups continued to have trouble obtaining permission to repair existing places of worship or build new ones. Anti-Muslim violence continued, as did the close monitoring of Muslim activities. Restrictions on worship of other non-Buddhist minority groups also continued throughout the country. Although there were no new reports of forced conversions of non-Buddhists, the Government applied pressure on students and poor youth to convert to Buddhism. Adherence or conversion to Buddhism is generally a prerequisite for promotion to senior government and military ranks.
During the period covered by this report, social tensions continued between the Buddhist majority and the Christian and Muslim minorities. Widespread prejudice existed against citizens of South Asian origin, many of whom are Muslims.
The U.S. Government advocated religious freedom with all facets of society, including with government officials, religious leaders, private citizens, scholars, diplomats of other governments, and international business and media representatives. Embassy representatives offered support to local nongovernmental organizations (NGOs) and religious leaders, and acted as a conduit for information exchanges with otherwise isolated human rights NGOs and religious leaders. Since 1999 the U.S. Secretary of State has designated the country as a "Country of Particular Concern" under the International Religious Freedom Act for particularly severe violations of religious freedom. The U.S. Government has a wide array of sanctions in place against the country for its violations of human rights.
Section I. Religious Demography
The country has an area of 261,970 square miles and a population of more than 54 million. The majority follow Theravada Buddhism, although in practice, popular Burmese Buddhism coexisted with astrology, numerology, fortune telling, and veneration of indigenous pre-Buddhist era deities called "nats." Buddhist monks, including novices, number more than 400,000 and depend on the laity for their material needs, including clothing and daily donations of food. The country has a much smaller number of Buddhist nuns. The principal minority religious groups include Christian groups (Baptists, Roman Catholics, Anglicans, and an array of other Protestant denominations), Muslims (mostly Sunni), Hindus, and practitioners of traditional Chinese and indigenous religions. According to official statistics, almost 90 percent of the population practice Buddhism, 6 percent practice Christianity, and 4 percent practice Islam. These statistics almost certainly underestimate the non-Buddhist proportion of the population, which could be as high as 30 percent. Independent scholarly researchers place the Muslim population at 6 to 10 percent. A tiny Jewish community in Rangoon has a synagogue but no resident rabbi to conduct services for the approximately 25 Jewish believers.
The country is ethnically diverse, with 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 the Chin and Naga ethnic groups of the western region, some of whom continue to practice traditional indigenous religions. Protestant groups report recent rapid growth among animist communities in Chin State. Christianity is also practiced widely among the Karen and Karenni ethnic groups of the southern and eastern regions, although many Karen and Karenni are Buddhist. In addition, some ethnic Indians are Christian. Hinduism is practiced chiefly by Burmese of Indian origin, who are concentrated in major cities and in the south central region. Islam is practiced widely in Rakhine State, where it is the dominant religion of the Rohingya minority, and in Rangoon, Ayeyarwady, Magway, and Mandalay Divisions. Some Burmans, Indians, and ethnic Bengalis also practice Islam. Chinese ethnic minorities generally practice traditional Chinese religions. Traditional indigenous beliefs are practiced widely among smaller ethnic groups in the highland regions. Practices drawn from those indigenous beliefs persist widely in popular Buddhist rituals, especially in rural areas.
Section II. Status of Religious Freedom
Legal/Policy Framework
Highly authoritarian military regimes have ruled the country since 1962. The current military government, the State Peace and Development Council (SPDC), has governed without a constitution or legislature since 1988. Most adherents of religious groups that register 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 religious freedom.
Since independence in 1948, many of the ethnic minority areas have served as bases for armed resistance against the Government. Although the Government negotiated cease-fire agreements with most armed ethnic groups after 1989, active Shan, Karen, and Karenni insurgencies continued. Periodic fighting between the army and the leading Karen insurgent group, the Karen National Union (KNU), and multiple army attacks on Karen villages occurred. Successive civilian and military governments have tended to view religious freedom in the context of whether it threatens national unity or central authority.
The country has no official state religion. However, since independence, successive governments, civilian and military, have supported and associated themselves conspicuously with Buddhism. In 1961 the Government's push to make Buddhism the state religion failed due to country-wide protests by religious minorities. However, in practice the Government continues to show a preference for Theravada Buddhism through its official propaganda and state-sponsored activities, including government donations to monasteries and support for Buddhist missionary activities. Promotions within the military and the civil service are generally contingent on the candidates being followers of Buddhism. The Ministry of Religious Affairs includes the powerful Department for the Promotion and Propagation of Sasana (Buddhist teaching).
State-controlled news media frequently depict or describe 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 feature front-page banner slogans quoting from Buddhist scriptures. The Government has published books of Buddhist religious instruction.
Buddhist doctrine remains part of the state-mandated curriculum in all government-run elementary schools. Students can opt out of instruction in Buddhism and sometimes did. All students of government-run schools are required to recite a Buddhist prayer daily. Some Muslim students are allowed to leave the room during this recitation, while at some schools non-Buddhists are forced to recite the prayer.
The Department for the Perpetuation and Propagation of the Sasana handles the Government's relations with Buddhist monks and Buddhist schools. The Government continues to fund two state Sangha universities in Rangoon and Mandalay to train Buddhist monks under the control of the state-sponsored State Monk Coordination Committee ("Sangha Maha Nayaka Committee" or SMNC). The Government-funded International Theravada Buddhist Missionary University (ITBMU) in Rangoon, which opened in 1998, has as its stated purpose "to share the country's knowledge of Buddhism with the people of the world." The main language of instruction is English. The Government also funds one university intended to teach non-citizens about Theravada Buddhism.
Since the 1960s Christian and Islamic groups have had difficulty importing religious literature into the country. All publications, religious and secular, remain subjected to control and censorship. It is illegal to import translations of the Bible in indigenous languages. Officials have occasionally allowed local printing or photocopying of limited copies of religious materials, including the Qur'an (with the notation that they were for internal use only) in indigenous languages without prior approval by government censors.
Virtually all organizations, religious or otherwise, must register with the Government. A government directive exempts "genuine" religious organizations from official registration; however, in practice only registered organizations can buy or sell property or open bank accounts. These requirements lead most religious organizations to seek registration. Religious organizations register with the Ministry of Home Affairs with the endorsement of the Ministry for Religious Affairs. Leaders of registered religious groups have more freedom to travel than leaders of unrecognized organizations and members of their congregations.
Religious affiliation is indicated on government-issued identification cards that citizens and permanent residents of the country are required to carry at all times. Citizens are also required to indicate their religion on official application forms, such as passports
Muslims across the country, as well as some other ethnic minority groups such as Chinese and Indians, are required to obtain advance permission from the township authorities whenever they wish to leave their hometowns.
Muslims in Rakhine State, on the western coast, and particularly those of the Rohingya minority group, continued to experience the severest forms of legal, economic, educational, and social discrimination. The Government denies citizenship status to Rohingyas because their ancestors allegedly did not reside in the country at the start of British colonial rule, as required by the country's citizenship law. The Muslims assert that their presence in the area predates the British arrival by several centuries. On April 2, 2007, five U.N. Special Rapporteurs and an Independent Expert called on the Government to repeal or amend its 1982 Citizenship Law to insure compliance with international human rights obligations. Without citizenship status, Rohingyas do not have access to secondary education in state-run schools because the Government reserves secondary education for citizens only,
Since 1988 the Government permits only three marriages per year per village in the primarily Rohingya townships of Maungdaw and Buthidaung in northern Rakhine State, and requires the approval of the Regional Military Commander.
Muslims in the country also have difficulty obtaining birth certificates. A local official in Sittwe, Rakhine State, reportedly issued a verbal order in 2005 prohibiting the issuance of birth certificates to Muslim babies born in the area.
There are still original-resident Muslims living in Thandwe, but newcomers who are Muslim are not allowed to buy property or reside in the township. Muslims are not permitted to live in Gwa or Taungup.
Official public holidays include numerous Buddhist holy days, as well as a few Christian, Hindu, and Islamic holy days.
The Government made some nominal efforts to promote mutual understanding among practitioners of different religious groups.
In October 2006 Minister of Religious Affairs Brigadier General Thura Myint Maung, invited leaders from the four main religious groups (Buddhist, Muslim, Christian and Hindu) to a meeting in which the Minister denounced the 2006 Annual Report on International Religious Freedom. He told the religious leaders they knew there was freedom of religion in the country and claimed the Government always granted permits for religious gatherings and permitted renovations of mosques and churches. The Muslim leaders reportedly asked the Minister to unseal mosques in the central region that the Government closed following communal riots in earlier years and for permission to complete madrassahs that were under construction. The leaders reportedly were required to sign statements that they enjoyed religious freedom and were requested to write a letter stating that their religious communities were allowed to practice their faith freely in the country, which the ministry would display on its official website. During a discussion that followed, the representatives of the Islamic Religious Affairs Council (IRAC) stated that while there had been progress on some religious matters, there was room for further improvement. The Minister reportedly stopped further discussion and adjourned the meeting abruptly.
Restrictions on Religious Freedom
The Government continued to show preference for Theravada Buddhism while controlling the organization and restricting the activities and expression of the Buddhist clergy (Sangha), although some monks have resisted such control. Based on the 1990 Sangha Organization Law, the Government banned any organization of Buddhist monks other than the nine state-recognized monastic orders. These nine orders submit to the authority of the SMNC, the members of which are indirectly elected by monks. Violations of this ban are punishable by immediate public defrocking, and often by criminal penalties.
According to state-owned media reports, the Union Solidarity and Development Association (USDA), a government-sponsored mass organization in which participation often is compulsory, organized courses in Buddhist culture attended by millions of persons. It was not possible to verify this claim independently.
There are reports that the ITBMU, while in principle open to the public, accepted only candidates who were approved by government authorities or recommended by a senior, progovernment Buddhist abbot.
The Government infiltrated or monitored the meetings and activities of virtually all organizations, including religious organizations. The meetings and activities of religious groups were also subject to broad government restrictions on freedom of expression and association. The Government subjected all media, including religious publications, and on occasion sermons, to control and censorship.
During the reporting period, the Government harassed a group of Buddhist worshippers who visited the Shwedagon Pagoda in Rangoon every Tuesday, the day of the week that Aung San Suu Kyi was born, to pray at the Tuesday pillar for her release and the release of all political prisoners in the country. Authorities sometimes used the pro-regime USDA to block the group from entering the pagoda grounds and make them pray outside the entrance or to shout and clap loudly to drown out their prayers. After Naw Ohn Hla, the spokesperson for the worshippers, protested to the pagoda authorities and wrote letters to regime leaders, local authorities again allowed the group access to the pagoda to pray; however, authorities ordered the pagoda janitors to throw buckets of water on the platform around the Tuesday pillar so that the worshippers would have to kneel in water. They also played music through loudspeakers at full volume to drown out the sound of the group's prayers. Despite official harassment, including physical and verbal abuse by the pro-regime USDA and the People's Militia, the worshippers continued to pray every Tuesday during the reporting period. In May 2007 many more groups began praying at different pagodas on Tuesdays for Aung San Suu Kyi's release upon expiration of her detention order on May 27.
Authorities frequently refused to approve requests for gatherings to celebrate traditional Christian and Islamic holidays and restricted the number of Muslims that could gather in one place. For instance, in satellite towns surrounding Rangoon, Muslims are only allowed to gather for worship and religious training during the major Muslim holidays. In late 2006 a prominent Muslim religious organization planned to hold a golden jubilee in Mawlamyine, Mon State, to celebrate the founding of their organization. After they requested permission to hold the event, the local Division Commander, Brigadier General Thet Naing Win, called representatives of all non-Buddhist religious organizations in the area to a meeting. He informed them that permission would not be granted to hold any religious functions or ceremonies due to security reasons. The Muslim organization then altered its plans and held a low-profile ceremony to honor pilgrims who had been granted official permission by the Ministry of Religious Affairs to attend the Hajj.
On March 22, 2007, authorities detained Htin Kyaw, when he publicly protested the denial of his religious freedom to become a monk. Htin Kyaw had participated in earlier demonstrations against deteriorating economic and social conditions. Rangoon authorities then enforced a 1995 prohibition against any opposition political party member from being ordained as a monk or religious leader and forbade the abbot of a monastery in North Okkalapa in Rangoon to ordain Htin Kyaw.
On January 23, 2007, Christian Solidarity Worldwide (CSW) released a report that documented the Government's restrictions, discrimination, and persecution against Christians in the country for more than a decade. Subsequently, the Ministry of Religious Affairs pressured religious organizations in the country to publish statements in government-controlled media denying they had any connection with CSW or to condemn the report, and to reject the idea that religious discrimination existed in the country.
The Government continued to discriminate against members of minority religious groups, restricting their educational, proselytizing, and church-building activities.
Government authorities continued to prohibit Christian clergy from proselytizing in some areas. Christian groups reported that several times during the period covered by this report, local authorities denied applications for residency permits of known Christian ministers attempting to move into a new township. The groups indicated this was not a widespread practice, but depended on the individual community and local authority. In some instances, local authorities reportedly confiscated National Identity Cards of new converts to Christianity. Despite this, Christian groups reported that church membership grew, even in predominately Buddhist regions of the country.
During the reporting period, authorities in the Rangoon area closed several house churches because they did not have proper authorization to hold religious meetings. Other Rangoon home churches remained operational only after paying bribes to local officials. At the same time, the authorities made it difficult, although not impossible, to obtain approval for the construction of "authorized" churches.
On October 1, 2006, the Agape Zomi Baptist Church, with more than 1,000 members, had to stop its weekly services at Asia Plaza Hotel in Rangoon after the hotel management refused to continue renting them a conference room. The hotel management claimed the township authorities had ordered them to stop renting its facility to the group, which had worshipped at the hotel for approximately one year.
In August 2006 NaSaKa, the Government's border security force, ordered eight Rohingya Muslim communities in Rathedaung Township, Rakhine State to close their religious centers, including 5 mosques, 4 madrassahs, 18 moqtobs (premadrassahs), and 3 hafez khanas (Qur'an reciting centers). Later, local authorities allowed two madrassahs to reopen. NaSaKa ordered the closures because it stated that the institutions were not officially registered. According to Muslim sources, government officials have not allowed any madrassahs to register officially. Muslim religious organizations are appealing the closures.
On August 19, 2006, government officials prohibited a Baptist church in Rangoon from conducting a literacy workshop for its youth. The authorities stated that the church must seek advance permission to hold such programs, although the church had held similar programs for the past four years without needing permission. Authorities also reportedly censored the same Baptist church's weekly order of service.
In February 2006 Insein Township authorities also ordered a Chin evangelist to stop holding worship services in his house church in Aung San ward. In November 2005 authorities in Insein Township, Rangoon, pressured evangelical Christians of the 20-year-old Phawkkan Evangelical Church to sign "no worship" agreements. Some signed the agreements out of fear, but others refused. In February 2006 the authorities issued an order banning worship at the church.
The Religious Affairs Ministry has stipulated in the past 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 Islamic groups that sought to build small places of worship on side streets or other inconspicuous locations were able to do so only with informal approval from local authorities; however, informal approval from local authorities created 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, authorities demolished existing church buildings.
Christian groups continued to have trouble obtaining permission to buy land or build new churches in most regions. Sometimes the authorities refused because they claimed the churches did not possess proper property deeds, but access to official land titles was extremely difficult due to the country's complex land laws and government title to most land. In some areas, permission to repair existing places of worship was easier to acquire. Muslims reported that the authorities banned them from constructing new mosques anywhere in the country, and they had great difficulty obtaining permission to repair or expand their existing structures. Historical mosques in Mawlamyine, Mon State, Sittwe, Rakhine State, and other areas of the country continued to deteriorate because authorities would not allow routine maintenance. Some authorities reportedly destroyed informal houses of worship or unauthorized religious construction they discovered. In early 2007, Muslims in Northern Rakhine State, repaired a mosque that had been severely damaged in a storm. When the authorities discovered this, they destroyed the repairs that had been made to the mosque. Buddhist groups have not experienced similar difficulties in obtaining permission to build new pagodas, monasteries, or community religious halls.
During the reporting period, the Catholic Church established new dioceses in Kachin and Shan states. The bishop of the new diocese in Pekon, Shan State, decided to build his residence on a plot of land long owned by the church. Brigadier General Myo Lwin, commander of Military Operation Command Seven at Pekon, ordered the partially built structure demolished, confiscated the land, and extended his own compound fence to enclose the church property. Despite appeals to higher authorities, the Church has not recovered its property.
The Myanmar Institute of Theology (MIT) in Insein Township, Rangoon is the premier seminary for Baptists throughout the country. To accommodate a rapidly increasing enrollment, MIT raised funds to build a new classroom building and purchase building supplies. At the last minute, government officials refused to grant a building permit. Four years later, piles of construction materials still litter the campus where they gather mildew and rust. In contrast, the Government openly supports Buddhist seminaries and permits them to build large campuses.
Some Christians in Chin State claimed that the authorities have not authorized the construction of any new churches since 1997. However, newly built churches are evident in several parts of the state. A Christian leader in Chin State stated that to obtain permission to repair or build a church he first had to obtain permission from the Ministry of Religious Affairs, the Ministry of Progress of Border Areas and National Races and Development Affairs (NaTaLa), the Immigration Department and the Township Peace and Development Committee. In Rangoon, Mandalay, and elsewhere, authorities allowed construction of new community centers by various Christian groups only if they agreed not to hold services there or erect Christian signs.
It remained extremely difficult for Muslims to get permission to repair existing mosques, although internal renovations were allowed in some cases. In some parts of Rakhine State, authorities cordoned off mosques and forbade Muslims to worship in them.
State censorship authorities continued to enforce special restrictions on local publication of the Bible, the Qur'an, and Christian and Islamic publications in general. The most onerous restriction was a list of more than 100 prohibited words that the censors would not allow in Christian or Islamic literature because they are "indigenous terms" or derived from the Pali language long used in Buddhist literature. Many of these words have been used and accepted by some of the country's Christian and Islamic groups since the colonial period. Organizations that translate and publish non-Buddhist religious texts were appealing these restrictions. In addition, censors have sometimes objected to passages of the Old Testament and the Qur'an that they believe approve the use of violence against nonbelievers. There have been no reports of arrests or prosecutions for possession of any traditional religious literature in recent years.
Authorities also restricted the quantity of bibles and Qur'ans brought into the country. During the reporting period, however, individuals continued to carry Bibles and Qur'ans into the country in small quantities for personal use. There were no reports that authorities intercepted or confiscated Qur'ans at border entry points, but religious leaders complained that postal workers steal them to sell on the black market.
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 affiliated mostly with Christian religious organizations. The Government is not known to have paid any compensation in connection with these extensive confiscations. Christian groups, including Catholics and Protestants, have brought in foreign clergy and religious workers for visits as tourists, but they have been careful to ensure that the Government did not perceive their activities as proselytizing. Some Christian theological seminaries also continued to operate, as did several Bible schools and madrassahs. The Government has allowed some members of foreign religious groups, such as the Church of Jesus Christ of Latter-day Saints (Mormons), to enter the country to provide humanitarian assistance or English language training to government officials. Some of these groups did not register with the Myanmar Council of Churches, but were able to conduct religious services without government interference.
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 the country's restrictive passport and visa issuance practices, foreign exchange controls, and government monitoring, which 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. In 2006 government officials allowed approximately 3,000 Muslims to participate in the Hajj. The procedure reportedly became more cumbersome in 2006 due to the relocation of most government offices from Rangoon to Nay Pyi Taw. Observers speculate that had this not been the case, more Muslims would have gone. During the period covered by this report, immigration and passport officials continued to use the occasion of the Hajj to extort bribes from would-be travelers. Government and private travel agencies processed approximately 2,500 Buddhist pilgrims to travel to Bodhgaya in India.
Non-Buddhists continued to experience employment discrimination at upper levels of the public sector. Few have ever been promoted to the level of Director General or higher. There were no non-Buddhists who held flag rank in the armed forces, although a few Christians reportedly achieved the rank of Lieutenant Colonel. The Central Executive Committee of the largest opposition group--the National League for Democracy--also included no non-Buddhists, although individual members from most religious groups in the country supported the party. The Government discouraged Muslims from enlisting in the military, and Christian or Muslim military officers who aspired for promotion beyond the rank of major were encouraged by their superiors to convert to Buddhism. Some Muslims who wished to join the military reportedly had to list "Buddhist" as their religion on their application, though they were not required to convert.
Rohingya Muslims, although essentially treated as illegal foreigners, were not issued Foreigner Registration Cards. Instead, the Government gave some of them "Temporary Registration Cards" (TRC). UNHCR estimated that only 650,000 of the approximately 800,000 Rohingyas possessed TRCs. Authorities have insisted that Muslim men applying for TRCs submit photos without beards. The authorities did not allow government employees of the Islamic faith, including village headmen, to grow beards, and dismissed some who already had beards. The authorities also did not consider many non-Rohingya Muslims to be citizens. In order for these Muslims to receive National Registration Cards and passports, they must pay large bribes. Ethnic Burman Muslims pay less than Muslims from ethnic minority groups (primary those of Indian or Bengali descent).
In 2006 a prominent Muslim religious organization asked the Rakhine State Peace and Development Council Chairman, the Regional Military Commander, and the Ministry of Religious Affairs to lift marriage restrictions for Rohingya Muslims in Rakhine State. At the end of the reporting period, they had yet to receive a response.
In Rangoon, Muslims can usually obtain birth certificates for newborns, but local authorities refused to allow them to place the names of the babies on their household registers.
Authorities generally did not grant permission to Rohingya or Muslim Arakanese to travel from their hometowns for any purpose; however, permission was sometimes obtainable through bribery. Non-Arakanese Muslims were given more freedom to travel; however, they were also required to seek permission, which was usually granted after a bribe is paid. Muslims residing in Rangoon could visit beach resort areas in Thandwe, Rakhine State, but could not return to Rangoon without the signature of the Regional Military Commander. Those with money were able to bribe local officials to return. Muslims residing outside of Rakhine State often were barred from return travel to their homes if they visit other parts of Rakhine State.
Rohingyas did not have access to state-run schools beyond primary education and were unable to obtain employment in any civil service positions. Muslim students from Rakhine State who completed high school were not granted permits to travel outside the state to attend college or university. In lieu of a diploma, Rohingya high school graduates received a sheet of paper that stated they would receive a diploma upon presentation of a citizenship card; however, Rohingyas can never obtain such a card.
Many of the approximately 25,000 Rohingya Muslims remaining in refugee camps in Bangladesh refused to return because they feared human rights abuses, including religious persecution.
Abuses of Religious Freedom
Aung San Suu Kyi, leader of the opposition National League for Democracy (NLD), has been in prison or house arrest since 2003, when 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. The Government reportedly used criminals dressed in monks' robes in the ambush. On May 15, authorities detained more than 30 worshippers in Rangoon when they approached separate pagodas to pray for Aung San Suu Kyi and other political prisoners. At the end of the reporting period, the worshippers were still detained. The next day USDA members, claiming to represent "the people," detained another 15 worshippers after they prayed at a pagoda in Mingladon Township, but the authorities let them go the same day. On May 25, 2007, the Government extended Aung San Suu Kyi's house arrest for an additional year.
In February 2007 the Burmese Army arrested a monk who was allegedly trading Buddha images to Buddhists in Bangladesh illegally. The army forced the monk to disrobe in contravention to Buddhist precepts that require a monk to have his robes removed at a ceremony in a monastery. Laypersons, regardless of status, may not demote a monk to become a layperson.
On July 2, 2006, authorities from Thandwe, Rakhine State arrested Abbot Wila Tha and his assistant Than Kakesa from the Buddhist monastery of U Shwe Maw village, Taungup Township, closed the monastery, and forced 59 monks and novices to leave. Local sources claimed that the reason for the arrest was that the abbot refused to accept donations from or conduct religious ceremonies for the authorities. The authorities also claimed the abbot was endangering local stability by talking to the monks and novices about democracy, that he was a supporter of the NLD (National League for Democracy), and that he had supported the visit of Aung San Suu Kyi (pro-democracy activist and leader of the NLD) when she visited the area several years earlier. The exile-based Assistance Association for Political Prisoners (AAPP) estimated there were 86 Buddhist monks in prison for various charges. It was not possible to verify the AAPP estimate. The number of non-Buddhists in prison for their religious beliefs was unknown. Authorities usually defrocked monks when they arrested them and treated them like ordinary prisoners, including using torture. The prison authorities disrespectfully addressed the monks by their given names, not their religious titles.
Local civilian and military authorities continued to take actions against Christian groups: arresting clergy, closing home churches, and prohibiting religious services.
In February 2006, police at Hpa-an, Karen State, arrested Yeh Zaw, a member of the Phawkkan Evangelical Church. Yeh Zaw had earlier written a letter to the regime leader urging him to end the persecution of his church that Rangoon authorities closed earlier in 2006, banning members from worshipping there. Police charged him with traveling without an identity card.
In 2005 local authorities in the Chin State capital of Hakha notified Baptist leaders that they would be forced to relocate an active, historic cemetery from church property to a remote location outside of town. Religious leaders reported that authorities continued to forcefully relocate cemeteries in many parts of the country.
In the past, pagodas or government buildings often have been built on confiscated Muslim land.
In Kachin State, authorities have constructed Buddhist shrines in Christian communities where few or no Buddhists reside and have tried to coerce Christians into forced labor to carry bricks and other supplies for the shrine's construction. In September 2006 government officials inaugurated a pagoda near the Kachin Independence Organization's headquarters at Laiza, Kachin State. Kachin sources reported there were no Buddhists living in the community. In northern Rakhine State, authorities frequently forced Rohingyas to help construct Buddhist shrines, even though Buddhists there account for approximately 2 percent of the population.
In January 2006 Muslim Rohingyas from at least ten surrounding villages claimed the military forced them to carry building supplies for three model villages at Padauk Myin, Mala Myin and Thaza Myin in Rathedaung Township. Certain townships in the Rakhine State, such as Thandwe, Gwa, and Taungup, were declared "Muslim-free zones" by government decree in 1983.
Authorities have attempted to prevent Chin Christians from practicing their religion. In 2005 the military commander in Matupi Township, Chin State, ordered the destruction of a 30-foot cross erected on a hillside with government permission in 1999. A more senior military official subsequently told local church authorities that they could get permission to reconstruct the cross; however, the local pastors have thus far refused to ask for such authorization. In the past, these crosses often have been replaced with pagodas, sometimes built with forced labor.
SPDC authorities continued to "dilute" ethnic minority populations by encouraging, or even forcing, Buddhist Burmans to relocate to ethnic areas. In predominantly Muslim northern Rakhine State, authorities established "model villages" to relocate released ethnic Burman criminals from other parts of the country.
There continued to be credible reports from diverse regions of the country that government officials compelled persons, Buddhists and non-Buddhists alike, especially in rural areas, to contribute money, food, or materials to state-sponsored projects to build, renovate, or maintain Buddhist religious shrines or monuments. The Government denied that it used coercion and called these contributions "voluntary donations" consistent with Buddhist ideas of making merit. In April 2006 authorities in Lashio reportedly tried to coerce merchants to contribute large sums to construct a Buddhist shrine. Christian merchants refused to participate and the funds raised were well below the authorities' target.
Forced Religious Conversion
Muslim and Christian community leaders reported that during the period covered by this report, authorities had moved away from a campaign of forced conversion to Buddhism and instead focused on enticing non-Buddhists to convert to Buddhism by offering charity or bribery. Conversion of non-Buddhists, coerced or otherwise, is part of a longstanding government campaign to "Burmanize" ethnic minority regions. This campaign has coincided with increased military presence and pressure. In 2005 there was a single, unverified report of forced conversion at gunpoint in Chin State; however, Christian groups reported that such violent cases were less frequent than in earlier years. In September 2006 Chin sources reported that 15 students withdrew from a government-operated hostel for girls in Matupi, Chin State, after formerly voluntary Buddhist evening prayers became compulsory for all the hostel residents. Although the girls received free school fees, food, and accommodation, they complained they felt pressured to become Buddhist. In Kanpetlet, Chin State, NaTaLa operated a school exclusively for Buddhist students and guaranteed them government jobs after graduation. Christian children had to agree to convert to Buddhism if they wanted to attend this school.
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 return to the United States.
Section III. Societal Abuses and Discrimination
Preferential treatment for Buddhists and widespread prejudice against ethnic Indians, particularly ethnic Rohingya Muslims, were key sources of social tensions between the Buddhist majority and Christian and Muslim minorities.
In February 2006, violent clashes broke out between Muslims and Buddhists in Magway Division in response to rumors that Muslim men had raped a Burman woman. Ethnic Burmans attacked and torched Muslim and ethnic Indian homes, shops, and mosques. Rioting and looting spread to surrounding towns, including Chauk and Salin. Local security forces did not intervene at first, but as violence spread authorities imposed a strict curfew in several towns. Reliable sources stated that the authorities arrested 17 people in Sinbyukyun and another 55 persons in Chauk, mostly Muslims. Unofficial sources claimed that 3 people died and another 10 were injured in the riots. Three mosques in Yenangyaung, Chauk, and Saku were reportedly destroyed in the violence. At the end of the reporting period, the mosques remained sealed and authorities would not permit Muslims to rebuild them, nor did authorities conduct inquiries into the attacks. Christians reported that an entire Muslim village fled to the monastery of a trusted Buddhist abbot near Shwe Settaw to seek refuge during the riots.
These attacks follow earlier communal violence in Kyauk Pyu, Rakhine State, in 2005. During several days of violence, two Muslims were killed and one Buddhist monk was severely injured. Some Islamic groups blamed the Government for trying to increase tensions between Buddhists and Muslims as part of a "divide and rule" strategy.
Since 1994, when Buddhist members split away from the KNU (Karen National Union) to organize the pro-government Democratic Karen Buddhist Army (DKBA), there have been armed conflicts between the DKBA and the predominately Christian antigovernment KNU. Although the DKBA reportedly includes some Christians and there are some Buddhists in the KNU, the armed conflict between the two Karen groups has had strong religious overtones. There were also unverified reports that DKBA authorities continued to expel villagers who converted to Christianity.
During the reporting period, a Burmese language document surfaced titled, "Program to Eliminate Christianity." The document suggested 17 points for countering Christianity in the country; however, the source of the document was unknown and several grammatical errors raised questions about its authenticity. There was no definite evidence to link the document to the Government.
Section IV. U.S. Government Policy
Government restrictions on speech, press, assembly, and movement, including diplomatic travel, made it difficult to obtain timely and accurate information on human rights in the country, including on 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 U.S. Government continued to promote religious freedom in its contacts with all sectors of society, as part of its overall policy to promote human rights. 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 representatives 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. This included regular invitations to the American Charg?d'Affaires' residence to build understanding and tolerance among the groups.
Through outreach and traveling, when not blocked by regime officials, Embassy representatives offered support to local NGOs and religious leaders and exchanged information with many otherwise isolated human rights NGOs and religious leaders. Representatives of the Rohingya minority participated in English language and current events studies at the Embassy's American Center. The American Center regularly translated statements and reports by the U.S. Government and various NGOs on violations of religious freedom in the country and distributed them via its frequently visited library. The U.S funded an effort for UNHCR to initiate work with the Ministry of Immigration and Population to issue TRCs, fairly and without bribes or unreasonable requirements, to undocumented Rohingyas. In addition, the Embassy worked closely with Buddhist, Islamic, and Christian NGOs involved in education and teacher training.
Since 1999 the Secretary of State has designated the country as a "Country of Particular Concern" under the International Religious Freedom Act for particularly severe violations of religious freedom. Because of the country's poor human rights situation, including its abuses of religious freedom, the United States imposed extensive sanctions on the regime. The United States has also opposed all assistance to the Government by international financial institutions and urged the Governments of other countries to take similar actions. U.S. sanctions include a ban on imports from the country, a ban on the export of financial services to the country, a ban on bilateral aid to the Government, a ban on the export of arms to the country, and a suspension of General System of Preferences (GSP) benefits and Overseas Private Investment Corporation (OPIC) and the U.S. Export-Import Bank (EXIM) financial services in support of U.S. investment and exports to the country. The U.S. Government also ended active promotion of trade with the country, limited the issuance of visas to high-ranking government and military officials and their immediate family members, and froze SPDC assets in the United States. New investment in the country by U.S. citizens has been prohibited since May 1997.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:10
Cambodia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. Buddhism is the state religion.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were limited reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 67,000 square miles, and a population of approximately 14.1 million. An estimated 93 percent of the population is Theravada Buddhist. The Theravada Buddhist tradition is widespread and strong 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 Mahayana branch of Buddhism is practiced by approximately 150,000 followers and has 63 temples throughout the country.
There are approximately 500,000 to 700,000 Muslims (between 3.5 to 5 percent of the population), predominantly ethnic Cham, who generally are found in towns and rural fishing villages on the banks of the Tonle Sap and Mekong rivers and in Kampot Province. Some organizations that work with or have contacts in the Cham Muslim population cite lower estimates for the number of Cham Muslims in the country. A nationwide census scheduled for 2008 should provide a more accurate estimate. There are four branches of Islam represented: the Malay-influenced Shafi'i branch, practiced by 88 percent of Cham Muslims; the Saudi-Kuwaiti-influenced Salafi (sometimes called "Wahhabi") branch, which claims six percent of the Muslim population although this number is increasing; the indigenous Iman-San branch, practiced by three percent; and the Kadiani branch, which also contributes three percent. There are 200 to 300 mosques of the four main branches and 200 to 300 small Surav mosques, which have congregations of up to 40 persons and do not have a min-bar from which Friday sermons are given. The small, but growing, Christian community constitutes approximately two percent of the population. There are an estimated 100 Christian organizations or denominations that operate freely throughout the country and include approximately 2,400 churches; however, only 900 of these churches are officially registered. Other religious organizations with small followings include the Vietnamese Cao Dai religion and the Baha'i Faith, each with an estimated 2,000 practicing members.
Foreign missionary groups operate freely. A June 26, 2007, announcement by the Ministry of Cults and Religions restated a 2003 ban on door-to-door proselytizing and similar proselytizing activities such as using a loudspeaker or directing assistance only to denomination members. However, open-ended assistance activities by missionary groups are encouraged.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government does not tolerate abuse of religious freedom, either by governmental or private actors. However, 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 Buddhist groups, to submit applications to the Ministry of Cults and Religious Affairs if they wish 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 from insulting other religious groups, creating disputes, or undermining national security. However, there is no penalty for failing to register, and in practice some groups do not.
During the period covered by this report, there were no reports that any religious groups encountered significant difficulties in obtaining approval for construction of places of worship. The Directive on Controlling External Religions 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 distance limitation has begun to be enforced but applies only to new construction of places of worship and not to offices of religious organizations. The order requires that religious teachings respect other religious groups.
Government officials continued to organize annual meetings for representatives of all religious groups to discuss religious developments and to address problems of concern.
The Constitution designates Buddhism as the state religion. The Government permits Buddhist religious instruction in public schools as an extension of this constitutional designation.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. Despite re-issuance in June 2007 of a ban on door-to-door proselytizing, foreign missionary groups generally operated freely throughout the country and did not encounter 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, officials also expressed some concern that foreign groups used the guise of religion to become involved in illegal or political affairs. During the reporting period, the Government did not close any Islamic schools (madrassahs) as it had in the past.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were limited reports of societal abuses or discrimination based on religious belief or practice.
On the morning of April 26, 2006, a Buddhist mob knocked down and burned an unfinished Christian church in Kandal Province. Reportedly, provincial authorities had denied the Wesleyan Church permission to build a church, so the group built a house for religious teachers to be converted to a church at a later date. The district governor of the area reportedly negotiated a reconciliation agreement between the Buddhists and Christians in the area, whereby the house could be rebuilt and no charges pressed against those who participated in the riot. The local church leader confirmed that the house had not been rebuilt but he planned to turn the property into a school.
Minority religious groups experienced little or no societal discrimination during the period covered by this report; however, Muslims and Christians reported minor conflicts.
Occasional tensions were reported among the branches of Islam that receive monetary support from groups in Saudi Arabia, Kuwait, Malaysia, or Indonesia, depending on the tenets of the branch. Some Buddhists also expressed concern about the Cham Muslim community receiving financial assistance from foreign countries. However, in general, Cham Muslims were well integrated into society, enjoyed positions of prominence in business and 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 are often 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. Embassy representatives met with religious leaders on these issues and contacted representatives of religious nongovernmental organizations and other groups representing the Buddhist, Muslim, and Christian religious groups.
In 2006 the Embassy continued its Muslim outreach efforts, which provide for additional channels of information on the status of religious freedom in the country among the Muslim population while also providing material assistance. In 2006 the Embassy continued to provide financial support for the Cham Muslim radio hour which provides a forum for discussion of religious and other issues and is the only Cham language radio program in the country.
Similarly, the Embassy has worked to maintain close contacts with the Buddhist and Christian religious communities through visits to wats (Buddhist temples) and churches and through joint programs. The highest profile Embassy visit to a Buddhist temple in 2006 occurred in September when the Ambassador and the Cambodian Minister of Culture signed an agreement at Wat Han Chey for the U.S. Government to provide funding to restore a pre-Angkorian temple located in the wat's community.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:11 标题: China (includes Tibet, Hong Kong, and Macau) International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
Reports on Hong Kong, Macau, and Tibetan areas of China are appended at the end of this report.
The Constitution states that citizens enjoy freedom of religious belief and the freedom not to believe in any religion. The Constitution limits protection of the exercise of religious belief to activities which it defines as "normal." The Constitution states that religious bodies and affairs are not to be "subject to any foreign domination." The law also prohibits proselytism.
The Government restricted religious practice largely to government-sanctioned organizations and registered places of worship and controlled growth and scope of activities of both registered and unregistered religious groups, including "house churches." The Government tried to control and regulate the growth of religious groups that could constitute sources of authority outside of the control of the Government and the Chinese Communist Party (CCP). Nonetheless, membership in many religious groups was growing rapidly.
During the period covered by this report, the Government's respect for freedom of religion remained poor, especially for religious groups and spiritual movements that are not registered with the Government. The Government expelled several foreign citizens on charges of conducting "illegal religious activities" by proselytizing in the spring of 2007. According to nongovernmental organizations (NGOs), religious organizations, and house church groups, over one hundred were expelled. The Government also questioned house church leaders about connections with foreigners and plans to disrupt the Olympics. Some of these groups alleged that these incidents were part of a coordinated government campaign to repress religious expression. The Government also continued to emphasize the role of religion in building a "Harmonious Society," which was a positive development with regard to the Government's respect for religious freedom.
Members of many unregistered religious groups of various faiths reported that the Government subjected them to restrictions, including intimidation, harassment, and detention. Some unregistered religious groups were pressured to register as "meeting points" of government-sanctioned "patriotic" religious associations (PRAs) linked to the five main religions--Buddhism, Islam, Taoism, Catholicism, and Protestantism. The treatment of unregistered groups varied significantly from region to region.
Religious worship in officially sanctioned and unregistered places of worship continued to grow throughout the country. The extent of religious freedom varied widely within the country. For example, officials in the Xinjiang Uighur Autonomous Region (Xinjiang) tightly controlled religious activity, while elsewhere in the country Muslims enjoyed greater religious freedom. Despite Government statements that minors are free to receive religious training that does not interfere with their secular education, authorities in some areas of Xinjiang failed to enforce these protections and reportedly prevented minors from receiving religious education outside the home. Followers of Tibetan Buddhism, including in the Inner Mongolian Autonomous Region and Tibetan areas of the country (see separate appendix), also faced more restrictions on their religious practice and ability to organize than Buddhists in other parts of the country.
There were many reports of repression of unregistered Protestant church networks and house churches during the reporting period. The national religious affairs ministry, known as State Administration for Religious Affairs (SARA), stated that friends and family holding prayer meetings at home need not register with the Government, but the regulations on religious affairs (RRA) state that formal worship should take place only in government-approved venues. There were many reports that police and officials of local Religious Affairs Bureaus (RABs) interfered with house church meetings, sometimes accusing the house church of disturbing neighbors or disrupting social order. Police sometimes detained worshippers attending such services for hours or days and prevented further house worship in the venues. Police interrogated both laypeople and their leaders about their activities at the meeting sites, in hotel rooms, and in detention centers. Leaders sometimes faced harsher treatment, including detention, formal arrest and sentencing to reeducation or imprisonment. Treatment of unregistered groups varied regionally. For example, local officials in Henan Province mistreated unregistered Protestants, and local officials in Hebei Province tightly controlled Roman Catholics loyal to the Vatican.
Some "underground" Catholic bishops also faced repression, in large part due to their avowed loyalty to the Vatican, which the Government accused of interfering in the country's internal affairs.
The Government continued its repression of groups that it designated as "cults," which included several Christian groups and the Falun Gong. The Government has never publicly defined the criteria which it uses for designating a religious group a "cult." Falun Gong practitioners continued to face arrest, detention, and imprisonment, and there were credible reports of deaths due to torture and abuse. Practitioners who refuse to recant their beliefs are sometimes subjected to harsh treatment in prisons, reeducation through labor camps, and extra-judicial "legal education" centers. Some practitioners who recanted their beliefs returned from detention. Reports of abuse were difficult to confirm within the country and the group engaged in almost no public activity. There were continuing reports that the Government's "610 office," a state security agency implicated in many alleged abuses of Falun Gong practitioners, continued to use extra-legal methods of repression.
There were some reports of societal abuses or discrimination based on religious belief or practice. Religious and ethnic minority groups, such as Tibetans and Uighurs, experienced 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.
The U.S. Department of State, the U.S. Embassy in Beijing, and the consulates general in Chengdu, Guangzhou, Shanghai, and Shenyang made concerted efforts to encourage greater religious freedom in the country. U.S. officials condemned abuses while supporting positive trends within the country. In Washington and in Beijing, U.S. officials positively noted the Government's engagement of religious citizens in building a "Harmonious Society," the state's campaign to alleviate social tensions, and encouraged the Government to engage unregistered religious groups as well as registered religious groups in providing voluntary aid to meet the country's social and economic needs. U.S. officials continued to urge the Government to show greater respect for citizens' constitutional and internationally recognized rights to exercise their religious beliefs. U.S. officials protested the imprisonment of and asked for further information about numerous individual religious prisoners.
Since 1999, the Secretary of State has designated China a "Country of Particular Concern" (CPC) under the International Religious Freedom Act (IRFA) for particularly severe violations of religious freedom.
Section I. Religious Demography
The country has an area of 3.5 million square miles and a population of approximately 1.3 billion. According to an April 2005 government White Paper, there are "more than 100 million religious adherents," representing a great variety of beliefs and practices. There are reportedly more than 100,000 sites for religious activities, 300,000 clergy, and more than 3,000 religious organizations. A February 2007 survey conducted by researchers in Shanghai and reported in Chinese state-run media concluded that 31.4 percent of Chinese citizens ages 16 and over, or 300 million persons, are religious. This is approximately three times the official figure reported by the Government in April 2005. According to the February 2007 poll, approximately 40 million citizens identify themselves as Christians and 200 million identify themselves as Buddhist, Taoist, or worshippers of "legendary figures."
The Government officially recognizes five main religions: Buddhism, Taoism, Islam, Catholicism, and Protestantism. There are five state-sanctioned PRAs that manage the activities of adherents of the five officially-recognized faiths. The Russian Orthodox Church operates in some regions, and expatriates practiced other religions.
According to the Government's 1997 report on Religious Freedom and 2005 White Paper on religion, there are more than 100 million Buddhists. 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 estimated that there are 16,000 Buddhist temples and monasteries, 200,000 Buddhist monks and nuns, more than 1,700 "reincarnate lamas," and 32 Buddhist schools. Most believers, including most ethnic Han Buddhists, practice Mahayana Buddhism. Most Tibetans and ethnic Mongolians practice Tibetan Buddhism, a Mahayana adaptation. Some ethnic minorities in southwest Yunnan Province practice Theravada Buddhism, the dominant tradition in parts of neighboring Southeast Asia. According to the government-sanctioned Taoist Association, there are more than 25,000 Taoist priests and nuns, more than 1,500 Taoist temples, and two Taoist schools. Traditional folk religions (worship of local gods, heroes, and ancestors) are practiced by hundreds of millions of citizens and are often affiliated with Taoism, Buddhism, or ethnic minority cultural practices.
According to government figures, there were as many as 20 million Muslims, more than 40,000 Islamic places of worship (more than half of which are in Xinjiang), more than 45,000 imams nationwide, and 10 Islamic schools. The country has 10 predominantly Muslim ethnic groups, the largest of which is 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, Hebei, and Xinjiang Provinces. Hui slightly outnumber Uighur Muslims, who live primarily in Xinjiang. According to an official 2005 report, the Xinjiang Uighur Autonomous Region had 23,900 mosques and 27,000 clerics at the end of 2004, but observers noted that fewer than half of the mosques were authorized to hold Friday prayer and holiday services. The country also has more than 1 million Kazakh Muslims and thousands of Dongxiang, Kyrgyz, Salar, Tajik, Uzbek, Baoan, and Tatar Muslims.
There are 5.3 million persons registered with the official Catholic Patriotic Association (CPA), and it is estimated that there are an equal or greater number who worship in unregistered Catholic churches affiliated with the Vatican. According to official sources, the government-sanctioned Catholic Patriotic Association has more than 70 bishops, almost 3,000 priests and nuns, 6,000 churches and meeting places, and 12 seminaries. There are thought to be approximately 40 bishops operating "underground," some of whom are in prison or under house arrest. A Vatican representative estimated that there are 8 to 18 million Catholics in the country
Officials from the Three-Self Patriotic Movement/China Christian Council (TSPM/CCC), the state-approved Protestant religious organization, estimated that at least 20 million citizens worship in official churches. Government officials stated that there are more than 50,000 registered TSPM churches and 18 TSPM theological schools. According to NGO reports, SARA Director Ye Xiaowen reported to audiences at Beijing University and the Chinese Academy of Social Sciences that the number of Christians had reached 130 million by the end of 2006, including about 20 million Catholics.
The Falun Gong is a self-described spiritual movement that 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. There are estimated to have been at least 2.1 million adherents of Falun Gong before the Government's harsh crackdown on the group beginning in 1999. There are reliable estimates that hundreds of thousands of citizens still practice Falun Gong privately.
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 Constitution limits protection of religious belief to activities which it defines as "normal." The Constitution also states that rreligious bodies and affairs are not to be "subject to any foreign domination." The Government restricts lawful religious practice largely to government-sanctioned organizations and registered places of worship and attempts to control the growth and scope of activities of both registered and unregistered religious groups. The Government tries to prevent the rise of religious groups that could constitute sources of authority outside of the control of the Government and the Chinese Communist Party. Nonetheless, membership in many faiths is growing rapidly.
The Government registers religious organizations, and determines the legality of religious activities. Registered religious groups enjoy legal protections of their religious practices that unregistered religious groups do not receive. The five state-sanctioned PRAs are registered with the Government as religious organizations. SARA monitors and judges whether religious activities are "normal" and therefore lawful. SARA and the CCP United Front Work Department (UFWD) provide policy "guidance and supervision" on the implementation of 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 Communist Party members. Communist Party members are directed by Party doctrine to be atheists, and their family members are discouraged from public participation in religious ceremonies.
Public security bureau officials monitor religious behavior that violates law or regulation. These officials monitor unregistered facilities, check to see that religious activities do not disrupt public order, and combat groups designated as cults.
The 2005 RRA protect the rights of registered religious groups to possess property, publish literature, train and approve clergy, and collect donations. Comprehensive implementing regulations had not been issued by the end of the period covered by this report, and there was little evidence that the new regulations have expanded religious freedom, because unregistered religious organizations have not been able to register under the RRA. Therefore, the activities of unregistered religious groups remained outside the scope of the RRA's legal protection.
The Three-Self Patriotic Movement/Chinese Christian Council (TSPM/CCC) states that registration does not require a congregation to join either the TSPM or the CCC. However, nearly all local RAB officials require registered Protestant congregations and clergy to affiliate with the TSPM/CCC. Credentialing procedures effectively required clergy to affiliate with the TSPM/CCC, a practice that appeared unchanged since adoption of the new regulations. Before the passage of the RRA, a few Protestant groups reportedly registered independently of the TSPM/CCC. These included the Local Assemblies Protestant churches in Zhejiang Province (where no significant TSPM/CCC community exists) and the (Korean) Chaoyang Church in Jilin Province. It was not clear whether these religious groups registered as meeting points of pre-existing religious organizations or as religious organizations themselves. The (Russian) Orthodox Church has been able to operate without affiliating with a PRA in a few parts of the country.
Many unregistered evangelical Protestant groups refused to register or affiliate with the TSPM/CCC because they have theological differences with the TSPM/CCC. Others did not seek registration independently or with one of the PRAs due to fear of adverse consequences if they reveal, as required, the names and addresses of church leaders or members. Others state that TSPM theology places submission to the state's authority above submission to Christ's authority and refuse to join on these grounds. Some groups disagreed with the TSPM/CCC teachings that differences in the tenets of different Protestant creeds can be reconciled or accommodated under one "post denominational" religious umbrella organization. Many evangelical house church groups also disagreed with the TSPM's admonitions against proselytism, which they consider a central teaching of Christianity.
Unregistered groups also frequently did not affiliate with one of the PRAs for fear that doing so would allow government authorities to control sermon content.
During the reporting period, the Government rejected attempts by several unregistered religious groups to register. Some groups reported that authorities denied their applications without cause or detained group members who met with officials when they attempted to register. The Government contended that these refusals were the result of these groups' lack of adequate facilities or failure to meet other legal requirements. A few unregistered religious groups were able to register as "meeting points" of one of the PRAs.
In order to register a "site for religious activity" or a "meeting point" under the RRA a religious group must also register as a social organization under the "Regulations on the Management of Registration of Social Organizations" (RSO), which are administered by the Ministry of Civil Affairs (MOCA). Unregistered religious groups stated that it was difficult to obtain the "sponsorship" of a "qualified supervisory unit" without the support of one of the PRAs. The five PRAs are the only religious organizations known to be registered under the RSO. Religious groups that are not registered under the RSO do not enjoy legal protection and cannot register their own meeting points under the RRA.
The RRA has five requirements for the registration of meeting points or sites for religious activities: First, establishment of the site must be consistent with the overall purpose of the RRA and must not be used to "disrupt public order, impair the health of citizens, or interfere with the educational system of the state" and must not be "subject to any foreign domination." Second, local religious citizens must have a need to carry out collective religious activities frequently. Third, there must be religious personnel qualified to preside over the activities. Fourth, the site must have "necessary funds." Fifth, the site must be "rationally located" so as not to interfere with normal production and neighboring residents. Under the RRA, clergy must report to the Government after being selected pursuant to the rules of the relevant religious association.
SARA considers unregistered churches as existing outside the legal framework of the RRA, although prayer meetings and Bible study groups held among friends and family in homes are legal and do not require registration. SARA has not publicly defined the terms "family and friends." House churches report that local authorities frequently disrupted meetings of friends and family in private homes and arrested participants on the grounds that they were participating in illegal gatherings.
In order to receive tax-free charitable donations, a religious group must register as a charity with MOCA at the national or local level. House church groups and other unregistered religious groups are ineligible to receive tax-free status since they do not have legal status. The only religious group that has registered as a charity at the national level is the Amity Foundation, a state-approved Protestant group. Caritas, the social services branch of the Roman Catholic Church, operates in a few dioceses under the supervision of the CPA.
In 1999 the Government began banning groups that it determined to be "cults," without publicly defining the term. The Government banned the Falun Gong, the Guan Yin (also known as Guanyin Famin, or the Way of the Goddess of Mercy), and Zhong Gong (a qigong exercise discipline). The Government also considers several Protestant Christian groups to be cults, including the "Shouters" (founded in the United States in 1962), Eastern Lightning, Society of Disciples (Mentu Hui), Full Scope Church, Spirit Sect, New Testament Church, Three Grades of Servants (also known as San Ba Pu Ren), Association of Disciples, Lord God Sect, Established King Church, Unification Church, the Family of Love, and South China Church.
Under article 300 of the criminal law, "cult" members who "disrupt public order" or distribute publications may be sentenced to 3 to 7 years in prison, while "cult" leaders and recruiters may be sentenced to 7 years or more in prison.
During the period covered by this report, local officials damaged or destroyed several unregistered places of worship. There continues to be a significant shortage of temples, churches, and mosques and many of those that existed were overcrowded and in poor condition.
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.
Restrictions on Religious Freedom
During the period covered by this report, the Government's respect for religious freedom remained poor, especially for members of unregistered religious groups and groups the Government designated as "cults." 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 sources of authority outside the control of the Government and the CCP. In some 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 other regions local officials supervised religion strictly, and authorities placed pressure on unregistered churches and their members. Local regulations, provincial work reports, and other government and party documents continued to exhort officials to enforce vigorously government policy regarding unregistered churches.
Officials in many locations pressured unregistered religious groups, including house churches, to affiliate with one of the PRAs and register with government religious affairs authorities. Officials in some areas organized registration campaigns collecting the names, addresses, and sometimes the fingerprints of church leaders and worshippers. Some local authorities continued to harass religious groups that did not register by arresting and interrogating unregistered church leaders. In other regions government supervision of religious activity was less stringent and registered and unregistered churches coexisted openly. Despite the efforts at control in some areas, official sources, religious professionals, and members of both officially sanctioned and unregistered places of worship reported that the number of religious adherents in the country continued to grow.
Police sometimes closed unregistered places of worship, including Catholic churches and Protestant house churches with significant memberships, properties, financial resources, and networks. The Government closed churches in Zhejiang, Jilin, and Fujian Provinces during the reporting period. In some cases local officials destroyed the properties of unregistered religious groups. SARA considers unregistered churches to be illegal, although SARA has stated that prayer meetings and Bible study groups held among friends and family in private homes are legal and do not require registration. In some areas unregistered house churches with hundreds of members met openly with the knowledge of local authorities. In other areas house church meetings of more than a handful of family members and friends were proscribed. House churches could encounter greater difficulties when their membership grew, when they arranged for the regular use of facilities for the specific purpose of conducting religious activities, or when they forged links with other unregistered groups or with coreligionists overseas. Urban house churches were generally limited to meetings of a few dozen members or less, while meetings of unregistered Protestants in small cities and rural areas could number in the hundreds. It was also difficult for registered groups to register new places of worship, such as churches and mosques, even in areas with growing religious populations.
The Government authorized funding to build new places of worship for congregations affiliated with PRAs.
The Government continued to repress harshly religious groups which it designates cults, including the Falun Gong. As in past years, local authorities took steps to repress unregistered religious groups that grew quickly or publicly rejected the Government's authority. Official tolerance for groups associated with Buddhism and Taoism has been greater than that for groups associated with other religions. Membership in the Falun Gong, the Xiang Gong, Guo Gong, and Zhong Gong qigong groups was still considered illegal. The Government also labeled folk religions as "feudal superstition," and in the past there were reports that followers sometimes were subject to harassment and repression.
Xinjiang authorities continued to use combating terrorism to justify placing restrictions on peaceful religious practices of Uighur Muslims, according to human rights NGOs. Because the Xinjiang authorities often did not distinguish carefully among those involved in peaceful activities in support of independence, "illegal" religious activities, and violent terrorism, it was 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. As a result, Xinjiang authorities sometimes erroneously charged religious believers with committing the "three evils" of terrorism, separatism, and extremism. While often targeted at Muslims, this tight control of religion in Xinjiang affected followers of other religions as well. During the reporting period, Xinjiang provincial-level Communist Party and government officials called for stronger management of religious affairs. In some areas of Xinjiang, officials restricted the building of mosques and the training of clergy and interfered with the teaching of Islam to children outside the home. Muslim teachers, professors, and university students in Xinjiang were not allowed to practice religion openly while on campus. Female university students and professors were discouraged from wearing headscarves. Some ethnic Tajiks in Xinjiang could not attend mosque until over age 30.
The law does not prohibit religious believers from holding public office; however, Communist Party membership is required for almost all high-level positions in Government, state-owned businesses, and many official organizations. Communist Party officials reiterated during the period covered by this report that party membership and religious belief are incompatible. The CCP reportedly has stated that party members who belong to religious organizations are subject to expulsion. The "Routine Service Regulations" of the People's Liberation Army (PLA) state explicitly that servicemen "may not take part in religious or superstitious activities." Muslims allegedly have been fired from government posts for praying during working hours. The Government required students to study the principles of Chinese Communism, an atheistic ideology.
Some Communist Party officials engage in religious activity, most commonly Buddhism or a folk religion. Leaders of government-approved religious groups, which are included in national and local government organizations usually to represent their constituency on cultural and educational matters, may be members of the CCP. The PRAs are represented in the Chinese People's Political Consultative Conference (CPPCC), an advisory forum that is led by the CCP and consults with social groups outside the Party. The National People's Congress (NPC) included several leaders of registered religious groups. Fu Tieshan, a bishop and vice-chairman of the CPA, was one of the vice chairmen of the NPC Standing Committee until his death in April 2007.
The Government does not have diplomatic relations with the Holy See and generally does not allow the CPA and its clergy to recognize the authority of the pope to make clerical appointments. This remained a significant reason for the persistence of a large unregistered Catholic church that remains unaffiliated with the Government and CPA. Pressure by the CPA on unregistered Catholic bishops to join the official Church continued, and some unregistered priests and bishops were detained. Despite some efforts toward rapprochement between the Government and the Vatican, the Vatican's diplomatic recognition of Taiwan and differences over selection of bishops remained the primary obstacles to improved relations. In January 2007 the Vatican issued an invitation to the Government to enter a dialogue on restoring diplomatic relations and announced that it would set up a permanent commission to handle relations with China. In June 2007 Pope Benedict issued an open letter to Chinese Catholics inviting them to resolve differences and calling on China to engage in "respectful and constructive dialogue" with the Vatican to normalize relations. An MFA spokesperson said that China advocates improvement in Sino-Vatican relations. A leader of the CPA said he hoped the Pope's letter would be of help in establishing China-Vatican ties.
In official Catholic churches, clerics lead prayers for the pope and pictures of the pope are displayed. An estimated 90 percent of official Catholic bishops have reconciled with the Vatican.
In January 2007 the Vatican approved the ordination of a mainland-selected Catholic priest to become bishop of Guangzhou Diocese, the first such backing given by the Holy See after bilateral ties were strained with the appointments in April and May 2006 of Bishops Ma Yingling of Kunming, Yunnan Province, and Liu Xinhong of Wuhu, Anhui Province, without Vatican approval. The Vatican criticized these ordinations as illicit. The CPA and SARA responded that the bishops had been democratically elected by priests of their dioceses, the Vatican was interfering in the country's internal affairs, and the appointments were required to fill vacancies. The disagreement over the appointments of Bishops Ma and Liu disrupted a period during which several bishops were appointed with both Government and Vatican approval. Many priests and bishops publicly acknowledged that the Vatican had approved their appointment. They suffered no punishment for this public stance, although the Government denied that the Vatican played any role in approving the country's clergy.
In fact, the large majority of bishops recognized by the Patriotic Association have been recognized by the Vatican either before or after their appointment by the Government. In a few cases, the bishop named by the state-sanctioned church conflicted directly with a bishop recognized by the Vatican, a situation that contributed significantly to tension between the Patriotic Association and the unregistered Catholic Church and to tension between the Vatican and the Government. The CPA said that 40 of China's nearly 100 dioceses have no bishop in place.
Unregistered groups are not legally permitted to offer theological training. Registered religious groups may sponsor individual students for study at one of the at least 76 government-recognized training institutions for clergy. 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. Clergy from the PRAs go abroad for studies but sometimes have difficulty obtaining approval to study abroad. In most cases, foreign organizations provide funding for such training programs. Prospective clergy must obtain the sponsorship of a PRA to gain admittance to formal theological schools.
Institutions for religious leaders other than the officially recognized ones exist but cannot register as legal institutions. The quality of education at unregistered institutions varies. Such institutions risk being closed when they come to the attention of local authorities. Officials sometimes refuse to issue passports to religious leaders, especially those from unregistered groups. There is a severe shortage of trained clergy for both the registered and unregistered religious groups.
Senior government officials claimed that the country has no restrictions against minors practicing religious beliefs. Some Xinjiang officials told foreign observers that children under 18 were not permitted to attend religious services in mosques in Xinjiang. Local officials in Xinjiang prevented children from attending worship services in mosques or churches. However, during the reporting period, children were observed attending prayer services at mosques and Sunday schools at TSPM churches in Xinjiang.
Increasing interest in Christianity has resulted in a corresponding increase in the demand for Bibles and other Christian literature. The Government controls publication of all texts, including religious texts. Bibles and sacred texts of other religions may be purchased at bookstores and most officially recognized churches. Nevertheless, members of unregistered churches stated that the supply and distribution of Bibles in some places, particularly rural locations, was inadequate to meet the growing demand. Individuals cannot order Bibles directly from publishing houses, and purchases of large numbers of Bibles could bring unfavorable attention to the purchaser. Customs officials continued to monitor for the "smuggling" of Bibles and other religious materials into the country. Religious texts published without authorization, including Bibles and Qur'ans, may be confiscated and the unauthorized publishing houses closed. Religious adherents are subject to arrest and imprisonment for illegal publishing. Authorities sometimes confiscate Bibles in raids on house churches.
At the 2005 NPC, President Hu Jintao announced a nation-wide campaign to build a "Harmonious Society." During an October 2006 meeting with the Archbishop of Canterbury, Rowan Williams, Jia Qinglin, chairman of the National Committee of the Chinese People's Political Consultative Conference, the country's top advisory body said: "China has engaged itself in building a harmonious society in which religion can play an important role." Jia called upon leaders of the PRAs to encourage their members to increase social services to the country's neediest citizens.
The Roman Catholic Church forbids abortions and the use of artificial contraception. Many Protestant leaders also teach that abortion violates the Biblical commandment not to kill. In many parts of the country, government population control agencies require women to use contraception and to have an abortion if the pregnancy violates government population control regulations. In some provinces, government population control agencies may also forcibly sterilize men and women after they have had their first child. Many Chinese Catholics and Protestants consider the Government's birth limitation laws and policies a violation of their religious beliefs. In Guangxi Province a Protestant pastor protested when his wife was forced to have an abortion at 7 months. In Shandong Province a Christian woman who was six months' pregnant protested against the attempts of family planning officials to force her to have an abortion.
The Government permits Muslims to go on the Hajj to Mecca via the Muslim patriotic religious association, the Islamic Association of China (IAC). The IAC is the only organization that is legally authorized to conduct official Hajj tours. Muslims must apply to the IAC to secure a place on an official tour. Some Uighur Muslims have sought passage to Mecca from points outside the country for a variety of reasons, including to save costs and to avoid cumbersome restrictions and tests of political loyalty by the Government.
According to official reports, approximately 9,700 Chinese Muslims made the Hajj during the 2006-07 pilgrimage. The IAC said this was the highest number of Chinese pilgrims ever to participate in the Hajj. This number did not include participants on "independent hajj tours" for whom there were no official estimates but numbered in the thousands in previous years. In southern Xinjiang the Government reportedly published banners and slogans discouraging Hajj pilgrimages outside those organized by the IAC.
Citizens are not permitted to attend religious services conducted by foreigners. The Government continued to tolerate religious worship by foreigners as long as no citizens were present. The Government has stated it was willing to consider approving new religious organizations outside the five main faiths but had not done so at the end of the reporting period.
Foreigners are forbidden from proselytizing but may attend worship services at meetings points of registered religious groups. Many foreign registered 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. Some foreign church organizations came under pressure to register with government authorities.
The Government sometimes made political demands on the leadership of registered groups. For example, authorities required clergy to publicly endorse government policies or denounce Falun Gong. In other areas, including Xinjiang and the TAR, authorities required clergy to participate in patriotic education.
In April 2007 Taoist organizations in China organized an international forum on the "Tao Te Ching" in Xian.
Abuses of Religious Freedom
During the period covered by this report, officials continued to scrutinize, and in some cases, harass unregistered religious and spiritual groups. In some areas government officials abused the rights of members of unregistered 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.
Religious adherents and members of spiritual movements have been beaten, and some have died in police custody after being detained in connection with their religious belief or practice.
The Government detained, arrested, or sentenced to prison terms many religious leaders and adherents. The religious adherents claimed that the activities they were arrested for related to their religious practice. However, the Government denied jailing anyone solely because of his or her religion. Local authorities used 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. The Government held many religious adherents and members of spiritual movements in such facilities during the period covered by this report. 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 preached beliefs outside the bounds of officially approved doctrine (such as the imminent coming of the Apocalypse or groups that have charismatic leaders) often were singled out for particularly severe harassment. Observers attributed the unorthodox beliefs of some religious groups to the lack of educational opportunities for clergy and the lack of access to sacred religious texts and supplementary readings.
Offenses related to membership in unregistered religious groups are often classified as crimes of disturbing the social order. According to the Law Yearbook of China, 8,224 cases of disturbing the social order or cheating by the use of superstition were filed in 2004, of which 8,116 resulted in formal charges, criminal or administrative punishment. However, religious leaders and worshippers faced criminal and administrative punishment on a wide range of charges, including those related to the Government's refusal to allow members of unregistered groups to assemble, travel, and publish freely or in connection with its ban on proselytizing.
According to reports from foreigners living in the country, religious organizations, and NGOs, including the China Aid Association, a religious freedom advocacy group, the Government expelled as many as 100 foreign Christians from the United States, Australia, Canada, Israel, Singapore, Sweden, Switzerland, and South Korea in the spring of 2007. As detailed in a July 9, 2007 report by the China Aid Association, the campaign, reportedly called "Typhoon Number Five," was intended to combat infiltration by foreign religious groups and to tighten restrictions on unregistered religious groups. Police interrogated the members and leaders of several house churches in the spring of 2007 about connections with foreigners and potential plans to disrupt the 2008 Olympic Games.
Some Protestant Christians who worshipped outside of government-approved venues, including in their homes, continued to face detention and abuse, especially for attempting to meet in large groups, traveling within and outside of the country for religious meetings, and otherwise holding peaceful religious assemblies in unregistered venues. Police and other security officials sometimes disrupted Protestant religious meetings.
In the spring of 2007, members of the China House Church Alliance (CHCA), a network of house church groups that reportedly has 300,000 members, were reportedly detained and interrogated, particularly about their connections to foreigners and alleged plans to disrupt the 2008 Olympic Games. The detentions and interrogations took place in Beijing, Jilin, Anhui, and Hunan.
On June 29, 2007, the Shandong government sentenced Zhang Geming and Sun Qingwen, two house church leaders to 1 year of reeducation through labor each for participation "using an evil cult to obstruct the law." Four other house church leaders who were arrested with them were fined $132 each.
In June 2007 Beijing house church activist Hua Huaiqi was sentenced in a closed trial to 6 months in prison for obstruction of justice. Police reportedly beat him in jail and poured cold water over him in frigid weather. In April 2007 the Beijing Intermediate People's Court rejected the appeal of Shuang Shuying, the 76-year-old mother of Beijing house church activist Hua Huaiqi. Shuang was sentenced to 2 years in jail for destruction of public and private property. She claimed that she was defending herself from being struck by an oncoming police car when her cane struck the headlights of the car. Shuang was placed in a medical center under police surveillance after being sentenced because she suffered from heart problems and diabetes.
In May 2007 police in Aksu City, Xinjiang, arrested approximately 30 house church leaders who met with Christians from the United States. Four American Christians were interrogated in connection with the meeting and later expelled from China. Six of the house church leaders were accused of involvement in "evil cult activities." Eyewitnesses reported that two of the arrested leaders had been physically abused during interrogation.
In April 2007 police in Liaoning Province sentenced Gu Changrong and Gu Zhaohong, brother and sister members of the Society of Disciples (Mentu Hui), to 1 year terms of reeducation through labor for allegedly telling Liu Changhai, a local Communist Party member, about Christianity. Liu reportedly called the Communist Party Secretary in Qidaohe and complained that the two tried to persuade him to quit the Party and join the Society of Disciples. Police confiscated several Bibles from the home of Gu Zhaohong. A family member alleged that police may have compelled Gu Changrong, who is illiterate, into signing documents admitting guilt. Police did not notify family members of the arrests or sentences.
In March 2007 police in Henan province arrested and detained CHCA Vice President and Pastor Dong Quanyu and his wife, Li Huage, for 10 days for "disturbing public order." Public security bureau officers reportedly beat Li Huage severely. Police also confiscated property from their home.
In March 2007 public security personnel in Zhangshi Village in Henan Province reportedly attacked members of a house church group as they left an Easter service. Members of the group reported that they were forced into police cars, that police detained them without producing arrest warrants and interrogated them for up to 24 hours. Police interrogated three leaders of the group, 71-year-old Ma Wenqing, Zhang Jinzhi, and Zhang Liang, and reportedly stripped two women of their clothing. The detained Christians alleged that police tortured them into confessing that they were members of an evil cult.
In February 2007 police and local RAB officials reportedly raided a prayer meeting held in a private home in Shuanghuang Township, Jiangsu Province. The police photographed those in attendance and took down their names. When some of the individuals refused to give their names, police reportedly beat them. Police forced the owner of the home, Tan Jianwei, to sign a statement agreeing not to hold religious activities in his home.
In February 2007 officials released Liu Fenggang from prison 6 months before his sentence was set to expire. Liu, Xu Yonghai, and Zhang Shengqiwere imprisoned for allegedly "providing national intelligence to overseas organizations" by reporting a house church destruction case to overseas Christian organizations. During his imprisonment, Liu was hospitalized five times for serious heart disease and diabetes.
In January 2007 police in Anhui province arrested Pastor Chen Jiaxi of Chencun Village for distributing Bibles and Christian literature without charge. Police tried Chen on the charge of "illegal business management."
In November 2006 the Government executed leaders of the Three Grades of Servants Church, which it designated a cult. The leaders, Xu Shuangfu, Zhang Min, Zhu Lixing, and Ben Zhonghai were sentenced to death for alleged murders of members of Eastern Lightning, a religious group that the Government had also designated a cult. Eleven other church members were sentenced to jail terms of 3 to 15 years. Even before the verdict in Xu's case had been announced, Xu's conviction was reportedly introduced as evidence in the trials of other group members, according to reliable reports. Many detained or charged with membership in the cult did not use the name Three Grades of Servants Church but instead asserted they were members of their own unaffiliated house church.
In July 2006 officials demolished a large house church that was under construction in Xiaoshan County, Zhejiang Province. Police reportedly beat hundreds of house church members who arrived to protest the demolition. Officials reportedly had denied repeated requests for permission to build the church. The Government claimed to have offered the church alternative sites on which to build the church. However, the religious group said that the suggested properties were not suitable for building a church.
In June 2006 Henan Province house Christian pastor Zhang Rongliang was sentenced to 7 years and 6 months in prison on charges of obtaining a passport through fraud and illegal border crossing.
In June 2006 police in Langzhong City, Szechuan Province, detained eight house church Christians who were members of a CHCA church. Four leaders of the church, Li Ming, Jin Jinrong, Wang Yuan, and Li Mingbo, were arrested when they went to visit the members of their congregation at the public security office. Three other members of the church were also detained by public security officials when they inquired about members of the church. House church members claimed they were beaten by police. One of the men in the church was reportedly beaten unconscious and then detained for 7 days for "assaulting a policeman." Another church member, Li Ming, was reportedly beaten and kicked by police and suffered head injuries and internal injuries. The four leaders of the group were sentenced to 2 years of reeducation through labor.
In May 2006 police in Langzhong, Szechuan also arrested 30 leaders of another house church and detained 14 of them for an unknown period of time.
In May 2006 several house church activists were detained in Henan Province's Fugou County.
In April 2006 the Government reportedly sentenced Li Huimin to reeducation in Henan Province for holding house church meetings at his home.
In March 2006 police reportedly broke the ribs of disabled pastor Li Gongshe during a raid on his church in Wen County, Henan Province.
In February 2006 security officials detained documentary filmmaker and U.S. legal permanent resident Wu Hao after Wu filmed house church services in Beijing and arranged an interview with Christian human rights attorney Gao Zhisheng, who was placed under house arrest in August 2006. Wu was released in July 2006.
In February 2006 Lou Yuanqi was reportedly detained for holding unauthorized church services in Xinjiang.
In December 2006 Gao Zhisheng was convicted of "inciting subversion." Gao received a 3 year sentence, suspended for 5 years, and 1 year deprivation of political rights. After suspending his sentence, the Government placed Gao under house arrest in Beijing. His wife and two children continued to be harassed and detained by authorities. In December 2005 Gao sent an open letter to President Hu Jintao highlighting abuses of Falun Gong practitioners. The letter described torture of Falun Gong practitioners and the extra-legal activities of the "610 office."
In 2006 house church pastors Liu Yuhua and Wang Zaiqing were sentenced to imprisonment for publishing Christian literature. They were charged with "involvement in illegal business practices."
On Christmas Day 2005 police reportedly raided an unregistered church in Manasu County, Xinjiang, destroying property, and detained several worshippers. More than 200 were reportedly detained, including Pastor Guo Xianyao.
In November 2005 the Government sentenced Beijing-based house church Pastor Cai Zhuohua to 3 years in jail for operating an illegal business based on his work publishing Christian literature. Two of Cai's relatives received shorter terms of imprisonment on the same charges.
In September 2005 government agents reportedly broke bones of Christian businessman Tong Qimiao at a police station in Kashgar, Xinjiang, while he was being interrogated about the activities of local house churches.
In August 2005 police reportedly raided a training class in Jiangxi Province for Sunday school teachers.
In July 2005 the Government reportedly detained one hundred Sunday school students in Hebei Province.
In July 2005 six members of the group Way of the Goddess of Mercy (Guanyin Famen), which the Government considers a "cult," were sentenced to 2 to 4 years in prison for producing material for circulation involving a cult organization.
In April 2007, family planning officials in Baise, Guanguxi Province, forced Wei Linrong, the wife of house church pastor Liang Yage to have an abortion against her will. Ten officials took Ms. Wei, who was 7 months' pregnant, from her home to a hospital where doctors induced delivery. According to media reports, Liang and his wife explicitly objected to the forced abortion because it forced them to violate their religious beliefs.
In some locations local authorities reportedly forced unregistered Catholic priests and believers to renounce ordinations approved by the Holy See, join the official church, or face a variety of punishments including fines, job loss, detentions, and having their children barred from school. Some Catholic officials were forced into hiding. Ongoing harassment of unregistered bishops and priests was reported in recent years, including government surveillance and repeated short detentions.
Numerous detentions of unofficial Catholic clergy were reported, in particular in Hebei Province, traditionally home to many unregistered Catholics.
There was no new information about unregistered Bishop Su Zhimin, who has been unaccounted for since his reported detention in 1997. The Government had not responded to requests to clarify his status by the end of the reporting period.
There was no information about the whereabouts of Bishop Zhao Zhendong, the bishop of Xuanhua, Hebei, who was arrested in December 2004.
There was no information about the whereabouts of Bishop Shi Enxiang, who was arrested in April 2001.
In June 2007 police arrested 73-year-old Bishop Jia Zhiguo of Zhengding, Hubei, for the tenth time since 2004. Security officials held him at an unknown location until his release on June 22, 2007.
In March 2007 police in Shaanxi province detained Bishop Wu Qinjing, the bishop of Zhouzhi. His whereabouts were unknown. According to a government document released on March 9, 2007, Bishop "Wu Qinjing should not run any church affairs as a bishop and should not interfere with the Zhouzhi diocese management." The document told Catholics to "draw a line of demarcation" around the bishop and stated that the Government had been reeducating Bishop Wu since May 2006.
In December 2006 security officials arrested nine unregistered priests near Baoding, Hebei.
In September 2006 authorities detained Bishop Wu Qinjing, who was ordained in October 2005 with the approval of the Holy See but without government permission, for 5 days. He was forced to sign a document stating that his ordination was illegal.
In September 2006 unregistered priests Shao Zhoumin and Jiang Sunian were detained in Shenzhen upon their return from Europe. Shao and Jiang reportedly falsified documents to facilitate travel to Rome and were sentenced to 9-and 11-month prison sentences. In prison Father Shao reportedly lost his hearing. Both priests were denied visitors in prison.
In August 2006 Hebei authorities released Bishop An Shuxin, Bishop Su's auxiliary bishop, but reportedly arrested Father Li Huisheng and approximately 90 Catholic worshippers.
In Hebei, the region with the highest number of Catholics, the Government reportedly pressured an unofficial church to join the CPA. In August 2006 police in Xiwanzi arrested and tortured Father Li Huisheng and then released him. Ninety members of Father Li's church protested his arrest outside police headquarters. Police beat the protestors and forced them to disperse. Later that evening, approximately 500 police launched a raid to rearrest Father Li and the church members. The whereabouts of 20 persons were unknown. Father Li was sentenced to 7 years of imprisonment for "inciting the masses against the Government." Another priest from Xiwanzi, Father Wang Zhong, disappeared. In July 2006 Xiwanzi authorities also arrested and detained 82-year-old Bishop Yao Liang. Xiwanzi authorities also forbade Catholics from making an annual traditional pilgrimage to Mount Muozi in Inner Mongolia.
In April 2007, Ablikim Kadeer, a son of Uighur Muslim activist, Rebiya Kadeer, was sentenced to 9 years in prison and 3 years deprivation of political rights, reportedly after confessing to charges of "instigating and engaging in secessionist activities." In November 2006 Alim Kadeer, another son of Rebiya Kadeer, was sentenced to 7 years in prison and fined $62,500. Qahar Abdurehim, a third son of Rebiya Kadeer, was fined $12,500 for tax evasion but not jailed. Authorities reportedly beat and tortured Alim and Ablikim. In June 2006 Xinjiang officials charged Alim, Ablikim, and Qahar with state security and economic crimes just days after Rebiya Kadeer was elected president of the Uighur American Association, an NGO that advocates for the human rights, including religious freedom, of the Uighur people.
In August 2006 the Government sentenced Huseyin Celil to life imprisonment for "separatist activities." Celil was a popular Uighur Muslim imam in Kashgar before emigrating to Canada in 2001. Celil reportedly spoke about religious freedom and nonviolent struggle against human rights violations during his sermons and used a megaphone to amplify his call to prayers from the mosque, which attracted government scrutiny. Celil left China in 1995 and continued to preach at a local mosque in Bishkek, Kyrgyzstan. Celil then emigrated to Canada in 2001. In May 2006 Celil was arrested by Uzbek authorities while visiting Tashkent and deported to China. Chinese authorities claimed that he was involved in the assassination of a Uighur leader in Kyrgyzstan, despite Celil's denials that he was Guler Dilaver, a suspect in the assassination. Celil's family claims he was being punished for his political and religious activism. NGOs claimed that the Government also committed numerous other violations of Celil's right to due process.
The Government tightly monitored the publication of Islamic religious materials. In July 2005 several Uighur Muslims were reportedly detained for possession of an illegal religious book called the Mishkat-ul Misabih and other illegal religious activities in Xinjiang.
Uighur Muslim Aminan Momixi was detained in August 2005 after teaching the Qur'an to more than 30 students in her home. Provincial officials stated that she was released after a period of education and training, but did not respond to requests to clarify her whereabouts.
Between July and September 2006, an estimated 4,000 to 6,000 Uighur Muslims traveled to Islamabad, Pakistan, seeking Hajj visas from the Saudi Arabian Embassy in Islamabad. However, applicants were denied visas, reportedly due to an agreement between the Saudi Government and the Chinese Government restricting individuals from applying for Hajj visas in a third country. After applicants held extended protests at the Saudi Embassy, the Chinese Ambassador to Pakistan reportedly told them to return to Xinjiang to wait and join government-sponsored Hajj tours the following year. The Ambassador reportedly also threatened applicants with loss of employment and pension, fines, or retribution against their family members if they did not comply. Most of the group returned to Xinjiang, although approximately 1,000 applicants reportedly received visas in Pakistan. Some expressed concern that the price of the government-sponsored Hajj tours was inflated and preferred to travel on their own in an attempt to reduce costs. Others stated that they did not want to go on government-sponsored Hajj tours because of a requirement that they profess loyalty to the CCP.
There were credible reports of torture and deaths in custody of Falun Gong practitioners in past years, and overseas Falun Gong groups claimed that such incidents continued. 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 reported that its members have been subject to excessive force, abuse, rape, detention, and torture, and that some of its members, including children, have died in custody.
Some foreign observers estimated that at least half of the 250,000 officially recorded inmates in the country's reeducation-through-labor camps are Falun Gong adherents. Falun Gong sources overseas placed 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. Government officials denied the existence of such "legal education" centers. 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. In March 2006 U.N. Special Rapporteur on Torture Manfred Nowak reported that Falun Gong practitioners accounted for 66 percent of victims of alleged torture while in government custody.
In May 2007 the Russian Government repatriated Falun Gong practitioner Dr. Gao Chunman back to China. Gao was a professor at Qinghua University and had refugee status from the United Nations. According to Gao's wife (a Russian citizen), Gao was kidnapped, and she feared that he would be severely punished by the Chinese Government. The Russian Government also deported Falun Gong practitioner Ma Hui to China in the spring of 2007.
In May 2006 Yuan Yuju and Liang Jinhui, relatives of a Hong Kong journalist who works for a television station supportive of the Falun Gong, were sentenced to reeducation-through-labor "for using an illegal cult to organize and obstruct justice," relating to their distribution of Falun Gong materials.
In April 2006 and thereafter, overseas Falun Gong groups claimed that a hospital in Sujiatun, Shenyang, was the site of a "concentration camp" and of mass organ harvesting, including from live prisoners. In response to the allegations, the Government opened the facility in question to diplomatic observers and foreign journalists. Observers found nothing inconsistent with the operation of a normal hospital.
Zheng Ruihuan and Liu Yinglan were reportedly detained in Shandong Province in July 2005 for practicing Falun Gong.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
The Government continued to emphasize the role of religion in promoting a "Harmonious Society," allowed the PRAs to expand their cooperation with religious groups in other countries, and funded the building of new places for worship by registered religious groups. For example, in spring 2007 the Dallas Theological Seminary (DTS) began offering on-line, graduate-level theological training courses to Chinese clergy and students via the TSPM's Yanjing Union Theological Seminary outside of Beijing. DTS, with input from RAB officials and the CCC, developed coursework that may lead to a Certificate in Graduate Studies for Chinese students. Several faculty members at Yanjing completed courses offered through the DTS program.
Chinese citizens who worshipped outside the PRAs continued to assert their right to religious freedom under the law. Lawsuits in multiple provinces were reportedly effective in deterring harassment by local authorities. In May 2007 police in Shandong Province settled a lawsuit brought against them by a house church plaintiff, Tian Yinghua. Tian held a regular church service in her living room. Police raided the service, detained the 31 members of the house church, and ordered Tian to serve 10 days in jail. As part of the settlement, the police issued a formal apology, promised not to bother the church again, and paid Tian damages of 13 cents. Police reportedly honored the terms of the settlement, including the promise not to harass the church.
The Shanghai Government allowed an American company to open a TSPM church for its employees on company premises. Both Chinese and foreign employees of the company attended the services.
Section III. Societal Abuses and Discrimination
In some parts of the country, there was a tense relationship between registered and unregistered Christian churches and, according to press reports, between some members of unregistered church groups. 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 coexisted without problems. In some provinces, including Hebei, unregistered and official Catholic communities sometimes had a tense relationship.
In the past Muslims and Tibetan Buddhists 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 object to some folk religion practices. Religious and ethnic minority groups, such as Tibetans and Uighurs, experienced 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 was also occasional tension between the Han and Hui Muslims.
Section IV. U.S. Government Policy
President Bush raised religious freedom issues during meetings with President Hu Jintao in St. Petersburg in July 2006, and Hanoi in November 2006. Senior U.S. officials called on the Government to halt the abusive treatment of religious adherents and to respect religious freedom. Secretary of State Condoleezza Rice and Deputy Secretary of State John Negroponte raised concerns about religious freedom during multiple meetings with senior Chinese officials. Under Secretary of State for Public Diplomacy Karen Hughes spoke at a state-sanctioned Chinese church service during her January 2007 visit to Beijing.
The U.S. Department of State, the U.S. Embassy in Beijing, and the consulates general in Chengdu, Guangzhou, Shanghai, and Shenyang made concerted efforts to encourage greater religious freedom in the country. U.S. officials condemned abuses while supporting positive trends within the country. In exchanges with the Government, including with religious affairs officials, U.S. officials 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. On numerous occasions the Department of State, the Embassy, and the consulates 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 relevant Chinese government officials.
At the same time, U.S. officials argued to the country's leaders that freedom of religion would strengthen, not harm, the country. U.S. officials encouraged the Government to engage the growth of faith-based aid by both registered and unregistered religious groups. In April 2007, the Department of State's Office of International Religious Freedom hosted Madame Cao Shengjie, head of the China Christian Council, on a visit to the White House Office of Faith-Based Initiatives. U.S. officials also encouraged the Government to allow greater freedom to its religious citizens to engage in peaceful activities as a means of countering the appeal of religious extremists.
The Embassy and consulates also collected information about abuses and maintained contacts with a wide spectrum of religious leaders within 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 religious leaders and scholars to the United States on international visitor programs to see firsthand the role that religion plays in U.S. society.
During the period covered by this report, U.S. Ambassador Clark T. Randt, Jr., highlighted problems of religious freedom and cases of individual religious prisoners of conscience in his public speeches and in his private diplomacy with senior officials. Officials from the Embassy and the four consulates met with government officials responsible for religion and with clergy or practitioners in official and unofficial religious groups. Ambassador at Large for Religious Freedom John V. Hanford III met with several religious freedom activists in Washington, D.C.
Since 1999 the Secretary of State has designated the country as a CPC under the IRFA for particularly severe violations of religious freedom. Economic measures in effect against the country under the IRFA relate to restriction of exports of crime control and detection instruments and equipment (Foreign Relations Authorization Act, Fiscal Years 1990 and 1991, P.L. 101-246).
HONG KONG
The Basic Law, or Constitution, provides for freedom of religion, and its Ordinance prohibits religious discrimination. The Government generally respected these provisions in practice.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to support the generally free practice of religion.
There were a few reports of societal abuses and discrimination based on religious belief or practice. Six of the largest religious groups have long 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.
Section I. Religious Demography
The Hong Kong Special Administrative Region (HKSAR) has an area of 422 square miles on more than 200 islands and the mainland and a population of 6.9 million. Approximately 43 percent of the population practice some form of religion. The two most prevalent religions are Buddhism and Taoism, which are often celebrated together in the same temple. The region is home to approximately 700 thousand Buddhists or Taoists, 320 thousand Protestant Christians, 240 thousand Roman Catholics, and 90 thousand Muslims. There are small numbers of Hindus, Sikhs, approximately 4,000 practicing Jews, and an estimated 4,600 Jehovah's Witnesses. Many persons also hold Confucian beliefs, although few practice it as a formal religion. Representatives of the spiritual movement Falun Gong stated that their practitioners numbers approximately 500; however, government officials claimed the number is lower.
Protestants have 1,400 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, Pentecostals, and the Salvation Army. The Church of Jesus Christ of Latter-day Saints (Mormons) is also present.
There are approximately 600 Buddhist and Taoist temples, an estimated 800 Christian churches and chapels, 5 mosques, 4 synagogues, 1 Hindu temple, and 1 Sikh temple. Catholics are served by 1 cardinal (appointed in 2006), 1 bishop, 297 priests, 66 monks, and 516 nuns, all of whom maintain traditional links to the Vatican. The assistant secretary general of the Federation of Asian Bishops' Conference had his office in the region. Along with its apostolic work, the Catholic Church engages in a broad array of social service activities. It operates 313 schools and kindergartens that enrolled more than 264 thousand children. In addition it operates 6 hospitals, 15 clinics, 37 social centers, 18 hostels, 13 homes for the aged, and 19 rehabilitation centers.
Protestant churches are also deeply involved in education, health care, and social welfare. Protestant organizations operate three post-secondary institutions: Chung Chi College at the Chinese University of Hong Kong, Hong Kong Baptist University, and Lingnan University. As of November 2006, they also ran 160 secondary schools, 206 primary schools, 273 kindergartens, and 116 nurseries. In addition they operated more than 30 theological seminaries and Bible schools, 30 Christian publishing houses, 70 Christian bookshops, 7 hospitals, 18 clinics, 35 homes for the elderly, 47 centers for the disabled, and scores of youth and day care centers. Two ecumenical bodies in Hong Kong, the Hong Kong Chinese Christian Churches Union and the Hong Kong Christian Council, facilitate cooperative work among Protestant and other churches across the HKSAR. These bodies also have a number of affiliated organizations, such as the Hong Kong Christian Service, Hong Kong Christian Industrial Committee, United Christian Medical Service, Christian Family Service Centre, and Alice Ho Miu Ling Nethersole Hospital.
Various Muslim organizations also offer medical care, education, and financial aid to the needy. Some religious leaders and communities maintained active contacts with their mainland and international counterparts. Catholic and Protestant clergy were invited to give seminars and teach classes on the mainland and to develop two-way student exchanges on an ongoing basis.
The number of Falun Gong practitioners was reported to have dropped from approximately 1,000 to an estimated 500 since the crackdown on the mainland began in mid-1999, although government officials claimed that the number was lower for both periods.
Numerous foreign missionary groups operate in and out of the region.
A wide range of faiths was represented in the Government, the judiciary, and the civil service. A large number of influential non-Christians were educated in Christian schools.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Basic Law provides for freedom of religion, and the Bill of Rights Ordinance prohibits religious discrimination by the HKSAR Government. The Government does not tolerate the abuse of religious freedom, either by governmental or private actors. Hong Kong has been a part of the People's Republic of China (PRC) since July 1, 1997, but according to the Basic Law the HKSAR enjoys a high degree of autonomy in the area of religious freedom under the "one country, two systems" concept. The Government does not recognize a state religion.
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 recognize the pope as the head of the Roman Catholic Church.
The Home Affairs Bureau functions as a liaison between religious groups and the Government. 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. In February 2006 a Muslim group comprised primarily of residents of South Asian ethnicity complained that the Government had unfairly levied a $1.3 million (HK$10 million) land use fee on the construction of a new mosque. They argued that a similar-sized project by an ethnic Chinese charity was charged a fee of only $130 (HK$1,000). The Government denied that it had discriminated against the Muslim group on the basis of religion and contended that the two projects fell into different zoning categories.
Although not alleging religious discrimination, a Jewish group complained that the Government was insensitive to its attempts to find a location in the expensive central district to build a new synagogue.
The Election Committee Ordinance stipulates that the 6 largest religious groups in Hong Kong hold 40 seats on the 800-member Election Committee, which chooses the chief executive. The bodies that represent the largest religious groups are the Catholic Diocese of Hong Kong, Chinese Muslim Cultural and Fraternal Association, Hong Kong Christian Council, Hong Kong Taoist Association, The Confucian Academy, and The Hong Kong Buddhist Association. These 40 representatives are chosen by the leaders of the various religious groups.
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 law requires each school that receives government funding to establish a management board. Forty percent of the management board's members can be elected by teacher and parent groups. The sponsoring body can appoint the remaining 60 percent. In 2003 the Government passed the Education (Amendment) Ordinance which will affect 300 Catholic schools that enroll approximately 25 percent of the student population. Prior to the Education Ordinance, the management of each school was responsible for selecting all of its members. The ordinance, however, stipulates that 40 percent of each school's management must be elected representatives of teachers, parents, alumni, or other members of the community. The ordinance, which becomes effective in 2010, mandates that every school (not just those which receive government funding) have its own incorporated management committee comprised of elected parents, teachers, and alumni. The diocese unsuccessfully sued to have the ordinance overturned in the Court of First Instance and may appeal the decision.
The Falun Gong is registered under the Societies Ordinance. Falun Gong is generally free to practice, organize, conduct nonviolent public demonstrations, and attract public attention through parades, pamphleteering, and manning booths to publicize its movement. During the period covered by this report, Falun Gong regularly conducted public protests against the repression of fellow practitioners in the PRC. Other spiritual exercise groups, including Xiang Gong and Yan Xin Qigong, were registered and practiced freely.
In February 2006 police authorized two marches by the Muslim community to protest the publication of cartoons of the Prophet Muhammad in Europe. The cartoons sparked violence worldwide, but both marches were peaceful.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. Under the Basic Law, the PRC Government does not have jurisdiction over religious practices in the HKSAR.
The Basic Law calls for ties between the region's religious organizations and their mainland counterparts to be based on "nonsubordination, noninterference, and mutual respect."
In March 2006 the Vatican appointed then Bishop Joseph Zen, the head of the Catholic Diocese, to the post of cardinal. The PRC Government responded by warning Cardinal Zen to refrain from commenting on the region's political matters. Despite this, Cardinal Zen remained an outspoken critic of both mainland and HKSAR policies and a strong advocate of religious freedom.
In March 2007 the Court of First Instance dismissed an application for judicial review brought by four Taiwanese Falun Gong practitioners and the Falun Dafa Association of Hong Kong and affirmed the city's power to regulate who enters the city. The practitioners and more than 80 other followers of Falun Gong were turned away when they arrived for a conference in February 2003. They alleged that they were stopped because of their beliefs and that the city was acting on behalf of mainland authorities, who have designated the group an illegal "evil cult." The Government argued that the four were denied entry for organizing disruptive activities that would threaten public order. As of June 2007, the Hong Kong Association of Falun Gong planned to request discovery in the case over why the members were denied entry. The court found that the practitioners were not aliens under the Interpretation and General Clauses Ordinance, which defines Taiwan as part of China. "Aliens, and those in the same position as aliens, can be refused permission without reasons given or a hearing," the ruling justice said. In April 2007 one of the plaintiffs charged that "China's dirty hand has interfered in Hong Kong, which used to have values of freedom," according to The Epoch Times. Several hundred Falun Gong practitioners were reportedly permitted to enter that weekend.
According to Falun Gong's local spokesperson, more than 140 practitioners seeking to enter from Taiwan, including one of the four denied entry in February 2003, were turned away from the HKSAR in the days leading up to the 10th anniversary of its retrocession to the mainland. The spokesperson reportedly alleged that airport police subjected some practitioners to brutal treatment when they refused to board planes back to Taiwan. At least two Falun Gong members from Taiwan, including a professor from Taiwan Normal University and an official from the Mainland Affairs Council, were denied entry into Hong Kong during the reporting period.
There were no reports of religious prisoners or detainees in the region.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were a few reports of societal abuses and discrimination based on religious belief or practice.
In February 2006 four men used sledgehammers to break into the Hong Kong office of the Falun Gong-owned newspaper The Epoch Times and destroyed an expensive piece of machinery in the paper's print shop. Police investigated the incident but, as of the end of this reporting period, had made no arrests. Falun Gong claimed the attack was part of a worldwide campaign against the group by the Chinese Communist Party. The Hong Kong Journalists Association, the International Federation of Journalists, and several legislators condemned the break-in.
Falun Gong had opened the print shop only two weeks prior to the break-in after experiencing difficulties in finding a local company willing to print its paper. Following the February 2006 break-in, which disabled the print shop, Falun Gong was able to hire a printing company to continue publication of its paper, although orders again had to be placed on a day-to-day basis.
While Falun Gong practitioners freely and openly practiced their beliefs, they were occasionally subjected to more subtle forms of discrimination from private businesses. There were reports of discrimination in the business community against Falun Gong in 2004 and 2005, including refusal to book conference venues.
According to several reports and verbatim statements published by The Epoch Times in February 2007, Dr. Wang Lian, a Falun Gong practitioner who is a resident of Macau but worked in the Epoch Times' Hong Kong office, was detained and interrogated by Public Security Bureau (PSB) officials on the mainland in mid-September 2006. At the time of his detention, Dr. Lian was also an assistant professor of information technology at the Macau University of Science and Technology and a technical network advisor in the Hong Kong office of The Epoch Times. Dr. Lian claimed the PSB officials directed him to spy on his colleagues and facilitate the disruption of operations--including hacking into the computer networks--at The Epoch Times' office. He reportedly turned over some files and documents to the PSB, which he claimed were of limited use, and fled to seek asylum in Australia in early February 2007.
Two ecumenical bodies facilitate cooperative work among Protestant churches and encourage local Christians to play an active part in society. The largest religious groups have long 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 Government as part of its overall policy to promote human rights. Consulate General officers have made clear U.S. Government interest in the full protection and maintenance of freedom of religion. Consulate General officers at all levels, including the Consul General, meet regularly with religious leaders and community representatives.
MACAU
The Basic Law, which is the constitution of the 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 respected these rights in practice.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses based on religious belief or practice and only a few reports of religious discrimination.
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights.
Section I. Religious Demography
The region has a total area of 13 square miles, and according to Macau Government Information Bureau statistics in 2006, a population of 500 thousand. Buddhism is the largest religion, with 79.3% of Macau's population professing the religion; over 5% are Roman Catholic and more than 1% Protestants, along with a mix of Muslims, Baha'i and other professed faith groups. There are an estimated 200 Falun Gong practitioners active in the region. There are approximately 400 Muslims. The region SAR has an estimated 50 Buddhist and Taoist temples, 60 Christian churches (of which 18 are Catholic), and 1 mosque.
Missionaries are active and represent a wide range of faiths. The Catholic Diocese has been providing social welfare services to the community for 5 decades. The diocese receives considerable funds from the Government, and Catholic philanthropists in the region, Hong Kong, and around the world subsidize the establishment of Catholic schools, child care centers, clinics, homes for the elderly, rehabilitation homes, and vocational training centers. Statistics published by the Government of Macau show that in 2004-2005 the Diocese managed and maintained 31 educational institutions with 36 thousand students. The Catholic Church also operates 24 social service agencies, including 8 child-care centers, 6 convalescent homes for the elderly and sick, 5 rehabilitation homes for the mentally handicapped and disabled, and 5 hostels for single-parent family and problem students. More than 2,000 people, including nonresidents, benefited from the wide range of services.
Many Protestant denominations are represented in the region, including Baptist, Anglican, Lutheran, Presbyterian, Methodist, and Pentecostal churches. Other evangelical denominations are represented and independent local churches also operate. Other evangelical denominations are also represented in Macau. Independent local churches also operate in Macau. Reformed Theological Seminary is also present.
As of December 2006, an estimated 70 Protestant churches with 6,000 members conduct services in Chinese, which are attended by approximately 4,000 worshippers every Sunday. Approximately 300 Protestants attend services conducted in foreign languages. Protestant organizations operate four secondary schools with affiliated primary schools and kindergartens. In addition, there are four primary schools with affiliated kindergartens, a special needs school, and an adult education center. These have a total of about ten thousand students. There are also Bible study institutes, some training centers and two Christian bookshops.
As of December 2006, there were approximately 2,500 Baha'is. The Baha'is in 1988 established a 250-student institution that encompasses a kindergarten, primary school, and secondary school.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Basic Law or constitution, provides for freedom of conscience, freedom of religious belief, freedom to preach, and freedom to conduct and participate in religious activities. The Religious Freedom 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 respected these rights in practice.
Article 34 of the Basic Law states: "Macau residents shall have freedom of religious belief, and freedom to preach and to conduct and participate in religious activities in public." Furthermore, Article 128 stipulates that: "The Government, 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 their believers to maintain and develop relations with their counterparts outside Macau or restrict religious activities which do not contravene the laws of the SAR."
The region protects the freedom of religion, worship, and belief in general through the Freedom of Religion and Worship Law (Law No. 5/98/M). This law stipulates that: "Freedom of religion and worship are recognized and protected."
The Religious Freedom Ordinance requires religious organizations to register with the Identification Services Office.
Missionaries were free to conduct missionary activities. Religious entities can apply to use electronic media to preach, and such applications are generally approved.
The Religious Freedom Ordinance stipulates that religious groups may develop and maintain relations with religious groups abroad. The Catholic Church recognizes the pope as the head of the church. In 2003 the Holy See appointed the current coadjutor bishop for the region's diocese. In December 2006 the Macau Inter-University Institute, which is affiliated with the Catholic University in Portugal, was reportedly planning to offer a Christian studies course beginning in September 2007. The course would serve Catholic seminary students from the mainland. More than 20 openings would be available in the first year.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. Under the Basic Law, the PRC Government does not govern religious practices in the region.
Religious groups are not required to register with the Government and are exempt specifically from the Societies Ordinance, which requires the registration of all other nongovernmental organizations. The Falun Gong, which considers itself a spiritual movement and not a religion, is not registered under the Societies Ordinance. Falun Gong is also not registered with the Identification Services Bureau, which is responsible for receiving and processing registrations required under the law. The Bureau has not issued instructions regarding the Falun Gong. Senior Government officials have stated that, despite this lack of registration under the Religious Freedom Ordinance, Falun Gong practitioners may continue their legal activities.
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 followers. However, Falun Gong representatives claimed that they were denied entry into the region, especially during sensitive political periods. Falun Gong members also expressed concern and filed complaints with the police about being denied the right to display photographs for public viewing. As of the end of the reporting period, the matter had not been resolved.
There were no reports of religious prisoners or detainees in the region.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses and only a few reports of discrimination based on religious belief or practice. Relations among the various religious communities were good. Citizens generally were tolerant of other's religious views and practices. Public ceremonies and dedications often included 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 met regularly with leaders of all religious groups and spiritual organizations in the region.
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, although it limits protection of the exercise of religious belief to activities which the Government defines as "normal." The Government's 2005 White Paper on "Regional Autonomy for Ethnic Minorities in China" states, "Organs of self-government in autonomous areas, in accordance with the provisions of the Constitution and relevant laws, respect and guarantee the freedom of religious belief of ethnic minorities, and safeguard all legal and normal religious activities of people of ethnic minorities." However, the Government maintained tight controls on religious practices and places of worship. Although the authorities permitted many traditional religious practices and public manifestations of belief, they promptly and forcibly suppressed activities they viewed as vehicles for political dissent or advocacy of Tibetan independence, such as religious activities venerating the Dalai Lama (which the Government described as "splittist").
Overall, during the period of the report the level of repression remained high, and the Government's record of respect for religious freedom remained poor; however, the atmosphere for religious freedom varied from region to region. Conditions were generally more relaxed in Tibetan autonomous areas outside the region, with the exception of parts of Sichuan's Kardze Tibetan Autonomous Prefecture. A sixth round of discussions between envoys of the Dalai Lama and Chinese Government officials began June 29. The Dalai Lama's envoys made previous visits to China for discussions in 2002, 2003, 2004, and 2006 and in 2005 met with Government officials in Switzerland. Although the Government has refused to engage in direct discussions with the Dalai Lama, it continued to assert that the door to dialogue and negotiation was open, provided that the Dalai Lama publicly affirmed that Tibet and Taiwan were inseparable parts of China.
Although in the past there were reports of the deaths of monks and nuns due to maltreatment in prison, there were no known reports of deaths due to maltreatment in prison during the period covered by this report. Buddhist nun Kelsang Namtso was shot and killed at the Nangpa La pass on September 30, 2006, by Chinese border guards as she and a group of 70 Tibetans attempted to cross into Nepal. Buddhist leaders such as Gendun Choekyi Nyima and Tenzin Delek remained in detention or prison, and central figures in Tibetan Buddhism such as the Dalai Lama and the Karmapa Lama remained in exile. Dozens of monks and nuns continued to serve prison terms for their resistance to "patriotic" or political education. The Government refused free access to Tibetan areas for international observers, tightly controlled observers who were granted access, and tightly controlled publication of information about conditions in the region. These restrictions made it impossible to determine accurately the scope of religious freedom violations.
There were no reports of societal abuses or discrimination based on religious belief or practice.
Diplomats and nongovernmental organizations NGOs advocated for international access to Gendun Choekyi Nyima, whom the overwhelming majority of Tibetan Buddhists continued to recognize as the Panchen Lama, and urged the Chinese Government to pursue dialogue with the Dalai Lama and his representatives.
The U.S. Government continued to encourage greater religious freedom by urging the 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 an area of 871,649 square miles. According to the 2000 census, the Tibetan population of those areas was 5.4 million; the Tibetan population within the TAR was 2.4 million, while in autonomous prefectures and counties outside the TAR the Tibetan population was 2.9 million. Most practiced Tibetan Buddhism, although a sizeable minority also practiced traditional Bon religion. This held true for many Tibetan government officials and Communist Party members. Other residents of Tibetan areas who were religious believers included Han Chinese, who practiced Buddhism, Daoism, Confucianism, and traditional folk religions; Hui Muslims; Tibetan Muslims; and Christians. There are four mosques in the TAR with approximately 4,000 to 5,000 Muslim adherents, as well as a Catholic church with 560 parishioners, which is located in the traditionally Catholic community of Yanjing in the eastern TAR. There were a small number of Falun Gong adherents in the TAR.
The number of monks and nuns in the TAR fluctuated significantly in the late 1990s due to continuing enforcement of the "patriotic education campaign" and 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." Since 1996, the Government has reported that there are 46,000 monks and nuns and 1,700 religious sites in the TAR, but this figure has likely varied over time due to continued politically motivated detentions as well as monastic secularization and commercialization caused by tourism. The Government figure of 46,000 monks and nuns represented only the TAR, where the number of monks and nuns was very strictly controlled. According to statistics collected by the China Center for Tibetan Studies, a government research institution, there were 1,535 monasteries in Tibetan areas outside the TAR. Informed observers estimated that a total of 60,000 Tibetan Buddhist monks and nuns lived in Tibetan areas outside the TAR.
There are some unregistered Protestant churches or "house churches" in the TAR.
Missionaries were present.
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; however, the Government sought 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 remained wary of Tibetan Buddhism in general and its links to the Dalai Lama, and it maintained tight controls on religious practices and places of worship in Tibetan areas. Although authorities permitted many traditional religious practices and public manifestations of belief, they promptly and forcibly suppressed any activities which they viewed as vehicles for political dissent. This included religious activities that officials perceived as supporting the Dalai Lama or Tibetan independence.
According to Chinese news reports, Zhang Qingli, the Secretary of the Communist Party in the TAR, announced his intention to intensify strict political control over Buddhist practice at a meeting of Communist party officials in mid 2006. According to the reports, Zhang referred to a life or death struggle against the Dalai Lama and his "clique," and referred to them as the "biggest obstacle hindering Tibetan Buddhism from establishing normal order."
TAR officials in September 2006 released the "Implementation Regulations on the Religious Affairs Regulations." The 56-article regulation took effect on January 1, 2007. The new regulations cover management of religious groups, religious venues, and religious personnel. According to Chinese media reports, the regulation will play an important role in resisting the "Dalai Clique's separatist activities." The 2007 Regulations supersede the 1991 regulations on religion in the TAR. The 2007 Regulations increase the Government's control over the movement of nuns and monks by requiring that they seek permission from county level officials to travel to another county. The previous regulations only required monks and nuns to seek travel permission if they were visiting another province.
According to the educational practices of Tibetan Buddhism, monks and nuns must travel to receive specialized training from teachers who are considered experts in their particular theological traditions. The International Campaign for Tibet (ICT) has reported that monks and nuns who reach India claim that their main reason for choosing to leave Tibet, even temporarily, is to continue their studies, which they are unable to do inside Tibet, and to obtain a blessing from the Dalai Lama. According to Article 13 of the new regulations, religious organizations must petition the Government's religious affairs department in order to build religious structures. If individuals build a religious structure without authorization, the religious affairs department may demolish the structure.
In April 2007 the official website of the Kardze Tibetan Autonomous Prefecture reported that during Kardze's Tenth Five-Year Plan the prefecture government will make proposal and approval procedures for new building, relocation, or expansion of religious venues more strict. According to the website, monastic construction carried out without official approval will be stopped. The prefecture government will further strengthen management of monks and nuns exiting and entering the prefecture. In addition, the Government will further strengthen "antiseparatist work in religious circles."
The Government had the right to disapprove any individual's application to take up religious orders. In practice many monks study and worship within their monasteries without being "registered" or obtaining an official monastic identification card issued by religious affairs authorities. Authorities curtailed the traditional practice of sending young boys to monasteries for religious training by means of regulations that forbade 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. In two different monasteries outside the TAR, the number of unregistered young monks rose into the thousands.
Restrictions on Religious Freedom
Government officials closely associated Buddhist monasteries with proindependence activism in Tibetan areas of China. Spiritual leaders encountered difficulty reestablishing historical monasteries due to lack of funds, general limitations on monastic education, and denials of government permission to build and operate religious institutions, which officials in some areas contended were a drain on local resources and a conduit for political infiltration by the Tibetan exile community. While some monasteries destroyed during the Cultural Revolution have been rebuilt or repaired, many have not and others remained only partially repaired. The Government stated that funding restoration efforts was done to support the practice of religion, but it 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.
The Government stated that there were no limits on the number of monks in major monasteries and that each monastery's Democratic Management Committee (DMC) decided independently how many monks the monastery could support. Many of these committees were government-controlled, and in practice the Government imposed strict limits on the number of monks in major monasteries, particularly in the TAR.
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 were members of the committees.
The quality and availability of high-level religious teachers in the TAR and other Tibetan areas remained 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. 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 had formerly been fully supported had to engage in income-generating activities. Some experts were concerned that, as a result, fewer monks would be qualified to serve as teachers in the future. While local government officials' attempts to attract tourists to religious sites provided some monasteries with extra income, they also deflected time and energy from religious instruction. In July 2004 authorities permitted resumption of the Geshe Lharampa examinations, the highest religious examination in the Gelug sect of Tibetan Buddism, at Lhasa's Jokhang Temple for the first time in 16 years. The exam has new political content that is unrelated to the test's historical religious content. According to officials in the TAR, seven monks in the TAR passed the Geshe Lharampa exam in 2006. The Great Prayer Festival, or Monlam Chenmo, traditionally closely associated with the Geshe exam process, has been banned each year since 1988. Foreign academics reported that some monasteries still forbid monks from taking the Geshe Lharampa exams. Practically, it is also difficult for monks to receive the level of instruction necessary to even take the Geshe Lharampa exam. Monks who wished to sit the exam traditionally traveled to the TAR to study at monasteries such as Sera and Drepung monasteries. However, movement of monks from one monastery to another for study is now extremely difficult, especially for monks from outside the TAR who wish to study at monasteries inside the TAR.
Official Chinese-language press reports emphasized the importance and strengthening of monastic patriotic education. Reports also stated political education was necessary for the whole society to be vigilant towards combating "splittism" and the influence of the "Dalai Clique." The primary responsibility for conducting monastic political education remained with monastery leaders, and the form, content, and frequency of training at each monastery appeared to vary widely; however, conducting such training remained a requirement and is a routine part of monastic management. In some monasteries outside the TAR, political education sessions were held infrequently.
The Office of the U.N. High Commissioner for Refugees reported that 2,405 Tibetans arrived at the Tibet Reception Center (TRC) in Nepal in 2006, compared with 3,395 in 2005. During the year departures were higher than arrivals, with 2,946 Tibetans departing the TRC for India. This was due to a backlog of Tibetans being able to depart for India at the end of 2005.
Many Tibetans, particularly those from rural areas both inside and outside the TAR, continued to report difficulties obtaining passports. The application process was not transparent, and residents of different Tibetan areas reported obstacles ranging from bureaucratic inefficiency and corruption to denials based on the applicant's political activities or religious beliefs. Due in part to the difficulties faced by many Tibetans in obtaining passports, 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. Nevertheless, thousands of Tibetans, including monks and nuns, visited India via third countries. The number of Tibetans who returned to China after temporary stays in India is unknown.
The Government placed restrictions on the movement of Tibetans during sensitive anniversaries and events and increased controls over border areas at these times. In December 2006 the TAR Government announced a stepped-up "anti-illegal border crossing campaign" targeting Tibetans seeking to go to India through Nepal. There were reports that Tibetans trying to cross the border illegally were detained for several months, although in most cases no formal charges were brought. There were also reports of the torture of persons, particularly monks, returning from Nepal and India and reports that government officials asked family members for bribes in exchange for the release of returnees. In September 2006 a 17 year-old nun was fatally shot by Chinese border guards while she was attempting to cross into Nepal with an estimated 70 other Tibetans at the Nangpa La Pass. Approximately half of the group, which included a number of children, was taken into custody, while at least 43 made it to Nepal. The Government reported the release of those taken into custody a few months later. Returned exiles reported that authorities pressured them not to discuss issues that the Government characterized as politically sensitive, such as the Dalai Lama.
The Karmapa, leader of Tibetan Buddhism's Karma Kagyu sect and one of the most influential religious figures in Tibetan Buddhism, remained in exile following his 1999 flight to India. The Karmapa stated that he fled 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 Monastery, the seat of the Karmapa, noted that the population of monks remained small and the atmosphere was subdued.
The Government routinely asserted control over the process of identifying and educating reincarnated lamas. For example, the Government authorities closely supervised the current Reting Rinpoche, who is eight years old, and his education differed significantly from that of his predecessors.
The Government also strictly restricted contacts between reincarnate lamas and the outside world. For example, young incarnate lama Pawo Rinpoche, who was recognized by the Karmapa in 1994, lived under government supervision at Nenang Monastery. Foreign delegations have been refused permission to visit him.
Government officials maintained that possessing or displaying pictures of the Dalai Lama was not illegal and that most TAR residents chose not to display his picture. Nevertheless, authorities appeared to view possession of such photos as evidence of separatist sentiment when detaining individuals on political charges. Article 34 of the 2007 "TAR Measures for Implementation of the 'Regulations for Religious Affairs'" states that "religious personnel and religious citizens may not distribute books, pictures, or other materials which harm the unity of the nationalities or endanger state security." Photos or books of the Dalai Lama fall into this category. Pictures of the Dalai Lama were not openly displayed in major monasteries and could not be purchased openly in the TAR. In Tibetan areas outside the TAR, visitors to several monasteries saw pictures of the Dalai Lama openly displayed. Amnesty International reports that a former monk, Sonam Gyalpo, was sentenced to 12 years' imprisonment in mid-2006 for "endangering state security" after videos of the Dalai Lama were found in his house.
The Government continued to ban pictures of Gendun Choekyi Nyima, the man recognized by the Dalai Lama as the Panchen Lama. Photos of the "official" Panchen Lama, Gyaltsen Norbu, were not publicly displayed in most places, most likely because most Tibetans refuse to recognize him as the Panchen Lama.
Many Tibetan Buddhist religious figures held positions in local People's Congresses and committees of the Chinese People's Political Consultative Conference, which do not require Communist Party membership. Some religious figures accepted political positions in order to protect their monasteries, and some Tibetan officials openly practiced Buddhism. The Government continued to insist, however, that Communist Party members and senior employees adhere to the Party's code of atheism, and routine political training for cadres continued to denigrate religious belief and promote atheism. Government officials confirmed that some Religious Affairs Bureau (RAB) officers were members of the Communist Party and that religious belief was incompatible with Party membership.
Security was intensified during the Dalai Lama's birthday, sensitive anniversaries, and festival days in the TAR and in some other Tibetan areas. The prohibition on celebrating the Dalai Lama's birthday on July 6 continued. In December 2006 the government banned participation of government cadres, workers and students in the Ganden Ngamcho festival. In March 2007 authorities in Lhasa heightened security in major monasteries in order to control gatherings celebrating the long life of the Dalai Lama. The Government reportedly altered traditional dates of Tibetan festivals such as the Drepunb Shodon Festival. Some government employees were told that they would lose their jobs or have their wages reduced if they disobeyed this order. According to the Tibetan Centre for Human Rights and Democracy, Lhasa City school children were prohibited from participating in religious activities during the holy month of Saka Dawa, which takes place in the fourth month of the Lunar calendar.
Travel restrictions for foreign visitors to and within the TAR were reported during the period covered by this report and the Government tightly controlled visits by foreign officials to religious sites in the TAR.
Some foreign religious workers were expelled from the TAR during the reporting period.
Abuses of Religious Freedom
The Government strictly controlled access to and information about Tibetan areas, particularly the TAR, and it was difficult to determine accurately the scope of religious freedom violations. There were reports that the atmosphere for lay religious practice in Tibetan areas was more restrictive than in the recent past. The Government's record of respect for religious freedom remained poor during the period covered by this report.
The Panchen Lama is Tibetan Buddhism's second most prominent figure, after the Dalai Lama. The Government continued to refuse to allow access to Gendun Choekyi Nyima, the man recognized as the 11th Panchen Lama by the Dalai Lama in 1995 (when he was six years old). Government officials claimed he was 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 him to confirm his well-being have been refused. Nyima turned 18 on April 25, 2007. The Government continued to insist that Gyaltsen Norbu, seventeen, the boy it selected in 1995, was the Panchen Lama's eleventh reincarnation.
The Government did not provide any information on Lama Chadrel Rinpoche, who was reportedly still under house arrest near Lhasa for leaking information about the selection of the Panchen Lama.
Officials did not provide any new information on Champa Chung, former assistant of Chadrel Rinpoche who was reportedly still held in custody since the expiration of his prison term in 1999.
Limited access to information about prisoners and prisons made it difficult to ascertain the number of Tibetan prisoners of conscience or to assess the extent and severity of abuses. According to the Congressional Executive Commission on China Political Prisoner Database (CECC PPD), as of April 2007 there were 99 Tibetan prisoners of conscience, 76 of whom were monks and nuns. The CECC reported that the number of prisoners of conscience declined to less than one-fifth the number 10 years ago.
Approximately 46 prisoners of conscience remained in prison in Lhasa, most serving sentences on the charge of "counterrevolution," which was dropped from the criminal law in 1997. Authorities have stated that acts previously prosecuted as counterrevolutionary crimes continue to be considered crimes under state security laws.
In January 2007 Radio Free Asia (RFA) reported the arrest of Penpa, a village leader from Dhingri County near Shigatse in the TAR. Chinese police were reported to have searched Penpa's home and found materials relating to the 2005 Kalachakara teachings of the Dalai Lama. In March 2007, the Tibet Information Network (TIN) reported that Penpa was sentenced in February to serve 3 years in Nyari Prison in Shigatse. The charges against Penpa were unknown.
In May 2007 the head of the large Dungkyab Monastery in Qinghai was forced to step down after he refused to sign a document condemning the Dalai Lama. According to a Radio Free Asia report, Khenpo Tsanor would not sign a government document which stated that the Dalai Lama should be criticized and his "splittist" behavior condemned, even though Tsanor knew he might be killed or imprisoned.
Destruction of monastic residences and expulsion of monks and nuns continued at Yachen Monastery in Kardze Tibetan Autonomous Prefecture in Sichuan Province.
In May 2007, the Tibetan Centre for Human Rights and Democracy (TCHRD) reported that a number of restrictions were imposed on religious observance of Saka Dawa, the birth of the Buddha, celebrated on April 15. TCHRD reported that the Lhasa City Committee ordered children not visit monasteries, circumambulate, or wear amulet thread during Saka Dawa. The Committee threatened the children with expulsion from school.
The Lhasa Governor's office and the Lhasa City Party Secretary prohibited Party members, civil servants and staff from participating in or even observing the activities of the Ganden Ngamcho anniversary. Party members were threatened with demotions and salary cuts if they did not comply with the order. Small farmers were also reportedly banned from selling incense and juniper leaves for religious purposes on religious days.
During Saka Dawa in April 2007, the Chinese People's Armed Police (PAP) destroyed a statue of Guru Padmasambava (known as Guru Rinpoche) at Samye Monastery. The rubble from the statue was reportedly being transferred to an unknown location. After the destruction of the statue, the PAP reportedly surrounded the monastery. The statue was built with private donations of 800 thousand yuan from Chinese Buddhists. An official at the monastery referred to the new religious affairs regulations which state that a new religious structure cannot be built without official consent.
Chinese border guards shot and killed Buddhist nun Kelsang Namtso at the Nangpa La Pass between Tibet and Nepal on September 30, 2006. She was with a group of 70 Tibetans who were attempting to cross into Nepal. The Government said that the Tibetans were illegal border crossers. Forty-three Tibetans from the group are known to have arrived safely in exile, however, at least 25 others, including a number of young children, were taken into custody by the PAP. A professional Romanian cameraman and climber who happened to be in the area at the time was able to film the incident which clearly showed the Tibetans where not armed and were fired on from the back.
In June 2006 authorities in Sichuan's Kardze Prefecture initiated a political reeducation campaign for children at the Kardze Tibetan Middle School following a call by the Dalai Lama for Tibetans to stop wearing animal skins in their traditional clothing. Soldiers in uniform entered the school and said that Tibetans were not permitted to wear animal skins. They reportedly asked students whether they supported the Dalai Lama. Those who said they did not were encouraged to trample a picture of the Dalai Lama. A 16-year old girl named Yiwang was detained and was still being held without charge as of April 2007.
In June 2006 RFA reported that authorities detained five Tibetans, including two Buddhist nuns from Kardze Prefecture, for allegedly handing out leaflets promoting Tibetan independence. In Lhasa, Yiga, a nun, and two other women, Sonam Choetso and Jampa Yangtso, were reportedly detained on the first day of the Saka Dawa religious period on May 28, 2006. Kayi Doega and Sonam Lhamo, a nun, were reportedly detained in Kardze Prefecture on June 1 and June 2, 2006 respectively, on suspicion of organizing the leafleting.
On August 15, 2006, police in Kardze County detained Lobsang Paldan, a 22-year-old monk from Kardze Monastery. He was sentenced to 4 years imprisonment. The charges were unknown. Seven other monks from Kardze Monastery whose names were unknown were also arrested in August 2006 and were still in prison at the end of the reporting period.
According to a report by Radio Free Asia (RFA), on August 23, 2006, security officials arrested Jinpa, a reincarnate lama and the abbot of Choktsang Taklung Monastery in Ganzi Prefecture, Sichuan Province. Jinpa was reportedly arrested on suspicion of involvement in displaying proindependence posters at the monastery.
In late 2006 the Government released Nun Yonten Drolma, also known as Yonten Tsomo, from prison. She was detained with two other Tibetan nuns and two monks for distributing letters calling for Tibetan independence.
At the end of 2006, the Government also released monks Tashi Gyaltsen, Tsultrim Phelgyal, Tsesum Samten, and Lobsang Thargyal from Treldzong. They were from Dakar Treldzong Monastery in Qinghai Province and were arrested in 2005 for publishing politically sensitive poems. Jhamphel Gyatso, a monk who was arrested with them, is still detained and is serving a 4- to 5-year sentence. The charges are unknown.
Prison authorities continued to subject imprisoned monks and nuns to torture.
After her release to the United States in March 2006 on medical parole, Tibetan Buddhist nun Phuntsog Nyidrol reported that she was tortured by government authorities. Phuntsog Nyidrol also stated that religious prisoners are not allowed to meet with other religious prisoners, use their religious names in prison, or recite prayers in prison. Phuntsog Nyidrol also stated that prison administrators deny family visits to religious prisoners as punishment.
There was no new information on Gendun, a Tibetan monk and teacher of traditional monastic dance from Yulung Monastery in Qinghai. In April 2006 TIN reported that Gendun had been sentenced in January 2006 to 4 years in prison after he gave talks about Tibetan culture and history. The charges against him were unknown.
Lhasa orphanage owners Bangri Chogtrul Rinpoche (Jigme Tenzin Nyima) and Nyima Choedron were convicted in 2002 of "espionage and endangering state security." In March 2006 Bangri Chogrul's life sentence was commuted to a fixed term of 19 years, due to be completed in 2021. Nyima Choedron was released early on February 26, 2006.
In early October 2005 Ngawang Jangchub, a 28-year-old Tibetan monk, was found dead in his room at the Drepung Monastery in Lhasa. According to reports, Ngawang Jangchub's death followed a heated dispute with the monastery's "work team" over his refusal to denounce the Dalai Lama. Government officials claimed Ngawang Jangchub's death was due to natural causes.
According to the Tibetan Centre for Human Rights and Democracy (TCHRD), authorities arrested five monks who refused to take part in patriotic education that began in October 2005 at the Drepung Monastery in Lhasa. The monks, who were identified as Ngawang Namdrol, Ngawang Nyingpo, Ngawang Thupten, Ngawang Phelgey, and Phuntsok Thupwang, reportedly refused to denounce the Dalai Lama and recognize Tibet as part of China. TAR officials said that the monks were not detained but rather expelled from the monastery. The officials acknowledged that hundreds of monks gathered to petition for their return.
A number of former political prisoners and other suspected activists were reportedly detained in the period prior to the 40th anniversary of the founding of the TAR on September 1, 2005. According to Human Rights Watch, Sonam, a monk from the Potala Palace, was detained by security forces in August 2005. In September 2005, another monk, Sonam Gyalpo, was arrested on charges of separating the country and destroying national unity.
In mid-2005 Tibetan Buddhist monks Dzokar and Topden and layman Lobsang Tsering from Sichuan's Kardze Prefecture were released after serving a portion of a 3-year jail term for putting up proindependence posters.
In March 2005 the World Tibet Network News (WTN) reported that local authorities extended Tibetan Buddhist monk Jigme Gyatso's prison sentence for alleged "political activities" from 15 to 17 years.
In January 2005 the Government commuted the death sentence of Tenzin Delek to life in prison. In 2002 Tenzin Delek, a prominent lama from Kardze, was arrested for his alleged connection with a series of bombings in Sichuan Province. On January 26, 2003, Tenzin Delek and his associate, Lobsang Dondrub, were sentenced to death for their alleged role in the bombings. The Government executed Lobsang Dondrub the same day despite reportedly giving assurances to senior diplomatic officials that both accused would be afforded due process and that their sentences would be reviewed by the national-level Supreme People's Court. Tenzin Delek was being held in Tuandong Prison in Sichuan Province.
The status of Phutnsok Tsering in Magar Dhargyeling Monastery in the TAR, who was arrested in 2005, for possessing a portrait of the Dalai Lama and writings on Tibetan nationalism, remained unknown.
There was no new information on the whereabouts of the two Tibetan nuns and two Tibetan monks who were detained along with Yonten Drolma (who was released in late 2006). According to the London-based Free Tibet Campaign, authorities in Gansu Province arrested the group in May 2005 for distributing letters at a local monastery, market, and other areas calling for Tibetan independence. The Congressional Executive Commission on China Political Prisoner Database (CECC PPD) also listed monk Sherab as being detained as part of this group.
The whereabouts of monk Jigme Dasang from Kumbum Monastery in Qinghai who was detained in June 2005 were still unknown.
The Government did not provide any new information on the report that police in Qinghai's Golog Prefecture shot and killed Tibetan Buddhist religious leader Shetsul in October 2004 after he and other monks demanded police pay for medical treatment for injuries suffered while in custody.
The status of the following persons remained unconfirmed at the end of the reporting period: two monks from Sichuan's Kardze Prefecture who were arrested in 2004 for displaying the Tibetan national flag and Choeden Rinzen, who was arrested in 2004 for possessing a Tibetan national flag and a picture of the Dalai Lama.
Forced Religious Conversion
There were no reports 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.
Section III. Societal Abuses and Discrimination
Most Tibetans practice Tibetan Buddhism. While there was some friction between Tibetan Buddhists and the growing Muslim Hui population in cities of the Tibetan areas, it was attributable more to economic competition and cultural differences than to religious tensions.
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 focused external pressure regarding abuses. In regular exchanges, including with religious affairs officials, U.S. diplomatic personnel consistently urged both the Government and local authorities to respect religious freedom in Tibetan areas.
Embassy and consulate officials protested and sought further information on cases whenever there were credible reports of religious persecution or discrimination. In 2006, officials asked for and were denied a meeting in Lhasa with Chadrel Rinpoche, reportedly under house arrest since 2002.
U.S. diplomatic personnel stationed in the country maintained contacts with a wide range of religious leaders and practitioners in the Tibetan areas, and they traveled regularly to the TAR and other Tibetan areas to monitor the status of religious freedom. The ability of U.S. diplomatic personnel to travel freely and talk to people at ease while in the area was extremely limited. Not all requests to travel to Tibetan areas were granted.
U.S. development and exchange programs aim to strengthen Tibetan communities in China and preserve their environmental and cultural heritage. Both are inextricably linked to Tibet's Buddhist religious tradition. In Tibetan Buddhism, there is a tradition of designating mountains, forests, and other physical spaces as being endowed with some spiritual significance. Monasteries have traditionally played a major role in managing the local habitat around them as a result. The Dalai Lama has also strongly encouraged Tibetans to be good stewards of the environment. The U.S. diplomatic mission in China has also promoted religious dialogue through its exchange visitor program, which financed the travel of several prominent scholars of traditional Tibetan culture and religion to the United States.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:12 标题: China (includes Taiwan only) International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the authorities generally respected this right in practice.
There was no change in the status of respect for religious freedom by the authorities during the period covered by this report, and the authorities' policies continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The American Institute in Taiwan (AIT) discusses religious freedom issues with the authorities as part of its overall policy to promote human rights.
Section I. Religious Demography
Taiwan has an area of 13,800 square miles and a population of 23 million. The 2006 Government Information Office Yearbook, the Religious Affairs Section of the Ministry of the Interior (MOI) states that 35 percent of the population consider themselves Buddhist and 33 percent Taoist. While the overwhelming majority of religious adherents are either Buddhist or Taoist, many people also consider themselves both Buddhist and Taoist.
In addition to practicing organized religion, many persons also followed a collection of beliefs deeply ingrained in Chinese culture that can be termed "traditional Chinese folk religion." These beliefs may include some aspects of shamanism, ancestor worship, belief in ghosts and other spirits, and animism. Researchers and academics estimate that as much as 80 percent of the population believes in some form of traditional folk religion. Such folk religions may overlap with an individual's belief in Buddhism, Taoism, Confucianism, or other traditional Chinese religions.
Traditional Chinese religions with adherents constituting less than 5 percent of the population include: I Kuan Tao, Tien Ti Chiao (Heaven Emperor Religion), Tien Te Chiao (Heaven Virtue Religion), Li-ism, Hsuan Yuan Chiao (Yellow Emperor Religion), Tian Li Chiao (Tenrikyo), Universe Maitreya Emperor Religion, Hai Tze Tao, Confucianism, Zhonghua Sheng Chiao (Chinese Holy Religion), Da Yi Chiao (Great Changes Religion), Pre-cosmic Salvationism, and Huang Chung Chiao (Yellow Middle Religion).
There also may be an overlap between practitioners of Buddhism, Taoism, and other traditional Chinese religions with those of Falun Gong, which is registered as a civic, rather than religious, organization. In Taiwan, Falun Gong is generally considered a spiritual movement and not a religion. The leading proponent of Falun Gong in Taiwan reports that membership exceeds 500,000 and continues to grow rapidly.
In addition to traditional Chinese religions, small percentages of the population consider themselves Protestant, Roman Catholic, or Sunni Muslim. Several foreign missionary religious groups are also present. The Church of Scientology, the Baha'i, the Jehovah's Witnesses, the Mahikari Religion, the Church of Jesus Christ of Latter Day Saints (Mormons) and the Unification Church are registered. Other Christian denominations present include Presbyterians, the True Jesus Church, Baptists, Lutherans, Seventh-day Adventists, and Episcopalians. Approximately 70 percent of the indigenous population of 475,000 Aborigines is Christian. There are also a small number of adherents of Judaism in Taiwan, mainly expatriates.
While the authorities do not collect or independently verify statistics on religious affiliation, they maintain registration statistics voluntarily reported by religious organizations. Officials from the MOI Religious Affairs Section believe these voluntarily reported statistics significantly understate the number of people in Taiwan who adhere to religious beliefs and participate in some form of religious activities. The MOI Religious Affairs Section estimates that approximately 50 percent of the population regularly participates in some form of organized religious practice, as distinguished from "traditional Chinese folk religions," and an estimated 14 percent of the population is atheist.
Religious beliefs cross political and geographical lines. Members of the political leadership practice various faiths.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the authorities generally respected this right in practice. Authorities at all levels sought to protect this right in full, and did not tolerate its abuse, either by official or private actors. There is no state religion.
Although registration is not mandatory, 26 religious organizations have registered with the MOI's Religious Affairs Section. 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 do so and operate as the personal property of their leaders. Registered religious organizations operate on a tax-free basis and are required to submit annual reports of their financial operations. The only ramification for nonregistration is the forfeiture of the tax advantages that are available for registered religious organizations. There were no reports that the authorities sought to deny registration to new religions during the period covered by this report.
Religious organizations are permitted to operate schools, but compulsory religious instruction is not permitted in any public or private elementary, middle, or high school accredited by the Ministry of Education (MOE). High schools accredited by the MOE, while not allowed to require religious instruction, may provide elective courses in religious studies, provided such courses do not promote certain religious beliefs over others. Universities and research institutions may have religious studies departments. Before 2004, legislation barred religious schools and theological institutes from applying for MOE accreditation, and the MOE did not recognize university-level degrees granted by these types of schools. In March 2004, the Legislative Yuan revised the Private Schools Act authorized the MOE to establish an accreditation process for university-level religious education institutions supported by religious organizations or private funds. In April 2006, the MOE promulgated regulations governing the accreditation process. In August 2006, the MOE accredited its first seminary, the Dharma Drum Buddhist College.
Restrictions on Religious Freedom
The authorities' policies and practices contributed to the generally free practice of religion.
There were no reports of religious prisoners or detainees in Taiwan.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
The MOI promotes interfaith understanding among religious groups by sponsoring symposiums or helping to defray the expenses of privately sponsored symposiums on religious issues. The MOI also publishes and updates an introduction to major religious beliefs and groups based on material provided by the groups. This introduction is also available on the Internet. In May 2006, the MOI invited some 100 leaders from religious organizations to participate in a two-day tour of outstanding social services organizations operated by religious charities, to foster cooperation among organizations with similar social welfare goals. In August 2006, the MOI held its annual ceremony to honor religious groups for their contributions to public service, social welfare, and social harmony. Some 170 different organizations and individuals were recognized. In January, 2007, President Chen personally congratulated local Muslims who had completed a pilgrimage to Mecca, and praised Taiwan's Muslim Association (an organization that is fully independent from the Government) for promoting frequent exchanges between Taiwan and the Islamic world. President Chen also credited practicing Muslims on Taiwan for helping to create a richer, more diverse culture on the island.
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. Prominent societal leaders also took positive steps to promote religious tolerance. For instance, 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 2006 seminar was held at the Tian Di Jiao temple in Nantou County, and more than 200 college students attended. The Unification Church plans to host the 2007 seminar in Tamshui Town in Taipei County.
Section IV. U.S. Government Policy
The American Institute in Taiwan (AIT) discusses religious freedom issues with the authorities as part of its overall policy to promote human rights.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:12
Fiji
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were isolated reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 of more than 300 islands with a total area of 7,050 miles and a population of 918,700. Most of the population is concentrated on the main island of Viti Levu. Estimates of religious affiliation were as follows: 52 percent of the population is Christian, 30 percent Hindu, and 7 percent Muslim. The largest Christian denomination is the Methodist Church, which claims approximately 218,000 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 active nondenominational Christian groups.
Religious affiliation runs largely along ethnic lines. Most indigenous Fijians, who constitute 54 percent of the population, are Christian. Most Indo-Fijians, who account for an estimated 38 percent of the population, practice Hinduism, while 20 percent follow Islam. In addition, an estimated 6 percent of Indo-Fijians are Christian. Other ethnic communities include Chinese, Rotumans, Europeans, and other Pacific Islanders. Approximately 60 percent of the small Chinese community practices Christianity and 4 percent adheres to Confucianism. The very small European community is predominantly Christian.
Hindu and Muslim communities maintain a number of active religious and cultural organizations.
Numerous Christian missionary organizations are nationally and regionally active in social welfare, health, and education. Many major Christian denominations, most notably the Methodist Church, have missionaries in the country. The missionaries operate numerous religious schools, including colleges, 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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
Citizens have the right, either individually or collectively, both in public and private, to manifest their religion or beliefs in worship, observance, practice, or teaching. There is no state religion. Religious groups are not required to register. The Government did not restrict foreign clergy, domestic or foreign missionary activity, or other activities of religious organizations.
The Government recognizes major holy days of the predominant religions as national holidays, including Christmas, Easter, Diwali, and the Birth of the Prophet Muhammad.
The Government partially sponsored 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 continued to be a political issue. Younger Methodist leaders have in recent years moderated the expression of strong nationalist sympathies endorsed by the previous church 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.
Section III. Societal Abuses and Discrimination
There were isolated reports of societal abuses or discrimination based on religious belief or practice. From March 2006 to March 2007 incidents of sacrilege decreased somewhat from the previous year. Of the 40 incidents reported, 70 percent consisted of unidentified persons robbing and desecrating Hindu temples. There were 12 acts of desecration of churches and none of mosques. Police surmised that this vandalism had more to do with theft than with religious intolerance. In 2006, several Hindu members of Parliament called on law enforcement authorities to take more stringent action to prevent attacks on Hindu temples and punish perpetrators.
There were isolated problems for religious groups viewed as outside the mainstream seeking to establish congregations in some villages and outer islands. In a few cases, local traditional leaders prevented groups from proselytizing or holding meetings.
Section IV. U.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 disseminated materials related to political and religious freedom across a wide spectrum of society.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:13
Indonesia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the reporting period, and government policy continued to contribute to the generally free practice of religion. However, while most of the population enjoyed a high degree of religious freedom, the Government recognized only six major religions. Some legal restrictions continued on certain types of religious activity and on unrecognized religions. The Government sometimes tolerated discrimination against and the abuse of religious groups by private actors and often failed to punish perpetrators. While Aceh remained the only province authorized to implement Islamic law (Shari'a), several local governments outside of Aceh promulgated laws implementing elements of Shari'a that abrogated the rights of women and religious minorities. The Government did not use its constitutional authority over religious matters to review or overturn these local laws. Persons of minority religious groups and atheists continued to experience official discrimination, often in the context of civil registration of marriages and births or the issuance of identity cards.
The public generally respected religious freedom; however, extremist groups used violence and intimidation to force eight small, unlicensed churches and one Ahmadiyya mosque to close. In addition several churches and Ahmadiyya places of worship that were forcibly shut in previous years by mobs remained closed. Some government officials and mass Muslim organizations continued to reject the Ahmadiyya interpretation of Islam resulting in discrimination against its followers. Many perpetrators of past abuse against religious minorities were not brought to justice. Also, instances of extremists attacking and attempting to terrorize members of other religions occurred in certain provinces during the reporting period.
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights. The Embassy promoted religious freedom and tolerance through exchanges and civil society development.
Section I. Religious Demography
An archipelago of more than 17,000 islands, the country has an area of 700,000 million square miles and a population of 245 million.
According to the 2000 census report, 88.2 percent of the population described themselves as Muslim, 5.9 percent Protestant, 3.1 percent Roman Catholic, 1.8 percent Hindu, 0.8 percent Buddhist, and 0.2 percent "other," including traditional indigenous religions, other Christian groups, and Jewish. Some Christians, Hindus, and members of other minority religious groups argued that the census undercounted non-Muslims. The Government does not recognize atheism.
Most Muslims in the country are Sunni. The Shi'a estimate that there are between one and three million Shi'a. The majority of the mainstream Muslim community follows two orientations: modernists, who closely adhere to scriptural orthodox theology while embracing modern learning and concepts; and traditionalists, who often follow charismatic religious scholars and organize around Islamic boarding schools. The leading modernist social organization, Muhammadiyah, claimed 30 million followers, while the largest traditionalist social organization, Nahdlatul Ulama, claimed 40 million.
Smaller Islamic organizations range from the Liberal Islam Network, which promotes an individual interpretation of doctrine, to groups such as Hizb ut-Tahrir Indonesia, which advocates a pan-Islamic caliphate, and the Indonesian Mujahidin Council, which advocates implementation of Shari'a as a precursor to an Islamic state. A small minority of people subscribe to the Ahmadiyya interpretation of Islam and there are 242 Ahmadiyya branches. Other messianic Islamic groups exist, including Darul Arqam, Jamaah Salamulla (Salamulla Congregation), and the Indonesian Islamic Propagation Institute.
The Ministry of Religious Affairs estimates that 19 million Protestants (referred to as Christians in the country) and 8 million Catholics live in the country. The province of East Nusa Tenggara has the highest proportion of Catholics at 55 percent. Meanwhile, the province of Papua contains the highest proportion of Protestants at 58 percent.
The Ministry of Religious Affairs estimates that 10 million Hindus also live in the country. Hindus account for almost 90 percent of the population in Bali. Hindu minorities (called "Keharingan") reside in Central and East Kalimantan, the city of Medan (North Sumatra), South and Central Sulawesi, and Lombok (West Nusa Tenggara). Hindu groups such as Hare Krishna and followers of the Indian spiritual leader Sai Baba also present, although in smaller numbers. Some indigenous religious groups, including the "Naurus" on Seram Island in Maluku Province, incorporate Hindu and animist beliefs into their practices. Many have also adopted some Protestant principles. The Tamil community in Medan represents another important concentration of Hindus.
The country has a small Sikh population, between 10 and 15 thousand. Sikhs reside primarily in Medan and Jakarta. Eight Sikh temples (gurdwaras) are located in North Sumatra while Jakarta has two Sikh temples with active congregations.
Among Buddhists, approximately 60 percent follow the Mahayana school, Theravada followers account for 30 percent, and the remaining 10 percent belong to the Tantrayana, Tridharma, Kasogatan, Nichiren, and Maitreya schools. According to the Young Generation of Indonesian Buddhists, most adherents live in Java, Bali, Lampung, West Kalimantan, and the Riau islands, ethnic Chinese make up an estimated 60 percent of Buddhists.
The number of Confucians remains unclear because at the time of the 2000 national census respondents were not allowed to identify themselves as such. Their number may have increased after the Government lifted restrictions in 2000, such as the right to celebrate publicly the Chinese New Year. The Supreme Council for Confucian Religion in Indonesia (MATAKIN) estimated that ethnic Chinese made up 95 percent of Confucians with the balance mostly indigenous Javanese. Many Confucians also practiced Buddhism and Christianity. MATAKIN urged the Government to include Confucianism as a category in the next census.
An estimated 20 million people in Java, Kalimantan, and Papua practice animism and other types of traditional belief systems termed "Aliran Kepercayaan." Some animists combine their beliefs with one of the government-recognized religions.
There are small Jewish communities in Jakarta and Surabaya. The Baha'i community reported thousands of members, but there were no reliable figures available.
Falun Dafa representatives claim the group, which considers itself a spiritual organization instead of a religion, has between 2,000 and 3,000 followers, nearly half of whom live in Yogyakarta, Bali, and Medan.
No data exists on the religious affiliations of foreign nationals and immigrants.
Approximately 191 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 for the freedom of religion, and the Government generally respected this right in practice. The Constitution accords "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 first tenet of the country's national ideology, Pancasila, declares belief in one God. However, some restrictions exist on certain types of religious activity and on unrecognized religions. Government employees must swear allegiance to the nation and to the Pancasila ideology. The Government sometimes tolerated extremist groups that used violence and intimidation against religious groups, and often failed to punish perpetrators. The Government did not use its authority to review or revoke local laws that violated freedom of religion.
The Ministry of Religious Affairs extends official status to six faiths: Islam, Catholicism, Protestantism, Buddhism, Hinduism, and, as of January 2006, Confucianism. Atheism is not recognized. Religious organizations other than the six recognized religions can register with the Ministry for Culture and Tourism only as social organizations, restricting certain religious activities. Unregistered religious groups do not have the right to establish a house of worship and have administrative difficulties obtaining identity cards and registering marriages and births.
The Government requires officially recognized religious groups to comply with Ministry of Religious Affairs and other ministerial directives, such as the Revised Joint Ministerial Decree on the Construction of Houses of Worship (2006), Overseas Aid to Religious Institutions in Indonesia (1978), and the Guidelines for the Propagation of Religion (1978).
On December 9, 2006, the House of Representatives passed a new civil registration bill requiring citizens to identify themselves on government ID cards as belonging to one of the six religions recognized by the Government. The bill legalized what in the past had been a nationwide administrative practice. The bill does not allow for the registration of other religions on ID cards.
The 2006 Revised Joint Ministerial Decree on the Construction of Houses of Worship, issued on March 21, 2006, requires religious groups that want to build a house of worship to obtain the signatures of at least 90 members and 60 persons of other religious groups in the community stating that they support the establishment, as well as approval from the local religious affairs office. Some religious groups complained that the revised decree made it too difficult to establish a house of worship, while others argued that the increased clarity of the revised decree would improve the situation by diminishing conflicting interpretations of the 1969 decree that it superseded.
The Guidelines for Overseas Aid to Religious Institutions requires domestic religious organizations to obtain approval from the Ministry of Religion to receive funding from overseas donors. The Guidelines for Propagation of Religion ban proselytizing under most circumstances.
The Child Protection Act of 2002 makes attempting to convert minors to a religion other than their own through "tricks" and/or "lies" a crime punishable by up to 5 years in prison.
Article 156 of the criminal code makes spreading hatred, heresy, and blasphemy punishable by up to 5 years in prison. Although the law applies to all officially recognized religions, it is usually applicable in cases involving blasphemy and heresy against Islam.
The question of implementing Shari'a generated controversy and concern during the reporting period. Aceh remained the only province in which the central Government specifically authorized Shari'a. Presidential Decree 11/2003 formally established Shari'a courts in Aceh. However, several local governments across the country promulgated Shari'a-inspired ordinances.
According to the Indonesian Women's Coalition, at least 46 Shari'a-based local laws have been issued by local governments throughout the country. These include laws requiring women to wear headscarves in public; mandating elected officials, students, civil servants, and individuals seeking marriage licenses to be able to read the Qur'an in Arabic; and prohibiting the drinking of alcohol and gambling. During the reporting period, the Government did not exercise its jurisdiction over religious matters in order to review or invalidate these controversial local laws that appear to contravene the Constitution.
For example, according to a senior provincial official, 18 out of 22 South Sulawesi regencies adopted aspects of Shari'a law. These range from the implementation of Islamic dress codes for women in public to prohibitions on alcohol and gambling. Bulukumba Regency in South Sulawesi has four local laws implementing elements of Shari'a for all Muslims. Bulukumba and Bone Regencies have implemented specific requirements that local village heads, candidates for political office, secondary school students, and people seeking marriage licenses be able to read the Qur'an in Arabic. In Padang, West Sumatra, the mayor instructed all Muslim women to wear a headscarf and local authorities enforced this requirement. The regulations did not apply to non-Muslims. Several regencies have passed regulations preventing women from receiving government services if they are not wearing headscarves. Several other places have local laws similar to those in Bulukumba Regency.
Regulations in the Madura Regency of Pamekasan call for Muslim attire to be worn by Muslim civil servants and the cessation of both public and work activities during the call to prayer.
Tangerang in Banten Province continues to ban public displays of affection, alcohol, and prostitution. These bans apply to both Muslims and non-Muslims. The controversial antiprostitution clause vaguely defines a prostitute as anyone drawing suspicion based on his or her attitude, behavior, or dress and places the burden on suspected women to prove their innocence. Advocacy groups challenged the constitutionality of Tangerang's regulation, but in March 2007 the Supreme Court upheld the prohibition.
In October 2005 the regional representative office of the Ministry of Religious Affairs in West Nusa Tenggara issued a ban on 13 religious groups, including Ahmadiyya, Jehovah's Witness, Hare Krishna, and 9 forms of traditional beliefs (Aliran Kepercayaan) as being deviations of Islam, Christianity, and Hinduism. The ban is still valid.
During the reporting period, a special committee of Parliament continued to review a revised version of a highly controversial draft pornography bill. This bill was originally introduced in 2004 as the Antipornography and Pornographic Action bill and outlawed displaying "sensual body parts," kissing in public, and any writings, art, recordings, or broadcasts with sexually explicit content, all of which were broadly defined. The draft bill sparked a heated national debate and led to large demonstrations both for and against. Opponents of the bill had characterized it as an attempt by proponents of Shari'a law to implement Shari'a indirectly. In February 2006 Indonesian lawmakers reportedly revised the draft to take into account cultural traditions and local sensitivities and changed the bill's name to the Pornography Bill.
The 1974 Marriage Law makes polygamy illegal for civil servants, except in limited circumstances. Marriage law for Muslims draws from Shari'a and allows a man to have up to four wives, provided that he is able to provide equally for each. For a man to take a second, third, or fourth wife, he must obtain court permission and the consent of the first wife; however, conditions are not always met in practice. Many women reportedly found it difficult to refuse, and Islamic women's groups remain divided over whether the system needed revision.
Divorce remained a legal option available to members of all religions, but Muslims seeking divorce generally had to turn to the Islam-based family court system, while non-Muslims obtained a divorce through the national court system. In divorce cases, women often bear a heavier evidentiary burden than men, especially in the Islam-based system. The law requires the former husband to provide alimony or its equivalent, but no enforcement mechanism exists, and divorced women rarely receive such support.
In December 2006 a prominent Muslim preacher, Aa Gymnastiar, announced that he had married a second wife. Gymnastiar's second marriage became a national issue when, in the aftermath of the news, President Susilo Bambang Yudhoyono summoned the Minister of Women's Empowerment and officials from the Ministry of Religious Affairs to discuss the controversy over polygamous marriage. The Ministry of Women's Empowerment since announced that the Government was considering extending its ban on polygamy to cover all officials working for the state, including legislators and soldiers. The proposal received enthusiastic backing from progressive Muslims and many women, but met with strong opposition from religious conservatives who argued that polygamy was permitted in Islam and therefore should not be banned by secular law.
The Government permits the practice of the traditional belief system of Aliran Kepercayaan as a cultural manifestation, not a religion. Followers of Aliran Kepercayaan must register with the Ministry of Education's Department of Education. Local authorities generally respect these adherents' right to practice.
On June 28, 2007, the Government issued Regulation No. 37/ 2007 which refers to the Civil Administration and Marriage Laws. The new regulation allows Aliran Kepercayaan officiants to preside over marriage ceremonies and directs civil registration offices to register marriage licenses signed by such marriage officiants, enabling these marriages to be legally recognized. Implementing regulations or other technical guidance, however, had not been issued by the end of the reporting period.
The national Government did not formally ban the activities of the minority Muslim Ahmadiyya sect, but some local governments did. Despite the central Government's jurisdiction over religious affairs, the administration continued to refrain from taking a clear position on the local bans against the Ahmadiyya.
Some Muslim, Christian, Hindu, and Buddhist holy days are national holidays. Recognized Muslim holy days include the Ascension of the Prophet, Eid al-Fitr, Eid al-Adha, the Muslim New Year, and the Birth of the Prophet Muhammad. National Christian holy days include Christmas, 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. In Bali, all Hindu holy days are regional holidays, and public servants and others do not work on Saraswati Day, Galungan, and Kuningan.
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 entertainment establishments. In 2006 a Jakarta decree once again ordered the month-long closure of nonhotel bars, discos, nightclubs, sauna spas, massage parlors, and venues for live music. Billiard parlors, karaoke bars, hotel bars, and discos were allowed to operate for up to four hours per night. Some members of minority faiths, as well as some Muslims, believed these orders infringed on their rights.
Based on Law 17/1999, the Government has a monopoly on the organization of the Hajj to Mecca. The law states that the Ministry of Religious Affairs is responsible for providing guidance, service, and protection to citizen Hajj pilgrims during their pilgrimage. The Ministry also determines the costs associated with the Hajj and issues the Hajj passport.
In 2003 the Government passed the National Education Law. By the end of the reporting period the President had not signed the law's draft regulation on religious instruction and religious education. This regulation would mandate religious instruction in any one of the six official religions when requested by a student. Previous laws required all students to take religious instruction in one of five religions, Islam, Catholicism, Protestantism, Buddhism, and Hinduism.
The Government bans proselytizing, arguing that such activity, especially in areas heavily dominated by members of another religion, could prove disruptive. In 1979 the Ministries of Religion and Home Affairs issued a joint decree prohibiting conversion efforts.
The Government formed the Council of Indonesian Ulama (MUI) in 1975 and continues to fund and appoint its members. The MUI is not formally a government body. Nevertheless, its edicts or fatwas (religious decrees) are designed to be moral guiding principles for Muslims. Although MUI opinions are not legally binding, society and the Government seriously consider them when making decisions or drafting legislation. In 2005 the national MUI issued 11 fatwas, including 1 that banned the Ahmadiyya. The fatwas were influential in official and social discrimination against the Ahmadiyya and other minority religious groups during the reporting period.
During the reporting period, several government officials and prominent political leaders interacted in public forums and seminars with religious leaders and interfaith groups such as the Indonesian Anti-Discrimination Movement and National People's Solidarity (Solidaritas Nusa Bangsa).
The law does not discriminate against any religious group in employment, housing, or health care.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. However, certain policies, laws, and official actions restricted religious freedom, and the Government sometimes tolerated discrimination against and abuse of individuals based on their religious belief by private actors. There were no reports of religious prisoners or detainees in the country.
The Government requires all adult citizens to carry a National Identity Card (KTP) which, among other things, identifies the holder's religion. Members of religions not recognized by the Government are generally unable to obtain KTPs unless they incorrectly identify themselves as belonging to a recognized religion. During the reporting period, human rights groups continued to receive sporadic reports of local Civil Registry officials who rejected applications submitted by members of unrecognized or minority religions. Others accepted applications, but issued KTPs that inaccurately reflected the applicants' religion. Some animists received KTPs that listed their religion as Islam. Many Sikhs registered as Hindu on their KTPs and marriage certificates because the Government did not officially recognize their religion. Some citizens without a KTP had difficulty finding work. Several nongovernmental organizations and religious advocacy groups continued to urge the Government to delete the religion category from KTPs.
The civil registration system restricts the religious freedom of persons who do not belong to the six recognized faiths; animists, Baha'is, and members of other small minority faiths found it difficult to register marriages or births, notwithstanding the June 2007 regulation pertaining to marriage and civil administration. In practice, couples prevented from registering their marriage or the birth of a child in accordance with their faiths converted to one of the recognized faiths or misrepresented themselves as belonging to one of the six. Those who chose not to register their marriages or births risked future difficulties: a child without a birth certificate cannot enroll in school and may not qualify for scholarships. Individuals without birth certificates do not qualify for government jobs.
Men and women of different religions continued to face obstacles to marrying and officially registering their marriages. Such couples had difficulty finding a religious official willing to perform an interfaith marriage ceremony; a religious ceremony is required before a marriage can be registered. As a result, some persons converted in order to marry. Others traveled overseas, where they wed and then registered the marriage at an Indonesian Embassy. 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.
Religious groups and social organizations must obtain permits to hold religious concerts or other public events. The Government usually granted permits in an unbiased manner unless a concern existed that the activity could anger members of another religious group in the area.
Religious speeches may be given if delivered to members of the same religion and not intended to convert persons of other faiths. Televised religious programming remained unrestricted, and viewers could watch religious programs offered by any of the recognized faiths.
No restrictions exist on the publication of religious materials or the use of religious symbols; however, the Government bans dissemination of these materials to persons of other faiths.
The armed forces provide religious facilities and programs, including services and prayer meetings, at all major housing complexes for servicemembers who practice one of the officially recognized religions. 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 six religions.
Since the Government promulgated the Revised Joint Ministerial Decree on the Construction of Houses of Worship in March 2006, a revision of the 1969 decree, implementation and defense of rights conferred under the decree have not always been enforced at the local level. During the reporting period, some Christian and Hindu groups pointed to sporadic acts of discrimination in which local authorities refused to authorize the building of churches and temples even though the groups managed to collect the necessary signatures. For example, the Hindu Association reported their continuing inability to build a temple near Jakarta despite obtaining the required signatures.
In Aceh efforts to educate the public about and enforce Shari'a continued. During Ramadan, shopkeepers closed their businesses for midday prayers and restaurants remained closed all day. Aceh Province maintained hundreds of Shari'a police to enforce the law. They worked jointly with the civil police to investigate and prosecute violations. At times the Shari'a police detained persons for "public education" if caught wearing improper Islamic dress or dating without an escort, but police generally did not arrest or charge them with crimes. The city of Banda Aceh no longer operated a "Mosque Brigade" to ensure appropriate Muslim dress. On August 17, 2006, 15 Shari'a and 10 regular police officers raided the UN World Food Programme compound in Banda Aceh. The reason for the raid was variously reported as being either drug or alcohol related.
Foreign religious organizations must obtain permission from the Ministry of Religious Affairs to provide any type of assistance (in-kind, personnel, or financial) to religious groups.
Foreign missionaries must obtain religious worker visas. Some Christian groups state that Christian missionaries find it difficult to obtain or extend visas. Requirements for religious worker visas are more onerous than for other visa categories. They require not only approval from each office of the Department of Religion from the local to national level, but also information on the number of followers of the religion in the community and a statement confirming that the applicant would work no more than two years in the country before being replaced by a local citizen. Foreign missionaries who were granted such visas worked relatively unimpeded. Many missionaries with a primary focus on development work successfully registered for social visas with the Ministry of Health or the Ministry of Education.
Abuses of Religious Freedom
During the reporting period there were reports of abuse of religious freedom across the country.
During the reporting period, as in past periods, the Government continued to explicitly and implicitly restrict the religious freedom of groups associated with forms of Islam viewed as outside the mainstream. Also during the reporting period, the Government arrested and charged individuals with heresy, blasphemy, and insulting Islam.
In May 2007, the Lebak District, West Java, Department of Religion reportedly encouraged the Muslim sect "Islam Sejati" to return to the fold of orthodox Islam. A few days later, on May 15, 2007, the Banten, West Java, chapter of the MUI issued a fatwa declaring the group deviant because members only prayed three times a day and did not face Mecca when they prayed.
During the reporting period, 187 members of the Ahmadiyya continued to live at a refugee camp in Mataram, Lombok. They have been living in the camp since attacks by local Muslims in February and March 2006 destroyed their homes and mosques. Representatives of Ahmadiyya in Lombok raised security concerns on July 24, 2006, with representatives of the Australian Consulate in Bali. They requested asylum from persecution by local Muslims. In May 2007, the West Nusa Tenggara Deputy Governor stated that the Ahmadiyya are permitted by law to seek asylum in another country.
Violence and actions against the Ahmadiyya community increased after the MUI issued a July 2005 fatwa that condemned the Ahmadiyya as a heretical sect. In 2005 a number of policies, laws, and official actions restricted the religious freedom of the Ahmadiyya community in other areas. Despite a heavy police presence during two attacks on an Ahmadiyya congregation in West Java in July 2005, police made no arrests. A local ban was subsequently passed against the Ahmadiyya in West Java, and they were prevented from using their religious complex. As of the end of the reporting period, no action had been taken against the perpetrators of the incidents. The Government continued to tolerate discrimination and abuse toward the Ahmadiyya by remaining silent on the 2005 MUI fatwa, the Ahmadiyya's legal status, and local bans.
Dozens of people in Pasuruan, East Java, raided two houses belonging to M. Thoyib and Rochamim on April 9, 2007, accusing them of practicing animism. Both men had previously practiced Islam, but had allegedly embraced animism and conducted animistic prayer ceremonies at cemeteries. Neighbors denounced them as heretics. Local police detained and questioned the two men about their religious activities. They were not arrested or charged; however, the two chose to stay in police custody for their own safety for two weeks before returning home.
In April 2007, Malang police arrested eight persons accused of disseminating a "prayer training" video produced by the College Student Service Organization in Batu, East Java. The video allegedly depicts 30 Christians being instructed by their leader to put Qur'ans on the floor at a December 2006 gathering. Following the initial arrests, an additional 33 persons were detained under blasphemy charges in connection with the videos. Christian church leaders denied allegations that Christians were involved in the production or distribution of the videos. At the end of the reporting period, the 41 persons detained were still awaiting trial.
On June 28, 2006, the Polewali, South Sulawesi state court sentenced Sumardi Tappaya, a Muslim high school religious teacher, to 6 months in prison for heresy after a relative accused him of whistling during prayers. The local MUI declared the whistling deviant. The teacher served his sentence.
On June 29, 2006, the Central Jakarta District Court sentenced Lia Eden, leader of the Jamaah Alamulla Group, to 2 years in prison for denigrating a religion. The MUI issued an edict in 1997 declaring Jamaah Alamulla deviant.
The press reported that in May 2006 the Banyuwangi, East Java regional legislature voted to oust Banyuwangi's Regent, Ratna Ani Lestari, from office. Those in favor of the ouster accused Ratna, a Muslim by birth, of blaspheming Islam by practicing a different religion from the one stated on her identity card. Ratna's supporters stated that she was the target of a religiously motivated smear campaign because of her marriage to a Hindu. Ratna remained in place because the courts ruled there was no quorum present when the legislature's vote was taken. The regional legislature appealed to the Supreme Court, which had yet to rule as of the end of the reporting period.
On April 12, 2006, police in Banyuwangi, East Java, arrested five Falun Dafa activists, two of them foreigners, for distributing circulars to local residents. Police later claimed they arrested the five because the circulars contained information about the Chinese Communist party and not because the activists were Falun Dafa members; distribution of Communist literature remains illegal. The five Falun Dafa activists were subsequently released and no charges were filed.
During 2006 the Aceh government caned at least 25 persons for consuming alcohol, 59 people for gambling, and 32 people for being alone with persons of the opposite sex who were not blood relatives.
The Indonesian Christian Communication Forum claimed that eight small, unlicensed churches in West Java were shut down during the reporting period by Muslim extremist groups despite a 2 year grace period contained in the revised regulation for houses of worship to obtain permits per the new requirements. In 2006 militant groups forcibly closed two churches without police intervention. Another 20 churches closed in 2006 under pressure from militant groups after the promulgation of the revised decree remain closed, according to the Forum. While often present, police rarely acted to prevent forced church closings and sometimes assisted militant groups in the closure. In early June 2006 the central Government announced its intentions to crack down on vigilantism by militant religious groups against places of worship as well as other targets. At the end of the reporting period, there were no specific reports of action.
In November 2005 local police arrested a foreigner and a citizen who were associated with a Christian working on a humanitarian dam building project on the island of Madura. Police acted after local religious leaders alleged that the two engaged in proselytizing. The allegations appeared to be sparked by jealousy on the part of leaders that their communities had not received similar projects. Prosecutors charged the citizen, who continued to publicly profess a nontraditional version of Islam, with denigrating a religion, and the court sentenced him to 2 ?in prison. The foreigner was convicted of immigration violations, sentenced to 5 ?months, and deported.
In October 2005 police in Central Sulawesi raided their neighborhood Madi sect after locals from other villages complained that sect followers were not fasting or performing ritual prayers during Ramadan. Three policemen and two sect members died in the clash. Sect members reportedly held two police officers hostage but later released them. Five Madi members were tried by local courts for causing the deaths of the police personnel; in January 2006 they were convicted and sentenced to between 9 and 12 years in prison.
In September 2005 an East Java court sentenced each of six drug and cancer treatment counselors at an East Java treatment center to 5 years in prison and an additional 3 years in prison for violating key precepts of Islam by using paranormal healing methods. A local MUI edict characterized their center's methods as heretical. Police arrested the counselors while they tried to defend themselves from hundreds of persons who raided the center's headquarters. The center was shut down and the six counselors began serving their sentences during the reporting period.
In August 2005, East Java's Malang District Court sentenced Muhammad Yusman Roy to 2 years imprisonment for reciting Muslim prayers in Indonesian, which MUI declared tarnished the purity of Arabic-based Islam. Roy was released from prison on November 9, 2006, after serving 18 months of his sentence.
In June 2005 police criminally charged a lecturer at the Muhammadiyah University in Palu for heresy. They held him for 5 days before placing him under house arrest after 2,000 persons protested against his opinion article, entitled "Islam, A Failed Religion." The article, among other things, highlighted the spread of corruption in the country. The lecturer was released from house arrest and subsequently fired by the University.
In September 2005 a court sentenced three women from the Christian Church of Camp David to 3 years imprisonment under the Child Protection Law for allegedly attempting to convert Muslim children to Christianity. The women claimed that family members gave permission for their children to attend Christian youth programs. The Supreme Court rejected the women's appeal in 2006. They served two years of their sentences and were released on parole on June 11, 2007.
Local Shari'a-influenced anti-prostitution ordinances exist throughout the country. This included Tangerang, West Java, where the city council passed a vaguely worded by-law on November 21, 2005, prohibiting anyone suspected of being a prostitute, based on his or her attitude or behavior, from being in public places. In 2006 Tangerang arrested and tried dozens of women as prostitutes, including a pregnant mother of two who was accused of being a prostitute because she purportedly had make-up in her purse. In April 2006 three of the women tried in Tangerang filed a request for judicial review of the by-law with the Supreme Court, but the court ruled on March 1, 2007 that the law was valid and not in conflict with higher laws.
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 return to the United States.
Anti-Semitism
Sabili, a widely read Islamic magazine, continued to publish articles with anti-Semitic statements and themes. It suggested the existence of conspiratorial "Zionist" activities in the country. A CD produced in September 2005 by the commercial entity Trustco Multimedia contained political material on the Prosperous Justice Party (PKS), which holds 8 percent of the country's parliamentary seats, as well as an anti-Semitic game entitled "Shoot the Jews." PKS subsequently asked Trustco Multimedia to pull the CD from consumer shelves, and there were no further reports of the CD appearing in retail establishments.
Abuses by Terrorist Organizations
During the reporting period, the Government successfully tried and convicted 27 suspects of terrorism and arrested at least 47 other suspected terrorists who are expected to face trial in the future. The trials of 17 suspected terrorists were underway during the reporting period, while at least another 27 suspected terrorists are in detention awaiting trial. These numbers include suspects affiliated with Jemaah Islamiyah (JI) and Poso residents, both Christian and Muslim, involved in violence against members of other religious groups.
On March 21, 2007, Hasanuddin, one of the JI leaders behind the November 2005 beheadings of three Christian schoolgirls in Poso, was sentenced to 20 years imprisonment by a Jakarta Court for his role in the beheadings. Central Sulawesi police arrested Hasanuddin in a May 2006 raid. His arrest highlighted the role of local militant groups and the JI terrorist network in the violent attacks that had plagued the province.
In a January 2007 police raid on suspected terrorists, Muslim extremist Dedi Pasaran was shot dead while Abdul Muis was apprehended. The two men assassinated a respected Christian leader and secretary of the Central Sulawesi Protestant Church, Rev Irianto Kongkoli, on October 22, 2006, in Palu, Central Sulawesi.
In September 2006 the Denpasar District Court sentenced Mohammad Cholily and Anief Solchanudin to 18 and 15 years imprisonment respectively and Dwi Widianto and Abdul Aziz to 8 years imprisonment for planning and implementing the October 1, 2005 Bali bombing. Three suicide bombers from JI killed 22 persons and injured more than 100 in the tourist areas of Kuta and Jimbaran in Bali during the attack.
The Government successfully prosecuted 6 persons for the September 2004 suicide attack on the Australian Embassy that killed 10 persons and injured more than 100. In September 2005 the South Jakarta District Court sentenced Rois and Ahmad Hasan to death, Saipul Bahri to 10 years imprisonment, and the 3 other participants to between 3 and 7 years imprisonment. In December 2005 the Jakarta High Court upheld the death penalty for Rois and Ahmad Hasan. In January 2006 Rois and Hasan filed an appeal with the Supreme Court. The Supreme Court upheld Hasan's sentence in May 2006, but had not decided on Rois's appeal as of the end of the reporting period.
Improvements and Positive Developments in Respect for Religious Freedom
In a February 2006 public speech, the President reassured citizens of Chinese descent that their rights were legally and constitutionally guaranteed and asked civil registrar offices across the country to register the marriages of Confucians as required by law. The President's speech, delivered on Chinese New Years day, facilitated Confucians' ability to obtain identity cards that reflected their religious affiliation and register Confucian marriages and births. Representatives of the Chinese community affirmed their ability to practice the Confucian religion in a relatively free fashion during the reporting period.
There were notable efforts in several provinces to build interfaith harmony.
The Government of North Sumatra continued to sponsor an organization, FORKALA, which united representatives of all recognized religious groups and promoted interfaith dialogue as a way of avoiding religious conflict.
During the reporting period, religiously motivated violence declined significantly in Maluku and North Malukus. Religiously motivated violence was at its height in the late 1990s. and had continued at a lesser, yet disturbing scale in subsequent years. As in past years, however, Central Sulawesi experienced sporadic bombings, shootings, and other violence despite efforts to restore security and promote reconciliation. Government officials worked with Muslim and Christian community leaders to defuse tensions in both areas.
Maluku remained calm and leaders of both the Muslim and Christian communities and the Maluku provincial government demonstrated their strong commitment to ease religious tension and rebuild. Numerous construction projects to replace damaged churches, mosques, and homes began during the reporting period. The Maluku Department of Social Affairs sponsored a program in September 2006 called "Friendship Bridge," attended by 250 people from all over Maluku who had previously been involved in the religious conflict. Muslims and Christians spent a day together in Letuwaru, a Christian village, and then the next day in Amahai, a Muslim village. Maluku local leaders and representatives of the Muslim and Christian communities joined together in November 2006 in Ambon to discuss ways to further improve the reconciliation process.
During the reporting period, local Muslim and Christian leaders quickly denounced continued attempts to destabilize Maluku. The Chairman of the Maluku Ulama Council and Head of the Maluku Synod condemned two incidents that took place in March 2007.: On March 3, a low-grade homemade explosive was detonated at the gate of the Ambon port injuring 16 people, and on March 5, police defused a similar device at the Ambon Plaza shopping mall. Police have interviewed at least five people in connection with the attacks, but the perpetrators and their motive remains unclear. There have been no arrests. Religious leaders demonstrated strong interfaith cooperation and desire to maintain peace in the region through their rapid and unified denunciation of the incidents.
The situation in Poso remained tense, but police continued to crack down on and arrest several suspects accused of terrorism and other violent crimes related to interreligious strife in Central Sulawesi. Local police in Central Sulawesi continued to protect local churches and prayer houses during religious services. These actions instilled guarded optimism in local residents that the cycle of violence has slowed.
During the first half of 2007 national police in Java captured 17 suspected JI terrorists for planning operations and caching weapons and explosives, some of which they sent to support continued violence in areas like Poso. Police discovered operational plans and confiscated hundreds of kilograms of explosives and detonators, dozens of assault rifles, and thousands of rounds of ammunition. The June 2007 arrest of key JI operational leader Abu Dujana further confirmed the group's violent intentions.
In late 2006 and early 2007, police arrested dozens of suspects in Poso for involvement in a series of sectarian attacks since 2001. By February 2007, police stated that they had arrested 18 of 29 "most wanted" men who they suspected of involvement in the Central Sulawesi violence. According to the national police spokesperson, most of the 18 arrested belonged to the local JI-linked Tanah Runtuh Muslim militant group, which has been accused of many of the most gruesome crimes against Christians since 2001.
On October 29, 2006, Vice President Jusuf Kalla held a meeting with 30 Christian and Muslim leaders in Palu, Central Sulawesi. The vice president asked both religious communities to forgive each other and assured residents that security personnel deployed in Poso would be able to resolve the conflict.
Section III. Societal Abuses and Discrimination
During the reporting period, there were reports of societal abuses or discrimination based on religious belief or practice.
According to the Indonesian Christian Communication Forum, militant groups forced the closing of eight small, unlicensed churches during the reporting period. The Islamic Defenders Group (FPI), the Anti-Apostate Movement Alliance (AGAP), and the Anti-Apostate Division (DAP) of the Indonesian Islamic Ulama Forum, backed by some local Muslim communities, orchestrated many of the church closings. AGAP and FPI stated that they targeted churches that operated without the permission of the local government and the surrounding community as required by the 2006 Revised Joint Ministerial Decree on the Construction of Houses of Worship, despite the two-year grace period to legally register. Many of the targeted churches operated in private homes and storefronts.
On June 4, 2007, a militant group stormed and vandalized a small Protestant church in a housing complex in Soreang, Bandung Regency, West Java, demanding that it be closed. The attackers claimed to be from the AGAP, but both AGAP and DAP denied responsibility. In a related incident ten days later, more than 100 people demonstrated to demand the closure of churches housed in private homes in Soreang.
On April 4, 2007, dozens of members of the DAP visited the Pasundan Christian Church in Bandung, West Java, to inquire about a recent incident in which the church allegedly broke its agreement not to convert Muslims to Christianity. A member of DAP, stated that the church signed an agreement in 2005 with the antiapostasy group AGAP not to try to convert Muslims. However, the member alleged that the church had violated its agreement by converting some Muslims in the Garut and Pagauban areas of Bandung by giving them money. Church leaders denied the allegation. Police facilitated an inconclusive meeting on April 10, 2007, between AGAP and church leaders to peacefully discuss the issue.
On September 24, 2006, an estimated 50 people from the DAP attacked and tried to destroy Yayasan Penginjilan Roti Kehidupan Church south of Bandung, West Java, ostensibly because the noise level of prayer meetings disturbed the local community. The attackers started to demolish the roof, stopping only when police intervened. The church is no longer functioning.
In September 2006, close to Ramadan, vigilante Muslim groups carried out "sweeps" of small bars and brothels across the country. On September 8, 2006, hundreds of young men raided roadside stalls in Bogor, West Java, looking for alcoholic drinks to destroy. On September 8, 2006, in Semarang, Central Java, police raided a number of roadside stalls selling alcohol drinks. On September 13, 2006, Jakarta Governor Sutiyoso implored mass organizations to not take the law into their own hands, stating that the operation of places of entertainment during Ramadan was dealt with by the law and this was a police responsibility.
Several houses of worship, religious schools, and homes of Muslim sects regarded as unorthodox were attacked, vandalized, forced to shut down, or prevented from being established by militant groups and mobs throughout the country, as the following examples illustrate.
On June 19, 2007, dozens of people from the FPI and other hardline groups demonstrated at the Mahmud Mosque in Singaparna, Tasikmalaya, West Java, demanding that the Ahmadiyah be dissolved. During the protest, the crowd damaged the mosque. The demonstration was allegedly in response to a regional meeting held by the Ahmadiyah community on April 22, 2007. Ahmadiyah leaders claimed to have received police permission to meet. Police quickly secured the mosque and contained the demonstration. Following the incident, Ahmadiyah leaders met with local Muslim leaders, and discussions between Ahmadiyah and Muslim youth groups yielded a public discussion entitled, "The Country Must Protect Ahmadiyah Members." On June 26, 2007, however, the same group of demonstrators demanded that the Tasikmalaya Regional Parliament dissolve the Ahmadiyah. The Parliament rejected the demand, stating that religious affairs are the jurisdiction of the Central Government.
On April 9, 2007 police prevented hundreds of people from attacking an Islamic boarding school, owned by Tajul Ali Murtadho, using knives and machetes in Sampang, East Java. Local residents accused Murtadho of teaching a nontraditional version of Islam. Murthado was briefly detained by the police and released. Police temporarily closed the school, but it reopened after the situation was controlled.
On April 8, 2007, in Jember, East Java, an angry crowd surrounded a house belonging to Suwarno, the local chairman of Ikatan Ahlul Bait Indonesia (Ijabi), a Shi'a religious organization. They demanded Ijabi not spread Shi'a teachings. Local police removed three Ijabi leaders including Suwarno in an effort to pacify the crowd and calm the situation; the crowd dispersed.. The Ijabi leaders were questioned by police and released the same day.
On March 27, 2007, Alih bin Hadi, a Muslim cleric in Bogor, West Java, was seized from a mosque by a mob of approximately 200 persons and beaten to death. Alih had preached that Muslims could travel to a nearby mosque, rather than to Mecca, for a pilgrimage. He also preached that it was permissible for Muslims to pay alms (zakat) after the Idul Fitri holiday. Alih's teachings had long angered local people. In December 2005, he signed an agreement to stop the mosque's activities and leave the area, but later returned and renewed his preaching activities. Alih had belonged to a larger group called Karisma Usada Mustika Foundation (Yaskum), which was being investigated by the Bogor branch of the MUI for heresy during the reporting period. Approximately 1,000 members of Yaskum demonstrated outside the main Bogor police station to protest Alih's killing. At the end of the reporting period, three men suspected of orchestrating Alih's killing had been detained by the police.
On December 24, 2006, at the urging of local clerics, 500 angry villagers in Jambesari village, Bondowoso Regency, East Java attacked 150 Ijabi members conducting routine prayers, destroying three houses, a small mosque and a car belonging to the local Ijabi chairman. Local Sunni residents objected to the presence of the Shi'a in their community and accused them of deviant Islamic beliefs and heresy. Local police removed and questioned 17 Ijabi members for eight hours, but made no arrests. Two of the instigators, Sumito (aka Pak Lim) and Burasim, were subsequently arrested and charged with criminal destruction of property. Their trial, which is on-going, began on May 2, 2007. Prosecutors are asking for 6-month jail sentences. Ijabi leaders report that there have been no incidents since December.
On October 29, 2006, local residents went on a rampage and attacked six houses belonging to members of the Miftahus Salam mosque and religious school in Bogor, West Java. Residents believed that the mosque and school were the center of heretical teachings. Prior to the attack, Ustad Yusup Maulana, who is the principal of the school, was questioned by police. In a written statement, he admitted that he taught ideas not in accordance with Islamic law to his school's 40 students. His statement resulted in the residents' attack. Police detained Maulana and arrested two of the rioters, but it was still unclear whether they remained in custody at the end of the reporting period.
On August 8, 2006 hundreds of persons wearing masks burned down a boarding school belonging to Datuk Buluh Perindu, in Sidera, Central Sulawesi. Locals accused Perindu of being the spiritual teacher of Madi, a small minority Muslim sect. Police made no arrests.
On March 8, 2007, an estimated 200 members of FPI and Forum Betawi Rempug, a group composed of some indigenous citizens of Jakarta, attacked the Arastamar Evangelical School of Theology in East Jakarta demanding that it close down because its students sang late into the night, disturbing local community members. FPI also claimed that the school was illegal despite the fact that the school possessed official permits both for the existing building and a new dormitory. Police sent a detachment to stop the mob. The school is still functioning.
On September 2, 2006, a mob burned down the Evangelical Mission Church in Siompi, Aceh Singkil, after news spread that the church was planning a revival meeting. When a large number of Christians turned out for the meeting, they were confronted by several Muslims who disapproved of the revival meeting. The police did not intervene in the attack. Pastor Luther Saragih was briefly detained by police and told to send the Christians home. Later that night, an estimated 100 men on motorbikes set the church ablaze and went looking for Pastor Saragih and his pregnant wife. The pastor and his wife escaped into the jungle and hid there until they were found unharmed by friends early the next morning. Pastor Saragih and his wife later moved to escape continued threats.
Muslims routinely reported difficulties in establishing mosques in Muslim-minority areas of Papua, North Sulawesi, and elsewhere.
At times, hardline religious groups used pressure, intimidation, or violence against those whose message they found offensive. Despite continued criticism from Islamic hardliners, the Liberal Islam Network (JIL) maintained public appeals for individual interpretation of Islamic doctrine and religious tolerance. JIL confronted hardliners in public forums, including seminars. Militants 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.
Unforced conversions between religious groups occurred, as allowed by law, but they remained a source of controversy. Some converted to marry a person of another religion; others converted in response to religious outreach or social activities organized by religious groups. Some Muslims accused Christian missionaries of using food and microcredit programs to lure poor Muslims to convert. Some converts felt compelled not to publicize the event for family and social reasons.
In Central Sulawesi, political and economic tensions between approximately equal populations of Christians and Muslims continued to cause sporadic violent episodes resulting in deaths during the reporting period. The crimes appeared to be religiously motivated.
On September 22, 2006, Fabianus Tibo, Dominggus da Silva, and Marianus Riwu were executed for their roles in connection with sectarian violence in Poso in 2000 and in the killing of 191 Muslims in a school. The executions led to violence in the areas of Flores and West Timor, Nusa Tenggara Province, and in Central Sulawesi, with some critics asserting that the sentencing and execution of the three Christian men was a case of discrimination by authorities. In Flores, 3,000 persons rioted and burned down at least 3 government buildings. In Kefamananu and Atambua, West Timor, between 3,000 and 5,000 persons rioted, destroying government buildings, homes, and vehicles.
In Central Sulawesi, on the same day as the executions, two Muslims, Arham Badaruddin and Rendi Rahman, were pulled from their car and beaten to death while passing through Taripa, a predominantly Christian village. Police arrested 17 people for participating in the killings, all of whom admitted their involvement. The suspects told police that the victims were killed because of the executions of Tibo, Riwu, and Da Silva. On April 2, 2007, prosecutors in Jakarta accused all 17 suspects under the country's antiterrorism laws in the brutal killing of the 2 Muslim men on September 23, 2006. The 17 suspects are the first Christians from Central Sulawesi accused of terrorism. In June 2007 prosecutors submitted closing arguments in these cases and decisions were expected to be issued in late summer 2007. While the maximum allowable sentence is the death penalty, prosecutors requested sentences of between 15 and 20 years for the perpetrators.
Several incidents occurred following the September 2006 executions, including 3 small bombings, attacks on both Muslims and Christians, and an attack on the Central Sulawesi police chief that resulted in the mobbing and destruction of his police helicopter by a crowd of 5,000. Police continued to investigate executed killer Fabianus Tibo's accusation that 16 other Christians had masterminded the Central Sulawesi violence. In April 2007 Central Sulawesi police again questioned 10 of the 16 people named by Tibo.
Section IV. U.S. Government Policy
The U.S. Mission, including the U.S. Embassy in Jakarta, the Consulate General in Surabaya, and the Consulate in Medan, regularly engaged government officials on specific religious freedom issues and also encouraged officials from other missions to discuss the subject with the Government. Embassy staff at all levels met frequently with religious leaders and human rights advocates to promote respect for religious freedom. Embassy staff also met regularly with NU and Muhammadiyah officials to clarify U.S. policy and discuss religious tolerance and other issues.
Mission outreach emphasized the importance of religious freedom and tolerance in a democratic society. During the reporting period, the Mission promoted pluralism and tolerance through exchanges and civil society programs.
Two-hundred thirteen Indonesians visited the United States on short-term programs that included examining the role of religion in U.S. society and politics. The programs allowed participants to explore first hand the integral role of religious pluralism, interfaith dialogue, and multiculturalism in a democratic society. For example, one youth leadership program offered Indonesian teenagers the opportunity to meet American peers in the United States. They participated in community activities, met local religious leaders, and engaged in discussions on religious tolerance. Eight Fulbright scholars from the country went to the United States to pursue degrees directly related to the practice of religion in a democratic society. Three U.S. scholars came to Indonesia to teach and conduct research on similar topics.
The U.S. Mission reached millions through the production of media programs that provided in-depth coverage of religious freedom issues from an American perspective. These included the Greetings from America radio show, which periodically featured topics such as religious freedom, religious differences, tolerance, and pluralism from the perspective of Indonesian high school and college students living in the United States. This radio show aired 9 times a week to a potential audience of 10 million persons in 6 cities.
The U.S. Mission also funded the production of a television documentary series, The Colors of Democracy, which was produced jointly in the country and the United States. The series, which initially aired during evening newscasts from December 5, 2005, until January 25, 2006, periodically addressed topics such as freedom of religion and interfaith dialogue in the United States. The Mission contributed 6,000 sets of video compact discs (VCDs) based on, The Colors of Democracy, highlighting the positive impact of religious freedom, pluralism, and interfaith activities in schools and libraries. Through an agreement with the Ministry of Education that was signed on October 11, 2006, the VCDs were incorporated into the ministry's teacher training curriculum that encompasses 32,000 schools across the country.
The U.S. Mission continued to fund the Center for Religion and Cross-cultural Studies (CRCS) at Yogyakarta's Gajah Mada University. The CRCS worked with the national Radio Republik Indonesia to produce a bimonthly talk show that promoted religious freedom, tolerance, and democracy. In addition to the live radio broadcast, the program was screened on TVRI Yogyakarta, enabling dissemination of these ideas to local communities in Yogyakarta and surrounding areas of Central Java. The content of the program was published in the local newspaper. In December 2006 the CRCS extended public discussion on these issues through the establishment of a website.
The Mission supported the development and production of a 12 episode television talk show entitled Islam Indonesia. The program targeted the educated middle class and young professionals and was televised every two weeks, providing the opportunity for the public to listen to, watch, and actively engage in debates through live phone-ins. Topics discussed included freedom of religion, tolerance, and pluralism. Each episode received between 12 and 33 phone calls.
In conjunction with a weekly magazine, the Mission supported publication of supplemental editions to provide objective information on the efforts of prodemocratic Muslim networks to support the democratic process, including religious freedom, tolerance, civil rights, and democracy. The magazine distributes 90,000 copies nationwide on a weekly basis with an estimated readership of 450,000 persons.
The Mission also supported campus seminar programs aimed at strengthening supporters of pluralism on Islamic campuses and reinforce an understanding of religious freedom, tolerance, pluralism, and gender equity. Public discussions were held on several campuses in Jakarta, Serang, Rangkasbitung, Yogyakarta, Surabaya, Mataram, and Medan in cooperation with state Islamic universities and public universities such as Gajah Mada University and University of North Sumatra. More than 1,500 students from a wide range of backgrounds and 50 national and local speakers were involved in the discussions.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:13
Japan
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 145,884 square miles and a population of 128 million. The Government does not require religious groups to report their membership, so it was difficult to accurately determine the number of adherents to different religious groups. The Agency for Cultural Affairs reported in 2005 that membership claims by religious groups totaled 211 million persons. This number, which is nearly twice Japan's population, reflects many citizens' affiliation with multiple religions. For example, it is very common for Japanese to practice both Buddhist and Shinto rites.
According to the Agency's annual yearbook, 107 million persons identify themselves as Shinto, 91 million as Buddhist, 3 million as Christian, and 10 million follow "other" religions, including Tenrikyo, Seichounoie, Sekai Kyusei Kyo, and Perfect Liberty. Academics estimate that there are 120 thousand Muslims in Japan, 10 percent of which are Japanese citizens. The Israeli Embassy estimates that there are approximately 2,000 Jews in the country, most of them foreign born.
As of March 2005, under the 1951 Religious Juridical Persons Law, the Government recognized 157 schools of Buddhism. The six major schools of Buddhism are Tendai, Shingon, Jodo, Zen (Soto and Rinzai sects), Nichiren, and Narabukkyo. In addition, there are a number of Buddhist lay organizations, including Soka Gakkai, which reported a membership of eight million. The two main schools of Shintoism are Jinjahoncho and Kyohashinto. Roman Catholicism and Protestantism had modest followings.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
As of December 2005, 182,796 out of 223,871 religious groups were certified by the Government as religious organizations with corporate status, according to the Agency for Cultural Affairs. The Government does not require religious groups to register or apply for certification; however, certified religious organizations receive tax benefits. More than 82 percent of religious groups had been certified by 2005.
In the wake of the 1995 sarin gas attack on Tokyo's subway system by Aum Shinrikyo, the Religious Juridical Persons Law was amended in 1996 to provide the Government with the authority to supervise certified religious groups. The amended law requires certified religious organizations to disclose their assets to the government and empowers the Government to investigate possible violations of regulations governing for-profit activities. Authorities have the right to suspend a religious organization's for-profit activities if they violate these regulations.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
Unlike in previous reporting periods, there were no reports of restrictions on religious freedom.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:13
Kiribati
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were isolated reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 with a land area of 265 square miles and a population of 107,800. Missionaries introduced Christianity into the area in the mid-19th century. According to 2005 government statistics, major religious groups include: the Roman Catholic Church, 55 percent; Kiribati Protestant Church, 36 percent; Church of Jesus Christ of Latter-day Saints (Mormons), 3 percent; the Baha'i Faith, 2 percent; and the Seventh-day Adventists, 2 percent. Several of the smaller Christian churches claim to have higher numbers of adherents, but there is no independent confirmation. Persons with no religious affiliation account for less than one percent of the population. Members of the Catholic Church are concentrated in the northern islands, while Protestants are the majority in the southern islands.
Missionaries are present and operate freely.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full, and did not tolerate its abuse, either by governmental or private actors.
There is no state religion. The Government does not favor a particular religious group, nor were there separate legal categories for different religious groups.
Christmas, Easter, and National Gospel Day are official religious holidays.
There are no provisions for registering religious groups, nor are there consequences 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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
Religious groups generally praised the Government for its role in protecting religious freedom. There were isolated problems for religious groups viewed as outside the mainstream desiring to establish churches in some villages and on outer islands. In a few cases, traditional leaders such as chiefs prevented groups from proselytizing or holding meetings. Not wanting to invite conflict, some non-mainstream groups did not attempt to proselytize in unwelcoming villages.
Nonreligious persons, who constitute a very small minority, did not suffer discrimination. Most governmental and social functions begin and end with an interdenominational Christian prayer delivered by an ordained minister or other 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.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:14
Korea, Democratic People's Republic of
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for "freedom of religious belief;" however, in practice the Government severely restricted 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 status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to interfere with the individual's ability to choose and to manifest his or her religious belief. The regime continued to repress the religious activities of unauthorized religious groups. Recent refugee, defector, missionary, and nongovernmental organization (NGO) reports indicate that religious persons engaging in proselytizing in the country, those who have ties to overseas evangelical groups operating across the border in the People's Republic of China (China), and specifically, those repatriated from China and found to have been in contact with foreigners or missionaries, have been arrested and subjected to harsh penalties. Refugees and defectors continued to allege that they witnessed the arrests and execution of members of underground Christian churches by the regime in prior years. Due to the country's inaccessibility and the inability to gain timely information, the continuation of this activity during the time period covered by this report remained difficult to verify. The Government allowed foreigners to attend government-sponsored religious services.
There were no reports available on societal abuses or discrimination based on religious belief or practice.
The U.S. Government does not have diplomatic relations with the country. Since 2001 the Secretary has designated the country a "Country of Particular Concern" (CPC) 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 with other countries and in multilateral forums.
The Government does not allow representatives of foreign governments, journalists, or other invited guests freedom of movement that would enable them to fully assess human rights conditions or confirm reported abuses. This report is based on information from interviews, press reports, NGO reports, missionary, refugee and defector testimony obtained over the past decade, supplemented where possible by information drawn from more recent reports from visitors to the country and NGO representatives working on the Chinese border. Refugee and defector testimony is often dated because of the time lapse between departures from the country and contact with organizations able to document human rights conditions. This report cites specific sources and timeframes wherever possible, and reports are corroborated to the extent possible. While limited in detail, the information in this report is indicative of the situation with regard to religious freedom in the country in recent years.
Section I. Religious Demography
The country has an area of approximately 47,000 square miles and a population estimated at 22.7 million. The number of religious believers was unknown but was estimated by the Government to be 10,000 Protestants, 10,000 Buddhists, and 4,000 Catholics. Estimates by South Korean and international church-related groups were considerably higher. In addition, the Chondogyo Young Friends Party, a government-approved group based on a traditional religious movement, had approximately 40,000 practitioners, according to the Government. 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 country had no priests but held weekly prayer services at the Changchung Catholic Church in Pyongyang. However, some doubt that all of those attending Mass were Catholic. According to state-controlled media reports, following the death of Pope John Paul II in April 2005, a memorial service was held at this church, and services were also held at family worship places across the country.
In Pyongyang there were reportedly three state-controlled Christian churches: two Protestant churches under lay leadership--the Bongsu and Chilgol churches--and the Changchung Roman Catholic Church. One of the Protestant churches is dedicated to the memory of former leader Kim Il-sung's mother, Kang Pan-sok, who was a Presbyterian deaconess. The number of congregants regularly worshiping at these churches is unknown.
The Presbyterian Church of Korea in the South is partnering with the Christian Association in North Korea to rebuild Bongsu Church. In the fall of 2006, a delegation of 90 Christians from South Korea visited the Bongsu church to celebrate completion of its first phase of renovation, according to press reports. According to religious leaders who travel to the country, there were Protestant pastors at these churches, although it was not known if they were resident or were visitors.
In its July 2002 report to the U.N. Human Rights Committee, the country reported the existence of 500 "family worship centers." The country did not define the term; however, observers stated that "family worship centers" were part of the state-controlled Korean Christian Federation, while "underground churches" were not part of the Federation and were not recognized by the Government. Some NGOs and academics estimate there may be up to several hundred thousand underground Christians in the country. Others question the existence of a large-scale underground church or conclude that no reliable estimate of the number of underground religious believers exists. Individual underground congregations are reportedly very small and confined to private homes. At the same time, some NGOs report that the individual churches are connected to each other through well-established networks. The regime has not allowed outsiders the access necessary to confirm such claims.
There were an estimated 300 Buddhist temples. Most were regarded as cultural relics, but religious activity was permitted in some. A few Buddhist temples and relics have been renovated or restored in recent years under a broad effort aimed at "preserving the Korean nation's cultural heritage." In October 2005 tourists from the Republic of Korea (ROK) and other international tourists were permitted to view the reconstruction of the Shingye or Singyesa (or Holy Valley) Temple, which was destroyed during the Korean War of 1950-53. The reconstruction was funded by the ROK Government and foreign tourists and was expected to be completed in 2007. A South Korean monk, the first to permanently reside in North Korea, has lived at the temple since 2004, but was expected to serve primarily as a guide for visiting tourists rather than as a pastor caring for Buddhists living in the area.
According to the country's media accounts, renovation of the Ryongthong temple in Kaesong was completed in early 2005. A restoration ceremony was held in October 2005 with participants from North and South Korea and Japan. Foreign diplomats in Pyongyang who visited the site were told that the two monks living there may be joined by more. The Government announced in June 2007 that 500 monks and Buddhist followers were making day-long pilgrimages to the temple strictly for religious purposes. Plans were being made for 2,000 more Buddhist followers from South Korea to make the pilgrimage later in the year. State-controlled press reported on several occasions that Buddhist ceremonies had been carried out in various locations. Official reporting also linked descriptions of such ceremonies with the broader theme of Korean unification.
The Holy Trinity Russian Orthodox Church opened in Pyongyang on August 13, 2006. The church was reportedly commissioned by Kim Jong-il after he visited an Orthodox cathedral in Russia in 2002. According to a Russian press report, a Russian priest served the cathedral, and a religious leader who traveled to the country confirmed that the church was run by a priest of North Korean origin who had studied in Russia. The purported aim of the church was primarily to provide pastoral care of Russians in the country, but one religious leader with access to the country speculated that the church likely extended care to all Orthodox Koreans as well. As with other religious groups, no reliable data exists on the number of Orthodox believers in the country.
Several foreigners residing in Pyongyang attended Korean-language services at the Christian churches on a regular basis. Some foreigners who had visited the country stated that church services appeared staged and contained political content supportive of the regime, in addition to religious themes. Foreign legislators attending services in Pyongyang in previous years noted that congregations arrived at and departed services as groups on tour buses, and some observed that they did not include any children. Other foreigners noted that they were not permitted to have contact with congregants. Foreign observers had limited ability to ascertain the level of government control over these groups, but it was generally assumed they are monitored closely. According to the 2006 Korea Institute for National Unification (KINU) White Paper, there was no evidence that any of the central religious organizations maintained branches in the provinces.
Overseas faith-based aid organizations have been active in responding to the country's food and humanitarian crises. However, many such organizations report that they are not allowed to proselytize, their contact with nationals is limited and strictly monitored, and they are accompanied by government escorts at all times.
In March 2007 the Barnabas Fund, a Christian charity, helped to open a bakery in Songbong. A South Korean Buddhist group, Join Together Society (JTS), continued to operate a factory in the Rajin-Sonbong Free Trade Zone to produce food for preschool children, which it has done since 1998. Catholics of the Seoul archdiocese continued to operate a noodle factory that they opened in 2001.
The regime has allowed a number of high-profile religious leaders to visit the country. In March 2007 Bishop Lazarus You Heung-sik of Daejeon, president of Caritas Corea, led a 10-member team on a visit to the country in the fifth such visit since September 2006. Following the March trip, Caritas reached an agreement with local officials to continue and expand aid for medical and food-producing facilities, according to press reports. According to the agreement, in 2007 Caritas will provide medical equipment for a hospital, equipment for a seed-potato production facility, and medical support for clinics in a rural area. In May 2007, as part of this project, a Catholic delegation visited 17 pediatric hospitals in Pyongyang and Nampo, among other areas, where they delivered medication for tuberculosis.
In early February 2007 more than 140 members of the Korean Catholic Farmers' Movement from 15 South Korean dioceses met at Mt. Kumgang for the group's annual general assembly meeting, according to a press report. Officials managing Mt. Kumgang's special tourism zone had suggested a project in which the North would provide farmland and workers while the Farmers' Movement would provide technology.
Evangelical pastor Rick Warren, author of The Purpose-Driven Life, announced in July 2006 that he had been invited by the Government to preach to an audience of 15,000 Christians in the country in March 2007. Warren was to visit the country in July 2006 to plan the 2007 preaching trip, but the planning trip was postponed following the Government's July 4-5, 2006 missile launches. In February 2007 he announced that he would pursue a later date for the preaching trip, possibly in the summer, according to a press report.
Some South Korean religious groups visited the country to promote reunification. In May 2007 a South Korean interfaith delegation visited Pyongyang where it met with the North Korean Government's Council of Religionists to discuss reunification of the peninsula. Following instructions from the Vatican, the Catholic members of the delegation refrained from celebrating mass to avoid giving the Eucharist to North Koreans posing as Catholics.
In April 2006 the Catholic archdiocese of Seoul sent a 61-member delegation to the country, led by Mgr. Thomas Aquinas Choi Chang-hwa, the director of the National Reconciliation Committee. During the visit the Catholic Association of North Korea proposed a joint visit to the Vatican with the Seoul archdiocese, which the association said it hoped would lead to an audience with the pope. The Vatican has thus far discouraged such a visit, citing ongoing concerns about the juridical and canonical status of the state-founded Catholic Association of North Korea.
In June 2005 Venerable Bubjang, head of the Jogye Order, the largest Buddhist sect in the ROK, and at the time the chair of the national council on religious leaders in that country, traveled to Pyongyang to mark the fifth anniversary of the June 2000 inter-Korean summit.
In October 2005 a delegation from the state-controlled Korean Christian Federation (DPRK) attended an international solidarity meeting in Frankfurt, Germany, sponsored by the German Evangelical Church, according to a government media report.
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 worked in the foreign trade sector. In 2000 a Protestant seminary was reopened 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 NGOs. The Chosun Christian Federation, a religious group believed to be controlled by the Government, contributed to the curriculum used by the seminary. In September 2003 construction reportedly was completed of the Pyongyang Theological Academy, a graduate institution that trains pastors affiliated with the Korean Christian Federation. In December 2005 citizens who were expected to staff Pyongyang's Russian Orthodox Cathedral traveled to Vladivostok for training in ordination and other rituals.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for "freedom of religious belief," but the Government did not respect this right. In practice the Government severely restricted religious freedom, including by discouraging organized religious activities except those controlled by officially recognized groups. Genuine religious freedom does not exist.
The cult of personality of Kim Jong-il and his father remained important ideological underpinnings of the regime, at times seeming to resemble tenets of a state religion. Faced with famine and the succession process in the mid-1990s, Kim Jong-il's regime increasingly emphasized a "military-first" policy to gradually replace juche (often translated as extreme self-reliance) as the de facto ruling logic. However, juche remained an important ideological concept. Indoctrination was intended to ensure loyalty to the system and the leadership, as well as conformity to the state's ideology and authority. Refusal on religious or other grounds to accept the leader as the supreme authority, exemplifying the state and society's needs, was regarded as opposition to the national interest and sometimes resulted in severe punishment. NGOs reported that citizens are exhorted to glorify Kim Jong-il.
Since the late 1980s, as a part of the campaign highlighting Kim Il-sung's "benevolent politics," the regime allowed the formation of several government-sponsored religious 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 doctrine. According to NGOs, these religious organizations have been organized primarily as counterparts to foreign religious organizations or international aid agencies, rather than as instruments to guarantee and support free religious activities. Since 1992 the Constitution has authorized religious gatherings and provided for "the right to build buildings for religious use." However, this right is enjoyed only by officially recognized religious groups. The Constitution stipulates that religion "should not be used for purposes of dragging in foreign powers or endangering public security." Ownership of Bibles or other religious materials is reportedly illegal and may be punished by imprisonment or execution.
Restrictions on Religious Freedom
Government policy and practice severely restricted the practice of religion. The 2006 KINU White Paper on Human Rights in North Korea indicated that the regime utilizes authorized religious entities for external propaganda and political purposes and that citizens are strictly barred from entering places of worship. Ordinary citizens consider such sites to be primarily "sightseeing spots for foreigners." KINU also concluded that the lack of churches or religious facilities in the provinces indicates that ordinary citizens do not enjoy religious freedom.
Little is known about the day-to-day life of religious persons in the country. Members of government-controlled religious groups did not appear to suffer
discrimination. In fact, some reports claimed, and circumstantial evidence suggested, that many, if not most of these groups, have been organized by the regime for propaganda and political purposes, including meeting with foreign religious visitors. There have also been reports that funds and goods that are donated to government-approved churches are channeled through the Korean Workers Party (the only party in the country). There are unconfirmed reports that nonreligious children of religious believers may be employed in mid-level positions in the Government. In the past, such individuals suffered broad discrimination with sometimes severe penalties or even imprisonment. Members of underground churches or those connected to border missionary activity were reportedly regarded as subversive elements.
The 2006 KINU White Paper on Human Rights in North Korea concluded, "North Korea utilizes religious activities only for political and economic goals; namely, to improve its international image, to secure humanitarian assistance from overseas, and to earn foreign currency."
Abuses of Religious Freedom
The Government deals harshly with all opponents, including those who engage in religious practices deemed unacceptable by the regime. Religious and human rights groups outside of the country have provided numerous, usually unconfirmed, reports in previous years that members of underground churches have been beaten, arrested, tortured, or killed because of their religious beliefs. An estimated 150,000 to 200,000 persons were believed to be held in detention camps in remote areas, many for religious and political reasons. Prison conditions were harsh, and refugees and defectors who had been in prison stated that prisoners held on the basis of their religious beliefs generally were treated worse than other inmates. A refugee who arrived in South Korea in 2001 claimed that he was tortured for his Christian beliefs after a Bible was discovered in his belongings.
Over the years there have been unconfirmed reports from a few defectors alleging the testing on human subjects of a variety of chemical and biological agents up through the early 1990s. Some accounts have alleged that political or religious detainees were specifically selected for this testing. The Government effectively bars outside observers from investigating such reports.
NGOs, defectors, and refugees have reported that the Government executed opponents of the regime in recent years. Executed individuals reportedly included some targeted for religious activities such as proselytism and contact with foreigners or missionaries while in China.
Defector reports indicated that the regime has increased its repression and persecution of unauthorized religious groups in recent years, but access to information on current conditions was limited. Despite these restrictions, reports indicated that contacts with religious personnel both inside the country and across the border in China appeared to be increasing. Reports from NGOs, refugees, defectors, and missionaries indicated that many persons engaging in religious proselytizing, those who had ties to overseas evangelical groups operating across the border in China, and, specifically, those repatriated and found to have contacted foreigners, including Christian missionaries, outside the country have been arrested and subjected to harsh punishment.
During the reporting period, ROK media reports, including testimony from a 2003 defector, indicated that citizens who received help from churches inside China were considered political criminals and received harsher treatment. This included imprisonment, prolonged detention without charge, torture, or execution.
The Government reportedly was concerned that faith-based South Korean relief and refugee assistance efforts along the northeast border of China had both humanitarian and political goals, including overthrow of the regime, and alleged that these groups were involved in intelligence gathering. The official Korean Workers Party newspaper criticized "imperialists and reactionaries" for trying to use ideological and cultural infiltration, including religion, to destroy socialism from within.
In March 2006 the Government reportedly sentenced Son Jong-nam to death for espionage. However, NGOs claimed that the sentence against Son was based on his contacts with Christian groups in China, his proselytizing activities, and alleged sharing of information with his brother in the ROK. Son's brother reported that information indicated that Son was alive as of spring 2007. Because the country effectively bars outside observers from investigating such reports, it was not possible to verify the Government's claims about Son Jong-nam's activities or determine whether he had been executed.
The whereabouts of South Korean missionary Kim Dong-shik, who disappeared in 2000 near the country's border with China, remained unknown. He was allegedly kidnapped by North Korean agents while assisting North Korean refugees in China.
NGOs reported as recently as 2001 that the Government conducts "education sessions" to identify Christian leaders so that they can be apprehended in periodic crackdowns.
Unverified news reports in recent years indicated that the Government has increased the reward for information on any person doing missionary work in the Chinese border region.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice; no information was available on societal attitudes toward religious freedom.
Section IV. U.S. Government Policy
The U.S. Government does not have diplomatic relations with the country and has no official presence there but sought to address its religious freedom concerns as part of its overall policy to promote human rights. Since 2001 the Secretary has designated the country 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 fora and bilaterally with other governments, particularly those that have diplomatic relations with the country. In 2006 several U.S. State Department officials testified before the House International Relations Committee on the country's human rights record and U.S. Government efforts to implement the 2004 North Korean Human Rights Act. During a hearing in April 2007, Special Envoy on Human Rights in North Korea Jay Lefkowitz criticized the North Korean Government for abducting South Korean and Japanese citizens and emphasized the need to empower North Koreans through broadcasting. Assistant Secretary of State for East Asian and Pacific Affairs Christopher Hill has repeatedly stated that dialogue on the country's human rights record and establishment of benchmarks for improvement would be necessary for the country to join the international community and normalize relations with the United States. Testifying before the HIRC in November 2006, Undersecretary for Political Affairs Nicholas Burns stated that the United States will continue to raise the issue of human rights with the Government. The U.S. Ambassador at Large for International Religious Freedom also has repeatedly raised awareness of the deplorable human rights conditions in the country through speeches before U.S. audiences.
U.S. officials have also urged other countries, including the ROK, Japan, and the European Union, to join the growing international campaign urging the Government to address and improve its human rights conditions and abuses of religious freedom. Building on the efforts to address the issue of human rights in the country at the U.N. Commission on Human Rights, which adopted several resolutions on the issue in previous years, the United States has continued to work with other concerned governments at the U.N. Human Rights Council, its successive body. In December 2006 the U.N. General Assembly adopted a resolution, which the United States had cosponsored, that condemned the country's poor human rights record, expressing 'very serious concern" at "continuing reports of systemic, widespread and grave violations of human rights." The resolution called on the country to fulfill its obligations under human rights instruments to which it is a party, and it further urged the Government to invite U.N. special representatives to visit and to ensure that humanitarian organizations have free access to the country.
In 2005 and 2006 the U.S. Government funded a series of four conferences and related programs on human rights in the country. In addition, the Bureau of Democracy, Human Rights, and Labor continued to provide funding to the National Endowment for Democracy to support ROK-based NGOs in their efforts to improve and expand monitoring and reporting of the human rights situation in the country. Radio Free Asia and Voice of America also provide regular Korean-language broadcasting.
The country remains subject to the economic restrictions of the 1974 Jackson-Vanik Amendment on international trade. Following CPC designation in 2001, these restrictions were also tied to the country's status under the International Religious Freedom Act.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:15
Korea, Republic of
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 38,023 square miles and a population of 48,846,800. According to a 2005 government survey, when the population stood at 47,041,000, the numbers of adherents of the predominant religions were: Buddhism, 10,726,000; Protestantism, 8,616,000; Roman Catholicism, 5,146,000; Confucianism, 105,000; Won Buddhism, 130,000; and other religions, 247,000. A total of 22,071,000 citizens did not practice any religion. The percentage of the population adhering to each religious tradition has remained approximately the same in recent years.
No official figures were available on the membership of other religious groups, which included Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints (Mormons), Seventh-day Adventist Church, Daesun Jinrihoe, and Islam.
Buddhism has 27 orders. The Catholic Church has 16 dioceses. Within the major Protestant traditions there are a total of 121 denominations, approximately 90 percent of which are separate Presbyterian groups. The Christian Council of Korea (CCK) reported that there are an estimated 75 Protestant denominations with at least 100 congregations nationwide, including Methodist, Lutheran, Baptist, Presbyterian, Anglican, and the Korean Gospel Church Assembly.
According to Gallup Korea's 2004 survey on the state of religion in the country, 36 percent of those who practiced a faith reported that they attended religious services or rituals at a church or temple more than once a week, 10.6 percent attended two to three times per month, 20.6 percent attended once or twice a year, and 4.9 percent did not attend services. Of those who attended religious services more than once a week, Protestants had the highest attendance rate at 71 percent, Catholics 42.9 percent, and Buddhists 3.5 percent.
Foreign-based missionary groups operated freely. In 2006 the country sent more than 16,000 missionaries abroad, making it the world's second largest source of Christian missionaries after the United States.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did 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. The Traditional Temples Preservation Law protects cultural properties including Buddhist temples, which receive some subsidies from the Government for their preservation and upkeep. Buddha's Birthday and Christmas are the only national holidays that are religious in nature. Recognition of these two days does not negatively impact other religious groups.
The Government does not permit religious instruction in public schools. Private schools are free to conduct religious activities.
The Religious Affairs Bureau of the Ministry of Culture and Tourism takes the lead in organizing groups such as the Korean 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 provides no exemption or alternative civilian service for those who have a religious objection to service in the armed forces. According to the National Assembly's Defense Committee, in 2006 Jehovah's Witnesses accounted for all of the 781 men who rejected military service. Of those 781, 548 were given prison sentences of at least 18 months, 1 was given a prison sentence of more than 2 years, 225 are awaiting trial, and 7 were released without charge. Those sentenced were allowed to conduct their own religious services in prison. In 2005 the National Human Rights Commission recommended the Government recognize an individual's right, based on religious conviction, to refuse compulsory military service, and called for an alternative form of service. In April 2006 the Ministry of National Defense established a 17-member committee, made up of scholars, lawyers, journalists, religious leaders, civic activists, and military officials, to study ways to introduce and establish the standards for such alternative service. From April 2006 to March 2007, the committee met 8 times to discuss how to introduce such a system. On June 6, 2007, the committee concluded that it was too early to acknowledge those who have religious objections to service in the military and to introduce an alternative service system.
Other than the contentious objectors mentioned above, there were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice, and prominent societal leaders took positive steps to promote religious freedom.
Religious leaders regularly met both privately and under government auspices to promote mutual understanding and tolerance. These meetings were given wide and favorable coverage by the media. For example, the Korean Council of Religious Leaders holds an annual event, the ROK Religious Culture Festival, which aims to promote reconciliation and mutual understanding among religious groups. The most recent festival was held on October 21, 2006, at Seoul City Hall Plaza and was attended by the Jogye Order of Korean Buddhism, Christian Churches of Korea, Won Buddhism, the Korea Religious Council, and the Catholic Church, among other 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 officials also met regularly with members of various religious communities to discuss issues related to religious freedom. For example, in July 2007 the Deputy Chief of Mission (DCM) met with two representatives of the Jehovah's Witnesses to discuss the problems faced by their followers who reject military service as conscientious objectors. During the meeting the DCM affirmed the U.S. Government's strong support for free expression of religion.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:15
Laos
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion; however, the Government restricted this right in practice. Some government officials committed abuses of citizens' religious freedom.
During the period covered by this report, the overall status of respect for religious freedom did not significantly change. While respect for non-Protestant groups appeared to improve slightly, respect for Protestant groups appeared to decline in several parts of the country. In most areas, officials generally respected the constitutionally guaranteed rights of members of most faiths to worship, albeit within strict constraints imposed by the Government. Authorities in some areas continued to display intolerance for minority religious practice especially by Protestant Christians. The Lao Front for National Construction (LFNC), a popular front organization for the Lao People's Revolutionary Party (LPRP), was responsible for oversight of religious practice. The Prime Minister's Decree on Religious Practice (Decree 92) was the principal legal instrument defining rules for religious practice. Decree 92 also institutionalized the Government's role as the final arbiter of permissible religious activities. Although this decree has contributed to greater religious tolerance since it was promulgated in 2002, authorities have increasingly used its many conditions to restrict some aspects of religious practice.
During the period covered by this report, some local officials pressured minority Protestants to renounce their faith on threat of arrest or forceful eviction from their villages. Such cases occurred in Bolikhamsai, Houaphan, and Luang Namtha provinces. Arrests and detention of Protestants occurred in Luang Namtha, Oudomsai, Salavan, Savannakhet, and Vientiane provinces. Two Buddhist monks were arrested in Bolikhamsai Province for having been ordained without government authorization. In some areas, minority Protestants were forbidden from gathering to worship. In areas where Protestants were actively proselytizing, local officials have sometimes subjected them to "reeducation."
A Christian man in Salavan Province was arrested on April 1, 2006 for refusing to renounce his faith and placed under house arrest until his release in late July 2006. At the end of the period covered by this report, there were four known religious prisoners, as well as at least seven other Protestants who were apparently being detained without charges for other than religious reasons, but in whose cases religion was suspected to have played a role. Conflicts between ethnic groups and movement among villages sometimes exacerbated religious tensions. The efforts of some Protestant congregations to establish churches independent of the Lao Evangelical Church (LEC) continued to cause 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. The Embassy sought to encourage religious tolerance through this dialogue. The Embassy maintained frequent contact with religious leaders, and official visitors from the U.S. Government, including the Assistant Secretary of State for Democracy, Human Rights, and Labor and a Deputy Assistant Secretary for East Asian and Pacific Affairs, have encouraged greater religious freedom in the country during their meetings with Lao officials.
Section I. Religious Demography
The country has an area of 85,000 square miles and a population of 6.4 million. Almost all ethnic or "lowland" Lao are followers of Theravada Buddhism; however, lowland Lao constitute only 40-50 percent of the population. The remainder of the population belongs to at least 48 distinct ethnic minority groups. Most of these ethnic minorities are practitioners of animism, with beliefs that vary greatly among groups. Animism is predominant among most Sino-Thai groups, such as the Thai Dam and Thai Daeng, as well as among Mon-Khmer and Burmo-Tibetan groups. Even 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 religious groups include those practicing 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 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 lives as monks in temples, 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 temples. In addition, there are approximately 450 nuns, generally older women who are widowed, residing 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.
There are four Mahayana Buddhist temples in Vientiane, two serving the ethnic Vietnamese community and two serving the ethnic Chinese community. Buddhist monks from Vietnam, China, and India have visited these temples freely to conduct services and minister to worshippers. There are at least four large Mahayana Buddhist pagodas in other urban centers and smaller Mahayana temples in villages near the borders of Vietnam and China.
The Roman Catholic Church is officially recognized by the LFNC. There are approximately 45,000 Catholics, many of whom are ethnic Vietnamese, concentrated in major urban centers and surrounding areas 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, and Catholics are able to worship openly. The Catholic Church's activities are more circumscribed in the north. There are four bishops, two located in Vientiane and others located in the cities of Thakhek and Pakse. One of the two bishops resident in Vientiane oversees the Vientiane Diocese and is responsible for the central part of the country. The second bishop resident in Vientiane is the Bishop of Luang Prabang. He is assigned to the northern part of the country, but while the Government did not permit him to take up his post, it did permit him to travel to visit church congregations in the north. The church's property in Luang Prabang was seized after 1975, and there is no longer a parsonage in that city. An informal Catholic training center in Thakhek prepared a small number of priests to serve the Catholic community. Several foreign nuns temporarily serve in the Vientiane diocese.
Approximately 400 Protestant congregations conduct services throughout the country for a community that has grown rapidly in the past decade. Church officials estimate Protestants to number as many as 100,000.
Many Protestants are members of ethnic Mon-Khmer groups, especially the Khmu in the north and the Brou in the central provinces. Numbers of Protestants also have expanded rapidly in the Hmong and Yao communities. In urban areas, Protestantism has attracted many lowland Lao followers. Most Protestants are concentrated in Vientiane Municipality, in the provinces of Vientiane, Sayaboury, Luang Prabang, Xieng Khouang, Bolikhamsai, Savannakhet, Champassak, and Attapeu, as well as in the former Saisomboun Special Zone, but smaller congregations are located throughout the country.
The LFNC officially recognizes only two Protestant groups - the LEC and the Seventh-day Adventist Church - and requires all non-Catholic Christian groups to operate under one of these organizations.
Seventh-day Adventists number slightly more than 1,000 country-wide, with congregations in Vientiane Municipality as well as Bokeo, Bolikhamsai, Champassak, Luang Prabang, and Xieng Khouang provinces.
Christian denominations that have some following in the country, but which are not recognized by the Government, include the Methodists, Jehovah's Witnesses, Church of Christ, Assemblies of God, Lutherans, Church of Jesus Christ of Latter-day Saints (Mormons), and Baptists. Official membership numbers are not available.
All approved Christian religious groups own properties in Vientiane Municipality, although some of their properties are not officially recognized by the Government. In addition, the Protestant LEC maintains properties in the cities of Savannakhet and Pakse. Three informal churches, one for English-speakers, one for Korean-speakers, and one for Chinese-speakers, serve Vientiane's foreign Protestant community.
There are approximately 400 adherents of Islam in the country, the vast majority of whom are foreign permanent residents of South Asian and Cambodian (Cham) origin. There are two active mosques in Vientiane that minister to the Sunni branch of Islam, but both are open to visits by Shi'ite worshippers as well.
The Baha'i Faith has approximately 8,000 adherents and 4 centers: 2 in Vientiane Municipality, 1 in Vientiane Province, and 1 in Savannakhet Province. A small number of Baha'i also live in Khammouane Province and in Pakse City.
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 religious activity.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution, promulgated in 1991, provides for freedom of religion; however, local authorities in particular sometimes violated this right. Article 30 of the Constitution provides for freedom of religion, a fact frequently cited by officials in reference to religious tolerance. Article 9 of the Constitution, however, discourages all acts that create divisions among religious groups and persons. The Government has interpreted this clause restrictively, and both local and central government officials widely refer to Article 9 as a reason for placing constraints on religious practice, especially proselytizing and the expansion of Protestantism among minority groups. Although official pronouncements acknowledge the existence of different religious groups, they emphasize religion's potential to divide, distract, or destabilize.
A person arrested or convicted for religious offenses, as with most other alleged civil liberties violations, had little protection under the law. Detained persons may be held for lengthy periods without trial. Court judges, not juries, decided guilt or innocence in court cases, and the defense rights of the accused were limited. 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 brought harsh punishment. Religious practice was "free" only if practitioners stayed within tacitly understood guidelines of activity acceptable to the Government.
The Government typically refused to acknowledge any wrongdoing on the part of its officials, even in egregious cases of religious persecution. Blame was usually attributed to the victims rather than the persecuting officials. In some past cases, officials concocted patently unbelievable explanations for events in order to exonerate local officials. While the Government has sometimes admitted that local officials are often part of the problem, it has been unwilling to take action against officials who have violated laws and regulations on religious freedom.
In its 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, district, and province where the activity occurs and, in some cases, requiring approval from the central level LFNC.
Decree 92 legitimizes proselytizing by Lao citizens, printing religious materials, owning and building houses of worship, and maintaining contact with overseas religious groups-all contingent upon a strict approval process. In practice, the Government used the approval process to restrict the religious activities of certain groups and has effectively prevented some religious denominations from importing and printing religious materials as well as constructing houses of worship.
The Government required several religious groups, apparently with the exception of Buddhists and Catholics, to report membership information periodically to the Religious Affairs Department of the LFNC. The Government also restricted the publication of religious materials that applied to most religious groups, again excepting Buddhists.
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 presumed both a right and a duty to oversee religious practice at all levels to ensure religious practice fills these roles in society. In effect this has led the Government to intervene in the activities of minority religious groups, particularly Protestants, on the grounds that their practices did not promote national interests or demonstrated disloyalty to the Government.
Although the state is secular in name and practice, members of governmental institutions are by-and-large followers of Theravada Buddhism, the religion of the majority of the ethnic Lao population. The Government's exemption of Buddhism from many of the Decree 92 restrictions imposed on other organized religions and its promotion of Buddhism as an element of the country's cultural and spiritual identity gave Theravada Buddhism the status of an unofficial national religion. Many persons regarded Buddhism as both an integral part of the national culture and a way of life. The increasing incorporation of Buddhist ritual and ceremony in state functions reflected the elevated status of Buddhism in society.
In some areas where animism predominated 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 discouraged animist practices that it regarded as outdated, unhealthy, or illegal, such as the practice in some tribes of killing children born with defects or of burying the bodies of deceased relatives under peoples' homes.
Although the Government did not maintain diplomatic relations with the Holy See, representatives of the Papal Nuncio visited from Thailand and coordinated with the Government on assistance programs, especially for lepers and persons with disabilities.
Since 2001 the Government has more closely scrutinized the activities of Laos' small Muslim population but has not interfered with the community's religious activities. Muslims in the small Islamic community were able to practice their faith openly and attend the two active mosques. Daily prayers and the weekly Jumaat prayer on Fridays proceeded unobstructed, and all Islamic celebrations were allowed. Muslims were permitted to go on the Hajj. Groups that conduct Tabligh teachings for the faithful came from Thailand once or twice per year. In 2006, a local Muslim joined with members of other religious groups to represent the Government at an Interfaith Conference on Religion in Jakarta, Indonesia.
The Government observes two religious holidays, the That Luang Festival (the end of Buddhist Lent) and the Buddhist New Year. It recognized the popularity and cultural significance of Buddhist festivals, and most senior officials openly attended them. The Government generally allowed major religious festivals of all established congregations without hindrance.
Authorities require new denominations to join other religious groups with similar historical antecedents despite clear differences between the groups' beliefs. In March 2004 the LFNC's Order Number 1 required all Protestant groups to become a part of the LEC or the Seventh-day Adventist Church. The order stated that no other denominations would be permitted to register, a measure to prevent "disharmony" in the religious community. Although the Prime Minister's Decree on Religious Practice establishes procedures for new denominations to register, the Government's desire to consolidate religious practice for purposes of control has effectively blocked new registrations. In theory, denominations not registered with the LFNC were not allowed to practice their faith.
There was no religious instruction in public schools nor were there any parochial or religiously-affiliated schools operating in the country. However, several private pre-schools and English language schools received support from religious groups abroad. In practice many boys spent some time in Buddhist temples, where they received instruction in religion as well as in academics. Temples traditionally have filled the role of schools and continued to play this role in smaller communities where formal education was limited or unavailable. Christian denominations, particularly the LEC, Seventh-day Adventists, and the Catholic Church, operated Sunday schools for children and young persons. Baha'i Spiritual Assemblies conducted religious training for children as well as for adult members.
The Government requires and routinely granted permission for formal links with co-religionists in other countries. In practice the line between formal and informal links was blurred, and relations generally were established without much difficulty.
Restrictions on Religious Freedom
The Government's tolerance of religion varied by region and by religion. Throughout the country, however, religious practice was restrained by official rules and policies that only allowed religious groups to practice their faith under circumscribed conditions. LEC members and other Protestant groups that have wanted to be recognized as separate from the LEC continued to be the targets of most restrictions. The Buddhist Supreme Patriarch, or Sangkarat, maintained close links to the Government. Government officials commonly invited Buddhist monks to bless newly opened Government buildings and offices. As a result of the Government's decentralization policy that diffused power to provinces and districts, central government control over the behavior of provincial, district, and local officials was weakened. Local officials were often unaware of government policies on topics such as religious tolerance due to the incomplete dissemination and application of existing laws and regulations and, when aware of the laws, often failed to enforce the laws. The LFNC at times visited areas where religious persecution had taken place in order to instruct local officials on government policy and regulation. More often, however, the LFNC's Religious Affairs Department encouraged local or provincial governments to resolve conflicts on their own and in accordance with Decree 92.
In some areas unauthorized churches have generally been allowed to conduct services without hindrance by local authorities. Within the LEC, some congregations have sought greater independence and have forged their own connections with Protestant groups abroad. Authorities in several provinces insisted that independent church congregations return to the LEC, but in other areas authorities allowed independent churches to conduct services without hindrance.
Methodists have consistently sought to register with the LFNC since the beginning of this decade as a separate denomination. In early 2006, Methodists again requested to register with the Government as a religious group separate and apart from the LEC but received no official response. In early 2006 some village and district officials appeared to be taking a stronger stance against unauthorized Methodist congregations; however, this reportedly tapered off in late 2006.
Between 1999 and 2001 local authorities closed approximately 20 of Vientiane Province's 60 LEC churches. Beginning in 2002, most of these churches were allowed to reopen. However, despite requests, officials in several districts of Savannakhet Province did not allow local congregations to reopen as many as 6 of Savannakhet's approximately 40 churches, and they remained closed at the end of the reporting period. Despite recent requests that a church building in Dong Nong Khun Village, which was confiscated by local officials in 2000, be returned to its congregation, provincial officials stated in early 2007 that the number of Protestants in the village was not sufficient to warrant having a church even though local Protestants claimed more than 100 worshippers in the village.
As many as 200 of the LEC's nearly 400 congregations do not have permanent church structures and conduct worship services in members' homes. Since the 2002 promulgation of Decree 92, officials from the LFNC's Religious Affairs Department have stated that home churches should be replaced with designated church structures whenever possible. At the same time, village and district LFNC offices often refused permission to construct new churches, and home churches remained the only viable place of worship for many LEC congregations. The LEC continued to encounter difficulties registering new congregations and receiving permission to establish new places of worship or repair existing facilities, particularly in Luang Prabang City, Attapeu, Luang Namtha, and Savannakhet provinces. No new LEC churches were permitted during the reporting period.
Baha'i spiritual assemblies in Vientiane and Savannakhet cities practiced freely, but smaller communities in Khammouane and Savannakhet provinces periodically faced restrictions by local authorities, such as limitations on both the nature and extent of some religious activities.
Lao authorities remained suspicious of major supporters, both foreign and domestic, of religious communities other than Buddhism, especially Protestant 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 an American or imperialist "import" into the country. In the past decade, the LEC 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 during the last decade, its contacts with religious groups abroad, the active proselytizing by some of its members, and its relative independence of government control contributed to the Government's suspicion of the church's activities. Some authorities also interpreted Christian teachings of obedience to God as signifying disloyalty to the Government and ruling party. There was also strong evidence that the Communist Party leadership viewed Christianity as a tool of western countries to undermine the Communist political system. While LEC leadership was primarily Lao, the LEC membership was comprised mostly of ethnic Mon-Khmer tribes and the Hmong, two groups that historically have resisted central Government control, which contributed to the Government's distrust of the LEC.
During the reporting period there were no reports of official interference with or denial of permission to hold religious celebrations in churches, but there were reports that Protestants in some villages were not allowed to hold Christian celebrations in their homes, thus restricting Protestant activities to church buildings only. This was particularly a problem for Protestants who had not been given approval to build church structures in their villages. For example, Protestants in Nakun Village, Bolikhamsai Province, and Xunya Village, Luang Namtha Province, have reportedly been restricted in their ability to hold religious meetings and celebrations in their homes. Protestants in both villages also have not been given approval to build church structures.
Longstanding restrictions on the Catholic Church's operations in the north resulted in the continued existence of only a handful of small congregations in Sayaboury, Bokeo, Luang Namtha, and Vientiane provinces; however, there were signs during the reporting period that the Government was slowly easing its control over the Catholic community in the north. The Government permitted more frequent visits by the Bishop of Luang Prabang to the north to conduct services for the scattered Catholic community there, but it continued to restrict his travel and prevent his residence in Luang Prabang. There were no ordained Catholic priests operating in the north. Several church properties, including a school in Vientiane Municipality, were seized by the Government after 1975 and have not been returned, nor has the Government provided restitution.
The Government prohibited foreigners from proselytizing, although it permitted foreign NGOs with religious affiliations to work in the country. Authorities sometimes seized religious tracts and teaching materials from local Protestants entering the country from abroad and arrested and expelled foreigners attempting to proselytize. In early 2006 two South Koreans were reportedly arrested for proselytizing in Bokeo Province and were expelled.
Although Decree 92 authorized the printing of non-Buddhist religious texts and allowed religious materials to be imported from abroad, it also required permission for such activities from the LFNC. The LFNC did not authorize Christian or Baha'i denominations to print their own religious materials, although both groups have sought permission to do so for several years. Because of these restrictions, some approved Protestant congregations complained of difficulties in obtaining Bibles and other religious materials. The Government has not allowed the Seventh-day Adventists to import Bibles or other religious materials, but the Government did allow the LEC to import a small number of Bibles in early 2007.
During the reporting period, Bibles were confiscated at the Lao-Thai Friendship Bridge from those attempting to import materials for existing congregations. However, there were no reports of arrests associated with these confiscations, as had occurred in past years. Several non-Christian groups indicated that they have not been restricted in bringing religious materials into the country.
The Government generally did not interfere with citizens wishing to travel abroad for short-term religious training. In past years, the Government required that Lao citizens exiting the country receive an exit stamp. This requirement was eliminated in early 2007. Even before the exit stamp requirement was eliminated, many persons of all faiths traveled abroad informally for religious training without obtaining advance permission and without informing authorities of the purpose of their travel. The Ministry of Foreign Affairs usually granted exit visas, but on occasion it refused travel permission to persons going abroad for what it regarded as suspect activities.
Identity cards did not specify religion, nor did family "household registers" or passports, two other important forms of identification. On occasion authorities withheld new ID cards or household registers from Protestants because of their religious beliefs or threatened to withhold official documentation unless they renounced their faith. In 2006 district officials in Houaphan Province reportedly accepted several passport applications from Protestants within their district but subsequently refused to send the applications to the Ministry of Foreign Affairs for processing.
Abuses of Religious Freedom
Authorities continued to arrest and detain persons for their religious activities. Detentions that occurred during the reporting period tended to be longer than in 2005-2006. At the end of the period covered by this report, there were four religious prisoners: three in Vientiane Province and one in Oudomsai Province. There was also one abduction of a man in Luang Namtha Province in January 2007 in which religion may have played a role. Additionally, six ethnic Hmong, five males and one adult female, who had been detained in 2005 as part of a group of 27, apparently remained in detention at the end of the reporting period. While religion was not considered the primary reason for their detentions, it was considered to be one factor involved. Conditions in prisons were reportedly harsh; like other prisoners, religious detainees suffered from inadequate food rations, lack of medical care, and cramped quarters.
From late 2006 through the end of the reporting period, Protestants in Xunya Village of Luang Namtha Province have reportedly been restricted in their right to worship by local officials. Following the death of a local member of the Protestant community in March 2007, local officials reportedly refused the community permission to hold a Christian funeral service. In May 2007 the LFNC reportedly gave permission for Christian weddings and funerals to take place in the village, but Protestants are reportedly not allowed to gather for worship services. In January 2007 several Christian families in Long District of Luang Namtha Province and Xiang Kho District of Houaphan Province were reportedly asked to renounce their Christian beliefs by local and district-level officials or leave their villages.
In March 2007 Protestants in Nakun Village of Bolikhamsai Province were reportedly reeducated and asked to sign statements indicating that they had engaged in proselytizing. The Protestants were reported as saying that they had been pressured by local officials in regard to their Christian beliefs and had been reeducated several times. Also in March, several Protestant families in Nam Deua Village of Bolikhamsai Province were reportedly told to give up their religious beliefs and threatened with expulsion from their village. In May 2007 7 of the ten Christian families in Nakun Village were reportedly forced to resettle to another village after refusing to renounce their Protestant beliefs.
In January 2007 Mr. Khamsone Baccam, an ethnic Thai Dam man described as a Protestant leader, was arrested in Oudomsai Province. The Government has been unwilling to acknowledge that he is being held, and multiple requests for information about his status were not answered.
Also in January 2007, Mr. Somphone Khantisouk was abducted from a roadside in Luang Namtha Province, reportedly by local police. While the exact reason for Somphone's abduction is unclear, religion is not considered to be the primary cause. However, some in the religious community have indicated that he was previously a member of the LEC and that his religious affiliation may have been one factor involved in his abduction.
Bolikhamsai Province officials indicated in February 2007 that two Buddhist monks had been arrested for being ordained without Government approval and for celebrating inappropriately following the ordination ceremony. The two were reportedly only detained a short time before being released.
In December 2006 five ethnic Yao Protestants were arrested in Luang Namtha Province for constructing a church building without appropriate authorization. The five men were released on January 20, 2007, reportedly after complying with a local official's request that they sign a document renouncing their faith. Since their release, the men have reportedly been closely watched by local officials and have not been allowed to gather for worship services.
In late 2006 several villagers in Luang Namtha Province were reportedly called into a local police station and questioned following a children's performance in the village. Reportedly, local officials incorrectly thought that the performance may have had some relationship to a "foreign religion."
In November 2006 two ethnic Khmu U.S. Legal Permanent Residents who were visiting Khon Khen Village in Vientiane Province were detained after participating in and videotaping a Protestant celebration in the village. The two, a pastor and his wife, were released after three-weeks' detention and payment of a $9,000 fine.
Thirteen ethnic Khmu Protestants in Khon Khen Village were also arrested in November 2006. According to government officials, 1 of the 13 was quickly released after it was discovered that he was a local official. Nine of the 12 other Khmu Protestants were released from a police detention facility on May 16. Three pastors, considered the leaders of the group, remained in prison at the end of the reporting period. The Government has not indicated if there are any charges against the three that remain incarcerated.
In August 2006 two LEC members in Saveth Village, Savannakhet Province, were arrested, reportedly for being outspoken about their faith. The two men were held without charges for several months. Eventually, they were charged with "causing division in society" and sentenced to six months in prison. The two were released on February 9, 2007.
From June through July 2006, a Protestant man in Nam Heng Village of Oudomsai Province was reportedly jailed for possessing ammunition at his residence. According to the LEC, the man had completed his service in the military and did have a small amount of ammunition at his residence, not unusual in remote villages where people engage in hunting. The Protestant community, however, regarded the ammunition as an excuse for his arrest, believing the real reason was local officials' opposition to his Christianity. The man was released in July following payment of a $200 fine.
In April 2006 district officials in Salavan Province arrested an LEC member, Mr. Adern, who refused the village chief's order to recant his faith. He was reportedly from one of four Protestant families that had lived in the village, two of which had reportedly been forced to leave by the time of his arrest. During the first 10 days of house arrest he was reportedly bound with wrist and ankle shackles but was then unshackled and allowed to move freely in his home. Mr. Adern was released from house arrest in July 2006.
In 2005 authorities in Bolikhamsai Province detained a group of 27 ethnic Hmong. The group--all but one minors at the time they were initially detained--were residents at the Petchabun displaced-persons' settlement in northern Thailand, and were irregularly deported back to Laos by Thai authorities who considered them illegal immigrants. Some sources indicated that the group members were Christians and may have been detained in Laos in part due to their religious affiliation. Six of the 27 Hmong were apparently still in detention or otherwise unaccounted for at the end of the reporting period. Complicating this case, the Government had refused to acknowledge it was holding the group of 27 for 15 months and, only in March 2007, did it claim it had "found" the 21 girls from the group. The Government released the girls into the custody of extended family members but did not allow the presence of international observers at the release ceremony. Many of the girls have reportedly returned to Thailand. The Government still has not accounted for the five males and one adult female.
In late 2005 an unapproved LEC Church in Houaysay Noi Village, Bokeo Province, was destroyed by local officials, and six church leaders were arrested. One of the six died while in jail, and the other five were released in early 2006.
In 1999, authorities arrested two members of the Lao Evangelical Church in Oudomsai Province, Mr. Nyoht and Mr. Thongchanh, and charged them with treason and sedition, although their arrests appeared to have been for proselytizing. Nyoht was sentenced to 12 years in prison and Thongchanh to 15 years. In October 2006 Nyoht died while in prison. Thongchanh remained in prison at the end of this reporting period despite appeals that his case be reviewed.
Efforts by local officials to force Protestants to renounce their faith continued in some areas. In some cases, officials threatened religious minorities with arrest or expulsion from their villages if they did not comply.
In January 2007 officials in Long District of Luang Namtha Province and Xiang Kho District of Houaphan Province reportedly threatened several Protestant families with expulsion if they did not renounce their beliefs. In March 2007 officials in Nam Deua District of Bolikhamsai Province also reportedly pressured some Protestants to renounce their beliefs.
Lands belonging to several Protestant families in Nam Heng Village of Oudomsai Province were reportedly confiscated by the village chief and redistributed to other villagers in early 2006. Some other Protestants who had previously resettled to the village were said to have returned to their home province of Phongsaly after being pressured by the village chief. According to Lao officials and the LEC, the land confiscation issue was resolved in mid-2006. Local Protestants in the village indicated in early 2007 that, while opposition to Christianity may have complicated the issue, most of those whose lands were confiscated had moved to Nam Heng Village without Government authorization.
In February 2005 authorities expelled Protestant villagers from Ban Kok Pho Village of Bolikhamsai Province after they refused to renounce their faith.
In early 2005 authorities in Muang Phin District of Savannakhet Province detained 24 ethnic Brou Protestants associated with the LEC at the district police office for several days in order to force their renunciation of faith. All but two of the men recanted their faith. These two men were imprisoned for approximately 1 year but were reportedly released in early 2006.
Forced Religious Conversion
Local officials in some areas attempted to force Protestants to renounce their faith; however, there were no reports of explicit forced conversion to another faith during the reporting period. In cases where renunciations occurred, villagers were told by local officials that they would be expelled from their villages if they did not sign documents renouncing their faith. In at least one case, villagers in Nakun Village of Bolikhamsai Province who chose not to renounce their beliefs were reported to have been relocated by local officials. According to Protestants following the incident, village officials had suggested that Protestant villagers convert to Buddhism or to their previously held animist beliefs. The same officials reportedly told villagers that Protestantism is not good because it is an American religion.
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
The Government's record of respect for religious freedom, particularly in regard to Protestant minorities, continued to be marred by problems at the local level, with incidents of persecution occurring in many provinces. However, some positive steps were taken during the reporting period to address specific religious freedom concerns.
In its official pronouncements in recent years, the Government called for conciliation and equality among religious faiths. The LFNC continued to instruct local officials on religious tolerance. Officials from the LFNC traveled with representatives of the LEC to several provinces to promote better understanding between LEC congregations and local officials.
The LEC continued to conduct an active program of public service during this reporting period, providing developmental assistance and organizing social welfare projects in several areas that had previously experienced religious intolerance. In conjunction with the LFNC, the LEC continued to conduct meetings with officials and Protestants in some villages where there had been religious tensions.
On May 6, 2007 the LEC opened a Sports and Vocational Training Center in Vientiane Municipality on a piece of property that had been confiscated by the Government several years earlier. The land was returned to the LEC contingent on the Center being made available for use by Lao athletes to prepare for the 2009 South East Asian Games.
In early 2007 church members in Houaysay Noi Village, Bokeo Province, were given approval to meet in a house church. The village had previously experienced problems, when in late 2005, an unapproved LEC Church in Houaysay Noi Village was destroyed by local officials, and six church leaders were arrested. One of the six died while in jail, and the other five were released in early 2006.
In the past, local officials in some areas obstructed Christian congregations' observance of religious holidays such as Christmas. Church officials indicated that Christmas activities at recognized religious venues in 2006 were less restricted than in 2005, particularly in Vientiane Municipality.
Churches that had previously been closed were allowed to reopen in some provinces in 2006. The Government permitted the reopening of four LEC churches in Bolikhamsai Province that were officially closed in past years, including a church in Khamsan Village that had been closed since 2003. Officials in Muang Feuang District of Vientiane Province granted permission for LEC members to reconstruct a destroyed church in Phone Ngam Village in late 2005, and the church has since reopened. During the reporting period, there were no reported LEC church closures.
In contrast to the past policy of denying all such requests, several provinces also permitted some Christian congregations to expand or renovate long-standing churches. In 2006 Catholics were permitted to construct two rural churches in Vientiane Province. Catholic communities had existed in both villages for more than 10 years.
In June 2006 authorities permitted the Catholic Church to conduct an ordination in Vientiane Municipality along with the ordination of a deacon in Champassak Province. This marked the first Catholic ordinations in the country since 1975.
The ordination in Vientiane Municipality was initially scheduled to take place in late 2005 in Bolikhamsai Province; however, the Government blocked it. In December 2006 the Government allowed the ordination of three additional Catholic priests in Vientiane Municipality. Approval for the ordinations represented improvements over past restrictions.
The small Seventh-day Adventist Church, confined to a handful of congregations in Vientiane Municipality and Bolikhamsai, Bokeo, Champassak, Luang Prabang, and Xiengkhoug provinces, reported no significant Government interference in its activities in recent years, and its members appeared to be free to practice their faith.
In late 2006 the Baha'is were able, with assistance from the Lao Front for National Construction, to reclaim two pieces of property in Vientiane and Khammouane provinces that had been seized by the Government in 1975. In 2006 the Government officially approved land for the establishment of four new Baha'i centers, two in Vientiane Municipality, one in Vientiane Province, and one in Savannakhet Province. While the land approval has been granted, the Baha'i have not yet received all required paperwork from the District Land Offices and have not yet requested approval to begin construction of the new centers. Additionally, in June 2006 the Government gave official approval for Baha'is to use land where they already have a cemetery.
Baha'i local spiritual assemblies and the National Spiritual Assembly routinely held Baha'i 19-day feasts and celebrated all holy days. The Baha'i National Spiritual Assembly in Vientiane met regularly and has sent delegations to the Universal House of Justice in Mount Carmel, in Haifa, Israel. Visitors from sister congregations in Malaysia have visited the Baha'i Center in Vientiane.
Section III. Societal Abuses and Discrimination
For the most part, 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 has been no ecumenical movement to date. Local cultural mores generally instilled 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 based abroad led to some tensions within the Protestant community. Frictions also have arisen over the refusal of some members of minority religious groups, particularly Protestants, to participate in Buddhist or animist religious ceremonies.
In December 2005 an LEC pastor, Mr. Aroun Varaphong, was killed in Bolikhamsai Province after preaching at a pre-Christmas service. There is no evidence that a serious investigation into his killing was ever conducted.
Section IV. U.S. Government Policy
Religious freedom is a key component of the Embassy's Mission Strategic Plan. The U.S. Ambassador and Embassy staff maintained the promotion of religious freedom as a priority during the reporting period. The Ambassador regularly raised the issue of religious freedom in calls on LFNC and Foreign Ministry officials. The Ambassador also spoke directly about religious freedom with governors in visits to the provinces. Other Embassy officers regularly discussed religious freedom with a range of central, provincial, district, and local officials.
The Embassy maintained an ongoing dialogue with the Department of Religious Affairs in the LFNC. 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 religious leaders throughout 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.
The Embassy actively encouraged high-level visits as the most effective tool for eliciting greater respect for religious freedom from the Government. The Embassy also regularly posted on its website material relevant to religious freedom in the country. In January 2007 the former U.S. Ambassador-at-Large for Religious Freedom visited the country and met with the LFNC and the Deputy Prime Minister, as well as the Governors of Bolikhamsai and Savannakhet provinces, to encourage greater religious freedom, registration of the Methodists as a recognized religious group, the release of religious prisoners in several provinces, and the return of a confiscated church to its congregation. Both the Assistant Secretary of State for Democracy, Human Rights, and Labor and the Deputy Assistant Secretary of State for East Asian and Pacific Affairs also visited the country during the reporting period and encouraged greater religious freedom during their meetings with senior government officials.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:16
Malaysia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion; however, the Government places some restrictions on this right. Islam is recognized in the Constitution as "the religion of the Federation," but the practice of non-Sunni Islamic beliefs was significantly restricted, and those deviating from accepted Sunni beliefs could be subjected to "rehabilitation." Non-Muslims were free to practice their religious beliefs with few restrictions.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report. The Government provides financial support to an Islamic religious establishment and provides more limited funds to non-Islamic religious communities. State authorities impose Islamic religious laws administered through Islamic courts on all ethnic Malays (and other Muslims) in family law and other civil matters. The Government restricts distribution of Malay-language Christian materials in Peninsular Malaysia and forbids the proselytizing of Muslims by non-Muslims. Muslims may generally not convert to another religion. Over the past several years, the country's civil court system has gradually ceded jurisdictional control to Shari'a courts in limited areas of family law involving disputes between Muslims and non-Muslims.
Pursuant to Shari'a family laws in force throughout the country, non-Muslims must convert to Islam upon marrying a Muslim. In several cases during the reporting period, state religious authorities detained and attempted to religiously "rehabilitate" Muslim spouses who attempted to renounce Islam, or who married non-Muslims in churches or temples. Such marriages were not recognized by Muslim religious authorities. Children resulting from these unions were sometimes removed by Islamic religious authorities from parental custody, pending religious "rehabilitation" of the detained Muslim parent. Several leading lawyers and human rights advocates spoke out against these practices, and several related court cases remained under review at the Federal Court (the country's highest court).
The U.S. Government discusses religious freedom matters with the Government as part of its overall policy to promote human rights.
Section I. Religious Demography
The country has an area of 127 thousand square miles and a population of 26.6 million. According to 2000 census figures, approximately 60 percent of the population practiced Islam; 19 percent Buddhism; 9 percent Christianity; 6 percent Hinduism; and 3 percent Confucianism, Taoism, and other traditional Chinese religions. The remainder was accounted for by other faiths, including animism, Sikhism, and the Baha'i Faith. Ethnic Malay Muslims account for approximately 55 percent of the population. Longstanding Government policies provide material economic and educational preferences to the country's majority population of ethnic Malays, all of whom are legally categorized as Muslims at birth. Political parties are largely organized along ethnic and religious lines. An unknown number of foreign missionaries of various faiths operate in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion; however, the Government placed some restrictions on this right. The Government provides financial support to an Islamic religious establishment composed of a variety of governmental, quasi-governmental, and other institutions, and it indirectly provides more limited funds to non-Islamic communities. State governments impose Islamic religious law on Muslims in some cultural and social matters but generally do not interfere with the religious practices of non-Muslim communities. Prime Minister Abdullah developed the concept of "Islam Hadhari" (literally "civilizational Islam"), which he described as an "approach" that reminds Muslims "that Islam in reality is a religion which is tolerant, progressive and peace-loving," and is intended to foster interreligious tolerance and moderation in a multiethnic and multireligious society. The Government promoted the 10 tenets of "Islam Hadhari" in schools by including it in the federally mandated curriculum, through religious lectures in the civil service, through dialogues and forums, and through the electronic and print media.
Although article 11 of the Federal Constitution guarantees religious freedom, the country's highest court ruled during the reporting period that Muslims wanting to convert to another religion must first obtain approval from a Shari'a court. The court's decision effectively precludes the conversion of Muslims, since the Shari'a courts have granted only a handful of requests to convert to another religion in recent years.
Shari'a laws are administered by state authorities through Islamic courts and bind all Muslims, most of whom are ethnic Malays. Shari'a laws and the degree of their enforcement varied from state to state. Shari'a courts do not give equal weight to the testimony of women. Several nongovernmental organizations (NGOs) dedicated to advancement of women's rights complained that women did not receive fair treatment from Shari'a courts in matters of divorce and child custody. In December 2005 Parliament passed the Islamic Family Law Act (IFLA) in an effort to harmonize Shari'a laws throughout the country. The IFLA would have weakened a Muslim wife's ability to control her private property during marriage, as well as enhanced the ability of Muslim men to divorce, take multiple wives, and claim an existing wife's property upon taking a new wife. Following protests from women's rights advocates about these and other provisions of the IFLA, the attorney general commenced a review of the law. As of June 30, 2007, the law had not been gazetted; the attorney general's chamber continued to review proposed amendments to the IFLA.
The Registrar of Societies, under the Ministry of Home Affairs, determines whether a religious organization may be registered and thereby qualify for government grants and other benefits. The Government refused to recognize various religious organizations, and in order to operate legally, these groups sometimes registered themselves under the Companies Act. In one prominent example, the Government alleged that the Rufaqa Corporation, established in 1997 and recognized by the country's Registrar of Companies, was a deviant religious group trying to revive the teachings of the banned Al-Arqam movement. Although several state governments have declared the Rufaqa Corporation to be a deviant religious group and have confiscated religious materials and removed portraits of the Al Arqam founder Ustaz Ashaari from their business premises, the authorities have not stopped their businesses from operating.
The law allows the state to demolish unregistered religious statues and houses of worship. Several NGOs complained about the demolition of unregistered Hindu temples and shrines located on state and local lands. These structures were often constructed on privately owned plantations prior to the country's' independence in 1957. Around that time, plantation lands containing many Hindu shrines and temples were transferred to government ownership.
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.
State governments have authority over the building of non-Muslim places of worship and the allocation of land for non-Muslim cemeteries.
The Government restricts the distribution in peninsular Malaysia of Malay-language translations of the Bible, Christian tapes, and other printed materials. In April 2005 the Prime Minister declared that copies of the Malay-language Bible must have the words "Not for Muslims" printed on the front and could be distributed only in churches and Christian bookshops. The distribution of Malay-language Christian materials face few restrictions in East Malaysia.
The Government prohibits publications and public debates that it alleges might incite racial or religious disharmony. In 2006 the Government banned at least 18 books with religious themes, including The Battle for God, by Karen Armstrong. Two previous books by Armstrong, A History of God and Muhammad: A Biography of the Prophet, were banned in 2005.
The Government continued to require all Muslim civil servants to attend Government-approved religion classes
Public schools generally offered Islamic religious instruction, which is compulsory for Muslim children. Non-Muslim students are required to take nonreligious morals/ethics courses. Private schools are free to offer a non-Islamic religious curriculum as an option for non-Muslims. There are no restrictions on home instruction. The Government offered grants only to privately run Muslim religious schools that agreed to allow Government supervision and adopted a Government-approved curriculum. At primary and secondary public schools, student assemblies frequently commence with recitation of a Muslim prayer by a teacher or school leader.
Government-controlled bodies exerted pressure upon non-Muslim women to wear headscarves while attending official functions. In December 2006 the Kelantan government enacted a law against "indecent dressing" by Muslim women working in retail outlets and restaurants. The dress code requires headscarves and allows only faces and hands to be exposed. The law also stipulates that non-Muslim women should avoid dressing "sexily or indecently." Women who violate the dress code can be fined up to $146 (500 ringgit). Women's rights leaders and the Minister of Women, Family, and Community Development criticized the new law as overly restrictive.
The PAS-led state government in Kelantan continued its ban on traditional Malay dance theaters, prohibited advertisements depicting women not fully covered by clothing, enforced wearing of headscarves by Muslim women, and imposed fines for violators during the reporting period. However, state authorities reversed several previously enacted Islamic law-related prohibitions and allowed operation of gender-segregated cinemas and concert venues, fashion shows limited to female attendees, and billiard/snooker centers for men only.
Proselytizing of Muslims by members of other religious groups is strictly prohibited, although proselytizing of non-Muslims faces no similar obstacles.
Several holy days are recognized as official holidays, including Hari Raya Puasa (Muslim), Hari Raya Qurban (Muslim), the Birth of the Prophet Muhammad (Muslim), Wesak Day (Buddhist), Deepavali (Hindu), Christmas (Christian), and, in East Malaysia, Good Friday (Christian).
Restrictions on Religious Freedom
In practice Muslims are not permitted to convert to another religion. In several rulings during the reporting period, secular courts ceded jurisdiction to Shari'a courts in matters involving conversion to or from Islam, and in family law cases involving Muslims versus non-Muslims. Some of these cases remained under appeal at the Federal Court.
On May 30, 2007, the Federal Court ruled that Muslim individuals must obtain an order from the Shari'a Court stating that they have become an "apostate" (they have renounced Islam) before they can change their national identity card. As apostasy grants (grants of permission to convert to another religion) by the Shari'a court are extremely rare, the court's decision effectively precludes any legal right of Muslims to convert to another religion. The 2007 ruling was in response to an appeal in a 2005 case in which the country's second-highest court, the Court of Appeal, denied the request of Lina Joy, a Muslim who had converted to Christianity, to change the religion designated on her national identity card. The Court of Appeal had ruled that a Shari'a court must first approve a request by a Muslim citizen to convert to another religion. Because the designated religion on Lina's national identity card would remain "Islam," and because the Civil Marriage Provision of the 1976 Law Reform Act prohibits Muslims from solemnizing a marriage under civil law, Lina will not be legally allowed to marry her Catholic fianc閑. Citing the case as "a matter of general public interest," the Federal Court (the country's highest court) had agreed to hear Lina's appeal and address the degree to which Shari'a courts have jurisdiction over determinations of Muslim apostasy.
By the end of the reporting period a decision has still not been reached in the appeal of a case involving the disposition of the remains of a Hindu man who was alleged to have converted to Islam before his death. The man's Hindu wife, claimed that there was no clear evidence that he had converted to Islam and struggled with Islamic authorities over which religion's rites should govern his burial. The wife was appealing a secular High Court ruling that it had no jurisdiction to hear the case because it involved a Muslim, despite her being non-Muslim. A Shari'a court had earlier ruled that the Hindu man was a Muslim and Islamic authorities buried the man according to Muslim rites
On March 13, the Court of Appeal upheld a High Court ruling that would allow a Muslim convert to initiate divorce proceedings in a Shari'a court, obtain custody of under-aged children from a non-Muslim spouse, and unilaterally convert the children to Islam. Following condemnation of the secular courts' rulings by non-Muslim religious leaders and the Bar Council, the Court of Appeal agreed to stay execution of its ruling until the non-Muslim spouse exhausts her appeal process before the Federal Court. That process continued as of June 30, 2007.
Other child custody cases arose during the reporting period that reflect the turbulent jurisdictional interface between the Shari'a and secular courts on family law matters pitting Muslims versus non-Muslims. One such case involved 29-year-old Revathi Masoosai who was raised as a Hindu by her grandmother, although she was born to Muslim parents and registered at birth as a Muslim. Revathi filed a statutory declaration in 2001 that identified herself as a Hindu. After she married a Hindu man in 2004, worshipped as a Hindu, and gave birth in December 2005, the Malacca Islamic Religious Department (MAIM) accused Revathi of deviating from Islam and demanded custody of her newborn daughter. Revathi refused. On January 8, 2007, Revathi was taken into custody under a Shari'a court order. Despite the objections of Revathi and her husband, MAIM placed the couple's daughter in the care of Revathi's Muslim mother. Revathi's initial 100 days of "rehabilitation" detention was extended on April 18, 2007, for an additional 80 days, reportedly due to her refusal to cooperate with Muslim religious authorities while in detention. Her husband filed a habeas corpus application in the High Court on May 14, in an effort to secure Revathi's release. He claimed the religious rehabilitation center in which she was held had not been gazetted as a detention center. As of June 30, 2007, Revathi remained in detention, and the High Court had not heard her husband's habeas corpus application.
On April 28, 2007, officers from the Selangor Islamic Affairs Department (JAIS) raided the home of a Muslim woman and Hindu man who were married in July 2006 in a Hindu temple. According to the husband's police report and petition filed in the High Court, JAIS officials told the couple that their Hindu marriage was deemed void. JAIS stated it removed the woman from the couple's home on suspicion that she committed "khalwat" (i.e., being in close physical proximity to a man other than her husband). She remained in detention and was undergoing religious "rehabilitation" at the end of the reporting period. The husband's lawsuit remained pending.
While practices vary from state to state, both the Government and the opposition Islamic Party of Malaysia (PAS) have attempted to use mosques in the states they control to deliver politically oriented messages. In recent years several states controlled by the Barisan Nasional (BN, the governing coalition) banned opposition-affiliated imams from speaking at mosques, vigorously enforced existing restrictions on the content of sermons, replaced mosque leaders and governing committees thought to be sympathetic to the opposition, and threatened to close down unauthorized mosques with ties to the opposition. Similarly, the state government of Kelantan, controlled by PAS, reportedly restricted imams affiliated with BN parties from speaking in mosques.
The Government opposed what it considered "deviant" interpretations of Islam, maintaining that allegedly deviant groups' views endanger national security. According to the Government's Islamic Development Department (JAKIM) website, 56 deviant teachings had been identified and prohibited to Muslims as of June 30, 2007. They included Shi'a, transcendental meditation, and Baha'i teachings, among others. The Government asserted that "deviationist" teachings could cause divisions among Muslims. JAKIM established written guidelines concerning what constitutes "deviationist" behavior or belief. State religious authorities, in making their determinations on these matters, generally followed the federal guidelines. Members of groups deemed "deviationist" may be arrested and detained, with the consent of a Shari'a court, in order to be "rehabilitated" and returned to the "true path of Islam." In June 2005 the Religious Affairs Minister told parliament that 22 "deviant" religious groups with an estimated 2,820 followers had been identified in the country. He stated that members of these groups were subject to prosecution, detention under the Internal Security Act, or "rehabilitation." Neither the Government nor religious authorities provided data on the number of such persons subjected to prosecution or "rehabilitation."
The Government continued to monitor the activities of the small Shi'a minority.
According to the Malaysian Consultative Council of Buddhists, Christians, Hindus, Sikhs and Taoists (MCCBCHST), the Government restricted visas for foreign clergy under the age of 40 as a means of preventing "militant clergy" from entering the country. While representatives of non-Muslim groups did not sit on the immigration committee that approved visa requests, the MCCBCHST was asked for its recommendations.
Article 11, an NGO named after the freedom of religion clause in the Constitution, organized four public forums to discuss the perceived erosion of constitutional protection of non Muslims' religious freedom. The last three events sponsored were either canceled or shortened at the request of police, following the actual or threatened appearance of a large number of Muslim protesters. As debate over religious topics intensified, in July and August 2006 the Prime Minister warned both mainstream and Internet-based media to refrain from publicizing debates about contentious religious topics. He also directed all NGOs--both Muslim and non-Muslim--to cease public statements and activities that could generate further religious controversy. Article 11 held no further public discussions during the reporting period. On April 23, 2007, a minister in the Prime Minister's department announced the establishment of a National Unity Advisory Panel (NUAP), consisting of representatives from the country's major religions. The NUAP reportedly convened several times in the months prior to the Minister's announcement. Religious leaders reportedly used the NUAP to confidentially voice their concerns to the Prime Minister about controversial religious freedom matters in the country.
Approvals for building permits sometimes were granted very slowly. Minority religious groups reported that state governments sometimes used restrictive zoning and construction codes to block construction of non-Muslim places of worship.
As of the end of the reporting period, a case regarding the pending demolition of an unregistered 150 year old temple Negeri Sembilan remained open. In May 2006 the temple sought a court injunction against the demolition after state officials announced their intention to do so. The temple sits on state-owned land that had been zoned for road construction. Approximately 300 worshippers regularly use the temple
In July 2006, following an 11-year dispute, a high court judge prevented a developer in Pahang state from destroying a Hindu temple on land purchased by the developer. The judge ruled that the temple existed on the land prior to the purchase and had the right to coexist on the land. The developer filed no appeal against the ruling, and the temple remained standing at the end of the reporting period.
Since the defeat of the PAS in Terengganu in March 2004 elections, state and local officials in that state have significantly reduced enforcement of dress codes for women.
Abuses of Religious Freedom
According to the Government, no individuals were detained under the Internal Security Act (ISA) for religious reasons during the period covered by this report.
The Government is concerned that "deviationist" teachings could cause divisions among Muslims. Members of "deviationist" groups can be arrested and detained, with the consent of a Shari'a court, to be "rehabilitated" and returned to the "true path of Islam." As of June 30, 2007, religious authorities sought Ayah Pin, the leader of a nonviolent religious group in Terengganu known as the Sky Kingdom, and one of his four wives for supporting "deviant" religious practices. In 2005, at the instruction of state officials, police arrested approximately 70 Sky Kingdom members and destroyed all nonresidential buildings on the group's compound. One of the 70 arrested agreed to undergo religious rehabilitation; the cases against the other Ayah Pin followers were pending at the end of the reporting period. In July 2004 the Federal Court dismissed an appeal by four followers of Ayah Pin seeking a statutory declaration that Sky Kingdom followers have the right to practice the religion of their choice. The Federal Court held that their attempt to renounce Islam did not free them from the jurisdiction of the state Shari'a court.
On November 14, 2006, JAIS detained 107 persons, including several children, during a raid in Kuala Lumpur against suspected followers of the banned al Arqam Islamic group. While all detainees were subsequently released, JAIS stated it intended to press charges in a Shari'a court against six of the arrested individuals. The Government banned al Arqam in 1994, labeling it a "deviant" sect. Ashaari Muhammad, the leader of its approximately 10,000 followers, subsequently spent 10 years under house arrest. Ashaari established a holding company, Rufaqa Corporation, to manage his business interests while detained. Rufaqa Corporation came under investigation for allegedly supporting the revival of the al Arqam group. On March 1, 2007 JAIS raided the homes of 28 individuals with links to Rufaqa Corporation to gather further evidence against the company. JAIS also raided several business premises of Rufaqa Corporation on March 2, 2007, tearing down posters and signs bearing the word "Rufaqa" and seizing books and other materials featuring Ashaari.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
On February 22, 2007, the Prime Minister publicly criticized efforts by the Islamic religious departments of several states to establish "snoop squads" to police the private behavior of Muslims. The Prime Minister stated that such activities violated citizens' right to privacy. He stated that each state's Islamic religious authorities should instead focus on programs to strengthen the Islamic values and morals of the community. Following the Prime Minister's comments, no state's Islamic religious authorities established or continued formal programs to investigate the private morality of Muslims. However, state religious authorities continued to police the public behavior of Muslims; public actions deemed immoral (e.g. close physical contact by unmarried Muslim individuals, or "khalwat"), remained punishable by fines and religious "rehabilitation."
Section III. Societal Abuses and Discrimination
There were a few reports of societal abuse or discrimination based on religious belief or practice. The Government sometimes intervened to suppress discussions of controversial religious disputes between Muslims and non-Muslims.
On November 5, 2006, police reacted quickly and forcefully to protect worshippers at a Catholic church in Ipoh, when more than 1,000 Muslims gathered to protest the rumored baptism of several hundred Muslim children. The rumor was false, and the country's top police officer, the Inspector General Police, subsequently declared that those responsible for initiating the rumor were a threat to public order and national security. The Prime Minister declared that the parties responsible for starting the rumor should be severely punished. On November 20, 2006 police detained a married couple from Ipoh on suspicion of starting the rumor. They subsequently released the couple on bail, and the Government's investigation into the incident continued as of June 30, 2007.
In August 2006 a leaflet was widely distributed that contained a death threat against a prominent Muslim human rights lawyer who had played a leading role in organizing Article 11 discussions. He had publicly warned against the encroachment of Shari'a courts upon the jurisdiction of the civil court system. Non-Malay political and religious leaders from across the religious spectrum publicly criticized the leaflet. Several NGO leaders and opposition party politicians noted that government criticism of the death threat was muted, as no cabinet-level minister publicly condemned it. As of June 30, 2007, the police continued their investigation of the death threat, although no arrests have been made.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom matters with the Government as part of its overall policy to promote human rights.
Embassy representatives maintained an active dialogue with leaders and representatives of various religious groups, including those not officially recognized by the Government. The Embassy coordinated funding for a Fulbright scholar who addressed interfaith concerns while in residence as a lecturer at a public university. The Embassy sponsored visits by American Islamic scholars; it also funded civil society grants and exchange grants for representatives of NGOs working to promote greater religious tolerance, respect for diversity, and human rights and openness in the country.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:17
Marshall Islands
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 with an area of approximately 70 square miles and a population of 61,800. Major religious groups include the United Church of Christ (formerly Congregational), with 54.8 percent of the population; the Assemblies of God, 25.8 percent; and the Roman Catholic Church, 8.4 percent. Also represented are Bukot Non Jesus (also known as Assembly of God Part Two), 2.8 percent; the Church of Jesus Christ of Latter-day Saints (Mormons), 2.1 percent; Seventh-day Adventists, 0.9 percent; Full Gospel, 0.7 percent; and the Baha'i Faith, 0.6 percent. Persons without any religious affiliation account for 1.5 percent of the population. Islam and the Jehovah's Witnesses were each believed to have a few hundred practitioners.
Foreign missionaries are present and operate freely. Religious schools are operated by the Roman Catholic Church, United Church of Christ, Assemblies of God, Seventh-day Adventist Church, Bukot Non Jesus, and the 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 sought to protect this right in full, and did not tolerate its abuse, either by governmental or private actors. There is no state religion.
Good Friday, Gospel Day, and Christmas are official religious holidays. These holidays do not negatively affect any religious groups.
There are no criteria for registering religious groups, nor are there consequences for not registering.
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 an interdenominational 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.
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. Christianity is the dominant social and cultural force. Governmental and social functions typically 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. Embassy discusses religious freedom issues with the Government as part of its overall policy to promote human rights.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:17
Micronesia, Federated States of
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 260 square miles and population of 107,900. The country consists of 607 islands spread over a 2,000-mile long swath of ocean; diverse languages and cultures exist within each of the country's four states. Several Protestant denominations, as well as the Roman Catholic Church, are present in every state. Most Protestant groups trace their roots to American Congregationalist missionaries. On the island of Kosrae, the population is approximately 7,800; 95 percent are Protestants. On Pohnpei, the population of 35,000 is evenly divided between Protestants and Catholics. On Chuuk and Yap, an estimated 60 percent are Catholic and 40 percent are Protestant. Religious groups with small followings include Baptists, Assemblies of God, Salvation Army, Seventh-day Adventists, Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints (Mormons), and the Baha'i Faith. There is a small group of Buddhists on Pohnpei. Attendance at religious services is generally high; churches are well supported by their congregations and play a significant role in civil society.
Most immigrants are Filipino Catholics who have joined local Catholic churches. The Filipino Iglesia Ni Cristo also has a church in Pohnpei.
In the 1890s, on the island of Pohnpei, intermissionary conflicts and the conversion of clan leaders resulted in religious divisions along clan lines which persist today. More Protestants live on the western side of the island, while more Catholics live on the eastern side.
Missionaries of many religious traditions are present and operate freely.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. The Bill of Rights forbids the establishment of a state religion and governmental restrictions on freedom of religion. There is no state religion.
The Government provides a few grants to private, church-affiliated schools. Public schools do not provide religious instruction.
Christmas and Good Friday are national religious days.
There are numerous church-sponsored schools, and religious groups operate radio stations that broadcast religious programming on Pohnpei, Yap, and Chuuk.
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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. Protestant churches have formed an Inter-Denominational Council to address social problems.
Section IV. U.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 regularly meet with the leaders of religious communities. The Embassy also worked closely with church-related nongovernmental organizations in its efforts to promote good governance and religious tolerance.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:17
Mongolia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected this right in practice; however, the law limits proselytizing, and some religious groups faced bureaucratic harassment or were denied registration.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report.
There were few reports of societal abuses or discrimination based on religious belief or practice.
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. Government urged the Government to investigate and correct the difficulties some religious organizations experience in registering.
Section I. Religious Demography
The country has an area of 604,247 square miles and a population of 2.6 million. Buddhism and the country's traditions are closely tied, and 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.
When socialist controls on religion and on the country's traditions ended in 1990, interest in the practice of Buddhism grew. The Buddhist community is not homogeneous, and there are several competing schools.
Kazakhs, most of whom are Muslim, are the largest ethnic minority, constituting approximately 4 percent of the population nationwide and 85 percent in the western province, Bayan-Olgiy. 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, including Roman Catholics, Russian Orthodox, and Protestants. In the capital, Ulaanbaatar, approximately 30,000 citizens, or 3 percent of the registered population of the city, practice Christianity.
Some citizens practice shamanism, but there are no reliable statistics on their number.
Missionaries are present in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice; however, the law limits proselytizing, and some religious groups seeking registration face burdensome bureaucratic requirements and lengthy delays. The Constitution explicitly recognizes the separation of church and state.
Although there is no state religion, ethnic Mongolian traditionalists believe that Buddhism is the "natural religion" of the country. The Government contributed to the restoration of several Buddhist sites that are important religious, historical, and cultural centers. The Government did not otherwise subsidize Buddhist or any other religious groups.
A religious group must register with the Ministry of Justice and Home Affairs, a decentralized and bureaucratic process, in order to legally function as an organization. Religious institutions must reregister annually. The law allows the Government to supervise and limit the number of places of worship and number of clergy. The Government used the registration process as a mechanism to limit the number of places for religious worship; however, there were no reports that it limited the number of clergy during the reporting period.
Groups must provide the following documentation when registering: a letter to the national ministry requesting registration, a letter from the city council or other local authority granting approval to conduct religious services, a brief description of the organization, its charter, documentation of the founding of the local group, a list of leaders or officers, brief biographic information on the person wishing to conduct religious services, and the expected number of worshippers. The Ulaanbaatar City Council and other local legislative bodies require similar documentation prior to granting approval to conduct religious services. While the Ministry of Justice and Home Affairs possesses the ultimate authority to approve an organization's application, this appears to be largely pro forma. In practice local legislative bodies assess the applications.
The registration process is decentralized with several layers of bureaucracy and, under the best of circumstances, can take months to complete. Registration with the Ministry of Justice and Home Affairs in the capital may not be sufficient if a group intends to work in the countryside where local registration is also necessary. Throughout the country, there were 391 registered places of worship, including 217 Buddhist, 143 Christian, 5 Baha'i, 24 Muslim, and 2 shamanistic. During the period covered by this report, the Ministry registered 16 new Christian churches, 11 Buddhist temples, 19 Moslem mosques and 2 shaman temples. In Ulaanbaatar, the registration of one Buddhist and three Christian religious organizations which own a temple and three churches, respectively, remained under consideration.
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 by registered religious groups, it limits such activity by forbidding spreading religious views to nonbelievers by "force, pressure, material incentives, deception, or means which harm health or morals or are psychologically damaging." There were no instances of prosecutions under this law during the reporting period. A Ministry of Education directive bans mixing foreign language or other training with religious teaching or instruction. Monitoring of the ban, particularly in the capital area, is strict. There were no reported violations of the ban in recent years. 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. No such cases were reported during the reporting period. Registration and reregistration are burdensome for all religious groups. The length and documentation requirements of the process discourage some organizations from applying. Some Christian groups stated that local officials believed there were "too many" churches, or that there should at least be parity in the registration of new Buddhist temples and new Christian churches. No churches were known to have been refused registration in Ulaanbaatar during the reporting period; the applications of four religious organizations remained under consideration.
Authorities in Tuv aimag (province), near Ulaanbaatar, routinely denied registration to churches. There are currently no churches registered in the aimag, and several churches were again denied registration during the reporting period. A nongovernmental organization (NGO) filed a formal complaint with the National Human Rights Commission in May 2007 concerning the refusal by Tuv aimag authorities to register Christian churches. In June 2007 the Commission wrote to the Tuv aimag legislative body stating that the body's actions were in violation of the Constitution. Until the past year, almost all mosques throughout the country were registered as branches of one central Islamic organization. However, during the reporting period the Ministry of Justice and Home Affairs clarified that each mosque needed to seek additional approvals from local authorities in their areas. This separate registration generally proceeded smoothly. However, one mosque in Darkhan-Uul aimag was told that the aimag legislature had approved its application, but it did not receive documentation, leaving it unable to register with the Ministry of Justice and Home Affairs.
Unregistered religious institutions are often able to function in practice but potentially face difficulties with authorities and are unable to sponsor foreign clergy for visas. Visa problems especially affect Christian churches, many of which depend on foreign clergy.
The Muslim community in Ulaanbaatar reported that authorities were helpful in assisting its efforts to construct a mosque, including donating a piece of land for the site.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were few reports of societal abuses or discrimination based on religious belief or practice in the period covered by this report. Citizens generally were tolerant of the beliefs of others; however, because in the past humanitarian assistance was accompanied by proselytizing activity, there was some friction between foreign Christian missionary groups and citizens. Some social conservatives have criticized foreign influences on youth and children, including foreign religions and the alleged use of material incentives to attract converts.
Section IV. U.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 discussed with authorities registration difficulties encountered by Christian groups. These discussions focused attention on U.S. Government concern for religious freedom and resulted in clarification of the requirements for registration. Embassy officials also continued to discuss registration requirements with local faith-based NGOs and urged the National Human Rights Commission to investigate and correct registration problems.
The Embassy maintains contact with the local offices of the U.N. High Commissioner for Human Rights and the U.N. Development Program to discuss religious freedom and other human rights issues.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:18
Nauru
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion; however, the Government restricted this right in some circumstances.
The status of respect for religious freedom by the Government improved during the period covered by this report. The Government lifted some restrictions on the practice of religious and missionary work by the Jehovah's Witnesses, whose missionaries had previously been denied entry visas. There were indications that representatives of the Church of Jesus Christ of Latter-day Saints (Mormons), also previously barred, may also be issued visas.
There were no indications of widespread societal discrimination against particular religious denominations; however, some elements of the Nauru Protestant and Roman Catholic communities occasionally voice discomfort with religious groups perceived as foreign, in particular the Mormons and Jehovah's Witnesses.
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights. U.S. officials raised the issue of visa denial for religious leaders with Government officials in Nauru in February 2007.
Section I. Religious Demography
The country has an area of approximately 8 square miles and a population of 9,200. Christianity is the primary religion. According to the 2002 census, approximately two-thirds of Christians are Protestant, and the remainder are Catholic. The ethnic Chinese on the island, approximately 3 to 4 percent of the population, may be Confucian, Buddhist, Taoist, Christian, or nonreligious. The largely Christian communities of Tuvaluan and I-Kiribati expatriates were repatriated in late 2006 following the near cessation of phosphate mining in the country. The Jehovah's Witnesses and the Mormons said they had small numbers of followers among the native population.
Foreign missionaries introduced Christianity in the late nineteenth and early twentieth centuries. There are a few active Christian missionary organizations, including representatives of Anglicanism, Methodism, and Catholicism.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion; however, until recently the Government restricted this right in some circumstances. Under the Constitution, the rights to freedom of conscience, expression, assembly, and association may be restricted by any law "which is reasonably required ?in the interests of defense, public safety, public order, public morality or public health." The Government cited this provision as a basis for preventing foreign churches from proselytizing native-born citizens.
There is no state religion.
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, which includes proselytizing, building churches, holding religious services, and otherwise practicing their religion. Only the Catholic Church and two long-standing Protestant denominations, the Nauru Congregational Church and the Kiribati Protestant Church, are officially registered to operate. The Kiribati Protestant Church catered mainly to the I-Kiribati population on Nauru, much of which has been repatriated. A third, small, breakaway Protestant congregation, catering principally to expatriate workers, is not registered. 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 Mormons reported that it submitted a registration request in 1999; however, the Government has not responded either to the original request or to follow-up inquiries. Officials of Jehovah's Witnesses have not submitted a request for registration.
Christmas and Easter are official religious holidays.
Restrictions on Religious Freedom
From 2000 until mid-2007, foreign ministers and missionaries from the Jehovah's Witnesses were not permitted to enter the country. Mormon officials were similarly refused entry. Although local adherents could practice their religious beliefs privately, they were discouraged from any form of proselytism among native-born citizens. As a justification for such restrictions, the Government cited concerns that outside churches might break up families through their proselytizing activities.
In the first half of 2007, a foreign representative of the Jehovah's Witnesses was issued a visa to visit the country and meet with local coreligionists. Representatives of the Mormons said they would also apply to visit for religious purposes.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of general societal abuses or discrimination based on religious belief or practice. Mormons and Jehovah's Witnesses who visited the country said they experienced no social hostility. However, economic problems resulting from sharply declining income from the country's phosphate mining industry have led to social strains, and some elements of the Nauru Protestant and Roman Catholic communities occasionally voice discomfort with religious groups perceived as foreign, in particular the Mormons and Jehovah's Witnesses.
Section IV. U.S. Government Policy
Although the U.S. Government does not maintain an embassy in the country, the U.S. Ambassador to Fiji is also accredited to the Government of Nauru. Representatives of the U.S. Embassy in Suva, Fiji, discussed religious freedom issues, including restrictions on religious freedom, with representatives of the Government in Suva.
The Embassy actively supports efforts to improve and expand governmental and societal awareness and protection of human rights, including the right to freedom of religion.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:18
New Zealand
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The law 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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion. The publicly funded Human Rights Commission made substantial progress in developing a National Statement on Religious Diversity, which reinforces government policy.
There were isolated instances of societal abuses or discrimination based on religious belief or practice, and prominent societal leaders took positive steps to promote 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 an area of 103,000 square miles and a population of 4,180,000. The country is predominantly Christian but is becoming more religiously diverse. According to the 2006 census, approximately 56 percent of citizens identify themselves as Christian, a 5 percent decrease from the 2001 census. The number of people who identified themselves as Anglican and Presbyterian declined between 2001 and 2006, while Roman Catholics and the Methodists showed modest and slight increases, respectively. The Maori Christian churches, which integrate Christian tenets with precolonial Maori beliefs and include Ratana and Ringatu, experienced significant growth. The number of self-identified Pentecostals increased by 17.8 percent between 2001 and 2006, while the number affiliating with "Evangelical, Born Again, and Fundamentalist" Christian groups increased by 25.6 percent. During the same period, non Christian religions continued to show strong growth rates, driven primarily by immigration.
According to 2006 census data, percentages of religious affiliation are: Anglican, 14.8 percent; Roman Catholic, 13.6 percent; Presbyterian, 10.7 percent; other Christian, 8.2 percent; Christian (no specific identification), 5 percent; Methodist, 3.3 percent; Buddhist, 1.7 percent; Hindu, 1.7 percent; and Muslim, 1 percent. There were also more than 90 religious groups that together constituted less than 1 percent of the population. In addition, 34.7 percent stated that they had no religious affiliation.
The indigenous Maori (estimated at 15 percent of the population) tend to be followers of Presbyterianism, the Church of Jesus Christ of Latter-day Saints (Mormons), or Maori Christian groups such as Ratana and Ringatu. The Auckland statistical area, which accounts for approximately 30 percent of the country's population, exhibited the greatest religious diversity.
Section II. Status of Religious Freedom
Legal/Policy Framework
The law provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
During the reporting period, the Human Rights Commission consulted with religious and other societal leaders to draft a National Statement on Religious Diversity. The current statement, presented in February to the fourth National Interfaith forum in Hamilton, reinforces the existing legal and policy framework that guarantees equal treatment of all faiths before the state, the right to safety for religious individuals and communities, freedom of religious expression, the right to recognition and reasonable accommodation for religious groups, and the promotion of understanding in education. The National Statement is the outcome of a proposal made by the New Zealand delegation to the first meeting of the Asia Pacific Regional Interfaith Dialogue in Yogyakarta, Indonesia, in December 2004. In May 2007 New Zealand hosted the third meeting of the Asia Pacific Interfaith Dialogue in Waitangi, New Zealand. At the meeting Prime Minister Helen Clark expressed her support for the National Statement on Religious Diversity.
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 individual school boards. The Ministry does not keep centralized data on how many schools permit religious instruction or observances; however, the curriculum division stated that religious instruction, if provided at a school, usually was scheduled after normal school hours.
Under the Private Schools Conditional Integration Act of 1975, the Government, in response to its burgeoning general primary school role and to 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 also enrolled nonpreference students (students who did not fit within the "unique character" of the school; for example, non-Catholic students who attended a Catholic school). A total of 327 of the 2,598 schools of all levels were integrated schools with this designation. As of July 2006 there were 239 Catholic schools, 75 schools with other religious affiliation, and 13 schools with no religious affiliation integrated into the public school system. A student cannot be required to attend an integrated school; admission to such a school is based on a student's request.
For the year ended June 30, 2006, the Human Rights Commission received 2,058 complaints having an element of unlawful discrimination under the Human Rights Act. Of these complaints, 70 (3.4 percent) were classified as unlawful discrimination on grounds of religious belief.
The Government does not require licensing or registration before it will recognize a religious group. However, if a religious group desires to collect money for the promotion of religion or charitable causes and wishes to be recognized by the Inland Revenue Department (IRD) to obtain tax benefits, then it must register with the IRD as a charitable trust. There is no fee for this registration.
The country has two registered Christian-associated political parties. There are no other religiously affiliated parties, although the law does not prevent the registration of parties based on other religions. Gordon Copeland, a Member of Parliament, has expressed interest in forming a third Christian party.
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 were fined up to A$1,000 (US$820) if they attempted to operate on the official holidays of Christmas Day, Good Friday, or Easter Sunday. (Australia New Zealand Army Corps (ANZAC) Day is the only nonreligious holiday that carries similar fines.) The Government exempts businesses providing essential supplies, convenience items, and food and drink.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were isolated instances of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were isolated instances of societal abuses or discrimination based on religious belief or practice, and prominent societal leaders, including the Prime Minister, took positive steps to promote religious freedom. Incidents of religiously motivated violence are extremely rare. Due to the infrequency of their occurrence and difficulty in establishing such motivation, the police do not attempt to maintain data on crimes that may have been motivated by religion.
The government-funded Human Rights Commission actively promoted tolerance on the issue of religious freedom. In addition to hosting the Asia Pacific Interfaith Dialogue in Waitangi in May 2007 and helping to develop the National Statement on Religious Diversity, the Commission maintains an ongoing Diversity Action Plan of which respect for religious diversity is a pillar.
Section IV. U.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 continues to maintain contacts with representatives of the country's various religious communities and includes them at sponsored events when appropriate. The Embassy maintains an ongoing, open dialogue with all local interlocutors on the topics of religious freedom, tolerance, diversity, and related issues.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:18
Palau
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The 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 an area of 188 square miles and a population of 19,900. Roughly 70 percent live in the Koror State. Roman Catholicism is the dominant religion in the country; approximately 65 percent of the population are members. Estimates of other religious groups with a sizable membership include the Evangelical Church, 2,000; Seventh-day Adventists, 1,000; Church of Jesus Christ of Latter-day Saints (Mormons), 300; and Jehovah's Witnesses, 90. Modekngei, which embraces both animist and Christian beliefs and is unique to the country, has approximately 1,800 adherents. There also is a small group of Bangladeshi Muslims and a primarily Catholic Filipino expatriate community of 6,800 persons.
Since the arrival of Jesuit priests in the early nineteenth century, foreign missionaries have been active; some have been in the country for many years. The Seventh-day Adventist and 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 respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
The Government does not promote or restrain religious activities. The Government requires religious groups 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 mission agencies are exempt from paying taxes.
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 persons 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 that may be requested by representatives of any religion. The Government also provides small-scale financial assistance to cultural organizations.
The Government recognizes Christmas as a national religious holiday. Even though the Government does not sponsor religious groups or promote religious activities, state and national events as well as graduation ceremonies are always opened with prayer.
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 Bangladeshi citizens following complaints from employers that workers' non-Christian religious practices interfered with activities in the workplace and in living arrangements of employee 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 were no impediments to their practice of religion.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
Section IV. U.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 maintain regular contacts with the various religious communities.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:19
Papua New Guinea
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 an area of 280,773 square miles and a population of 5,930,400. According to the 2000 census, 96 percent of citizens identify themselves as members of a Christian church. Churches with the most members are Roman Catholic, 30 percent; Evangelical Lutheran, 20 percent; United Church, 11.5 percent; Seventh-day Adventist, 10 percent; Pentecostal, 8.6 percent; Evangelical Alliance, 5.2 percent; Anglican, 3.2 percent; Baptist, 2.5 percent; and the Salvation Army, 0.2 percent. Other Christian groups, including the Church of Jesus Christ of the Latter Day Saints (Mormons) and the Jehovah's Witnesses, constitute 8 percent. Minority religious groups include the Baha'i Faith, Islam, and Buddhism. There are approximately 14,000 Mormons, 15,000 Jehovah's witnesses, 15,000 Baha'is, and 2,000 Muslims. Many citizens integrate their Christian faith with some indigenous beliefs and practices.
Western missionaries proselytized the country in the nineteenth century. Colonial governments initially assigned different missions to different geographic regions. 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 are now found throughout the country. The Muslim community has a mosque in the capital of Port Moresby with capacity for 1,500 worshipers. There are now seven Islamic centers. There are concentrations of Muslims in Port Moresby, Baimuru, Daru, Marshall Lagoon, and the Musa Valley and on the islands of New Britain and New Ireland.
Nontraditional Christian 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. Pentecostal and charismatic groups in particular have found converts within the congregations of the more established churches.
Missionaries of many traditions operate freely. New Tribes Mission was the largest missionary group, with approximately 390 missionaries in the country. The Summer Institute of Linguistics (SIL) partnered with the Department of Education and local communities in linguistic research, literacy, Bible translation, Scripture use, and training. The Department of Education relies on SIL to produce translations of the Bible for government-sponsored religious instruction in schools. As of June 2007, SIL had translated the New Testament into 163 of the country's indigenous languages.
The Roman Catholic Church was the only traditional church that still relied 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 respected this right in practice. The Government at all levels sought to protect this right in full and did 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"; however, there is no state religion.
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 continue to run most schools and many health services, and the Government provides support for those institutions. Upon independence, the Government recognized that it had neither the funds nor the personnel to take over these institutions and agreed to subsidize their operation on a per pupil or per patient basis. The Government also pays the salaries of national teachers and health staff. 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 issues in the Government.
Immigrants and noncitizens are free to practice their religions, 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 one hour per week for religious instruction in the public schools. Representatives of Christian churches 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. Members of non-Christian religious groups were not numerous, and it was not known if non-Christian religious groups had representatives to teach lessons. Nontraditional Christian groups such as Seventh-day Adventists and Mormons also teach religious lessons in 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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice.
As new missionary movements proliferated, representatives and individuals of some established churches questioned publicly, in denominational meetings and newspaper articles, whether such activity was desirable. 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.
In the past there were incidents of discrimination against recently arrived Muslim immigrants, but there were no reports of such incidents during the period covered by this report.
The Council of Churches made the only known effort at interfaith dialogue. The council members included the Anglican, Gutnius Lutheran, Union Baptist, Roman Catholic, Evangelical Lutheran, United Church, and the Salvation Army. In addition 15 parachurch organizations, including the Young Women's Christian Association, participated in its activities. The ecumenical work of the Council of Churches is confined primarily to cooperation among Christian groups on social welfare projects. The Council of Churches does not include Seven-day Adventists or Mormons.
Section IV. U.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 held discussions with the Council of Churches and individual church leaders. The Ambassador and embassy officials met regularly with local religious leaders and with U.S. citizen missionaries of many denominations and agencies.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:19
Philippines
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and Government policy continued to contribute to the generally free practice of religion. The armed insurgent Muslim group Moro Islamic Liberation Front (MILF) continued to seek greater autonomy. At the end of the period covered by this report, the Government and the MILF maintained a cease-fire and continued their peace dialogue, brokered by the Government of Malaysia.
There was some ethnic, religious, and cultural discrimination against members of the Muslim minority by members of the Christian majority. This, combined with economic disparities, contributed to persistent conflict in certain provinces.
The U.S. Government discusses religious freedom problems with the Government as part of its overall policy to promote human rights. The Embassy actively encouraged the peace process between the Government and MILF, while the U.S. Institute of Peace (USIP) provided some technical assistance.
Section I. Religious Demography
The country has an area of 115,831 square miles and a population of 89 million.
Roman Catholics, the largest religious group, comprise 80 to 85 percent of the total population. El Shaddai, a local charismatic lay movement affiliated with the Catholic Church, claims a domestic membership of six million.
Islam is the largest minority religion. The most recent census, conducted in 2000, estimated the Muslim population between five and nine percent of the total population. Muslims reside principally on Mindanao and nearby islands. Most 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 on Mindanao.
Groups that constitute less than five percent of the population include a number of Christian denominations such as Seventh-day Adventists, United Church of Christ, United Methodist, the Episcopal Church in the Philippines, Assemblies of God, the Church of Jesus Christ of Latter-day Saints (Mormons), and Philippine (Southern) Baptists. In addition three churches are 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).
Christianity is the majority religious among indigenous peoples. An estimated number of between 12 million and 16 million indigenous persons follow either Catholicism or Protestantism. However, many indigenous groups mix elements of their native religious groups with Christian beliefs and practices.
Christian missionaries work actively throughout the country, including within Muslim communities in most parts of western Mindanao. Conversion of Christians to Islam is most typical among workers who have lived and worked in an Islamic country, largely because conversion brings social and economic benefits while abroad. Many of these "converts of convenience" remain Muslims upon their return to the country and are known collectively as "Balik Islam" ("return to Islam").
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. There is no state religion, and the Constitution provides for the separation of church and state.
The law requires organized religious groups to register with the Securities and Exchange Commission (SEC) and with the Bureau of Internal Revenue to establish tax-exempt status. The law does not specify penalties for failure to register with the SEC. There were no reports of discrimination in the registration system during the period covered by this report.
The Office of Muslim Affairs (OMA) 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 helps coordinate the annual Muslim pilgrimage to Mecca, supervises endowment (auqaf) properties and institutions, and conducts activities for the establishment and maintenance of Islamic centers and auqaf projects. 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.
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 give church groups the opportunity to teach moral values during school hours. Attendance is not mandatory, and various churches share classroom space. The Government also allows interested groups to distribute religious literature in public schools. By law, public schools must ensure that the religious rights of students are protected. Muslim students are allowed to wear head coverings (hijab), and Muslim girls are not required to wear shorts during physical education classes. In many parts of Mindanao, Muslim students routinely attended Catholic schools from elementary to university level; however, these students were not required to receive Catholic religious instruction.
Approximately 14 percent of the school population in Mindanao attended Islamic schools. Government officials estimated the number of madrassahs (Islamic schools) at more than 2000. Of these, more than half were located in the Autonomous Region in Muslim Mindanao (ARMM). A total of 1,140 madrassahs seeking financial assistance from local and foreign donors are registered with the OMA, while only 40 are registered with the Department of Education. Most madrassahs did not meet the Department's accreditation standards. The Madrassa Development Coordinating Committee manages financial assistance to the madrassah system from local and international sources.
The Government continued to implement its unified curriculum, designed to integrate madrassahs into the national education system. Approximately 50 madrassahs in Mindanao were in the process of accreditation with the Department of Education at the end of the reporting period. Public elementary schools that have at least 25 Muslim students were ordered to begin offering Arabic language instruction and classes on Islamic values. Fifty-seven public elementary schools in Manila and all public elementary schools in the ARMM included Arabic language and Islamic values education in the curriculum for their Muslim students by the end of the reporting period. The Department of Education also provided text books on Arabic and Islamic values to these schools.
The Government's National Ecumenical Consultative Committee (NECCOM) fosters interfaith dialogue among major religious groups, including the Catholic Church, Islam, Iglesia ni Cristo, the Philippine Independent Church (Aglipayan), and Protestant denominations. Smaller Protestant denominations are represented in the NECCOM through the National Council of Churches of the Philippines and the Philippine Council of Evangelical Churches, two large networks of Protestant churches and mission groups. Members of the NECCOM meet periodically with the President to discuss social and political issues.
Officially recognized holy days include Maundy Thursday, Good Friday, Easter, All Saints' Day, and Christmas Day. Each year since 2002, the President has issued a proclamation declaring the feast of the end of Ramadan, known as Eid al-Fitr, a special nonworking holiday nationwide.
Restrictions on Religious Freedom
The Government does not ban or discourage specific religious groups or religious factions. However, Muslims--who are concentrated in many of the most impoverished provinces--complained that the Government has not made sufficient efforts to promote their economic development. Some Muslim religious leaders asserted that Muslims suffered from economic discrimination.
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) argued that the Government should allow Islamic courts to extend their jurisdiction to criminal law cases, and some supported the MILF's goal of forming an autonomous region governed in accordance with Islamic law. As in other parts of the judicial system, the Shari'a courts suffered from a large number of unfilled positions. Aside from budget restrictions, judicial positions on the Shari'a courts were particularly difficult to fill because of the requirement that in addition to being members of the Integrated Bar of the Philippines, applicants must also be members of the Shari'a Bar.
Abuses of Religious Freedom
On January 7, 2005, following the creation in 2004 of special Muslim police units, members of the unit in the Western Police District raided the Islamic Information Center in Manila and detained 17 suspected militants, including three women. Two suspects were charged with illegal possession of fire arms and explosives, but a regional trial court judge dismissed these charges in November 2005. The police released the remaining 15 suspects shortly after their arrest.
There were no reports of religious detainees or prisoners in the country.
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.
Persecution by Terrorist Organizations
The Abu Sayyaf Group (ASG) seeks the immediate establishment of an independent Islamic state in the southwestern region of Mindanao. Mainstream Muslim leaders rejected its claimed religious affiliation, strongly criticizing its actions as "un-Islamic," and denounced terrorism as a means of achieving a satisfactory level of autonomy. The Government has attributed numerous attacks to the ASG.
On April 20, 2007, the ASG beheaded seven men in Jolo, Sulu. The ASG abducted the victims, six of whom were workers of a Government road project, on April 18 in the southern Mindanao town of Parang, Sulu, and demanded $105,300 (five million pesos) in exchange for the release of their captives, which local authorities refused to pay.
On January 10, 2007, triple bomb attacks were launched in the cities of General Santos, Kidapawan and Cotabato in Central Mindanao. Seven persons died and 30 others were injured. The military blamed the ASG and the international terrorist organization Jemaah Islamiyah for the attacks.
The Government also attributed some attacks to radical elements of the MNLF and MILF, a group that split from the original MNLF in 1978 and has been in negotiations with the Government for a peace accord during the reporting period.
On June 10, 2007, 10 armed Islamic militants formerly with the MILF allegedly abducted an Italian priest in Zamboanga, Mindanao. The Government immediately launched a search operation but had not found him at the end of the reporting period.
On April 13, 2007, an MNLF rogue leader declared "holy war" against the Government in retaliation for military attacks against MNLF camps in Mindanao.
In February 2007 an MNLF commander kidnapped several government peace negotiators, releasing them two days later.
Section III. Societal Abuses and Discrimination
Historically, Muslims have been alienated socially from the Christian majority, and some ethnic and cultural discrimination against Muslims has been recorded. Young Muslim professionals reported that some employers have a biased expectation that Muslims would have lower education levels. Muslims reported that they had difficulty renting rooms in boarding houses or being hired for retail work if they used their real names or wore distinctive Muslim dress and thus resorted to the use of Christian pseudonyms and Western clothing.
Over the past 60 years, efforts by the dominant Christian population to resettle in traditionally Muslim areas such as Mindanao have fostered resentment among many Muslim residents. Many Muslims viewed Christian proselytizing as another form of resettlement with the intention of depriving Muslims of their homeland and cultural identity, including their religion.
Amicable ties among religious communities are common, and many participate in interdenominational efforts to alleviate poverty. The Interfaith Group, which is registered as a nongovernmental organization (NGO), including Catholic, Islamic, and Protestant representatives, continued to support the Mindanao peace process. There is an active Bishops' (Catholic)/Ulamas (Muslim) Conference in Mindanao.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom problems with the Government as part of its overall policy to promote human rights. U.S. Embassy officers regularly met with representatives of all major religious groups to discuss these problems and their concerns. In addition, the U.S. Government actively supported 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 maintained active outreach with NGOs. The Embassy hosted meetings of political and opinion leaders from the Muslim community to discuss the U.S. role in Mindanao. The Embassy continued to engage communities outside Manila. One notable program was the September 2006 visit of a Muslim-American imam, who met with religious leaders around the country to discuss interfaith cooperation and religious tolerance.
For fiscal year 2006, 59 percent of United States Agency for International Development's (USAID) $70 million budget for the country went to programs in Mindanao, mostly in the ARMM. USAID programs were instrumental in supporting the peace process and helped foster an environment for greater religious tolerance. One example of such an effort was a multi-year USAID program that helped 28,000 former MNLF members make the transition from fighters to productive farmers.
The Embassy also sought to help religious leaders broaden their horizons through the Mission's exchange programs. During the period covered in this report, the Embassy sent both Muslim and Christian leaders to the United States on International Visitor Program (IVP) grants. The Embassy also used two student exchange programs, ACCESS and YES, to enable Muslim students to study in the United States and learn about religious tolerance and pluralism from the perspective of other American youth. During the 2006 academic year, the YES Program sponsored 40 secondary students from the ARMM to spend the academic year living with an American family. Also in 2006, through the ACCESS program, 27 Muslim students attended a four week student exchange program with an American university.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:20
Samoa
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 1,133 square miles and a population of 186,649. There are two main islands and seven islets in the group, with the majority of the population residing on the island of Upolu, where the capital, Apia, is located. Nearly 100 percent of the population is Christian. The 2001 census revealed the following distribution of Christian groups: Congregational Christian, 34.8 percent; Roman Catholic, 19.6 percent; Methodist, 15 percent; the Church of Jesus Christ of Latter-day Saints (Mormons), 12.7 percent; Assemblies of God, 6.6 percent; and Seventh-day Adventist, 3.5 percent. These statistics reflected continual growth in the number and size of Mormons and Assemblies of God and a relative decline in the membership of the historically larger denominations. The following groups constitute less than 5 percent of the population: Nazarene, Anglican, Congregational Church of Jesus, Worship Centre, Jehovah's Witnesses, Full Gospel, Peace Chapel, Elim Church, Voice of Christ, and Baptist. There are also members of other religions such as Islam and the Baha'i Faith-the country hosts one of only seven Baha'i Houses of Worship in the world. Although there were no official data, it is generally believed that there are also some practicing Hindus, Buddhists, and Jews in the capital city.
All religious groups are multiethnic; none is exclusively comprised of foreign nationals or native-born (Western) Samoans. There are no sizable foreign national or immigrant groups, with the exception of U.S. nationals from American Samoa. Missionaries operated freely within the country.
There is strong societal pressure at the village and local level to participate in church services and other activities, and financially support church leaders and projects. In some denominations, such financial contributions often total more than 30 percent of family income.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
The Constitution provides for the right to choose, practice and change 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.
The preamble to the Constitution describes the country as "an independent State based on Christian principles and Samoan custom and traditions." Although Christianity is favored constitutionally and public ceremonies typically begin with a Christian prayer, there is no official state religion. In practice village chiefs often choose the religious denomination of their extended families.
There are no requirements for the recognition of a religious group or for licenses or registration.
The Constitution provides freedom from unwanted religious indoctrination in schools but gives each religious group the right to establish its own schools. There are both religious and public schools; the latter do not have religious instruction as part of their curriculum. Church-run schools in most villages provide religious instruction following school hours.
Good Friday, Easter Monday, White Monday, and Christmas are considered national religious holidays.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
In February 2007 a member of the Jehovah's Witnesses attending a public high school, Vaimauga College, was rebuked by a teacher for not singing the national anthem at school assemblies because of his religious beliefs. The Ministry of Education, Sports and Culture accommodated the student's religious convictions by ruling that the student had to be present for assemblies but was not required to sing or otherwise participate.
In February 2007 the Lands and Titles Court ordered a native Samoan Seventh-day Adventist in the village of Safa'atoa Lefaga to suspend services in a church he had established on land held jointly with members of his family. The Court forbade him from holding weekly services on Saturdays (but not family evening devotional services) in his house on the family-owned property. The Court ordered that before conducting worship services, the individual must receive agreement from "some" of the family leaders or village chiefs, most of whom had opposed his request to allow services. The judgment passed by the Court in this particular case took into account the traditional practices (the Fa'a Samoa or "Samoan Way") oriented towards communal and family rights with some reference to constitutionally protected individual religious rights.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were few reports of societal abuses or discrimination based on religious belief or practice.
The Seventh-day Adventist case in Safa'atoa Lefaga is an example of the limited tension between Fa'a Samoa (Samoan Way) and individual religious rights. Most religions, and especially Christianity, have embraced and incorporated Fa'a Samoa protocols and customs.
Section IV. U.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.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:20
Singapore
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion; however, the Government restricted this right in some circumstances.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report. The Government has banned the Jehovah's Witnesses and the Unification Church. The Government does not tolerate speech or actions that it deems could adversely affect racial or religious harmony.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. Government discusses religious freedom matters with the Government as part of its overall policy to promote human rights.
Section I. Religious Demography
The country has an area of 270 square miles and a total population of 4.5 million, of whom 3.6 million are citizens or permanent residents. According to a 2000 government survey, 85 percent of citizens and permanent residents profess some religious faith. Of this group, 51 percent practice Buddhism, Taoism, ancestor worship, or other religious practice traditionally associated with the ethnic Chinese population. Approximately 15 percent of the population is Muslim, 15 percent Christian, and four percent Hindu. The remainder is composed of adherents of other religions, agnostics, and atheists including small Sikh, Jewish, Zoroastrian, and Jain communities. Among Christians, the majority of whom are ethnic Chinese, Protestants outnumber Roman Catholics by slightly more than two to one.
Approximately 77 percent of the population is ethnic Chinese, 14 percent ethnic Malay, and 8 percent ethnic Indian. Nearly all ethnic Malays are Muslim, and most ethnic Indians Hindu. The ethnic Chinese population is divided among Buddhism, Taoism, and Christianity, or is agnostic or atheist.
Foreign missionaries are active in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion; however, the Government restricted 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 country's congregation of Jehovah's Witnesses in 1972 and the Unification Church in 1982, making them unlawful societies. Such a designation makes it impossible to maintain a legal identity as a religious group, with consequences relating to owning property, conducting financial transactions, or holding public meetings.
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 government-built 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 semiofficial relationship with the Muslim community through the Islamic Religious Council (MUIS). The MUIS advises the Government on concerns of the Muslim community, drafts the approved weekly sermon, regulates some Muslim religious matters, and oversees a mosque-building fund financed by voluntary payroll deductions. The Constitution acknowledges Malay/Muslims to be "the indigenous people of Singapore" and charges the Government specifically to promote their political, educational, religious, economic, social, cultural, and language interests.
The 1961 Women's Charter 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. The act also allows Muslim men to practice polygamy. 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. In the period covered by this report, there were 44 applications for polygamous marriage and 13 applications were approved.
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. There were no complaints or reports to the Presidential Council on Minority Rights from fiscal year 2005/2006. Fiscal year 2006/2007 data was not available by the end of the reporting period.
The Government does not permit religious instruction in public schools.
There are official holy days for each major religion in the country: Hari Raya Haji and Hari Raya Puasa for Muslims, Christmas and Good Friday for Christians, Deepavali for Hindus, and Vesak Day for Buddhists.
The Government promotes interfaith understanding indirectly by sponsoring activities to promote interethnic harmony. Because the primary ethnic minorities are predominantly of one faith each, government programs to promote ethnic harmony have implications for interfaith relations. In February 2006, Prime Minister Lee Hsien Loong unveiled the Community Engagement Program (CEP). The goal of the CEP is to promote multiracial and interreligious harmony, in part so that a strong foundation would be in place should an incident that could provoke ethnic/religious discord, such as a religiously related terrorist attack, occur in the country. During the period covered by this report, the CEP has held numerous community-based seminars, worked with trade unions to form cluster working groups on religious and community harmony, and launched a new website as a platform for communication and dialogue.
Restrictions on Religious Freedom
The Government restricts certain religious groups 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; at the end of the period covered by this report there were approximately two thousand. 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 Government can also influence religious practice through the Maintenance of Religious Harmony Act. The act was passed in 1990 and revised in 2001 in response to actions that the Government viewed as threats to religious harmony. This includes aggressive and "insensitive" proselytizing and "the mixing of religion and politics." The act established the Presidential Council on Religious Harmony, which reports to the Minister of Home Affairs and is empowered to issue restraining orders against leaders and members of religious groups to prevent them from carrying out political activities, "exciting disaffection against" the Government, creating "ill will" between religious groups, or carrying out subversive activities. These orders place individuals on notice that they should not repeat such acts; contravening a restraining order can result in fines of up to $6,622 (SGD 10,000) and up to two years' imprisonment for a first offense. The act also prohibits judicial review of its enforcement or of any possible denial of rights arising from it.
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. Authorities did not detain any Jehovah's Witnesses for proselytizing during the period covered by this report or the previous 12 month period.
The Government has banned all written materials published by the International Bible Students Association and the Watchtower Bible and Tract Society, both publishing arms of the 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 $1,324 (SGD 2,000) and jailed up to 12 months for a first conviction.
There were no government seizures of Jehovah's Witnesses literature already in the country during the previous 12 month period. In August 2006 one individual was detained briefly for attempting to bring Jehovah's Witnesses publications into the country from Malaysia. In this instance, the literature was confiscated and he was convicted of smuggling prohibited media. Authorities fined the individual $3,846 (SGD 6,000).
Two Jehovah's Witnesses students were suspended from school for refusing to sing the national anthem or participate in the flag ceremony during the period covered by this report.
At the end of the period covered by this report, there were 23 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. Of these, 11 began their sentences during the period covered by this report. There were no other known conscientious objectors 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. Failure to perform annual military reserve duty, which is required of all those who have completed their initial two-year obligation, results in 40 sentences; a 12 month sentence is usual after four such refusals. All of the Jehovah's Witnesses in detention were incarcerated for failing to perform their initial military obligations and expect to serve a total of 39 months.
The Compulsory Education Act of 2000 mandates attendance at public schools for all children, with few exceptions. In response to concern from the Malay/Muslim community regarding the fate of madrassahs, the Government temporarily exempted madrassah students from compulsory school attendance, allowing attendance at a madrassah in lieu of a public school. However, according to local press reports, if a madrassah does not meet minimum academic standards by 2008, its students would have to transfer either to a madrassah that does meet such standards or to a public school.
There were no religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief.
Ethnic Malays constituted the great majority of the country's Muslim community. Attitudes held by the Malay and non-Malay communities regarding one another are based on both ethnicity and religion, which in effect are impossible to separate.
The Government enforced ethnic ratios for publicly subsidized housing, where the majority of citizens live and own their own units. The policy was designed to prevent ethnic/racial ghettos. When a housing development is at or near the limit for a particular ethnic group, the policy sometimes compels owners to sell their apartments to persons of underrepresented groups.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom matters 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.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:20
Solomon Islands
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 with an area of 10,985 square miles and a population of 566,800. Approximately 92 percent of the population is affiliated with one of the following Christian churches: Anglican, 35 percent; Roman Catholic, 19 percent; South Seas Evangelical, 17 percent; Methodist, 11 percent; and Seventh-day Adventist, 10 percent. An estimated 5 percent of the population, consisting primarily of the Kwaio community on the island of Malaita, practice indigenous animistic religions. Groups that together constitute less than 5 percent of the population include Muslims, the Baha'i Faith, Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints (Mormons), Unification Church, and indigenous churches that have broken away from the major Christian denominations. There are believed to be members of other religious groups within the foreign community who were free to practice, but they are not known to proselytize or hold public religious ceremonies. According to the most recent reports, there are approximately 350 Muslims.
Christianity was brought to the country in the 19th and early 20th centuries by missionaries representing several Western denominations. Some foreign missionaries continue to work in the country. Except for the Roman Catholic Church, whose clergy is approximately 45 percent foreign, the clergy of the established churches is nearly entirely indigenous.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice.
The Department of Home Affairs has a nominal policymaking role concerning religion. It characterized its role as keeping a balance between constitutionally protected rights of religious freedom, free speech, and free expression on the one hand, and maintaining public order on the other. All religious institutions are required to register with the Government, and there were no reports that registration was denied to any group.
In general the Government does not subsidize religion. However, several schools and health services were built and continue to be operated by religious organizations. There are schools sponsored by the Roman Catholic Church, the Church of Melanesia (Anglican), 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 instead to subsidize their operations.
The public school curriculum includes an hour 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. The Government subsidizes church schools only if they align their curriculums with governmental criteria. Although non-Christian religions may be taught in the schools, there was no such instruction during the period covered by this report. However, the administrations of the government primary and secondary schools in Auki, the provincial capital of Malaita, recently requested multifaith instruction from the Baha'i community.
Customarily, government oaths of office are taken on the Bible. The Constitution forbids religious tests for public office.
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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice. Joint religious activities, such as religious representation at national events, were organized through the Solomon Islands Christian Association, which is composed of the five traditional churches of the country. Occasionally individual citizens have used denominational meetings or newspaper articles to voice their objections to the activities of nontraditional denominations and suggest that they be curtailed. Decisions made by some villages to mandate only Sunday worship for Christians have marginalized Seventh-day Adventists. The society in general, however, is tolerant of different religious beliefs and activities.
Section IV. U.S. Government Policy
The U.S. Government through the U.S. Embassy in Port Moresby, Papua New Guinea and its consular agency office in the Solomon Islands discusses religious freedom issues with the Government as part of its overall policy to promote human rights.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:20
Thailand
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The law provides for freedom of religion, and the Government generally respected 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 operated freely, and the Government's practice of not recognizing any new religious groups did not restrict the activities of unregistered religious groups. The Government officially limits the number of foreign missionaries that may work in the country, although unregistered missionaries were present in large numbers and were allowed to live and work freely.
There was no change in the status of respect for religious freedom by the Government during the reporting period, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice; however, in the far southern border provinces, continued separatist violence resulted in increasingly tense relations between the Buddhist and Muslim communities.
The U.S. 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 198,000 square miles and a population of 64 million. According to the Government's National Statistics Office, approximately 94 percent of the population is Buddhist and 5 percent is Muslim; however, non-governmental organizations, academics, and religious groups estimated 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. According to the Religious Affairs Department (RAD), the numbers of atheists or persons who do not profess a religious faith make up less than one 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 encompass groups of diverse ethnic and national origin, including descendants of immigrants from South Asia, China, Cambodia, and Indonesia. The RAD reported that there are 3,567 registered mosques in 64 provinces, of which 2,289 are located in the 5 southernmost provinces. According to the RAD, 99 percent of these mosques are associated with the Sunni branch of Islam. Shi'a mosques make up the remaining 1 percent.
According to RAD statistics, there are an estimated 351,987 Christians in the country, constituting 0.5 percent 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.
According to the most recent Government survey in 2002, there are 9 recognized tribal groups (chao khao), comprised of approximately 920,000 persons. Syncretistic practices drawn from Buddhism, Christianity, Taoism, and spirit worship are common among the tribal groups. The Sikh Council of Thailand estimates the Sikh community to have a population of approximately 70,000 persons, most of whom reside in Bangkok, Chiang Mai, Nakhon Ratchasima, Pattaya, Samui Island, and Phuket. There are 18 Sikh temples in the country. According to RAD statistics and local Hindu organizations, there are an estimated 95,000 Hindus in the country.
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.
Religious groups proselytized 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. According to the National Buddhism Bureau, as of December 2006 there are 6,458 Dhammaduta working in the country. In addition, the Government sponsored the international travel of another 1,414 Buddhist monks sent by their temples to disseminate religious information. Muslim organizations reported having small numbers of citizens working as missionaries in the country and abroad. Christian organizations reported much larger numbers of missionaries, both foreign and Thai, operating in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The law provides for freedom of religion, and the Government generally respected this right in practice; however, it restricted the activities of some groups. On September 19, 2006, in a bloodless coup d'etat, the military overthrew the government and repealed the constitution. On October 1, 2006, the military coup leaders promulgated an interim constitution, established an interim government, and convened a Constitutional Drafting Assembly to draft a new constitution. Legal experts maintained that the interim constitution incorporates by reference many of the civil rights and protections contained in the 1997 constitution. The repealed 1997 constitution required that the monarch be a Buddhist. This provision was retained in the April 2007 first draft of the country's next constitution. The state religion in effect is Theravada Buddhism; however, it is not officially designated as such. During the reporting period, some Buddhist organizations called for the designation of Buddhism as the state religion in the new draft constitution, but as of June 2007 such a provision had not been included.
The repealed 1997 constitution stated that discrimination against a person on the grounds of "a difference in religious belief" shall not be permitted. The September 2006 interim constitution appears to retain by reference this prohibition against discrimination, and it has been included explicitly in the April 2007 draft constitution. There was no significant pattern of religious discrimination during the period covered by this report.
The repealed 1997 constitution and the interim constitution by reference provided for, and citizens generally enjoyed, a large measure of freedom of speech; however, laws prohibiting speech likely to insult Buddhism remain in place. The 1962 Sangha Act specifically prohibits the defamation or insult of Buddhism and the Buddhist clergy. Violators of the law could face up to 1 year imprisonment or fines of up to $5,800 (188,000 baht). The Penal Code prohibits the insult or disturbance of religious places or services of all officially recognized religions.
The Government plays an active role in religious affairs. The RAD, which is located in the Ministry of Culture, 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 must be accepted into an officially recognized ecclesiastical group before the RAD will grant registration. During the reporting period, there were five recognized religious groups: Buddhists, Muslims, Brahmin-Hindus, Sikhs, and Catholics. Four Protestant groups are recognized as subgroups of the Catholics. 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 not recognized any new religious groups. In practice, unregistered religious organizations operated freely, and the Government's practice of not recognizing any new religious groups did not restrict the activities of unregistered religious groups.
The repealed 1997 constitution required the Government "to patronize and protect Buddhism and other religions." The September 2006 interim constitution appears to retain by reference this protection for religion, and it has been included explicitly in the April 2007 draft constitution. The State subsidizes activities of the three largest religious communities (Buddhist, Islamic, and Christian). The Government allocated approximately $92.6 million (3 billion baht) during fiscal year 2007 to support the National Buddhism Bureau, which was established in 2002 as an independent state agency. The office oversees the Buddhist clergy and approved the curricula of Buddhist teachings for all Buddhist temples of educational institutions. In addition, the bureau promotes the Buddhist faith by sponsoring educational and public relations materials on the faith and practice in daily life.
For fiscal year 2006 the Government, through the RAD, budgeted $950,000 (30.8 million baht) for Islamic organizations and $88,000 (2.85 million baht) for Christian, Brahman-Hindu, and Sikh organizations.
The budgets for Buddhist and Muslim organizations included 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. Also included is 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. Other registered religious groups can request government support for renovation and repair work but do not receive a regular budget to maintain religious buildings, nor do they receive government assistance to support their clergy. In 2007 the Government budgeted approximately $580,000 (18.8 million baht) for the restoration of religious buildings of religious groups, of which $362,000 (11.7 million baht) was allotted for the Muslim community, $145,000 (4.7 million baht) for the Christian, Brahmin-Hindu, and Sikh communities, and $73,000 (2.4 million baht) for special projects of all communities. Private donations to registered religious organizations are tax deductible.
Religious instruction is required in public schools at both the primary and secondary education levels. The Ministry of Education has formulated a course called "Social, Religion, and Culture Studies," which students in each grade study for one to two hours each week. The course contains information about all of the recognized religions in the country. 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 one through six, which is under the supervision of the RAD, except for the three southern provinces of Narathiwat, Yala, and Pattani, where the courses were supervised by the Ministry of Education. The education generally takes place in a mosque. According to government statistics, as of April 2007 there were 1,618 registered Islamic Religious and Moral Education centers teaching Tadika in the 3 southern provinces, with 170,989 students and 5,749 teachers. In the remainder of the country, the RAD registered 994 centers, with 110,783 students and 2,693 teachers. For secondary school children, the Ministry of Education allows two separate curriculums for private Islamic studies schools. The first type teaches only Islamic religious courses. As of April 2007 there were 107 schools with 2,044 students and 277 teachers using this curriculum in the 3 southern provinces. The Government registers but does not certify these schools, and students from these schools cannot continue to any higher education within the country. The number of this type of school declined because students opted to attend schools that afford alternatives for higher education. The second curriculum teaches both Islamic religious courses and traditional state education coursework. As of April 2007, 144 schools with 72,618 students used this curriculum in the 3 southern provinces. 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 that provided by traditional, privately operated religious day schools, known as pondok schools. As of April 2007, there were 328 registered pondok schools primarily in Pattani, Yala, and Narathiwat Provinces. Previously, these religious schools were not required to register with the Government and received no government oversight or funding. The registration effort began in April 2004 following an attack on a military post and arms depot in Narathiwat in January 2004. Government investigations into that incident led the authorities to pursue suspects associated with pondok schools. The total number of pondoks is still unknown. Sources believed that there could be as many as 1,000.
The Government actively sponsors interfaith dialogue. The abrogated 1997 constitution required the State to "promote good understanding and harmony among followers of all religions." This language was included in the April 2007 draft constitution. 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 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).. The RAD held an interfaith event focusing on religious youth from June 26-28 in Chonburi Province, just outside of Bangkok. Approximately 250 youth from across the country attended. In July 2006 the RAD organized another interfaith convention in Surat Thani, which had approximately 1,000 participants. The RAD sponsored a public relations campaign promoting interreligious understanding and harmony, including prime-time television announcements. However, a continuing separatist insurgency by militant ethnic Malay Muslims in the southernmost provinces led to concerns that the violence may be contributing to increased tensions between the local Buddhist and Muslim communities.
Restrictions on Religious Freedom
During the reporting period, the Falun Gong abandoned a petition challenging the Government's September 2005 denial of their application to register as an association with the Office of the National Cultural Commission. The petition was abandoned after no action had been announced on a second petition submitted to the police department to print and distribute a weekly Falun Gong magazine. The group was able to print and distribute religious materials both in Thai and Chinese on a small, informal basis for free distribution. Falun Gong maintained a website that advertises daily gatherings in Bangkok.
The Government does not recognize religious groups other than the five existing groupings; however, unregistered religious organizations operated freely.
Although unregistered missionaries were 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. There were close to 1,500 registered foreign missionaries in the country, most of them Christian. During the period covered by this report, the Government increased by 10 slots its quota for Christian missionaries. In addition to these formal quotas, far more missionaries, while not registered, were 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. 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. Muslim professors and clerics, particularly in the far south, continue to face additional scrutiny because of continued government concern about the resurgence of Muslim separatist activities; however, this did not appear to interfere with their activities or their ability to practice their faith.
Muslim female civil servants were not permitted to wear headscarves when dressed in civil servant uniforms; however, in practice most female civil servants were permitted by their superiors to wear headscarves if they wished, particularly in the country's southernmost provinces. Muslim female civil servants not required to wear uniforms were allowed to wear headscarves.
Abuses of Religious Freedom
On April 9, 2007, in the Southern Yala Province, four Muslim youths were killed while riding in a pickup truck by what the press reported were government-backed Buddhist village defense volunteers.
There were no reports of religious prisoners or detainees in the country.
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.
Section III. Societal Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice; however, religious groups closely associated with ethnic minorities, such as Muslims, experienced some societal economic discrimination. Such discrimination appeared to be linked more to ethnicity than to religion. Continued violence in the far southern regions of the country contributed to negative stereotypes of Muslims held by persons from other geographic areas of the country. Killings clearly targeted at Buddhists increased ethnic tensions between Muslim and Buddhist communities in the far south.
Violent acts committed by suspected separatist militants in the Muslim-majority provinces of Narathiwat, Pattani, Songkhla, and Yala affected the ability of some Buddhists in this predominantly Muslim region to undertake the full range of their traditional religious practices. During the reporting period, 13 suspects were arrested and were in the process of being tried for the deaths of a Buddhist monk and two novices in an October 2005 attack on a Buddhist temple in Pattani Province.
There were almost daily attacks by suspected separatist militants in the country's southernmost provinces on both government officials and Buddhists and Muslim civilians. On March 14, 2007, assailants ambushed a van in Yala Province killing eight Buddhist passengers including two teenage girls. That evening, 2 bombs exploded outside a nearby mosque and teashop, killing 3 Muslims and injuring 20. On March 19, 2007, gunmen killed three Muslim students and injured seven others at an Islamic boarding school in Songkhla Province. The violence contributed to an atmosphere of fear and suspicion in the southern provinces. As a result of a series of increasingly provocative attacks, the level of tension between the local Muslim and Buddhist communities continued to grow. Government officials and observers expressed concern that the violence could result in open communal conflict.
On October 11, 2006, a monk was injured by a bomb in Narathiwat Province. Three others were injured in a separate incident on October 23. The monks were performing the morning ritual of receiving donations of food and were guarded by three armed soldiers, one of whom subsequently died from the explosion.
At the end of the reporting period, no one had been arrested for the 2004 killing of three Buddhist monks and the beheading of one civilian Buddhist rubber tapper, or for the 2004 attacks on Buddhist temples and one Chinese shrine in the southern provinces of the country. The Government continued to investigate these incidents in the context of security operations involving the ongoing separatist violence in the South. Buddhist monks continued to report that they were fearful and thus no longer able to travel freely through southern communities to receive alms. They also claimed that laypersons sometimes declined to assist them in their daily activities out of fear of being targeted by militants. 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.
Section IV. U.S. Government Policy
The United States Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights. U.S. Embassy officers regularly visit Muslim religious leaders, academics, and elected officials as part of the Embassy's goal of understanding the complex ethnic and religious issues at play in society. In July 2006 the Embassy hosted a speaker program on Muslim life in America designed to share peaceful strategies for dealing with religious and cultural diversity, to strengthen civic tolerance, and to discuss the importance of religious freedom, among other goals.
During the fiscal year 2006, nine Muslims from a broad range of professions participated in the International Visitor Leadership Program. During their visits to the United States, they had the opportunity to observe individuals from all religious groups openly practice their faith freely and without conflict.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:21
Timor-Leste
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were minimal reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 5,406 square miles and shares the island of Timor with Indonesia's Nusa Tenggara Timur Province. The estimated population of the territory was 1,063,000 as of July 2006. The overwhelming majority of the population is Catholic, and the Catholic Church is the dominant religious institution. There are also small Protestant and Muslim communities.
According to a 2005 World Bank report, 98 percent of the population is Catholic, 1 percent Protestant, and less than 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 number of Protestants and Muslims declined significantly after 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. The Indonesian military forces formerly stationed in the country included a significant number of Protestants, who played a major role in establishing Protestant churches in the territory. Fewer than half of those congregations existed after September 1999, and many Protestants were among those who remained in West Timor. The Assemblies of God is the largest and most active of the Protestant denominations.
The country had a significant Muslim population during the Indonesian occupation, composed mostly of ethnic Malay immigrants from Indonesian islands. There were also a few ethnic Timorese converts to Islam, as well as a small number descended from Arab Muslims living in the country while it was under Portuguese authority. The latter group was well integrated into society, but ethnic Malay Muslims at times were not. Only a small number of ethnic Malay Muslims remained.
Domestic and foreign missionary groups operated freely.
Section II. Status of Religious Freedom
Legal/Policy Framework
Although the Constitution became effective in 2002, the Government has continued to enforce some Indonesian laws and United Nations Transitional Administration in East Timor (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 religious convictions. The Government generally protected this right. Police cadets receive training in equal enforcement of the law and nondiscrimination.
In 2003 a law on immigration and asylum went into effect that includes two articles concerning religion. The first article requires religious associations to register with the Minister of Interior if most or all members are foreigners. Registration entails submitting documents setting forth objectives, statutes, or bylaws, and a membership list. At least one established foreign Protestant group reported that it had trouble registering due to bureaucratic obstruction. The second provision states 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.
There is no official state religion, although Catholicism remains dominant. Most designated public holidays are Catholic holy days, including Good Friday, Assumption Day, All Saints' Day, the Feast of the Immaculate Conception, and Christmas.
In 2005 the Government established a consultative body on religious education in public schools. The consultative body consisting of members of the Government and religious organizations met in 2006 but produced no concrete results.
Restrictions on Religious Freedom
The strong and pervasive influence of the Catholic Church may sometimes affect the decisions of government officials. Given the dominant role in society of the Catholic Church, its leaders often play important roles in public debate and discussion. After assuming the office of Prime Minister in July 2006, Jos?Ramos-Horta repeatedly emphasized the importance of government consultation with the Catholic Church on all major decisions; however, members of Protestant churches and the Islamic community also have some political influence and have held high positions in the executive branch of government, the military, and the National Parliament.
There were no reports of religious prisoners or detainees in the country.
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.
Section III. Societal Abuses and Discrimination
There were minimal reports of societal abuses or discrimination based on religious belief or practice.
The Catholic Church is the dominant religious institution, 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 have at times been victims of harassment.
Non-Catholic Christian groups operating in the countryside also reported that their ministries sometimes encountered hostility. These tensions at times escalated into incidents of harassment and low-level violence, primarily in more remote communities in the districts. According to Protestant leaders, individuals converting from Catholicism to Protestantism were subject to harassment by family members and neighbors, and in some cases clergy and missionaries were threatened or assaulted. In several instances village leaders 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 opposition from neighbors and local officials. Most Protestant leaders reported that Catholic Church officials and government authorities were helpful in resolving disputes and conflicts when they occurred.
Section IV. U.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 regularly expresses support to government leaders for consolidation of constitutional democracy, including respect for basic human rights such as religious freedom.
In addition the U.S. Government maintained a dialogue with Members of Parliament during their deliberations on legislation affecting religious freedom. The U.S. Government supported the justice sector to encourage the development of judicial institutions that would promote the rule of law and ensure respect for religious freedom as guaranteed in the Constitution.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:21
Tonga
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 with a land area of 288 square miles and a population of 101,200. According to the last official census in 1996, membership by percentage of population of major religious groups was: Free Wesleyan Church of Tonga, 41 percent; Roman Catholic Church, 16 percent; Church of Jesus Christ of Latter-day Saints (Mormons), 14 percent; Free Church of Tonga, 12 percent; and all other groups, 17 percent. However, both Roman Catholics and Mormons state that the number of their adherents is higher than reported, and a 2006 survey conducted by the Free Wesleyan Church revealed its membership comprised only 35 percent of the population. The Tokaikolo Church (a local offshoot of the Methodist Church), Seventh-day Adventists, Assemblies of God, Anglicans, the Baha'i Faith, Islam, and Hinduism have small numbers of adherents.
Foreign missionaries are active in the country and operate freely.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did 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 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.
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 other businesses, regardless of a business owner's religion.
There were a number of schools operated by Mormons and by the Free Wesleyan Church.
Good Friday, Easter Monday, and Christmas Day are official holidays.
Restrictions on Religious Freedom
The government-owned Tonga Broadcasting Commission (TBC) maintains policy guidelines regarding the broadcast of religious programming on TV Tonga and Radio Tonga. The TBC guidelines state that in view of "the character of the listening public," those who preach on TV Tonga and Radio Tonga must confine their preaching "within the limits of the mainstream Christian tradition." All religious groups are permitted to host programs on Radio Tonga and TV Tonga, but discussions of the basic tenets of non-Christian religions are not permitted. Notices of activities of all churches were broadcast on both Radio Tonga and TV Tonga as well as on privately owned radio and television stations.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
There were no reports of societal abuses or discrimination based on religious belief or practice.
Section IV. U.S. Government Policy
The U.S. Government did not maintain a resident Embassy in the country; the U.S. Ambassador in Suva, Fiji, is accredited to the Government of Tonga. 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 held discussions with Wesleyan, Mormon, Catholic, and Baha'i officials as well as nongovernmental organizations, such as the Catholic Women's League, during visits to the country.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:22
Tuvalu
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were isolated reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 of 9 island groups with a total area of 10 square miles and a 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. Government estimates of religious affiliation as a percentage of the population include: Church of Tuvalu, 91 percent; Seventh-day Adventist, 3 percent; Baha'i, 3 percent; Jehovah's Witnesses, 2 percent; and Roman 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. The Tuvalu Brethren Church, a new charismatic Protestant group, is said to have as many as three hundred adherents, some 3 percent of the population, but this could not be confirmed by independent sources.
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.
Missionaries are present and operate freely.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. There is no state religion, and the Constitution provides for separation of church and state. The preamble of the Constitution says the country is "an independent State based on Christian principles, the Rule of Law, and Tuvaluan custom and tradition." Government ceremonies at the national and island council levels, such as the opening of Parliament, often include Christian prayers and clergy. By law, any new religious group with more than 50 members must register; failure to register could result in prosecution.
Missionaries generally practiced without restriction.
Restrictions on Religious Freedom
At the end of reporting period, the Appeals Court had not yet met to hear the appeal of the Tuvalu Brethren Church. In 2005 the country's Chief Justice upheld the right of traditional island elder councils to restrict the constitutional right to freedom of religion in cases where they contended it could threaten traditional mores and practices. The Brethren case is the first appeal of a High Court decision in Tuvalu's history as an independent nation, and the Appeals Court has never been constituted since independence. According to the Constitution, the Court of Appeals has jurisdiction to determine appeals from decisions of the High Court, whether in the exercise of original jurisdiction or appellate jurisdiction. The Government cited costs as grounds for the Appeals Court having not yet been established.
In June 2006 despite a High Court injunction against such action, the Nanumanga council of elders dismissed without proper notice five council workers who were members of the Brethren Church. This was the result of an April 2006 decision by the Nanumanga council to pass a resolution that banned all new churches and threatened local civil servants with dismissal if they worshipped with the Brethren Church.
In January 2006, the council of elders on the main island of Funafuti issued a resolution prohibiting the establishment or practice of "any new religion." The ban was primarily aimed at the Brethren Church. The ban forbids meetings and worship by members of the Brethren Church and specifically prohibited the construction of a new Brethren church. The High Court issued a temporary injunction prohibiting any further actions against the Brethren Church and its missionary work. By the end of the reporting period, the matter had not yet to come to trial.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were isolated reports of societal abuses and discrimination based on religious belief and practice in the case of the Brethren Church and other groups perceived as outside the mainstream on some outer islands. In some cases, local traditional leaders discouraged groups from proselytizing or holding meetings, claiming that "new" religions may be disruptive to traditional societal structures.
Members of the Church of Tuvalu exert considerable influence in the social and political life in the country.
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 is also accredited to the Government. Representatives of the U.S. Embassy in Fiji visited the country periodically and discussed religious freedom issues with the Government as part of the overall policy to promote human rights. Embassy officials discussed with the chief justice his 2005 and 2006 decisions regarding the rights of traditional authorities to restrict freedom of religion in certain circumstances. Embassy officials also met with representatives of religious communities and nongovernmental organizations (NGOs) that have an interest in religious freedom. The Embassy actively supported efforts to expand governmental and societal awareness of and protection for human rights, including the right to freedom of religion. Embassy officials met with representatives of most denominations in the country to hear their views on trends in religious tolerance and to encourage an open attitude to religious freedom. They also raised the issue of the Brethren Church with members of government, NGOs and the office of the public defender.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:22
Vanuatu
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by the report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice; however, some churches and individuals objected to the missionary activities of nontraditional religious groups and continued to suggest they be curtailed. During the reporting period, there was some controversy regarding a planned visit by the Unification Church founder Sun Myung Moon. No visit took place, but pressure remained on the Government from some religious groups to deny an entry visa.
The U.S. 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 with an area of 4,707 square miles and a population of 220,000. Approximately 83 percent of the population is Christian. An estimated 32 percent is Presbyterian, 13 percent Roman Catholic, 13 percent Anglican, and 11 percent Seventh-day Adventist. Groups that together constitute 14 percent include the Church of Christ, the Apostolic Church, the Assemblies of God, and other Christian denominations. The John Frum Movement, a political party that also is an indigenous religious group, is centered on the island of Tanna and includes about 5 percent of the population. The Baha'i Faith, Muslims, Jehovah's Witnesses, and the Church of Jesus Christ of Latter-day Saints (Mormons) also are active. There are believed to be members of other religions within the foreign community; they 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 nineteenth and early twentieth centuries. Some foreign missionaries continue this work; however, approximately 90 percent of the clergy of the established churches are now indigenous. The Summer Institute of Linguistics is active in translating the Bible into the country's many indigenous languages.
Section II. Status of Religious Freedom
Legal/Policy Framework
The preamble of the Constitution refers to a commitment to "traditional Melanesian values, faith in God, and Christian principles;" however, the Constitution also provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full, and did not tolerate its abuse, either by governmental or private actors.
Religious organizations are required to register with the Government; however, this law is not enforced.
The Government interacts with churches through the Ministry of Internal Affairs and the Vanuatu Christian Council. Customarily, government oaths of office are taken on the Bible. The Government does not provide any funds for construction of churches.
The Government 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. There are a small number of non-Christian religious schools in country.
Government schools schedule time each week for religious education conducted by representatives of Council churches, using materials designed by those churches. There is no uniform standard time for religious instructions across all schools; however, the standard curriculum requires that Year 7 through 12 students are allocated an hour a week dedicated to religious instruction. The Education Act allows parents to have their children excused from religious classes. However, in practice, as the school is responsible for children during the school day, they require students to be in class at all times. Hence, most students attend a class linked to their denomination. Current classes emphasize the history and tenets of Christianity, and respect for authority.
Aside from the activities of the Ministry of Internal Affairs, use of government resources to support religious activities is not condoned (although there is no 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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practices; however, some churches and individuals objected to the missionary activities of nontraditional religious groups and continued to suggest that they be curtailed.
In rural areas, traditional Melanesian communal decision-making predominates. If a member of a 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 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, religious tension 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.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:23
Vietnam
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of worship; however, government restrictions still remained on the organized activities of religious groups.
The status for the respect of religious freedom and practice continued to experience important improvements during the reporting period. The Government deepened implementation of its 2004 Ordinance on Religion and Belief and supplemental decrees on religious policy issued in 2005, (referred to as the Government's "legal framework on religion.") New congregations were registered throughout the country's 64 provinces; a number of religious denominations were registered at the national level; and citizens were generally allowed to practice religion more freely. Improving economic conditions in the country also allowed for greater access to religious practice and resources. In recognition of its "significant improvements towards advancing religious freedom," the U.S. Department of State lifted the country's designation as a Country of Particular Concern (CPC) for Religious Freedom in November 2006.
Despite progress during the reporting period, problems remained in the implementation of the country's legal framework on religion. These included slowness, and in some cases inaction, in the registration of Protestant congregations in northern Vietnam and the Northwest Highlands; inconsistent application of procedures for congregation registration and other legal requirements; ongoing restrictions on religious recruitment; difficulties in the establishment of Catholic seminaries and Protestant pastor training courses; and unresolved land expropriation claims involving a number of religious denominations. Some provincial authorities were more active, while others appeared not to consider positive and consistent implementation of the legal framework on religion as a priority. The Government rejected the appointment of two Catholic bishops endorsed by the Vatican. However, the Catholic Church reported that the Government generally continued to ease restrictions on church assignment of new clergy, and the Church indicated that it had begun exploring with government authorities the establishment of additional Catholic seminaries.
The Government continued to remain concerned that some ethnic minority groups active in the Central Highlands were operating a self-styled "Dega Church," which reportedly mixes religious practice with political activism and calls for ethnic minority separatism. The Government also actively restricted the leadership of the unrecognized Unified Buddhist Church of Vietnam (UBCV) and maintained that it would not recognize this organization under its current leadership. The Government maintained a prominent role overseeing recognized religions. Religious groups encountered the greatest restrictions when they engaged in activities that the Government perceived as political activism or a challenge to its rule. The Government continued to ban and actively discourage participation in one unrecognized faction of the Hoa Hao Buddhists. Government authorities imprisoned and disrobed a number of ethnic Khmer Buddhists for their involvement in antigovernment protests in the Mekong Delta in early 2007. Some religious figures, including Catholic priest Nguyen Van Ly and Protestant pastor Nguyen Van Dai, were sentenced to prison terms for their political activism.
Nevertheless, overall respect for religious freedom improved during the period covered by this report. Participation in religious activities throughout the country continued to grow, and Protestant believers in the Central Highlands continued to report significant improvements in their situation. Approximately 40 Protestant house churches were registered in northern Vietnam and hundreds in southern Vietnam during the reporting period. However, hundreds of other applications remained pending, especially in the Northwest Highlands. For the first time since 1975, the Government authorized the printing of Bibles in three ethnic minority languages in the Central Highlands. During the reporting period, Protestantism remained the country's fastest growing religion among its six recognized faiths – Buddhism, Hoa Hao Buddhism, Catholicism, Protestantism, Caodaism, and Islam.
The Government registered several new religious denominations during the reporting period, including the Vietnam Seventh-Day Adventist Church, the Grace Baptist Church, the United World Mission Church, one faction of the Mennonite church, the Baha'i Faith, and two smaller Buddhist groups--the Tu An Hieu Nghia group and the Pure Land Buddhist Home Practice Association.
During the reporting period, the national and some provincial Committees on Religious Affairs (CRA) were active in resolving religion-related problems and concerns. The national CRA organized a number of programs to offer training to members of religious denominations on legal registration procedures and to local authorities on how to implement the national legal framework on religion. On the occasion of the Asian Pacific Economic Conference (APEC) Summit and the visit of President George W. Bush to Hanoi in November 2006, the country's first-ever ecumenical religious service was held, led by the Catholic archdiocese of Hanoi and the Evangelical Church of Vietnam North (ECVN). In January 2007 the Prime Minister Nguyen Tan Dung visited the Vatican and met with Pope Benedict XVI, and in March 2007, an official delegation from the Vatican reciprocated by visiting the country.
Protestants and Catholics across the north reported improvement in most officials' attitude towards their religion, and in general Protestants and Catholics were allowed to gather for worship without harassment, despite some isolated incidents. Christmas and Easter holidays passed generally without incident in the country. In the fall of 2006, the Southern Evangelical Church of Vietnam (SECV) reported its first-ever graduating class of 219 ordained pastors since the organization was officially recognized in 2001. During the reporting period, the Government welcomed the return of Buddhist Zen Master Thich Nhat Hanh for a series of "reconciliation prayer events" in Ho Chi Minh City, Hue, and Hanoi.
There were no known instances of societal discrimination or violence based on religion during the reporting period.
The U.S. Embassy in Hanoi and the U.S. consulate general in Ho Chi Minh City maintained an active and regular dialogue with senior and working-level government officials to advocate greater religious freedom. U.S. officials also met and communicated regularly with religious leaders, including religious activists under government scrutiny. The U.S. Ambassador and other U.S. officials, including the Ambassador at Large for International Religious Freedom, raised concerns about the registration and recognition difficulties faced by religious organizations, the difficulties Protestants faced in the Central and Northwest Highlands, and other restrictions on religious freedom with the Prime Minister, Deputy Prime Minister, government cabinet ministers, Communist Party of Vietnam (CPV) leaders, senior provincial officials, and others. Both President Bush and Secretary of State Rice, in meetings with their counterparts throughout the year, called for continued improvements in religious freedom. Religious freedom was also covered in the U.S.-Vietnam 2007 Bilateral Human Rights Dialogue.
In September 2004 then-Secretary of State Colin Powell designated the country a "Country of Particular Concern" (CPC) under the International Religious Freedom Act for particularly severe violations of religious freedom. In November 2006 Secretary of State Condoleezza Rice lifted the country's CPC designation, noting that the country could "no longer be identified as a severe violator of religious freedom" as defined by the Act.
Although the international media highlighted arrests and detentions of several political dissidents in early 2007, all individuals raised by the United States as prisoners of concern for reasons connected to their faith have been freed by the Government. Some religious sources have cited diplomatic intervention, primarily from the United States, as a reason why the Government is seeking to legalize more religious groups.
Section I. Religious Demography
The country has an area of 127,000 square miles and a population of 83.5 million. Some estimates suggested that more than half of the population is at least nominally Buddhist. The Roman Catholic Church comprises 8 to 10 percent, several Cao Dai organizations comprise 1.5 to 3 percent, one Hoa Hao organization 1.5 to 4 percent, two Protestant organizations 0.5 to 2 percent, and one Muslim organization less than 0.1 percent of the population. Most other citizens consider themselves non-religious, although many practice traditional beliefs such as veneration of ancestors and national heroes.
Buddhism is the dominant religious belief. Many Buddhists practice an amalgam of Mahayana Buddhism, Taoism, and Confucian traditions that sometimes is called the "triple religion." The Committee for Religious Affairs cited an estimate of 12 percent (10 million) practicing Mahayana Buddhists, most of whom are members of the ethnic Kinh majority and found throughout the country, especially in the populous areas of the northern and southern delta regions. There are proportionately fewer Buddhists in certain highland areas, although migration of Kinh to these areas is changing this distribution. A Khmer ethnic minority in the south practices Theravada Buddhism. Numbering more than one million persons, they live almost exclusively in the Mekong Delta.
There are an estimated six to eight million Catholics in the country, although official Government statistics put the number at 5.9 million. Catholics live throughout the country, but the largest concentrations remain in the southern provinces around Ho Chi Minh City, in parts of the Central Highlands, and in the provinces southeast of Hanoi. Catholicism has in recent years revived in many areas, with newly rebuilt or renovated churches and growing numbers of persons who want to be religious workers.
Official government statistics put the number of Cao Dai at 2.3 million, although Cao Dai officials routinely claim as many as four million adherents. Cao Dai groups are most active in Tay Ninh Province, where the Cao Dai "Holy See" is located, in Ho Chi Minh City, and throughout 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.
According to the Government, there are 1.2 million Hoa Hao followers; affiliated expatriate groups estimate that there may be up to three million followers. Hoa Hao followers are concentrated in the Mekong Delta, particularly in provinces such as An Giang and Dong Thap, where the Hoa Hao were dominant as a social, political, and military force before 1975. The Government-recognized Hoa Hao Administrative Committee (HHAC) was organized in 1999. Some Hoa Hao belong to other sects that oppose the HHAC.
The two officially recognized Protestant churches are the Southern Evangelical Church of Vietnam (SECV), and the smaller Evangelical Church of Vietnam North (ECVN). Estimates of the number of Protestants in the country ranged from official Government figures of 610,000 to claims by churches of more than 1.6 million. There were estimates that the growth of Protestant believers has been as much as 600 percent over the past decade, despite past Government restrictions on proselytizing and other church activities. Some of these new converts belong to unregistered evangelical house churches. Based on adherents' estimates, two-thirds of Protestants are members of ethnic minorities, including H'mong, Dzao, Thai, and other minority groups in the Northwest Highlands, and members of ethnic minority groups of the Central Highlands (Ede, Jarai, and Mnong, among others).
Mosques serving the country's small Muslim population, estimated at between 50,000 to 80,000 persons, operate in western An Giang Province, Ho Chi Minh City, Hanoi, and provinces in the southern coastal part of the country. The Government officially estimates there are approximately 67,000 Muslim believers. The Muslim community is composed mainly of ethnic Cham, although in Ho Chi Minh City 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 are Sunnis, 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 reside in Ho Chi Minh City, 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. The other half of Muslims practices Bani Islam, a type of Islam unique to the ethnic Cham who live on the southern central coast.
There are several smaller religious communities, 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 Ho Chi Minh City; some are ethnic Cham, but most are Indian or of mixed Indian-Vietnamese descent.
There are an estimated 6,000 members of the Baha'i Faith, largely concentrated in the south. Prior to 1975 there were an estimated 200,000 believers, according to Baha'i officials. Open practice of the Baha'i Faith was banned from 1975 to 1992, and the number of believers dropped sharply during this time.
There are several hundred members of the Church of Jesus Christ of Latter-day Saints (Mormons) throughout the country but primarily in Ho Chi Minh City and Hanoi.
At least 10 active but officially unrecognized congregations of Jehovah's Witnesses are present in the country, each reportedly with several hundred members. Most of the congregations are in the south, with five in Ho Chi Minh City.
At least 14 million citizens comprising 17 percent or more of the population reportedly do not practice any organized religion. Other sources strictly define those whose activities are limited to visiting pagodas on ceremonial holidays to not be practicing Buddhists. Using this stricter definition the number of nonreligious persons in the country would be much higher, perhaps reaching as many as 50 million. No statistics were available on the level of participation in formal religious services, but it was generally acknowledged that this number continued to increase since the early 1990s.
Ethnic minorities constitute approximately 14 percent of the overall population. Ethnic minorities historically practice different traditional beliefs than those of the ethnic majority Kinh. Many ethnic minorities, particularly among the H'mong, Dao, and Jarai groups in the Northwest and Central Highlands, have converted to Protestantism.
Undeclared missionaries from several countries are active in the country. Foreign missionaries legally are not permitted to proselytize or perform religious activities.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution, legal code, and a 2003 Communist Party Central Committee resolution on religion provide for freedom of belief and worship, as well as nonbelief; however, the Government required the registration of all activities by religious groups and used this requirement to restrict activities in certain cases. Further, the Government continued to significantly limit the organized activities of independent religious groups and those individuals who were regarded as a threat to party authority.
The new Ordinance on Religion and Belief which came into effect in November 2004, serves as the primary document governing religious practice. It reiterates citizens' rights to freedom of belief, freedom of religion, and freedom not to follow a religion, and it states that violations of these freedoms are prohibited. However, it advises 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 continues the practice of government control and oversight of religious organizations. Under its provisions, religious denominations must be officially recognized or registered, and the activities and leadership of individual religious congregations must be approved by the appropriate lower-level authorities. The establishment of seminaries and the organization of and enrollment in classes must also be approved by appropriate authorities. The naming of priests or other religious officials requires the approval of authorities only when a "foreign element," such as the Vatican, is involved. The ordinance also relaxes government oversight of religion to some extent. For example, religious organizations are required only to inform appropriate authorities of their annual activities or the investiture and transfer of clerics, while in the past this required explicit official approval. Further, the ordinance encourages religious groups to carry out charitable activities in health care and education, which were limited in the past.
In February 2005 the Prime Minister issued the "Instruction on Some Tasks Regarding Protestantism," which calls on authorities to facilitate the requests of recognized Protestant denominations to construct churches and to train and appoint pastors. Further, the instruction directs authorities to help unrecognized denominations register their congregations so that they can worship openly and move towards fulfilling the criteria required for full recognition. The instruction directs authorities in the Central and Northwest Highlands to help groups of Protestant believers register their religious activities and practice in homes or "suitable locations," even if they do not meet the criteria to establish an official congregation. The instruction also directs local officials to allow unregistered "house churches" to operate so long as they are "committed to follow regulations" and are not affiliated with separatist political movements.
In March 2005 the Government issued an implementing decree (Decree 22) that provided further guidance on the Ordinance on Religion and Belief. Like the ordinance, the decree explicitly bans forced renunciations of faith. It also delineates specific procedures by which an unrecognized religious organization can register its places of worship, its clerics, and its activities and thus operate openly. It further provides procedures for these groups to apply for official recognition from the Government to gain additional rights. The decree specifies that a religious organization must have 20 years of "stable religious operation" in the country in order to be recognized by the Government. It also states that past operation in the country can be counted toward this requirement. The decree further sets out specific time periods for the Government to consider requests from religious organizations and requires officials to give organizations an explanation in writing for any application that is rejected.
Implementing Decree 22 also clarifies the procedures through which religious organizations and individual religious congregations can seek official recognition. Recognized religious denominations, in principle, are allowed to open, operate, and refurbish places of worship, train religious leaders, and obtain permission for the publication of materials. To obtain official recognition, a denomination must first receive national-level registration. According to the legal framework, a religious organization must pass through three legal stages to receive national-level registration. First, it must apply for and receive registration in each local administrative area in which it operates. Registration requires a congregation to file information with relevant provincial authorities about its structure, leadership, and activities. Authorities then have 45 days to raise questions or concerns. National-level registrations have a 60-day consideration period. The CRA must issue a license before an organization is considered registered. Once a congregation is registered at the local level, it can apply for provincial and then national-level registration. Following a minimum 1-year waiting period, the eligible organization can apply for recognition and must receive Government approval of its leadership, its structure, and the overall scope of its activities.
Decree 22 further specifies that the appropriate authorities provide a written response to requests for official recognition within 30, 45, 60, or 90 days, depending on the scope of the request. Government officials rarely adhered to these response times, however. In the case of a refusal, a specific reason must be included in the written response, although this requirement also did not appear to be applied systematically. Moreover, there is no specific mechanism for appeal in the ordinance, nor are the reasons for denying a request restricted in any way.
The national-level Committee for Religious Affairs is charged with disseminating information about the new legal framework to authorities at the provincial, district, commune, and village levels and assuring uniform compliance. Implementation of the new legal framework at lower levels of the government continued to be mixed. During the reporting period, national and provincial authorities held a number of training courses for lower-level officials about the new laws to ensure their understanding and compliance with the legal framework. Authorities in some areas actively engaged religious leaders in efforts to implement the changes, particularly the registration of Protestant groups and the reopening of closed churches in the Central Highlands region. Some authorities in other areas, particularly in some parts of the Central Highlands and the Mekong Delta, as well as the northern border area and Northwest Highlands provinces, were less active in enforcing the legal changes mandated by the central Government, although conditions for Protestants generally improved throughout the country during the reporting period.
National security and national solidarity provisions in the Constitution override laws and regulations providing for 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 the past authorities used Article 258 of the Penal code to charge persons with practicing religion illegally. This article allows for prison 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." Article 258 was not used to hinder religious practice during the reporting period.
The Government does not officially 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." However, many party and government officials openly practice traditional ancestor worship, and some visit Buddhist pagodas. The prominent traditional position of Buddhism does not affect religious freedom for others adversely, including those who do not practice a religion.
The Government officially recognizes Buddhist, Catholic, Protestant, Hoa Hao, Cao Dai, and Muslim religious organizations. The Baha'i Faith was registered nationally in 2007 and would be eligible to apply for national recognition in 2008. Individual congregations within each of these religious groups must be registered as well. Some leaders and believers of alternative Buddhist, Protestant, Hoa Hao, and Cao Dai organizations of these religions do not participate in the government-approved religious associations.
The Government's "White Book" reported that, as of the end of 2006, the Government registered 718 SECV places of worship and officially recognized 67 SECV congregations and 71 SECV pastors.
During the reporting period, the Government processed pilot registrations for approximately 40 ECVN congregations in 9 northern provinces. The CRA asserted that the pilot program was "a necessary step to avoid possible contradictions and complications in families and clans that might negatively affect the stable life of ordinary people." Furthermore, "the results secured in the provinces...of northern Vietnam have guided and would continue to guide religious persons and groups to register their religious activities in accordance with the Prime Minister's Instruction." As of the end of 2006, the Government claimed it had recognized 16 religious organizations affiliated with 6 religions under implementation of the new framework.
There are no religious national holidays.
Restrictions on Religious Freedom
The constitutional right of freedom of belief and religion continued to be interpreted and enforced unevenly. In some areas local officials allowed relatively wide latitude to believers; in other provinces members of unrecognized religious groups were sometimes subject to harassment from local officials. Government practices and bureaucratic impediments placed some restrictions on religious freedom and growth, although in many areas Buddhists, Catholics, Protestants, Hoa Hao, Cao Dai, as well as the Government itself, reported an increase in religious activity and observance. Officially recognized religious groups faced limitations in obtaining teaching materials, expanding training facilities, building new houses of worship, publishing religious materials, and expanding the number of clergy in religious training in response to increased demand from congregations. However, the Government continued to ease limitations compared to previous years.
Because of the lack of due process in the legal system and inconsistent high-level oversight, the actions of religious adherents can be subject to the discretion of local officials in their respective jurisdictions. In some cases, local officials reportedly told religious leaders that national-level laws do not apply to their jurisdictions. In other cases, different provinces applied the same laws differently. For example, the Central Highlands province of Gia Lai closely followed government policy and registered all of the SECV "meeting points" in the province pending their future recognition. However, in neighboring Dak Lak and Binh Phuoc provinces, many SECV "meeting points" remained unregistered. In certain cases recognized and unrecognized Protestant groups were able to overcome local harassment or overturn negative local decisions when they have appealed to higher-level authorities.
During the reporting period, obstacles to religious growth and training remained. These included impediments to registration for Protestant congregations in northern Vietnam, an unresolved ECVN property claim that has prevented the establishment of a pastors training facility, failure by Dien Bien provincial authorities to register their local Catholic diocese, failure of Ha Giang authorities to grant legal residency to a parish priest, restrictions by the authorities in Thua Thien-Hue province on Catholic seminary recruitment and Baptist Church property claims, and legal restrictions on proselytizing. In some provinces house churches were required to submit lists of all worshipers as part of the registration process in contravention of the legal framework on religion. This phenomenon appeared to be widespread in the Mekong Delta but was been noted elsewhere in the country, including in north-central Thanh Hoa Province. In some cases the authorities removed this requirement following the protests of the registering groups; in other cases the requirement was maintained, impeding the registration process.
The Government continued to ban and actively discourage participation in certain unrecognized religious groups, including the outlawed UBCV and some Protestant, Hoa Hao, and Cao Dai groups.
The Government requires all Buddhist monks to be approved by and work under the officially recognized Buddhist organization, the Vietnam Buddhist Sangha (VBS). The number of Buddhist student monks is controlled and limited by the Committee on Religious 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.
In the Mekong Delta, reliable information indicated that at least 10 ethnic Khmer monks were derobed and subjected to disciplinary action, including detention and pagoda arrest, for participation in a protest or protests against the authorities in early 2007.
The Government continued to oppose efforts by the outlawed UBCV to operate and continued to restrict the movement of UBCV leaders. In August 2006 the Government allowed Thich Huyen Quang to travel to Ho Chi Minh City for 2 months for medical treatment but discouraged him from returning to Ho Chi Minh City in 2007. However, Thich Quang Do and Thich Huyen Quang were able to receive visits from foreign diplomats. Thich Quang Do was on occasion able to see other UBCV members during the period covered by this report. Thich Quang Do and some other UBCV leaders also were able to maintain contact with associates overseas. However, provincial leaders of the UBCV throughout southern Vietnam came under pressure. In one case a nun on the representative board of the UBCV in Khanh Hoa Province faced severe harassment beginning in March 2006 and reportedly was forced out of the pagoda she founded. UBCV chapters in central Vietnam were able to gather to celebrate Buddha's birthday in May 2006 and May 2007, but its leaders in HCMC and in Binh Dinh province were unable to organize similar celebrations.
The Government technically maintains veto power over Vatican appointments of bishops and exercised that veto authority over the nomination of two bishops in early 2007. For the most part, however, the Government has in practice cooperated with the Catholic Church in nominations for bishops' appointments. The Church operates 6 seminaries in the country, with more than 1,000 students enrolled, as well as a new special training program for "older" students. All students must be approved by local authorities for enrolling in a seminary and again prior to their ordination as priests. The Church believed that the number of students being ordained remained insufficient to support the growing Catholic population and indicated it would like to open additional seminaries and enroll new classes more frequently; however, it received no official response from the Government.
The Government continued to remain concerned that some ethnic minority groups active in this region were operating a self-styled "Dega Church," which reportedly mixes religious practice with political activism and calls for ethnic minority separatism. This factor complicated and slowed the registration and recognition process for other churches in the Central Highlands.
Despite improved conditions over the reporting period, SECV and house churches in the Central Highlands provinces of Dak Lak, Gia Lai, Kon Tum, and Dak Nong continue to be under close government scrutiny.
A number of Protestant house church organizations, including the Baptists, Presbyterians, and United World Mission Church, also operated in the Central Highlands. These groups reported substantially improved conditions for their congregations.
The Government continued its oversight and, with varying degrees of success, exerted control over religious hierarchies, organized religious activities, and other activities of religious groups through Committees for Religious Affairs at the national and provincial levels.
Several hundred ECVN congregations applied to register during the reporting period; however, most applications remained pending or were rejected, at least initially. Reasons cited for registration rejections, more often than not, included bureaucratic impediments, such as incorrect application procedures or forms, or incomplete information. Less frequently, local authorities cited vague security concerns, saying either that their political authority could be threatened or that confrontations could occur between traditional believers and recently converted Christians in a certain geographic area. Despite some registrations in the Northwest Highlands during the reporting period, much work remained in processing both Protestant and Catholic registrations there.
The Hoa Hao have faced some restrictions on their religious and political activities since 1975, in part because of lingering Communist Party suspicions stemming from the Hoa Hao's armed opposition to communist forces dating back to French colonial rule. 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. In the spring of 2005, the Hoa Hao Administrative Council was expanded and renamed the Executive Committee of Hoa Hao Buddhism. Several leaders of the Hoa Hao community, including several pre-1975 leaders, openly criticized the Committee. They claimed that the committee was subservient to the Government and demanded official recognition, instead, of their own Hoa Hao body, the Hoa Hao Central Buddhist Church (HHCBC). Although still unregistered, on May 4, 2005, the HHCBC held an organizational meeting that was attended by 126 delegates from across the southern part of the country. However, its members faced significant official repression.
Frictions between some Hoa Hao activists and government officials in the Mekong Delta continued during the reporting period.
In May 2007 a court in the Mekong Delta province of Dong Thap sentenced four Hoa Hao followers to between 4 and 6 years in prison for "creating public disorder" under aticle 245 of the 1999 Penal Code. The four were arrested for their involvement in a June 2006 hunger strike protesting the arrest and imprisonment of other Hoa Hao sect members in 2005 as well as more general allegations of government suppression of the Hoa Hao faith.
Eight Cao Dai believers were imprisoned in July 2005 for up to 13 years for "fleeing abroad to oppose the Government" and "propagating documents against the Vietnamese Government to incite demonstrations and riots." The group had attempted to protest government control over the Cao Dai church in September 2004 in Phnom Penh but were arrested and expelled to Vietnam.
There are no formal prohibitions on changing one's religion. However, formal conversions appear to be relatively rare, apart from those that occur when non-Catholics marry Catholics. Many converts may find the conversion procedures overly cumbersome or fear government retribution. There were isolated reports that local officials in rural communities continued to discourage conversion to Protestantism by threatening converts that they would lose education and social welfare allowances. A national CRA-produced training manual for local officials being used in the north was found to contain language telling officials to encourage recent religious converts to return to their traditional beliefs. The Government has pledged to diplomats and foreign representatives that it would revise the problematic language, acknowledging that it may not have been in compliance with regulations.
The Government controls and monitors all forms of public assembly, including assembly for religious activities; however, during the reporting period, some large religious gatherings were allowed.
Article 35 of Decree 22 requires government approval for foreign missionary groups to proselytize. Such activities should take place under the sponsorship of a national or local religious organization. It discourages public proselytizing outside of recognized worship centers, including by citizens. Some missionaries visited the country despite this official prohibition and carried on informal proselytizing activities.
In April 2006 the Ho Chi Minh City-based New Life Fellowship Church (NLF) was able to hold its first large prayer meeting for foreigners since August 2005 on the grounds of a Ho Chi Minh City hotel. The NLF, which catered to both foreigners and citizens and is headed by a foreign missionary, was prevented from gathering in Ho Chi Minh City hotels in August 2005 after it launched and advertised services for local citizens in contravention to the law. Since then, foreigners in the NLF were able to gather in smaller groups at home. The NLF remained in discussion with city- and national-level officials to find a permanent, legal solution to its status. Other expatriate-only groups did not face any government harassment. At least one expatriate church group received a formal operating license from the HCMC government in mid-2007.
Government policy does not permit persons who belong to unofficial religious groups to speak publicly about their beliefs, but some continued to conduct religious training and services without harassment. Members of registered religious organizations are permitted to speak about their beliefs and attempt to persuade others to adopt their religions in recognized places of worship but are discouraged from doing so elsewhere.
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. The Religious Publishing House printed 130 new religious titles during the reporting period, including Bibles in two Central Highlands ethnic languages. A range of Bibles, Buddhist sacred scriptures, 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 been published in full. The Bible is printed in Vietnamese, Chinese, Ede, Jarai, and English. However, in January 2007 authorities seized Bibles and other religious materials that were printed abroad, belonging to a Protestant house church group in HCMC, on the grounds that any "foreign language" material that has not been explicitly authorized by the Government is illegal. The group later purchased government-approved bibles for distribution.
The Government allows travel for religious purposes, but the approval of authorities is required for participation in religious conferences and training courses abroad. Muslims are able to undertake the Hajj, and Buddhist, Catholic, and Protestant officials have generally been able to travel abroad for study and for conferences. Other unofficial leaders travel internationally on a regular basis. Religious persons who traveled abroad in the past were sometimes questioned about their activities upon their return and required to surrender their passports; however, this practice appeared to be becoming more infrequent.
Religious affiliation is indicated on citizens' national identification cards and in "family books," which are household identification documents. In practice, many citizens who consider themselves religious do not indicate this on their identification cards, and government statistics list them as nonreligious. 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. The Government does not designate persons' religions on passports.
The Government allows, and in some cases encourages, links between officially recognized religious bodies and coreligionists in other countries; however, the Government actively discourages contacts between the UBCV and its foreign Buddhist supporters.
Contacts between some unregistered Protestant organizations and their foreign supporters are discouraged but occur regularly, including training and the provision of financial support and religious materials. The Government remained concerned about contact between separatist "Dega" Protestants in the Central Highlands and overseas supporters. The Government regards Dega Protestants as a group that uses religion as a rallying point to encourage ethnic minority separatism, political unrest, and the establishment of an independent ethnic minority state.
Adherence to a religious faith generally does not disadvantage persons in nongovernment civil, economic, and secular life, although it likely would prevent advancement to higher 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 more than three million Communist Party members are religious believers. 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 visit pagodas, temples, and churches, making a special point to visit Protestant churches over Christmas.
The 2005 Implementing Decree for the Ordinance on Religion and Belief stipulates that provincial People's Committees must approve the construction of new religious facilities. The renovation or upgrade of religious facilities also requires notification of authorities, although not necessarily a permit, depending on the extent of the renovation. The Decree stipulates that authorities must respond to a construction permit application within 20 days.
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 Communist Party school. Several Catholic nuns and at least one Catholic priest teach at Ho Chi Minh City universities. They are not allowed to wear religious dress when they teach or to identify themselves as clergy. Catholic, Protestant, Muslim, and Buddhist groups are allowed to provide religious education to children. 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. Religious groups are not permitted to operate independent schools beyond preschool and kindergarten.
Provincial authorities have returned a limited number of church properties confiscated following the reunification of the country in 1975 and remained in protracted discussions on other properties. One of the vice chairmen of the government-recognized VBS stated that approximately 30 percent of Buddhist properties confiscated in Ho Chi Minh City were returned, and from 5 to 10 percent of all Buddhist properties confiscated in the south have been returned. Catholic and recognized Protestant organizations obtained a small number of previously confiscated properties, but continued to have ongoing disputes with officials over others. The SECV estimated more than 250 properties for which it seeks restitution; other Protestant denominations active in southern Vietnam pre-1975 also had property claims. Some properties were returned to the Hoa Hao Administrative Council, but few Cao Dai properties were returned, according to church leaders. Many of the properties seized in the past were religious schools and hospitals that were incorporated into the state system.
Although the Ordinance on Religion and Belief encourages religious organizations to conduct charitable activities in education and healthcare, the degree of government oversight of these 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 Ho Chi Minh City and Hue, the Catholic Church was involved in supporting HIV/AIDS hospices and treatment centers and providing counseling to young persons. Buddhist groups also were involved in HIV/AIDS and other charitable work across the country. The Ho Chi Minh City archdiocese ran the HIV/AIDS clinic at the Trong Diem drug rehabilitation center on behalf of the city government. The city government and the Catholic Church remained in discussion about how to officially approve new initiatives, such as a walk-in clinic for possible HIV/AIDS victims, but it allowed the Church to pursue these initiatives quietly. Charitable activities by the Catholic Church were much more restricted in northern Vietnam, but during the reporting period, a number of northern provinces were reported to have become more permissive. Thai Binh Province, for example, actively encouraged the Catholic Church's work in HIV/AIDS and the treatment of the sick and disabled. Haiphong authorities also began working with the Catholic Church in areas related to drug addiction treatment and HIV/AIDS during the reporting period. Thanh Hoa Province has engaged its Catholic Diocese on religious infrastructure and general reconstruction programs. The Province of Hanoi allowed a number of VBS-run temples to run orphanages for abandoned and disabled children, as well as treatment programs for those that suffer from HIV/AIDS.
The VBS engaged in humanitarian activities, including antidrug and child welfare programs, in many parts of the country. The officially recognized Hoa Hao organization also reported that it engaged in numerous charitable activities and local development projects during the reporting period.
Abuses of Religious Freedom
Reports of abuses of religious freedom continued to diminish during the period covered by this report; however, some religious believers continued to experience harassment or repression because they operated without legal sanction. In a number of isolated instances, local officials repressed Protestant believers in some parts of the Central and Northwest Highlands and other areas by forcing church gatherings to cease, closing house churches, and pressuring individuals to renounce their religious beliefs, often unsuccessfully.
Some ethnic minority worshipers in the Central Highlands--particularly in areas suspected to be affiliated with the "Dega Church"--continue to be prevented from gathering to worship. However, the number of credible reports of incidents was significantly lower compared with previous years and appeared to reflect individual bias at the local level rather than official central government policy. In a number of instances, the local officials involved were reprimanded or fired.
Restrictions on UBCV leaders remained in place, with much of the leadership's freedom of movement, expression, and assembly limited. There were fewer credible reports that officials arbitrarily detained, physically intimidated, and harassed persons based, at least in part, on their religious beliefs and practice, particularly in mountainous ethnic minority areas.
In early 2007 local authorities in Ben Tre Province refused to register a Protestant house church; police subsequently sought to prevent the church group from gathering. According to religious leaders, a house church in Tra Vinh Province in the Mekong Delta was prevented from holding Easter services in 2006. Bibles and other religious materials were confiscated. In Kien Giang in January 2006 police banned the gathering of a house church affiliated with the Methodist community and confiscated identification documents of a visiting pastor. In December 2005 police interrupted Christmas services of some house churches in Can Tho, Long An, and Vinh Long provinces, also in the Mekong Delta. In May 2005 Protestant House Church preacher Nguyen Van Cam told a reporter that local authorities in Dong Lam Commune of Tien Hai District, Thai Binh Province, had tried on several occasions to convince him to sign documents committing him to stop holding house church services.
In June 2006, in Thanh Hoa Province, two Protestant worshippers were beaten by local police. In December 2006 local police reportedly beat Evangelist believers at a house church gathering in Quang Ninh Province. Also, in December 2006 local authorities aggressively broke up a meeting with students at an ECVN congregation house church in Thua Thien-Hue Province.
Baptist pastor Than Van Truong was released in September 2005 after spending one year involuntarily committed to a mental asylum by authorities in Dong Nai Province as punishment for his religious and political beliefs. He was reportedly released on the condition that he sign a document certifying his mental illness, making him subject to readmission to a mental institution should he "relapse." Pastor Truong continued to be closely monitored by local officials. There were confirmed reports that he continued to be harassed and his religious activities curtailed in Dong Nai and in his home village in Bac Giang Province in northern Vietnam where he has helped organize a small church. In June 2006 diplomats were permitted by the Government to visit the Bac Giang church and to investigate allegations of harassment with local officials.
Protestant pastor and house church leader Nguyen Hong Quang was imprisoned in 2004 and released in September 2005 in an official amnesty. In May 2006 Pastor Quang and some followers were detained for nearly 24 hours following a confrontation with local police over new construction at Pastor Quang's house, which also served as a local house church. However, the Government's claim that Pastor Quang willfully ignored zoning regulations and local officials' orders to comply with zoning regulations was supported by evidence.
In August 2005 there were credible reports that local officials attempted to force an SECV lay preacher to renounce his faith and stop his ministry in the ethnic minority Hre village in Quang Ngai Province. Unidentified parties reportedly burned his house down in retaliation. The small Protestant community continued to face harassment through May 2006. However, following central Government intervention, the harassment appeared to cease and one of the two preachers involved in the dispute was allowed to attend an SECV pastoral training course.
During this reporting period, there were few credible reports of leaders of nonregistered churches in the Central and Northwest Highlands being harassed or detained and pressured to renounce their faith.
The dissemination of the legal framework on religion has remained a slow process, especially in northern Vietnam and the Northwest Highlands, and through the end of the period covered by this report, many leaders of places of worship reported that police and other authorities had not implemented fully these legal codes. During the reporting period, some Protestants in the northern and Northwest Highlands provinces reported that local officials often used legal pretexts to prevent religious registration.
In early June 2007, local ECVN congregants in Bat Xat District in Lao Cai Province reported that local government authorities, including members of a Border Protection special task force, came to the district to conduct training on the Legal Framework laws. According to the congregants, local authorities imposed fines of up to approximately $100 (1.7 million Dong VND) on eight "illegal Protestants" and imposed material fines (apparently confiscating chickens) on nine others. The "illegal Protestants" were accused of following Protestantism without seeking permission from provincial authorities.
In March 2006 in Vi Xuyen District of Ha Giang Province, local authorities fined a house church pastor $32 (VND 500,000), or more than half of his monthly salary, for traveling to Hanoi to pick up registration forms from the ECVN. In addition, lay deacons of the church were fined $6 (VND 100,000) each for "being Protestant" and for signing documents requesting registration for their group.
In January 2006 in Xin Man District of Ha Giang, district-level authorities told an unregistered Protestant congregation, "If five or more of your members gather together, we will prosecute you." The group submitted an application to register but had not received any official response to their request.
Despite significant improvements in the Central Highlands, SECV congregations in some districts of Dak Lak province faced some restrictions on operations. Conditions appeared even more restrictive in Sa Thay District in Kontum Province, where senior district-level officials in early 2006 argued that there was "no religion" in the area, although more recent reports from Kontum indicate that the situation there is improving. There were indications that, at least in some cases, more senior government officials intervened and rebuked local authorities for harassing house churches in contravention of the Prime Minister's Instruction on Protestantism. In a few incidents in the Mekong Delta, local authorities reportedly increased harassment of groups that submitted applications to register.
Although stating that regular and systematic Government interference of their religious services had stopped since 2004, members of the United Gospel Outreach Church (UGOC) in southern Long An Province still claimed harassment from local level officials in a meeting with the Ambassador in August 2006. In June 2006, the owners of four UGOC house churches were briefly detained on the grounds that it was illegal for an unregistered church to hold services. The UGOC in Long An is unable to hold regular overnight religious retreats, to get permission to hold gatherings for 50 or more persons, or to hold regular bible training classes. UGOC members claim they can publish and disseminate religious materials "if done quietly."
In June 2007 a group of 150 pastors of the Inter-Evangelistic Movement Bible Church (IEM) were detained on buses for several hours by southern Binh Phuoc Province authorities after a prayer gathering of 2,000 followers. Local authorities complained to and questioned leaders about their "evangelizing and organization of a large crowd without a permit." The group was later allowed to return to HCMC, and the head of the Provincial CRA offered to assist in IEM's provincial registration applications.
It has been even more difficult for IEM followers in several locations in Northwest Dien Bien Province, where police actively broke up meetings of worshippers, and authorities refused to register IEM meeting points. Followers there submitted credible reports that they were forced to "meet secretly at night, in the fields" in order to pray. Local authorities also actively pressured IEM followers there to abandon their faith and return to traditional beliefs. This has continued on and off for several years.
It was difficult to determine the exact number of religious detainees and religious prisoners because there was little transparency in the justice system, and it was very difficult to obtain confirmation of when persons were detained, imprisoned, tried, or released. The Government claimed that it did not hold any religious prisoners; such persons were usually convicted of violating national security laws or general criminal laws. Some observers estimate a high number of religious prisoners, generally as a result of including individuals arrested for participation in "Dega" groups or in the clashes between police and ethnic minority protestors in February 2001 and April 2004. The Government, as well as many official and unofficial religious leaders, depicted the protests as being motivated by disputes over land or other socioeconomic grievances rather than religious concerns. Determining the facts in these cases is extremely difficult.
At least 15 individuals, including UBCV monks Thich Huyen Quang and Thich Quang Do and Catholic priest Pham Van Loi, were held in conditions resembling house arrest for reasons related primarily to their political beliefs or attempts to form nonauthorized organizations, despite the apparent lack of any official charges against them. The movement of a number of other UBCV, Cao Dai, Catholic, Hoa Hao, and Protestant dignitaries and believers was restricted or was watched and followed by police. Two members of the HHCBC, Tran Van Thang and Tran Van Hoang, were arrested on February 25, 2005, and sentenced to 6 and 9 months' imprisonment respectively "for producing and distributing 'illegal' recordings of the Hoa Hao faith." In addition, they were fined $1,640 (26 million VND) each.
With Ma Van Bay's release in September 2006, all individuals raised by the United States as prisoners of concern for reasons connected to their faith were freed by the Government.
Forced Religious Conversion
The Implementing Decree of the Ordinance on Religion and Belief states, "Acts to force citizens to follow a religion or renounce their faith...are not allowed." The Prime Minister's Instruction on Protestantism contains a similarly worded statement. While Government officials stated that forced conversions or renunciation of faith had always been illegal, these were the first legal documents to state so explicitly. Religious contacts from the Central and Northwest Highlands reported that attempted forced renunciations continued to decrease. A few incidents were reported during the period covered by this report.
Local officials in several northwestern villages continued to attempt to convince or force H'mong Protestants to recant their faith. Local authorities encouraged clan elders to pressure members of their extended families to cease practicing Christianity and to return to traditional practices. Similarly, in May 2006, authorities in Cha Cang Commune, Muong Lay District, northern Dien Bien Province, reportedly pressured believers from several Protestant house churches to construct traditional altars in their homes and to sign documents renouncing Protestantism.
In March 2007 credible reports cited that police in East Dien Bien District of Dien Bien Province were involved in separate incidents: hitting an IEM pastor, banning IEM worshippers from gathering, confiscating religious materials, fining some followers and forcing others to cut wood, and going to IEM followers' individual homes to pressure them to abandon their faith. In one incident local police reportedly told followers that "believing in Christ is to believe in the United States."
In April 2007 other credible reports cite that police in Minh Hoa District in northern Quang Binh Province confiscated Bibles from IEM followers and pressured followers to abandon their faith, telling them reportedly that Protestantism "was a bad American religion."
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.
Improvements and Positive Developments in Respect for Religious Freedom
The status of respect for religious freedom improved significantly during the period covered by this report. Compared to previous years, the Government continued to ease limitations on restrictions placed upon Buddhists, Catholics, Protestants, Hoa Hao, Baha'i, and Caodaists. The Government nationally registered the Baha'i faith in March 2007, and the organization would be eligible for national recognition in 2008. Much of the change came from stronger implementation of significant revisions to the legal framework governing religion instituted in 2004 and 2005 and a more positive government attitude toward Protestant groups. Many recognized and unrecognized religious groups, especially Protestant groups in the Central and Northwest Highlands regions, reported that the situation for their practitioners continued to improve overall. In addition, the central Government continued to actively train, inform, and encourage provincial and local authorities to comply with regulations under the legal framework on religion.
During the period covered by this report, SECV-affiliated churches and house churches generally reported improved conditions in the Central Highlands provinces of Dak Lak, Gia Lai, Kon Tum, and Dak Nong. At least 45 new Protestant SECV congregations "meeting points" in the Central Highlands and Binh Phuoc Province were registered or recognized in the period covered by this report.
Most SECV congregations and meeting places in the Central Highlands were able to register their activities with local officials and allowed to operate without significant harassment. For example, hundreds of places of worship were allowed to operate in Gia Lai, effectively legalizing operations for tens of thousands of believers in the province. The SECV also opened a number of new churches in Gia Lai, Dak Lak, and Dak Nong Provinces. In addition, the SECV continued to conduct Bible classes in these provinces to provide training to preachers in the region, allowing them to receive formal recognition as pastors. Ordination of new pastors is a key step in the formal recognition of additional SECV churches. Gia Lai authorities also facilitated the construction of a new SECV church in Chu Se District. In May 2006, 266 leaders attended a session in Hue conducted by the CRA that explained the registration process, and another 300 attended a similar conference in Ho Chi Minh City.
By early 2007 there were more than 800 SECV "meeting points" registered in the Central Highlands and another approximately 150 registered places of worship affiliated with other religious organizations in the region. Seventy-one SECV pastors and newly appointed pastors were recognized. In August 2006 a new Protestant training center was approved and opened in Ho Chi Minh City.
Officials in most of the northern provinces acknowledged the presence of Protestants and stated that, in keeping with the Government's instructions, they planned to expedite registration of some congregations. Of approximately 1,000 Protestant congregations that have submitted applications to register, only 40 have been approved; however, ECVN contacts in the Northwest Highlands confirmed that most unregistered congregations were allowed to worship in their homes and to meet openly during the daytime, with the full knowledge of authorities--a marked improvement from the past.
Police and other government officials in the Northwest Highlands worked with house church leaders in some areas to inform them of the new regulations. The CRA conducted training sessions across the north to educate provincial and district officials about the new religious regulations so that they would "implement these policies in an orderly fashion." The CRA also conducted training seminars for religious leaders. In April 2006, 247 clergy participants from various religious groups attended a seminar in Hanoi conducted by the CRA that explained the registration process.
Many pastors of Protestant denominations such as the Seventh-day Adventists, Mennonites, Baptists, United Gospel Outreach Church, and Assemblies of God preferred not to join the SECV or ECVN because of doctrinal differences. In many parts of the country, particularly in urban areas, these and other unrecognized Protestant organizations reported that they were able to practice openly and with the knowledge of local officials. While there were exceptions, the level of official harassment of unrecognized house churches from non-SECV and ECVN denominations continued to decline across the country. The Government held discussions about registration and recognition with leaders of a number of Protestant denominations, the Church of Jesus Christ of Latter-day Saints, and the Jehovah's Witnesses.
Attendance at religious services continued to increase during the period covered by this report. The number of Buddhist monks, Protestant pastors, and Catholic priests also continued to increase, and restrictions on church services for Protestants continued to diminish. Catholics across the country were allowed to celebrate Christmas and Easter without interference. A handful of Protestant congregations in the Central Highlands and in the north had difficulty celebrating during the Christmas season but reported that they were allowed to celebrate Easter without problems. In early 2007, IEM leaders claimed that authorities prevented their Christmas 2006 celebrations in central Quang Ngai Province. However, IEM stated that overall their operations in Southern and Central Vietnam were more stable and followers were allowed to worship regularly at 11 meeting points.
The Catholic Church reported continued easing of government control over Church assignment of new clergy, and, many new priests were ordained. Contact between Vatican authorities and the country's Catholics was enhanced with reciprocal official visits between the Vatican and the Government. The Government maintained its regular, active dialogue with the Vatican on a range of concerns, such as diplomatic normalization, Church leadership, organizational activities, and interfaith dialogue.
At least one expatriate church group received a formal operating license from the HCMC government in mid-2007.
France-based Buddhist leader Thich Nhat Hanh was again permitted to return to the country in April 2007. He traveled widely through the country, met with large groups of Buddhist adherents, and spoke to intellectuals and political leaders, including President Nguyen Minh Triet.
During the reporting period, some religious groups were also allowed to convene large religious gatherings, such as the Catholic celebrations at the La Vang Catholic sanctuary, traditional pilgrimage events such as the Hung Kings' Festival, Buddhist ceremonies in Hue, and the Hoa Hao Founding Day and commemoration of the founder's death, each with attendance estimated in the tens of thousands or more. House church Protestants were able to gather in large groups for special worship services in Ho Chi Minh City and elsewhere. Ho Chi Minh City officials also facilitated large Christmas and Easter celebrations by a variety of Protestant denominations.
Catholic and Protestant groups reported that the Government continued to restore some previously owned properties, although progress on outstanding claims was generally very slow.
In January 2006 an ECVN congregation was given title to a church property in Thanh Hoa that had stood derelict for several decades. The congregation was also given permission to remodel the church and build a house for their pastor.
The Government continued to publicize its new policy of religious tolerance through the organs of the state. The CRA continued to train more provincial propaganda cadres from the Northwest Highlands to disseminate information on religion to reduce societal tensions arising between followers of traditional ethnic minority beliefs and Protestant converts.
Section III. Societal Abuses and Discrimination
There were no known instances of societal discrimination or violence based on religion during the period covered by this report. In Ho Chi Minh City and Hue, there were some ecumenical dialogues among leaders of disparate religious communities. Catholics, Buddhists, Hoa Hao, and Cao Dai sometimes cooperate on social and charitable projects.
On November 19, 2006, the Catholic Archdiocese of Hanoi and the ECVN held an historic ecumenical service at Cua Bac Church in Hanoi on the occasion of the visit of President Bush. New cooperative efforts between the two groups resulted from this effort.
The growth of Protestantism in the Central Highlands is complicated by the presence of "Dega" separatists, who advocate an autonomous or independent homeland for the indigenous persons who live in the area, particularly in Gia Lai, Dak Nong, and Dak Lak provinces. These separatists are reported to have links to political advocacy groups residing in the United States. The relationship between the Dega movement and Protestant believers belonging to the SECV is tense in some parts of the Central Highlands. Dega activists reportedly have threatened that SECV pastors would not be allowed to serve in a "Dega State" unless they abandon the SECV. Other Protestant pastors have accused the Dega movement of manipulating religion for political purposes.
In a widely publicized case during the reporting period, vandals, who turned out to be local Party officials and policemen, destroyed a Pieta statue in Dong Dinh Parish, Nho Quan District, in Ninh Binh Province. This was largely related to a local political dispute. Provincial authorities responded quickly to the vandalism, and 10 local Party officials were arrested, relieved of duty, and ordered to pay restitution to the Catholic Phat Diem Diocese. The local Bishop refused the financial restitution, but the statue was later restored in May 2007 with donations from local Catholics. Such anti-Catholic incidents were relatively rare.
Section IV. U.S. Government Policy
In August 2006 the U.S. Department of State's Ambassador at Large for International Religious Freedom traveled to the country to meet religious leaders and government authorities.
In November 2006, in recognition of its "improvements towards advancing religious freedom" in the last 2 years, the U.S. Department of State lifted the country's designation as a Country of Particular Concern (CPC) for Religious Freedom Violations. As defined under the International Religious Freedom Act, the U.S. Department of State found that the country no longer fit the criteria of a "severe violator of religious freedom."
On November 19, 2006, President Bush attended a historic ecumenical service at a Catholic Church in Hanoi. On November 20, 2006, on the margins of the APEC meetings in Hanoi, the Secretary of State held a private meeting with religious leaders at the U.S. Ambassador's residence.
The U.S. Embassy in Hanoi and the consulate general in Ho Chi Minh City actively and regularly raised concerns about religious freedom with a wide variety of Communist Party leaders and government officials, including authorities in the Ministry of Foreign Affairs, the Committee on Religious Affairs, the Ministry of Public Security, and other offices in Hanoi, Ho Chi Minh City, and the provinces. The mission also maintained regular contact with religious leaders and dissidents.
The U.S. Ambassador, the consul general in Ho Chi Minh City, and other embassy and consulate officers raised religious freedom matters with senior cabinet ministers, including the Prime Minister, the two Deputy Prime Ministers, the Foreign Minister, other senior government officials, the head of the Committee on Religious Affairs, Deputy Ministers of Foreign Affairs and Public Security, officials of the Ministry of Foreign Affairs' External Relations Office in Ho Chi Minh City, chairpersons of Provincial People's Committees around the country, and other officials, particularly in the Central and Northwest Highlands. Embassy and consulate officials maintained regular contact with the key government offices responsible for respect for human rights. Embassy and consulate officers repeatedly informed government officials that progress on religious freedom and human rights was critical to an improved bilateral relationship.
Mission officers urged recognition of a broad spectrum of religious groups, including members of the UBCV, Protestant house churches, and dissenting Hoa Hao and Cao Dai groups. They urged greater freedom for recognized religious groups. Mission officers repeatedly advocated ending restrictions on Thich Huyen Quang and Thich Quang Do, among others. The Ambassador also requested that the Government investigate alleged abuses of religious believers and punish any officials found to be responsible. Mission officers, along with the Ambassador at Large for International Religious Freedom, continued to urge a complete end to forced renunciations and the punishment of officials involved, asked for the release of religious and political prisoners, and called for the registration and reopening of house churches that had been closed.
Embassy officers and other U.S. government officials repeatedly raised the case of Ma Van Bay with the Government through dissemination of an official list of prisoners of concern. The Government released Ma Van Bay as part of the National Day amnesty in September 2006.
Representatives of the Embassy and the consulate general had frequent contact with leaders of major religious communities, including Buddhists, Catholics, Protestants, Cao Dai, Hoa Hao, and Muslims. In April 2007 the consul general and a State Department deputy assistant secretary met with Thich Quang Do. Consulate officers maintained regular contact with Do and other UBCV-affiliated monks. Embassy and consulate officers met with the Cardinal of Ho Chi Minh City, the Catholic archbishops of Hue and Hanoi, and the bishops of Dak Lak, Gia Lai, Kontum, Can Tho, Lang Son, Buon Ma Thuot, and Haiphong, as well as other members of the Episcopal Conference. Embassy and consulate officers also met repeatedly with leaders of the SECV, ECVN, and various Protestant house churches and with leaders of the Muslim community. When traveling outside of Hanoi and Ho Chi Minh City, Embassy and Consulate General officers regularly met with provincial religious affairs committees, village elders, local clergy, and believers. Mission officers continued to encourage and monitor implementation of the Government's legal framework on religion, on a regular basis, at the national, provincial, and local levels.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:26 标题: Europe and Eurasia Albania
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious beliefs or practice.
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 continued to urge the Government to address religious property claims and return buildings, land, and other property to religious groups that lost them under communist rule.
Section I. Religious Demography
The country has an area of 11,100 square miles and a population of 3.6 million. No reliable data were available on active participation in formal religious services, but estimates range from 25 to 40 percent. Despite such secularism, most citizens associate themselves with a traditional religious group. Citizens of Muslim background make up the largest traditional religious group (65 to 70 percent of the population) and are divided into two major 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). Bektashis are estimated to represent 25 percent of the 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 10 percent to Catholic communities.
Muslims are found throughout the country, while Orthodox followers are concentrated in the south and Catholics in the north. However, this division is not strict, particularly in many urban centers, which have mixed populations. Members of the Greek minority, concentrated in the south, belong almost exclusively to the Orthodox Church. In addition to the four traditional religious groups, there are substantial numbers of followers of Protestant denominations, Baha'is, Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints (Mormons), and other religious groups.
The State Committee on Cults reported a total of 245 religious groups, organizations, and foundations in addition to the 4 traditional faiths. This number includes 34 different Islamic organizations and 189 Protestant (Christian) organizations, mostly associated with the Albanian Evangelical Alliance (VUSH).
Missionary groups are present in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. The Government is secular. According to the Constitution, there is no official religion and all religions are equal; however, the predominant religious communities (Sunni Muslim, Bektashi, Orthodox, and Catholic) enjoy a greater degree of official recognition (e.g., national holidays) and social status based on their historical presence in the country. Official holidays include holy days from all four predominant faiths.
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 registered religious groups have the right to hold bank accounts and own property. Religious movements may acquire the official status of a juridical person by registering with the Tirana District Court under the Law on Nonprofit Organizations, which recognizes the status of a nonprofit association regardless of whether the organization has a cultural, recreational, religious, or humanitarian character. All religious communities have criticized the Government for its unwillingness to grant them tax-exempt status. Since 2003 foreign religious missionaries have been exempt from the residence permit tax.
The State Committee on Cults, under the jurisdiction of the Ministry of Tourism, Culture, Youth, and Sports, is charged with regulating relations between the Government and all religious communities as well as protecting freedom of religion and promoting 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. No organization claimed any difficulty in obtaining residency permits during the period covered by this report. However, as a general rule, foreign religious missionaries were issued only 1-year residency permits instead of the 5-year permits allowed by law for residents in the country more than 2 years. During the period covered by this report, the Committee began working with the Government on criteria that would allow longer-term residency permits of up to 5 years for well-established religious organizations with long-term ties to the country.
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. The Catholic Church continued to be the only religious community that had finalized such an agreement with the Government. The Committee had a mandate to negotiate agreements with the three remaining groups and created a working group in May 2006 for this purpose. The Committee reportedly reached an agreement with three groups--the Muslim, Orthodox, and Bektashi communities. VUSH, a Protestant umbrella organization, approached the Committee to negotiate a bilateral agreement but had not received a response by the end of the reporting period.
The Ministry of Education states that public schools in the country are secular and that the law prohibits ideological and religious indoctrination. Religion is not taught in public schools. No restriction is imposed on how families raise their children with respect to religious practices. According to official figures, religious communities, organizations, and foundations managed 101 educational institutions, of which 15 were officially religious-affiliated schools, with more than 2,600 students. By law the Ministry of Education must license such schools, and curriculums must comply with national education standards. The Catholic and Muslim groups operated numerous state-licensed schools and reported no problems in obtaining new licenses for new schools. The Orthodox Church and the Bektashis operated strictly religious educational centers for the training of clerics.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion; however, restitution of property expropriated by the former communist government continued to be a problem. According to the law on the restitution of and compensation for such properties, religious communities have the same rights as private individuals in matters of property restitution or compensation, but the religious communities questioned the law's limitation on property restitution to 150 acres. During the reporting period, the Government had not established a special fund for monetary compensation, but the Prime Minister's Office consistently attempted to resolve religious property issues. The Government also announced plans to remove bureaucratic and legalistic hurdles that hindered the return of confiscated properties by eliminating the requirement that religious organizations produce titles and deeds to prove original ownership. During the communist era, properties confiscated by the regime generally were recorded, and the Government was working to recognize these archival documents as equivalent to property titles, thus clarifying land ownership in some cases.
All four major traditional communities had substantial property claims that remained unresolved. In cases involving the return of religious buildings, the Government often failed to return the land surrounding the buildings, sometimes because of redevelopment claims by private individuals who began farming it or using it for other purposes. The Orthodox Church continued construction of a new cathedral in Tirana on a parcel of land that it received as compensation for other land seized by the communist government, but it claimed a lack of action on other property claims throughout the country, as well as difficulty in recovering religious icons and precious manuscripts. Both the Orthodox Church and the Catholic Church were trying to regain possession of archives seized by the communist government and held in the national archives.
Although the Catholic Church had substantial outstanding property claims, it indicated that it was not actively pursuing these and had decided to focus its efforts in other areas. Nevertheless, if compensation were eventually to be paid out to other religious groups, it would expect to receive compensation as well.
The Albanian Islamic Community and the Bektashis also requested that the Government return a number of properties. The Islamic Community succeeded in obtaining the title to a large parcel of land in Tirana where a mosque once stood. However, it did not receive a building permit for construction of a new mosque. Under the new Urban Regulatory Plan for Tirana, another parcel of land in Tirana, also owned by the Islamic Community, had been set aside for this purpose. The Islamic Community rejected this location as too small and continued to favor the original site. The problem remained unresolved at the end of the period covered by this report. The Bektashi community was also seeking compensation from the Government for victims of religious maltreatment during the communist regime.
The Orthodox Church's 1954 statute states that its archbishop must have Albanian citizenship; however, the archbishop was a Greek citizen who was seeking Albanian citizenship. During the period covered by this report, the Government did not take action on his citizenship application, submitted in 2003.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice, nor were any substantial acts of vandalism reported.
Section IV. U.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 continued to urge the Government to address religious property claims and return buildings, land, and other property to the religious groups that lost them under communist rule. Embassy officers, including the chief of mission, met frequently with the heads of the major religious communities.
The Embassy was active in urging tolerance and moderation. The Embassy sponsored events at its American Corners geared towards high school and university students to promote interfaith understanding, including a photo exhibit and discussion on "Muslim Life in America." Using an embassy grant, the Civic and Faith-based Education Project expanded its activities throughout the country, bringing together local authorities, teachers, students, religious leaders, and civil society representatives to discuss ways of cultivating and reinforcing civic values to contribute to a more democratic, diverse, and tolerant society. The project introduced cooperative civic education curriculums into Muslim-affiliated schools in Tirana and continued to replicate this experience in other Muslim-affiliated schools throughout the rest of the country. The project also provided in-service training for teachers at local madrassahs that agreed to include civic education as part of their curriculum. The training offered knowledge and skills for effective civic education in their schools, which could help to further strengthen the relationship between civic and faith-based education, provide students in such schools with civic knowledge and skills, and improve the climate for further cooperation between public schools and faith-based nonpublic schools.
Through a U.S. Agency for International Development project, the U.S. Government supported the peaceful coexistence of different religious groups by fostering cooperation through interaction and dialogue. The project provided religious leaders and activists the skills and techniques to resolve conflicts among members of their own faith or between religious groups, and it provided technical assistance, training, and financial assistance through small grants to implement community development projects that promote dialogue. Finally, the project supported the efforts of the State Committee on Cults to develop agreements between the state and religious communities.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:26
Andorra
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected 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, although no direct subsidies, not available to other religious groups.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were no reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 square miles and a population of 81,200 (December 2006 figure). Few official statistics are available on religion; traditionally, approximately 90 percent of the population is Catholic. The population consists largely of immigrants from Spain, Portugal, and France, with full citizens representing less than 36 percent of the total. The immigrants are also generally Catholic. It is estimated that, of the Catholic population, half are active church attendees. Other Christian groups include 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. Other religious groups include Jews, Muslims (primarily two thousand North African immigrants divided into two groups, one more fundamentalist) and Hindus. An estimated one hundred Jews live in the country.
Foreign missionaries are active and operate without restriction.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution acknowledges a special relationship with the 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 Enric Vives i 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 a national holiday.
There is no law that clearly requires legal registration and approval of religious groups and religious worship. The law of associations is very general and does not mention specifically religious organizations. 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. For example, the Government provides support to Caritas, Andorran Migrant Women's Association (ADMA), and the Andorran Women's Associations (ADA). 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 were no reports of rejected applications.
The authorities reportedly expressed concern that some methods used by religious organizations (brainwashing or physical abuse, for example) might prove injurious to public health, safety, morals, or order. These authorities questioned how they might proceed in such cases but did not mention a specific case. 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."
In spite of negotiations for some years between the Muslim community and the Government, no mosque was built. Nevertheless, the country's 2,000 Muslims have "prayer spaces" and there appear to be no restrictions on the number of these places of worship scattered throughout the country.
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 Islamic Cultural Center provided approximately 50 students with Arabic lessons. The Government and the Moroccan community had not yet agreed upon a system that would allow children to receive Arabic classes in school outside of the regular school day. The Government was willing to offer Arabic classes, but the Muslim community had not been able to find an imam to teach. The Ombudsman received no complaints from the Muslim community on this issue.
On occasion the Government made public facilities available to various religious organizations for religious activities.
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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, 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.
Section III. Societal Abuses and Discrimination
There were few reports of societal abuses or discrimination based on religious belief or practice. Societal attitudes among religious groups appeared 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 practiced religions other than Catholicism tend to be immigrants and otherwise not integrated fully into the local community, there appeared to be few or no obstacles to their practicing their own 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 and religious freedom.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:26
Armenia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution as amended in December 2005 provides for freedom of religion; however, the law places some restrictions on the religious freedom of adherents of minority religious groups, 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 other religious groups.
There was no change in the status of respect for religious freedom by the Government during the reporting period. Some denominations reported occasional discrimination by mid- or low-level government officials but found high-level officials to be tolerant. Jehovah's Witnesses reported that judges sentenced them to longer prison terms for evasion of alternative military service than in the past, although the sentences were still within the range allowed by law.
Societal attitudes toward some minority religious groups were ambivalent, and there were reports of societal discrimination directed against members of these groups.
The U.S. 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 11,500 square miles and a population of 3 million.
Approximately 98 percent of the population is ethnic Armenian. As a result of Soviet-era policies, the number of active religious practitioners is relatively low, but the link between Armenian ethnicity and the Armenian Church is strong. An estimated 90 percent of citizens nominally belong to the Armenian Church, an independent Eastern Christian denomination with its spiritual center at the Etchmiadzin cathedral and monastery. The head of the church is Catholicos Garegin (Karekin) II.
There are small communities of other religious groups. There was no reliable census data on religious minorities, and estimates from congregants varied significantly. The Catholic Church, both Roman and Mekhitarist (Armenian Uniate), estimated 120,000 followers. The Jehovah's Witnesses estimated their membership at 9,000. Groups that constitute less than 5 percent of the population include Yezidis, an ethnic Kurd cultural group whose religion includes elements derived from Zoroastrianism, Islam, and animism; unspecified "charismatic" Christians; the Armenian Evangelical Church; Molokans, an ethnic Russian pacifist Christian group that split from the Russian Orthodox Church in the 17th-century; Baptists; the Church of Jesus Christ of Latter-day Saints (Mormons); Orthodox Christians; Seventh-day Adventists; Pentecostals; Jews; and Baha'is. Levels of membership in minority religious groups remained relatively unchanged. There was no estimate of the number of atheists.
Yezidis are concentrated primarily in agricultural areas around Mount Aragats, northwest of the capital Yerevan. Armenian Catholics live mainly in the northern region, while most Jews, Mormons, Baha'is, and Orthodox Christians reside in Yerevan. In Yerevan there is also a small community of Muslims, including Kurds, Iranians, and temporary residents from the Middle East.
Foreign missionary groups are active in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution as amended in 2005 provides for freedom of religion and the right to practice, choose, or change religious belief. It recognizes "the exclusive mission of the Armenian Church as a national church in the spiritual life, development of the national culture, and preservation of the national identity of the people of Armenia." The law places some restrictions on the religious freedom of religious groups other than the Armenian Church. The Law on Freedom of Conscience establishes the separation of church and state but grants the Armenian Church official status as the national church.
Extended negotiations between the Government and the Armenian Church resulted in a 2000 framework for the two sides to negotiate a concordat. The negotiations resulted in the signing of a law March 14, 2007, that codified the church's role.
The law establishes confessor-penitent confidentiality, makes the church's marriage rite legally binding, and assigns the church and the state joint responsibility to preserve national historic churches. The law does not grant the church tax-exempt status or establish any state funding for the church. The law formally recognizes the role that the Armenian Church already plays in society, since most citizens see the church as an integral part of national identity, history, and cultural heritage. January 6, the day on which the Armenian Church celebrates Christmas, is a national holiday.
The law does not mandate registration of nongovernmental organizations (NGOs), including religious groups; however, only registered organizations have legal status. Only registered groups may publish newspapers or magazines, rent meeting places, broadcast programs on television or radio, or officially sponsor the visas of visitors, although there is no prohibition on individual members doing so. There were no reports of the Government refusing registration to religious groups that qualified for registration under the law. To qualify for registration, religious organizations must "be free from materialism and of a purely spiritual nature," and must subscribe to a doctrine based on "historically recognized holy scriptures." The Office of the State Registrar registers religious entities. The Department of Religious Affairs and National Minorities oversees religious affairs and performs a consultative role in the registration process. A religious organization must have at least 200 adult members to register. By the end of the reporting period, the Government had registered 63 religious organizations, including individual congregations within the same denomination.
According to the Department of Religious Affairs and National Minorities, some minority religious groups, including the Molokans and some Yezidi groups, have not sought registration. Although it was not registered as a religious facility, Yerevan's sole mosque was open for regular Friday prayers, and the Government did not restrict Muslims from praying there.
The Law on Education mandates that public schools offer a secular education but does not prohibit religious education in state schools. Only personnel authorized and trained by the Government may teach in public schools. Classes in religious history are part of the public school curriculum and are taught by teachers. The history of the Armenian Church is the basis of this curriculum; many schools teach about world religions in elementary school and the history of the Armenian Church in middle school. Religious groups may not provide religious instruction in schools, although registered groups may do so in private homes to children of their members. The use of public school buildings for religious "indoctrination" is illegal.
The law on alternative military service allows conscientious objectors, subject to government panel approval, to perform either noncombatant military or civilian service duties rather than serve as combat-trained military personnel. The law took effect in 2004 and applied to subsequent draftees and those serving prison terms for draft evasion. An amendment to the law on military service that took effect in January 2006 criminalizes evasion of alternative labor service. Conscientious objectors maintained, however, that military control of the alternative labor service amounted to unacceptable military service.
The military employs Armenian Church chaplains for each division, but no other religious groups are represented in the military chaplaincy. The Armenian Church runs a prison ministry program but does not have permanent representatives in prisons. The Armenian Evangelical Church has chaplains in seven prisons.
The Government's human rights ombudsman and the head of the Department of Religious Affairs and National Minorities met with minority religious organizations during the reporting period.
Restrictions on Religious Freedom
The law places some restrictions on the religious freedom of adherents of minority religious groups, and there were some restrictions in practice.
The Law on Freedom of Conscience prohibits "proselytizing" but does not define it. The prohibition applies to all groups, including the Armenian Church. Most registered religious groups reported no serious legal impediments to their activities during the reporting period.
Although the law prohibits foreign funding of foreign-based denominations, the Government did not enforce the ban and considered it unenforceable.
During the reporting period, the Jehovah's Witnesses and Seventh-day Adventists reported that low-level government officials denied them the use of public space for religious gatherings. However, the Jehovah's Witnesses noted that, in general, they were free to assemble without harassment by police or other government entities.
A customs issue pertaining to the Jehovah's Witnesses ability to obtain shipments of religious literature was not resolved at the end of the reporting period. On March 29, 2007, customs officials in Yerevan reevaluated a shipment of religious periodicals received by the Jehovah's Witnesses at a significantly higher rate than the group expected, making it financially difficult for them to arrange clearance of the shipment. Customs officials maintained that the reevaluation complied with the customs code.
At the end of the reporting period, the Jehovah's Witnesses reported that following complaints to high-ranking officials, the military commissariat had issued certificates of registration (necessary for obtaining passports) to the majority of a group of Witnesses who had completed prison sentences for conscientious objection to military service.
Abuses of Religious Freedom
According to leaders of Jehovah's Witnesses in Yerevan, as of the end of the reporting period, 69 Witnesses remained in prison for refusal, on conscientious and religious grounds, to perform military service or alternative labor service. Two additional members were awaiting trial. Representatives of the Jehovah's Witnesses stated that all of the prisoners were given the opportunity to serve an alternative to military service rather than prison time, but that all refused because the military retained administrative control of alternative service.
Jehovah's Witnesses complained that the courts handed down tougher sentences for evasion of alternative labor service during the reporting period. In the period covered by this report, of the 48 Jehovah's Witnesses sentenced, 24 received 30-month sentences and 5 received 36-month sentences, the maximum allowed by law. Of the remaining 19 Jehovah's Witnesses sentenced during the reporting period, 15 received sentences ranging between 22 and 27 months, and 4 received 18-month sentences. Of 36 Jehovah's Witnesses convicted during the previous reporting period, only 1 received a 30-month sentence, and none received 36-month sentences; the majority were sentenced to either 18 or 24 months of imprisonment.
Unlike during the previous reporting period, there were no reports that military hazing of new conscripts was more severe for minority group members. Yezidi representatives reported no harassment or discrimination.
During the reporting period there was no reported officially sponsored violence against minority religious groups. Other than Jehovah's Witnesses who were conscientious objectors, there were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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
Nineteen Jehovah's Witnesses who had begun and then abandoned alternative military service were acquitted, and criminal proceedings against them were terminated by a decision of the Prosecutor General on September 12, 2006. The individuals were charged with desertion or absence without leave. Seven of the 19 had been in pretrial detention or agreed not to leave the country before their trials at the time of their acquittal. The others had received sentences ranging from 2 to 3 years in prison and served between 5 and 9 months of their sentences.
On October 27, 2006, Yerevan's Holocaust memorial, which had been inexplicably vandalized earlier in the year, was replaced and rededicated to the memory of both Jews and Armenians who had been the victims of "heinous crimes." A gesture of respect and national empathy, the memorial was erected with the cooperation of international donors, the Jewish community, Armenian Diaspora organizations, and the Government.
Section III. Societal Abuses and Discrimination
Societal attitudes toward most minority religious groups were ambivalent. Many citizens are not religiously observant, but the link between Armenian ethnicity and the Armenian Church is strong.
According to some observers, the general population expressed negative attitudes about Jehovah's Witnesses because the latter refused to serve in the military, engaged in little-understood proselytizing practices, and because of a widespread but unsubstantiated belief that they pay the desperately poor to convert. Jehovah's Witnesses continued to be targets of hostile sermons by some Armenian Church clerics and experienced occasional societal discrimination. Unlike in the previous reporting period, the press did not report complaints of allegedly illegal proselytizing lodged by citizens against members of Jehovah's Witnesses.
On June 1, 2007, in the village of Lusarat, a passing Armenian Apostolic priest verbally harassed and assaulted two Jehovah's Witnesses having a Bible discussion with a woman in the central square. While the Witnesses agreed to drop assault charges pending the priest's apology, none was forthcoming. Police closed the case for lack of evidence after the priest denied the incident.
Two Jehovah's Witnesses filed a complaint with local police after they were allegedly threatened by a man with a pistol while they engaged in public ministry on April 15, 2007. Police did not investigate the incident, citing lack of evidence.
At the end of the reporting period, a Witness dropped his case against a co-worker who had attacked him. Police had taken no action on the matter. On March 29, 2007, the co-worker had attempted to choke the Witness at their place of work after discovering that the latter was a member of the religious group.
The group also reported that an Armenian Church priest assaulted two female Jehovah's Witnesses on August 21, 2006. According to the group, one of the victims suffered a broken arm. Police refused to initiate an investigation, in part because the priest expressed remorse, and the women were unable to appeal the decision.
In isolated incidents, some members of the press stoked suspicion of "nontraditional" religious organizations. On February 14, 2007, online news source Panorama published an article based on an e-mail from a reader that accused several famous Armenian singers and a television commentator of being "followers of religious sects." On February 13, 2007, online news source A1+ published an article warning readers about "false Bibles" distributed by "sectarian organizations."
The Jewish community reported no incidents of verbal harassment during the reporting period. In the summer and fall of 2006, a number of spray-painted swastikas of unknown origin, accompanied by the words "No Arabs," "Sieg Heil," and "Russians out of our country," were observed on kiosks and construction site walls in downtown Yerevan; the symbols appeared to express general xenophobia.
Section IV. U.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 these discussions, the U.S. Government emphasized to authorities that continued eligibility for the $235 million (approximately 79 billion AMD) Millennium Challenge Compact remained contingent upon the Government's performance in meeting good governance indicators, which include standards of respect for religious freedom. Embassy officials maintained close contact with the Catholicos at Etchmiadzin and with leaders of other religious and ecumenical groups in the country. The Embassy maintained regular contact with resident and visiting regional representatives of foreign-based religious groups such as Mormons, Jehovah's Witnesses, and the Baha'is, and raised their concerns with the Government when necessary. Embassy officials closely monitored trials related to issues of religious freedom and took an active role in policy forums and NGO roundtables regarding religious freedom.
Leaders of local minority religious groups were regularly welcomed at embassy events.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:27
Austria
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected this right in practice for all but a minority of religious groups.
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 free practice of religion for all but those religions termed "sects."
There was a report of an anti-Semitic physical attack against a person and a violent anti-Semitic attack against property. Other anti-Semitic incidents occurred during the year. There was some societal mistrust and discrimination against members of some nonrecognized religious groups, particularly those referred to as "sects." During 2006 there were 32 cases of discrimination based on religion brought before the Equal Rights Commissioner. Muslims also reported prejudice, particularly with regard to headscarves and Muslim cemeteries.
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 an area of 32,369 square miles and a population of 8.2 million. The largest minority groups are Croatian, Slovene, Hungarian, Czech, Slovak, and Roma. In past years the country experienced some immigration from countries such as Turkey and Bosnia-Herzegovina, which increased the number of Muslims in the country. The Muslim community has more than doubled since 1991 to an estimated 339,000, or 4.2 percent of the population. In recent years immigration has slowed down due to the introduction of a quota system in the late 1990's. By far the largest ethnic group is Turkish, of which 123,000 have Turkish citizenship. Many more ethnic Turks are Austrian citizens. The next largest groups are Bosnians with 64,600, Yugoslavians with 21,600, Macedonians with 11,000, and Iranians with 3,800. The largest groups of Arab Muslims are Egyptians with 3,500 and Tunisians with 1,000.
According to the most recent census in 2001, membership in major religions is as follows: Roman Catholic Church, 74 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; and other non-Christian religious groups, 0.2 percent. Atheists account for 12 percent, and 2 percent do not indicate a religious affiliation.
The vast majority of groups termed "sects" by the Government are small organizations with fewer than 100 members. There was a report of a physical attack against a person and a violent attack against property. Among the larger groups is the Church of Scientology, with between 5,000 and 6,000 members, and the Unification Church, with approximately 700 adherents. Other groups termed "sects" include Divine Light Mission, Eckankar, Hare Krishna, the Holosophic Community, the Osho Movement, Sahaja Yoga, Sai Baba, Sri Chinmoy, Transcendental Meditation, 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. The number of Muslims is higher than the national average in Vienna (7.8 percent) and the province of Vorarlberg (8.4 percent), where industry draws a disproportionately higher number of guest workers from Turkey and the former Yugoslavia.
According to a poll by FESSEL-GfK, 78 percent of respondents state that they belong to a church or religious group. Of that number, 2 percent attend services more than once a week, 15 percent attend weekly, 17 percent attend a minimum of once a month, 34 percent attend several times a year (on special occasions), and 32 percent never attend.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice, except for religious groups that receive second-class status (or no status) under the 1998 Law on the Status of Religious Confessional Communities. Some of these groups are termed "sects." One group that has gone to court over its treatment is the Jehovah's Witnesses, which has taken its case to the European Court of Human Rights (ECHR). The Church of Scientology is also denied acknowledgement as a religious group.
The Government is secular. The Roman Catholic Church is the predominant religion; many 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 are 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 religious workers into the country 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 Roman Catholic Church, the Protestant churches (Lutheran and Presbyterian, called "Augsburger" and "Helvetic" confessions), Islamic community, Old Catholic Church, Jewish community, Eastern Orthodox Church (Russian, Greek, Serbian, Romanian, and Bulgarian), Church of Jesus Christ of Latter-day Saints (Mormons), New Apostolic Church, Syrian Orthodox Church, Armenian Apostolic Church, Methodist Church of Austria, Buddhist community, and Coptic Orthodox Church.
The 1998 Law on the Status of Religious Confessional Communities imposed new criteria on religious groups to achieve religious society status, although it allowed previously recognized societies to retain their status. New criteria included 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 (Catholic, Protestant, Islamic Community, and Eastern Orthodox) groups meet this membership requirement. Of the unrecognized religious groups, only the Jehovah's Witnesses 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. On June 8-9, 2005, several nongovernmental organizations (NGOs) at the Organization for Security and Cooperation in Europe (OSCE) meeting on Anti-Semitism and on Other Forms of Intolerance concluded that "the existing system and in particular the 1998 Law on Confessional Communities is inherently discriminatory as it de facto prevents religious organizations from obtaining a state-recognized status and relegates them to a second-class status."
Once the Government recognizes them, religious confessional communities have juridical standing, which permits them to engage in such activities as purchasing real estate in their own names and contracting for goods and services. A religious group that seeks to obtain this new status is subject to a six-month waiting period from the time of application to the Ministry of Education and Culture. According to the Ministry, as of June 2007, 14 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. Since then, its decision has been upheld in the Constitutional Court and the Administrative Court. Following a May 2006 decree by the Ministry of Education, the ELAIA Christian Community (ELAIA Christengemeinde) also received status as confessional community after applying on October 13, 2005.
The 11 religious groups that constitute confessional communities according to the law are the Jehovah's Witnesses, Baha'i Faith, the Baptists, Evangelical Alliance, the Movement for Religious Renewal, Free Christian Community (Pentecostalists), Pentecostal Community of God, ELAIA Christian Community, Seventh-day Adventists, Hindu Religious Community, and 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. Historically, unrecognized religious groups had problems obtaining resident permits for foreign religious workers. Unlike visas for religious workers of recognized religions, religious workers who are members of unrecognized religions are subject to a numerical cap for what is technically a nonpreference immigrant visa category. Administrative procedures adopted in 1997 for certain unrecognized groups, which exempt these workers from having to obtain governmental permission to work, helped to address this problem in part. These procedures allowed for application under an immigrant visa category that is neither employment nor family-based. New visa laws that became effective in January 2006 brought certain changes in the implementation for a number of visa categories. New poverty guidelines and shortened visa validity periods make it more difficult for some members of this group to obtain resident permits.
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. Attendance in religious instruction is mandatory and instruction either takes place in the school or at sites organized by the religious groups. Unless students formally withdraw at the beginning of the academic year, students under the age of 14 need parental permission to withdraw from instruction.
The country has a law banning Holocaust denial. Due to the country's history during the National Socialist era, there is strong opposition to relaxing the law banning Holocaust denial.
Restrictions on Religious Freedom
Several religious groups that the Government did not recognize under the 1998 law, 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 obstructs recognition, and formalizes a second-class status for nonrecognized groups.
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 in 1997 under the 1874 law. A complaint filed by the Jehovah's Witnesses with the ECHR in 1998, arguing that the group had not yet been granted full status as a religious entity in the country under the law despite a two-decade struggle, remained pending at the end of the period covered by this report. This was one of three applications that the Religious Community of Jehovah's Witnesses filed against the Government at the ECHR. Three other applications were filed by individuals and dealt with the denial of exemption for the ministers of Jehovah's Witnesses from both military and alternative service. On February 1, 2005, the ECHR ruled that two of the cases dealing with military exemption were admissible as possible violations of the European Convention on Human Rights regarding freedom of religion and discrimination. On November 16, 2006, the Jehovah's Witnesses filed an application with the ECHR regarding aspects of the Law on Confessional Communities which does not allow for religious societies to receive tax concessions. The application was filed with the ECHR after the Constitutional Court and the Administrative Court dismissed the case. These cases were pending before the courts.
The State of Lower Austria and the City of Vienna fund a counseling center of the Society Against Sect and Cult Dangers (GSK), a controversial quasi-NGO, which actively works against sects and cults. In 2005 GSK received an average of $29,260 (作者: 令狐药师 时间: 21.9.2007 18:27
Azerbaijan
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides that persons of all faiths may choose and practice their religion without restriction; however, there were some abuses and restrictions.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report. Some religious groups reported delays in and denials of registration. As in previous years, there continued to be some limitations upon the ability of groups to import religious literature. Most religious groups met without government interference; however, local authorities monitored religious services, and officials at times harassed and detained members of "nontraditional" religious groups.
There were some reports of societal abuses or discrimination based on religious belief or practice. There was popular prejudice against Muslims who convert to other faiths and hostility toward groups that proselytize, particularly evangelical Christian and other 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 monitors religious freedom and maintains contact with the Government and a wide range of religious groups.
Section I. Religious Demography
The country has an area of 33,774 square miles and a population of 8.5 million. There were no reliable statistics on membership in specific religious groups; however, according to official figures approximately 96 percent of the population is Muslim. The remainder of the population consists mostly of Russian Orthodox, Armenian Orthodox, Jews, and nonbelievers. Among the Muslim majority, religious observance is relatively low, and Muslim identity tends to be based more on culture and ethnicity than religion. According to the State Committee on Work with Religious Associations (SCWRA), the Muslim population is approximately 65 percent Shi'a and 35 percent Sunni; traditionally, differences are not defined sharply.
The vast majority of Christians are Russian Orthodox whose identity, like that of Muslims, tends to be based as much on culture and ethnicity as religion. Christians were concentrated in the urban areas of Baku, the capital, and Sumgayit.
Of a total Jewish population of approximately 15,000, the vast majority live in Baku. Much smaller communities exist in Guba and elsewhere. There are five to six rabbis and six synagogues in the country.
Shi'a, Sunni, Russian Orthodox, and Jews are considered to be the country's "traditional" religious groups. Small congregations of Lutherans, Roman Catholics, Baptists, Molokans (Russian Orthodox Old Believers), Seventh-day Adventists, and Baha'is have been present for more than 100 years.
In the last decade, a number of religious groups considered foreign or "nontraditional" have established a presence, including "Wahhabi" Muslims, Pentecostal and evangelical Christians, Jehovah's Witnesses, and Hare Krishnas.
There were significant expatriate Christian and Muslim communities in Baku; authorities generally permitted 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 establish the religious group of his or her choice, and to practice his or her religion. The law on religious freedom 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 religious freedom that religious organizations, including individual congregations of a denomination, be registered by the Government. Registration enables a religious organization to maintain a bank account, rent property, and generally act as a legal entity.
Since 2001 religious groups must register with the SCWRA. The SCWRA has broad powers over registration and the publication, import, and distribution of religious literature, and it may suspend the activities of religious groups who violate the law.
Registration is burdensome, and there were frequent, sometimes lengthy, delays in obtaining registration. Some groups characterized the seven-step application process as arbitrary and restrictive. Unregistered organizations are vulnerable to allegations that they are illegal and as a result subject to attacks and closures by local authorities; they found it difficult, but not impossible, to function.
According to the SCWRA, it registered 48 new groups from May 2006 through June 2007 and did not reject any applications. All of the newly registered groups were Muslim communities. The SCWRA reported 392 total registered religious communities in the country.
During the reporting period, several groups asserted that the SCWRA sometimes failed to rule on registration applications in a timely manner, and some groups complained that the SCWRA or local officials selectively made the application process difficult or impossible for "nontraditional" communities. Religious groups are permitted to appeal registration denials to the courts. However, some Christian groups contended that local judges often were biased against Christian churches and were unlikely to rule in a just manner.
Under the law on religious freedom, 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.
The law on religious freedom, which the Government enforces, prohibits foreigners from proselytizing.
Registered Muslim organizations are subordinate to the Caucasian Muslim Board (CMB), a Soviet-era muftiate that appoints Muslim clerics to mosques, periodically monitors sermons, and organizes annual pilgrimages to Mecca. Muslim religious groups must receive a letter of approval from the CMB before they can be registered by the SCWRA. Some Muslim religious leaders objected to interference from both the CMB and the SCWRA.
Religious instruction is not mandatory, and there is no religious curriculum for public elementary and high schools; however, there is no restriction on teaching religion in public schools.
Restrictions on Religious Freedom
During the reporting period the Government restricted some religious freedoms.
The SCWRA continued to delay or deny registration to a number of Protestant Christian groups. Local or SCWRA officials often raised particular obstacles to Baptists, Jehovah's Witnesses, and members of Assemblies of God who attempted to register, worship, or perform alternative civilian service as conscientious objectors.
Of the five main Baptist churches, three have successfully reregistered; however, during the reporting period the SCWRA again rejected the applications of the Baptist churches in Aliabad (which has sought registration for 15 years) and Neftchala. Baptists stated the Aliabad notary refused to review the community's registration documents.
In December 2006 SCWRA officials reportedly told the Assembly of God community in Baku that it would have to give the SCWRA advance notice of meetings in order to be registered. The Assemblies of God reported that they tried to register their churches in Baku and Sumgayit several times--most recently in January 2007--but did not receive a response from the SCWRA. An Assembly of God representative met with SCWRA officials in May and June 2007 to advance the registration process, but the SCWRA said that it was still examining the application. In June police also interfered in one of the church's gatherings in Baku.
The Juma Mosque has remained closed since June 2004; the mosque's imam was still not allowed to travel abroad at the end of the reporting period.
In May 2007 SCWRA head Hidayat Orujov stated that only 9 of 49 mosques in Guba were registered. Local commentators reported that Salafists were particularly active in the country's northern regions of Guba and Kachmaz.
The law on religious freedom expressly prohibits religious proselytizing by foreigners, and the Government strictly enforced this. The Government was concerned about Islamic missionary groups (predominantly Iranian and Wahhabi) operating in the country and, as in previous years, restricted their activities.
Some Muslims complained about the SCWRA's allegedly indiscriminate use of the term "Wahhabi" to cast a shadow on devout Muslims. Local Protestant Christians also claimed that SCWRA Chairman Orujov derogatorily referred to their organizations as "sects."
In May 2007 a Baku court sentenced a journalist and the editor of the Sanat newspaper on charges of "inciting religious hatred." The journalist was given a 3-year prison term, and the editor was given a 4-year term. The journalist had written an article, published in November 2006, arguing Islamic values retarded the country's development.
The law permits the production and dissemination of religious literature with the approval of the SCWRA; however, authorities appeared to selectively restrict the import and distribution of religious materials. Obtaining permission to import religious literature remained burdensome, and both Islamic and Christian groups have complained about the lengthy process. However, the SCWRA has also facilitated the import of some literature, and the process appeared to be selectively improving.
During the reporting period, there were multiple episodes of police confiscating allegedly radical Islamic literature in several areas of the country.
The Government regulates travel for the purpose of religious training. Prospective travelers must obtain permission from, or register with, the SCWRA or the Ministry of Education to go abroad for religious studies.
No religious identification is required in passports or other identity documents. However, the Center for the Protection of Conscience and Religious Freedom reported that authorities prohibited Muslim women from wearing headscarves in passport photos and other official identity documents.
Some local officials continued to discourage Muslim women from wearing headscarves in schools.
In July 2006 a Baku court gave Mushfiq Mammedov, a member of Jehovah's Witnesses, a 6-month suspended prison sentence for refusing to fulfill his military service requirement on the grounds of religious belief. Mammedov had appealed his April 2006 arrest on grounds that he had a constitutional right to substitute alternative civilian service as a conscientious objector; a new hearing date had not been set by the end of the reporting period. However, in 2005 the Supreme Court ruled that while the country remained in a state of war with Armenia, the military service requirement superseded an individual's constitutional entitlement to alternative service due to religious beliefs and that, absent implementing regulations, the military was not obligated to provide alternative service.
Press reports indicated that the Armenian Apostolic Church enjoyed a special status in the Nagorno-Karabakh region. The largely Muslim, ethnic Azerbaijani population in Nagorno-Karabakh and the seven occupied territories had fled the region during the conflict with Armenia in the 1990s and remained unable to return to these areas.
During the reporting period, there were several incidents of police arresting Wahhabis and sometimes confiscating weapons and literature, particularly in the northern regions of Guba, Khachmaz, Gax, and Zaqatala, according to local contacts and the press. In April 2007, for example, police detained 16 alleged radical Salafists in Khachmaz.
Abuses of Religious Freedom
Sporadic violations of religious freedom by some officials continued. In many instances, abuses reflected the popular antipathy toward ethnic Azerbaijanis who convert to "nontraditional" religious groups such as evangelical Christian denominations or who adopt Salafist Islamic practices.
"Nontraditional" religious groups faced particularly acute problems operating in remote regions of the country, including the exclave of Nakhchivan. Unregistered religious groups continued to function, and there were fewer incidents than in previous years of official harassment, interruptions of religious services, or police intimidation and fines. However, such incidents continued, and there were reports of beatings during police raids.
On May 20, 2007, local police raided the meeting of a Baptist community in Aliabad and detained the pastor, Zaur Balaev. The church consists of members of the local Georgian-speaking Ingilo minority. Other church members were also briefly detained; police reportedly hit Balaev's wife on the face and may have assaulted another female member. Officials claimed the pastor resisted the police; local Baptists strongly disputed this assertion.
Baku-based Baptist leader Ilya Zenchenko said police claimed they had a court order to break up the unregistered religious community but refused to show any evidence to the congregation. Pastor Balaev's trial was scheduled to begin on July 20, 2007 in Zaqatala; Balaev remained imprisoned in Ganja at the end of the reporting period. Zenchenko said Balaev's health was not good and raised concern that the SCWRA was unwilling to investigate the circumstances of the episode. Some witnesses believed the arrest was retaliation for protests by church members against the officials' attempts to demolish a shop, subsequently destroyed on June 4, 2007, belonging to one of the members. Another member of the community was detained on May 28 and held for eight hours; audio and videotapes and religious books were taken from his apartment.
On December 24, 2006, police, prosecutorial, and religious affairs officials, accompanied by a television crew, raided a meeting of Jehovah's Witnesses in Baku's Kingdom Hall. After breaking down the door, they searched the building without a warrant. Police detained the Jehovah's Witnesses and visitors and questioned them for several hours. They later expelled six foreign citizens, who were deported on grounds of allegedly having broken the law against religious proselytization. Members charged that police also confiscated congregation records, religious literature, the collection box containing approximately $350 (300 AZN), and computers, and reportedly assaulted at least two of the members during the raid.
Local law enforcement authorities occasionally monitored religious services, and some observant Christians and Muslims reportedly were singled out for searches by local law enforcement officers. Local persons claimed that authorities routinely monitored certain mosques. Baptists reported that local officials threatened to close their registered church in Ganja in winter 2006-07 if 10 persons were not present at all meetings. (The law on religious freedom requires that religious organizations have at least 10 members.)
Government authorities tried to restrict what they claimed were political and terrorist activities by Iranian and other clerics operating independently of the organized Muslim community. There were reports that the Government harassed Muslim groups based on security concerns. For example, the Human Rights Resource Center in Khachmaz reported that Wahhabis in Khachmaz were harassed because authorities suspected that all Wahhabis had links to terrorism
In April 2007 police arrested two individuals in Sumgayit on grounds of spreading information on Nurcu Islam, which is based on the teachings of a 19th-century Turkish imam and seeks to develop a greater role for Islam in society and educational institutions.
Members of Jehovah's Witnesses reported that local authorities, particularly outside of Baku, occasionally interfered with their ability to rent public halls for religious assemblies and fined or detained overnight some of the group's members for meeting in private homes. For example, in June 2005 police raided a gathering of approximately 200 Jehovah's Witnesses in Baku and briefly detained 29 members of the group.
During the reporting period, in the occupied region of Nagorno-Karabakh--a predominantly ethnic Armenian area over which the Government of Azerbaijan had no control--officials reportedly released jailed Baptist conscientious objector Gagik Mirzoyan and transferred him to a military unit to complete the remainder of his military service. Also in the occupied region of Nagorno-Karabakh, Jehovah's Witness and conscientious objector Areg Hovhanesyan remained in jail after being sentenced in 2005 to 4 years in prison for evading military service, a sentence he did not appeal.
There were reports of religious prisoners or detainees in the country, including Baptist pastor Zaur Bazaev, who remained in Ganja prison at the end of the reporting period; Hamid Sabanov, another Baptist from Aliabad who was briefly detained for questioning in June; and Jehovah's Witness and conscientious objector Areg Hovhanesyan, who remained detained in the occupied region of Nagorno-Karabakh.
Following months of repeated refusals, local officials in the Zaqatala region issued a birth certificate to Baptist parents who wished to give their son a Christian name. However, in another case local authorities in the village of Aliabad and in the Zaqatala registry office continued to refuse to register and issue a birth certificate for a Christian child since his birth in June 2006. His older brother had similarly been refused, on grounds of religion. The consequences of not having a birth recorded are serious: a child who does not officially exist cannot enroll in school or obtain health insurance. Members of the ethnic Georgian minority reported that difficulty in registering children with non-Azerbaijani names was particularly acute in this region.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Anti-Semitism
There were few cases of prejudice and discrimination against Jews in the country, and in the few instances of anti-Semitic activity, the Government was quick to respond. Jewish community leaders consistently remarked on their positive relationship with the Government and leaders of other religious communities. In 2004 a new Jewish community center opened in Baku with high-level government participation.
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 indicated that they received or expected to receive their registration, were able to import religious literature, and met without government interference.
When minority religious communities outside of Baku reported that local authorities illegally denied them registration, the SCWRA sometimes intervened on their behalf. In previous years the SCWRA took a strict approach to registration and failed to prevent local authorities from banning such communities.
During the reporting period, the Government promoted interfaith understanding. The SCWRA convened leaders of various religious communities on several occasions to resolve disputes in private and provided forums for visiting officials to discuss religious issues with religious figures. During the reporting period, the SCWRA organized several seminars, conferences, and regional meetings on religious freedom and tolerance. In April 2007 the Government cohosted with the Organization of the Islamic Conference a major international conference on the role of the media in promoting tolerance.
In May 2007 construction began on a new Jewish educational complex. Authorities also reserved one wing of a Baku school for secular and religious classes for 200 Jewish students.
Section III. Societal Abuses and Discrimination
There were some reports of societal abuses or discrimination based on religious belief or practice. There was popular prejudice against Muslims who convert to other faiths and hostility toward groups that proselytize, particularly evangelical Christian and other missionary groups. This was accentuated by the unresolved conflict over Nagorno-Karabakh.
Hostility between Armenians and Azerbaijanis, intensified by the Nagorno-Karabakh conflict, remained strong. In those areas of the country controlled by Armenians, all ethnic Azerbaijanis have fled, and the mosques that had not been destroyed remained inactive. Animosity toward ethnic Armenians elsewhere in the country forced most of them 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, remained closed. As a consequence, the estimated 10,000 to 30,000 ethnic Armenians who remained were unable to attend services in their traditional places of worship.
At the end of the reporting period, Jehovah's Witnesses in Baku reported being unable to use a building they had rented for the purpose of religious meetings since signing a rental agreement in September 2006. According to Jehovah's Witnesses, local residents hired private security guards to prevent their access to the property on September 21, 2006, and local police informed the group on September 24 that they would not be able to hold meetings in the space due to residents' complaints. On April 17, 2007, four men reportedly broke into the building and attacked two Jehovah's Witnesses and property inside. The group reported that local police refused to investigate the incident despite the attackers being identified.
As in previous reporting periods, newspapers and television broadcasts depicted "nontraditional" religious groups as threats to the identity of the nation and as undermining the country's traditions of interfaith harmony, which led to local harassment.
During the reporting period, articles critical of Wahhabism and of Christian missionaries appeared in newspapers, and one television channel aired "exposes" of Christian church services.
Hostility also existed toward foreign (mostly Iranian and Wahhabi) Muslim missionary activity, which many viewed as attempts 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.
On April 11, 2007, unidentified individuals threw a burning object through the window of a newly constructed Roman Catholic church in Baku. The church's priest publicly stated that the incident was almost certainly criminal and thanked local authorities for investigating the matter.
Section IV. U.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 reporting period, U.S. embassy officers conveyed concerns about the registration process and official attitudes toward "nontraditional" religious groups to the Chairman of the SCWRA. The Embassy also expressed concern about the Government's commitment to religious freedom with other members of the Government and in the press. The Embassy repeatedly conveyed objections to the censorship of religious literature.
The Ambassador and embassy officers maintained close contact with leading Muslim, Russian Orthodox, and Jewish religious leaders and regularly met with members of unregistered religious groups in order to monitor religious freedom. Embassy officers also maintained close contact with nongovernmental organizations that addressed issues of religious freedom.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:28
Belarus
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion; however, the Government restricted this right in practice.
Respect for religious freedom worsened during the period covered by this report. The Government continued to restrict religious freedom in accordance with the provisions of a 2002 law on religion and a 2003 concordat with the Belarusian Orthodox Church (BOC), a branch of the Russian Orthodox Church (ROC) and the only officially recognized Orthodox denomination. Although there is no state religion, the concordat grants the BOC privileged status. Protestants in particular attracted negative attention, presumably for their perceived links with the United States. Numerous anti-Semitic acts and attacks on religious monuments, buildings, and cemeteries occurred with little discernable response from the Government. Authorities kept many religious communities waiting as long as several years for decisions about property registration or restitution. Authorities also harassed and fined members of certain religious groups, especially those that the authorities appeared to regard as bearers of foreign cultural influence or as having a political agenda. Foreign missionaries, clergy, and humanitarian workers affiliated with churches faced many government-imposed obstacles, including deportation and visa refusal or cancellation.
While some members of society took positive actions to promote religious freedom, instances of societal abuses and discrimination occurred, including numerous acts of vandalism and arson of religious sites, buildings, and memorials.
The U.S. Government raises religious freedom issues with the Government as part of its overall policy to promote human rights; however, officials repeatedly turned down U.S. Government representatives' requests for meetings to discuss possible infringements.
Section I. Religious Demography
The country has an area of 80,154 square miles and a population of 9,700,000. Historically it has been an area of both interaction and conflict between Belarusian Orthodoxy and Roman Catholicism, although relations between the two groups improved during the period covered by this report. January 2007 figures from the Office of the Plenipotentiary Representative for Religious and Nationality Affairs (OPRRNA) showed that approximately 50 percent of Belarusians consider themselves religious. The Government claimed that of persons professing a religious faith, approximately 80 percent belong to the BOC, 14 percent identify themselves with the Catholic Church, 4 percent are members of eastern religious groups (including Muslims, Hare Krishnas, and Baha'i), and 2 percent are Protestant (including Seventh-day Adventists, Old Believers, Jehovah's Witnesses, Apostolic Christians, and Lutherans). Of those who identify themselves as Belarusian Orthodox or Roman Catholic, only 18 percent and 50 percent, respectively, regularly attend religious services. There are also adherents of the Greek Catholic Church and of Orthodox groups other than the BOC. Jewish groups claimed that between 50,000 and 70,000 persons identify themselves as Jewish. Most Jews were not religiously active.
In January 2007 OPRRNA reported 3,103 religious organizations of 25 religious confessions and denominations in the country, including 2,953 registered religious communities and 150 national and confessional organizations (monasteries, brotherhoods, missionaries, etc.). This included 1,399 Belarusian Orthodox, 493 Evangelical Christian, 440 Roman Catholic, 267 Evangelical Christian Baptist, 74 Seventh-day Adventist, 54 Full Gospel Christians, 33 Old Believer, 29 Jewish, 27 Lutheran, 26 Jehovah's Witness, 24 Muslim, 21 New Apostolic Church, 17 Progressive Judaism, 13 Greek Catholic, 9 Apostolic Christians, 6 Hare Krishnas, 5 Baha'i, 5 Christ's Church, 4 Mormon, 2 Messianic, 1 Reform Church, 1 Presbyterian, 1 Armenian Apostolic, 1 Latin Catholic, and 1 St. Jogan Church communities.
Foreign clergy and missionaries attempted to operate in the country but were subject to deportation and visa refusal or cancellation.
Section II. Status of Freedom of Religion
Legal/Policy Framework
The Constitution provides for freedom of religion; however, the Government restricted this right in practice. Although the 1996 amended Constitution affirms the equality of religions and denominations before the law, it also contains restrictive language stipulating that cooperation between the state and religious organizations "is regulated with regard for their influence on the formation of spiritual, cultural, and state traditions of the Belarusian people." OPRRNA regulates all religious matters.
In 2002 President Lukashenko signed a religion law despite protests from human rights organizations, the European Union, and domestic religious groups. 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 Catholicism, Judaism, Islam, and Evangelical Lutheranism, groups commonly referred to as "traditional faiths." However, the traditional faiths mentioned by the law do not include religious groups such as the Priestless Old Believers and Calvinist churches, which have historical roots in the country dating to the 17th century.
Despite the law's guarantee of religious freedom, it contains a number of restrictive elements that increase the Government's control of the activities of religious groups. The law requires all religious groups to receive prior governmental approval to import and distribute literature, prevents foreigners from leading religious organizations, and denies religious communities the right to establish schools to train their own clergy. In addition, the law confines the activity of religious communities to areas where they are registered and establishes complex registration requirements that some communities, both "traditional" and "nontraditional," have difficulty fulfilling. The law also required all previously registered groups to reregister by 2004 and bans all religious activity by unregistered groups.
The religion law establishes three tiers of religious groups: religious communities, religious associations, and republican religious associations. Religious communities, or local individual religious organizations, must include at least 20 persons over the age of 18 who live in neighboring areas. Religious associations must include at least 10 religious communities, one of which must have been active in the country for at least 20 years, and may be constituted only by a republican (national level) religious association. Republican religious associations can be formed only when there are active religious communities in the majority of the country's six regions.
A religious community must submit a list of its founders' names, places of residence, citizenship, and signatures, along with copies of its founding statutes, minutes of its founding meeting, and permission from the regional authorities confirming the community's right to occupy or use any property indicated in its founding statutes. Regional executive committees (for groups outside of Minsk) or the Minsk City Executive Committee handle all registration applications. For a community practicing a religion not previously "known" to the Government, information about the faith must also be submitted. No previously "unknown" religious communities were registered during the reporting period.
A religious association must provide a list of members of the managing body with biographical information, proof of permission for the association to be at its designated location, and minutes from its founding congress. Religious associations have the exclusive right to establish religious educational institutions, invite foreigners to work with religious groups, and organize cloistered and monastic communities. All applications to establish associations and republican associations must be submitted to OPRRNA. The Government registered five republican religious organizations during the reporting period. Domestic religious groups continued to call for revocation of at least part of the 2002 law. Christian communities maintained that the law heavily restricts their activities, suppresses freedom of religion, and legalizes criminal prosecution of individuals for their religious beliefs.
The 2003 concordat between the BOC and the Government guarantees the BOC autonomy in its internal affairs, freedom to perform religious rites and other activities, and a special relationship with the state. The concordat recognizes the BOC's "influence on the formation of spiritual, cultural, and national traditions of the Belarusian people." It 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 would not limit the religious freedoms of other religious groups, the concordat calls for the Government and the BOC to combat unnamed "pseudoreligious structures that present a danger to individuals and society." In addition, the BOC possesses the exclusive right to use the word "Orthodox" in its title and to use the image of the Cross of Euphrosynia, the patron saint of the country, as its symbol.
On January 8, 2007, President Lukashenko honored several BOC members with "For Spiritual Revival" awards in recognition of their efforts to develop "moral traditions which contribute to the spiritual values卋etween various nationalities and religions." In a meeting with BOC bishops on December 21, 2006, President Lukashenko praised the cooperation between the Government and the BOC and stressed their common goals of civil accord and national unity. The President also noted the Government's assistance to the BOC: in 2006 the Government funded $3 million (6.4 billion rubles) in BOC projects.
Restrictions on Religious Freedom
The Government restricted religious freedom both actively and indirectly. The Government enforced laws that limit freedom of worship, speech, and assembly. The Government was sometimes responsible for and regularly failed to condemn acts of religious insensitivity or intolerance. The Government frequently referred to groups it did not consider to be traditional as "nontraditional," and government officials and state media widely used the term "sect" when referring to such groups, although it is not an official designation. Foreign missionaries, clergy, and charity workers faced increased government obstacles, including deportation and visa refusal or revocation. With or without official registration, some religious groups encountered difficulty renting or purchasing property to establish places of worship, building churches, or reacquiring state-controlled religious property.
Forum 18 reported that the BOC and government officials pressured the parishioners of the unregistered Russian Orthodox Church Abroad (ROCA), which split from the BOC in 1927, to withdraw their names from the ROCA's registration application. If even 1 of the 20 signatories of the application were to withdraw his or her name, ROCA would be forced to start the process again. ROCA stated that from August to October 2006, two Moscow Patriarchate priests threatened to withhold sacraments from the parishioners if they continued supporting the "illegal and uncanonical sect." ROCA claimed that the two priests received the parishioners' names from local authorities.
On September 14, 2006, Pastor Sergei Heil, chair of the unregistered Independent Evangelical-Lutheran Church in the Republic of Belarus, reported that the Government refused to register it as a republic-wide association. The Church has tried since October 2004 to register as an association and held four founding sessions in Bobruysk to comply with the registration requirements. OPRRNA maintained that there were "technical errors" in its application.
Many "traditional" and "nontraditional" religious groups continued to experience problems obtaining property or registering property, particularly when attempting to convert residential property for religious use. According to the Government, the law permits residential property to be used for religious services only after 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. As a result, several Protestant churches and "nontraditional" groups were at an impasse: denied permission to convert their properties for religious use because they were not registered, but unable to register due to the lack of a legal address. Such groups often were forced to meet illegally or in the homes of individual members.
On March 22, 2007, the Supreme Economic Court adjourned indefinitely a case involving the New Life Church in Minsk. The New Life Church faced closure because authorities refused to register it at the cow barn it owned and wished to use for worship; its unregistered status made all its activities illegal. To protest a July 24, 2006, order by the Minsk City Economic Court to sell the church building to the city at a price far below market value and to vacate the premises by October 8, 2006, New Life Church members and sympathizers began a 23-day hunger strike, which prompted the authorities to review their decision. With the permission of Minsk local authorities, approximately 700 New Life Church parishioners and supporters rallied on Bangalore Square on October 21, 2006, to protest the forced sale. The case remained under consideration at the end of the reporting period.
On December 6, 2006, Grodno authorities granted permission for the Blessed Virgin Mary Mother of Mercy Roman Catholic community to build a church for its 8,000-member parish, which had been worshipping in a small wooden house that could accommodate only 300 persons. Twelve members of the church had launched a hunger strike on December 1, 2006, and continued it until authorities agreed to their request. The community first applied for permission to build a church in 1998.
On December 4, 2006, the Minsk Community of Krishna Consciousness (the Hare Krishnas) was forced out of its office in a vehicle service station following an inspection by the sanitary and emergency management authorities. The inspectors, however, allowed all other tenants to remain. The Minsk and Bobruysk Hare Krishna communities had searched for a legal address since being denied registration in 2004. They had attempted to register at the vehicle service station, but in November 2006 authorities denied the application.
On July 15, 2006, the Supreme Court rejected the appeal of Pastor Georgiy Vyazovskiy against the closure of his Christ Covenant Reformed Baptist Church. The Minsk City Court closed the church in May 2006 because the congregation had attempted to register at a residential building in violation of the law's mandate that all religious groups be registered at a "legal" address.
A government decree specifies measures to ensure public order and safety during general public gatherings. Some meeting hall officials cited the decree as a basis for canceling or refusing to extend agreements with religious groups for the use of their facilities. During the reporting period it remained difficult, particularly for unregistered groups, to rent a public facility. Protestant communities suffered most from this decree, since they were less likely to own their own property and needed to rent public space when their members were too numerous to meet in private homes.
On June 25, 2007, the Minsk Tsentralniy District informed John the Baptist Church that it could not rent space at the state Trade Unions House, allegedly due to scheduling conflicts.
Between February 2006 and the end of the reporting period, the charismatic Living Word Church in Grodno tried at least seven times to rent meeting space, but state proprietors refused each attempt.
On December 28, 2006, State Ideology Officer Oleg Bobryk interrupted without explanation a seminar on family relationships held by a Protestant preacher at the Volozhyn Palace of Culture. Volozhyn authorities dismissed 15 Palace of Culture employees that same day. Vefil Evangelical Christian Baptist Pastor Sergey Yasku alleged the dismissals were an attempt by government officials to "eliminate any cooperation of evangelical Christians with public organizations."
The Government restricted peaceful assembly for religious activities during the reporting period. On June 4, 2007, the Minsk City Executive Committee denied permission for the unregistered Belarus Christian Democracy party (BCD) to stage a June 8 rally protesting authorities' crackdown on freedom of conscience on Freedom Square. In April 2007 authorities similarly denied the BCD permission to stage a rally in support of religious freedom.
There were credible reports that local authorities and teachers sought to identify which children attended Baptist Sunday school. According to Forum 18, Baptist pastor Gennady Brutskiy alleged that children identified as having attended Baptist Sunday school were threatened by the head teacher. Similarly, Pastor Yasku claimed State Ideology Officer Bobryk demanded that teachers find out whether their students attended Protestant Sunday school. If children attended such a school, the teachers had to "have a talk" with their parents.
During the reporting period, the Government monitored peaceful minority religious groups, especially those perceived as "foreign" or "cults." Credible sources reported that state security officers often attended Protestant services to conduct surveillance.
Approval for visits by foreign religious workers often involved a lengthy bureaucratic process. The law requires 1-year, multiple-entry "spiritual activities" visas for foreign missionaries and clergy. An organization inviting foreign clergy must make a written request to OPRRNA, including the proposed dates and reason for the requested visit. Even if the visit is for nonreligious purposes such as charitable activities, representatives must obtain a visa and permission from OPRRNA. OPRRNA has 20 days in which to respond, and there is no provision for appeal of its decision.
Observers expressed concern that lack of uniform government guidance on implementation of February 2006 changes to visa laws affected the ability of missionaries to live and work in the country. Authorities frequently questioned foreign missionaries and humanitarian workers and the local citizens who worked with them about the sources and use of their funding. There were also credible reports that these foreign workers were followed and surveilled by security personnel.
According to Forum 18, in September 2006 authorities refused Israeli citizen Rabbi Boruch Lamdan permission to conduct religious activity due to his alleged "illegal commercial activity," although he was allowed to remain in the country. Rabbi Lamdan denied the allegations, stating that the refusal stemmed from his late tax payments on charitable donations that were sent to him personally. Lamdan departed the country in June 2007 after the Government did not renew his religious visa.
In July 2006 authorities denied permission for the unregistered Full Gospel Union to invite Nigerian pastor Anselm Madubuko to preach at three New Generation member churches. The authorities claimed that the group had "no basis" to invite him since it is unregistered and noted that they considered Madubuko's visit "inexpedient" given the New Generation's alleged "violation of Belarusian law."
The Government does not permit foreign missionaries to engage in religious activity outside of their host institutions. Transferring between religious organizations, including parishes, requires prior state permission. For example, on October 13, 2006, authorities fined Polish citizen and Catholic priest Antoni Koczko $29 (62,000 rubles) for conducting an "unauthorized" religious service in Minsk, since he had been assigned to a church in Slutsk.
Internal affairs agencies may compel the departure of foreign clergy by denying registrations and stay permits. Authorities may act independently or based on recommendations from other government entities.
In spring 2007 the founder/pastor of the Minsk-based New Testament Church and pastor of its Messianic Jewish congregation, an American citizen who had worked in the country for 10 years, was forced to leave the country. Authorities had refused to renew his work permit in spring 2006. In October 2006 authorities refused to renew visas for 12 Polish Catholic nuns and priests from the Grodno region who had been working in the country for more than 10 years, citing the need to provide local graduates of the Catholic seminaries with jobs. Despite hunger strikes, petitions, and protests by the Catholic community, the priests and nuns were told to leave the country by December 31, 2006.
Legislation prohibits "subversive activities" by foreign organizations and the establishment of offices by foreign organizations whose activities incite "national, religious, and racial enmity" or could "have negative effects on the physical and mental health of the people." On May 30, 2007, authorities fined Polish citizen Yaroslav Lukasik, an unofficial pastor of the John the Baptist Church, $15 (31,000 rubles) for conducting unauthorized religious services at a fellow pastor's home on May 27. At the same time, they issued him deportation papers for "repeated violations of the regime governing the presence of foreigners," ordered him to leave the country by June 7, and barred him from reentry for 5 years. Lukasik denied the charges, stating that he had attended, not conducted, religious services on May 27. On May 8, 2007, authorities canceled Lukasik's residency permit due to his alleged involvement in "activities aimed at causing damage to the national security." Lukasik appealed the fine and the deportation order to the local court, but the court denied the appeals on June 20 and June 27, respectively. Lukasik is married to a local citizen and has three local citizen children. Independent media reported that his family also appealed to a higher court in Minsk; however, authorities alleged that the papers related to the case were "lost" and could not be found before the statute of limitations for the appeal expired.
Foreign citizens officially in the country for nonreligious work can be reprimanded or expelled if they participate in religious activities.
On June 21, 2007, a Mogilyov judge overturned penalties involving seven U.S. citizens due to technical errors and sent the case back for a retrial. On February 16, 2007, the Government had deported the seven and banned them from the country for 2 years for two separate counts of illegal teaching and illegal religious activities. On February 13, the police charged the group with violating article 185 of the administrative code, "Violation of Rules of Foreign Citizens' Stay in Belarus" and fined them $15 (32,000 rubles) each for engaging in activities incompatible with the terms of their visas; according to the Government, the seven failed to obtain prior permission from the Education Ministry before they began teaching English at a house of worship in Mogilyov. The charges stemmed from a February 9 police raid on a church building; the results of the retrial were pending at the end of the reporting period.
On March 14, 2007, authorities canceled the residency permit of a U.S. Protestant humanitarian aid worker and deported him. Authorities claimed he was involved in activities "aimed at causing damage to national security" without explaining the alleged threat. The man had served as a charity worker and attended a Protestant church in Minsk.
Baptist Union representative Gennadiy Brutskiy reported that authorities questioned a U.S. citizen who held a humanitarian work visa after he addressed a Bible college graduation ceremony in May 2006. In March 2007 authorities refused to renew the man's visa, forcing him to leave the country.
By law, citizens are not prohibited from proselytizing and may speak freely about their religious beliefs; however, in practice authorities often interfered with or punished some individuals who proselytized on behalf of registered or unregistered religious groups. Authorities regulated every aspect of proselytizing and literature distribution.
The Government continued to harass and fine Hare Krishnas for illegally distributing religious literature. In January 2007 authorities confiscated 14 books from a Hare Krishna and fined the person $15 (32,000 rubles) for illegally distributing religious material.
On June 12, 2007, police removed a sign that read "I have the right to faith" from a bridge in downtown Minsk within 90 minutes of its placement there by opposition activists.
The Government continued to use textbooks that promoted religious intolerance, especially toward "nontraditional" faiths. Leaders of Protestant communities criticized language in the textbook Basics of Home and Personal Security as discriminatory against Protestants, particularly the chapter entitled "Beware of Sects." The chapter includes a paragraph informing students of such "sects" as Seventh-day Adventists, the Church of Maria, White Brotherhood, and Jehovah's Witnesses. The Ministry of Education continued to use the textbook Man, Society, and State, which labels Protestants and Hare Krishnas as "sects," even after protests by religious groups. The authorities promised to change the language in the next edition of the books; neither book was republished by the end of the period covered by this report.
During the reporting period, the Government took steps to "warn" the public of "new" groups and discouraged their growth. On June 15, 2007, the state newspaper Respublika published an article titled "New Crusaders" which compared contemporary Catholic missionary activities to the Crusades and characterized the involvement of Pope John Paul II in the fall of communism as a "devilish enterprise," alleging collaboration with the CIA. The Polish community in the country denounced the article and called for criminal charges against its author and the newspaper's editor. Respublika later issued an apology. On December 12, 2006, Respublika urged government authorities to treat "new" religions with extreme caution because they might lead to tragedy and pose threats to society. The author alleged that new religions, including Scientology, Kabbalah, and Buddhism, are syncretic and do not teach their followers "anything good."
On May 21, 2007, God's Grace Head Pastor Sergey Khomich received a letter from the state-controlled Lad television channel denying any wrongdoing in a May 12 broadcast in which a television host referred to the God's Grace community as a "totalitarian and destructive sect." While broadcasting footage of a God's Grace prayer service and a conference, host Artyom Makhakeyev accused healers of swindling money out of sick people and warned that the wealthy "frequently become the focus of sects' attention."
On December 8, 2006, the Government informed the New Life Church that it would not initiate a case against state-controlled Capital TV (STV). On October 14 and 15, 2006, STV made slanderous allegations against the unregistered Protestant group in a report entitled "Strange Worshippers of a No Less Strange Religion." When STV would not retract its allegations, the New Life Church asked the authorities to open a criminal case against STV and to refute the station's allegations. The Government refused on the grounds that "there was no sign of any crime in their actions."
Despite the BOC's favored status, the Government also warned about the "excessive influence" of the BOC. President Lukashenko met with senior BOC bishops on December 21, 2006, to explain his "pragmatic" approach to the BOC after it complained about an article in a state newspaper by a presidential administration official that warned citizens against the BOC's influence and claimed that it weakens the impact of state ideology.
There were credible reports of government interference with religious travel. The Belarus-based Christian Human Rights House reported that on January 3, 2007, authorities stopped and searched a bus carrying approximately 40 young Catholics and Protestants at the Belarus-Poland border for approximately 5 hours. The group was returning to Belarus after a pilgrimage to Croatia.
On August 9, 2006, border guards took into custody and transported to Minsk 47 Baptist children and adults who were on a religious retreat at a private homestead in the western Grodno region for alleged violations of health and safety regulations. The previous day, local authorities had ordered the gathering to disperse and threatened to take the children to a police facility for juvenile delinquents and abandoned children. After their release, a senior Minsk religious affairs official publicly conceded that the retreat was legal since private individuals had organized the event. According to Forum 18, different government departments conducted up to four daily checks on a Baptist summer youth camp in the Brest region.
Limited restitution of religious property occurred during the reporting period. There is no legal basis for restitution of property seized during the Soviet and Nazi occupations, and the law restricts the restitution of property being used for cultural or educational purposes. The Government did not return buildings if it had nowhere to move the current occupants. For example, most of the Jewish community's past requests for the return of Minsk synagogues, which were in use as theaters, museums, sports complexes, and a beer hall, were refused. However, during the reporting period Jewish communities did not request the return of buildings or other real estate.
On November 28, 2006, local authorities in Volozhyn threatened to rescind the Jewish community's rights to possess a restituted yeshiva building due to lack of renovation work. The Jewish community had started renovations on the yeshiva, which had been returned to the community in the 1990s, but ran out of funds before completing them. The authorities ultimately did not confiscate the 200-year old building after a U.S.-based committee pledged in May 2007 to raise funds to finance the renovation.
At the end of the reporting period, the St. Joseph Catholic community in Minsk continued a campaign for the Government to return former Bernardine church and monastery buildings, home to the state archives and slated to be converted into a hotel and entertainment center. The community has held regular prayer services at the site since first learning of reconstruction plans in 2004, but in March 2007 the Government announced new conversion plans, after which the community launched the petition drive. As of June 4, 2007, the petition had more than 10,000 signatures. Previously, the OPRRNA chairman said that since the Government did not have funds to construct new archive buildings, the church and monastery could not be handed back. On June 7, authorities prevented the community from gathering to pray, stating that they needed permission to assemble, but did not detain any worshippers. On June 16, approximately 90 persons gathered outside the church and lit candles while police watched.
Abuses of Religious Freedom
The Government continued to abuse the religious freedom of several religious groups. As in the past, the most common charge against religious leaders was organizing or hosting an unauthorized meeting, a charge that arises from a law circumscribing freedom of assembly.
The law allows persons to gather to pray in private homes; however, it imposes restrictions on holding rituals, rites, or ceremonies in such locations and requires prior permission from local authorities. During the reporting period, Protestant and non-BOC Orthodox communities were fined or warned for illegally conducting religious services, carrying out unsanctioned religious activities, or illegally gathering without prior government permission.
On June 26, 2007, the Minsk Central District Court rejected a complaint by Antony Bokun, pastor of the registered John the Baptist Church, that police mistreated him following his arrest earlier in the month. On June 4, 2007, a Minsk District Court Judge sentenced Bokun to 3 days in prison for organizing an unauthorized religious service in his home on June 3. On that day, 10 officials raided Bokun's home during church services and took him and Polish Protestant pastor Yaroslav Lukasik to a police station. The police released Lukasik after a few hours but held Bokun overnight despite his cardiovascular condition. He became ill and needed medical attention. On June 27 and June 20, 2007, respectively, the Minsk City Court dismissed Bokun's appeals of a jail sentence and fine stemming from a separate incident. On May 28, the court had found Bokun guilty of conducting an illegal religious service and fined him $290 (620,000 rubles). Police officers had arrested Bokun on May 27 after entering his house and videotaping the service.
On May 8, 2007, police detained and warned youth activist Ivan Shutko that his participation in the campaign to prevent the Roman Catholic monastery in Minsk from being transformed into a hotel and casino might result in "great problems."
On April 11, 2007, authorities issued an official warning to Sergey Nesterovich of the unregistered God's Transfiguration Brotherhood for regularly conducting illegal religious meetings in his apartment and collecting funds. In March 2007 KGB secret police had conducted a 3-hour raid of Nesterovich's apartment during a prayer meeting. The police searched the apartment, confiscated written materials, and questioned and photographed the attendees. Nesterovich appealed the warning, but authorities denied the appeal.
In December 2006 authorities issued Pastor Nikolay Borichevskiy of the Grace of Jesus Church in Krupki village a written warning for violating residence permit regulations; he ignored the warning and remained in Krupki. When Borichevskiy asked what had brought on the charge, the officials responded that his repeated criticism of the regime drew their attention.
On August 30, 2006, Union of Evangelical Christians Salvation Church (UECSC) pastor Sergey Poznyakovich was fined $2,170 (4.65 million rubles) for performing a baptism ceremony in a nearby lake. In July 2006 UECSC Bishop Nikolay Kurkayev was fined $75 (160,000 rubles) for holding an unauthorized religious service. On July 28, 2006, authorities fined New Life Church Pastor Vyacheslav Goncharenko $470 (1 million rubles) for having conducted an unsanctioned religious service earlier that month. During the previous reporting period, there were at least 13 reported instances of the Government imposing fines ranging from $13 to $2,600 (26,000 to 5.3 million rubles) for illegal religious activity.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Anti-Semitism
The number of individual anti-Semitic incidents increased during the reporting period. Anti-Semitism is tolerated by the state. Anti-Semitic acts were only sporadically investigated, and the Government allowed state enterprises to freely print and distribute anti-Semitic material.
Unlike in previous reporting periods, state-owned periodicals did not attack Jewish religious groups; however, the sale and distribution of anti-Semitic literature through state press distributors, government agencies, and stores affiliated with the BOC continued. During the reporting period, anti-Semitic and Russian ultranationalist newspapers and literature, DVDs, and videocassettes continued to be sold at Pravoslavnaya Kniga (Orthodox Bookstore), which sells Orthodox literature and religious paraphernalia. The store was part of the Khristianskaya Initsiativa company, whose general director often wrote xenophobic articles. The store continued to distribute the anti-Semitic and xenophobic newspaper Russkiy Vestnik despite a 2003 order by the Prosecutor General and the Ministry of Information to remove copies from the store. The official BOC website honors Gavril Belostokskiy, a young child allegedly murdered by Jews near Grodno in 1690, as one of its saints and martyrs. A memorial prayer to be said on the anniversary of his death alleges the "martyred and courageous" Gavril "exposed Jewish dishonesty." The book Demons on the Russian Land: Globalism as a Product of Evil, by Belarusian National Academy of Sciences (BNAS) researcher Valeriy Zelenevskiy, was also available at Pravoslavnaya Kniga. Published in Minsk at the end of 2006, the book contains numerous anti-Semitic statements, such as "the Jews still adhere to pro-slavery views." Since the state-run BNAS approved publishing of the book, Jewish leaders and human rights activists considered the book to be a reflection of certain segments of the regime's ideology.
Several Jewish religious sites were vandalized during the reporting period.
On June 28, 2007, local Jewish leaders reported that four gravestones in a Jewish cemetery were knocked down by vandals in Mogilyov earlier in the week. Relatives of those buried in the graves appealed to the police, one of whom theorized that the heavy tombstones may have been knocked down by a wind storm, despite the fact that there were no strong storms around the time of the incident.
On May 9, 2007, vandals set fire to flowers laid at the monument to the victims of the Brest Jewish ghetto. Police opened a criminal case but did not identify any suspects. This was the eighth act of vandalism at the monument since it was erected in 1992 and the third during this reporting period. In February 2007 vandals desecrated the monument, but no suspects were identified. On November 29, 2006, an explosion occurred at the same monument. The blast caused minor damage to the memorial. The Jewish community protested the local authorities' refusal to open a criminal investigation into the November incident, which police described as petty hooliganism. According to a local Jewish community leader, police were still investigating the February incident at the end of the reporting period.
On May 4, 2007, vandals drew a picture of a Star of David hanging from a gallows on the foundation of a bridge in Brest. The graffiti was removed not long after it appeared and the local Jewish community did not file a report with the police.
On March 1, 2007, independent media reported that vandals removed part of a metal plaque attached to a monument built on the site of an old Jewish cemetery in remembrance of the killing of the Minsk ghetto Bremen Jews. Also in early March 2007, a bronze memorial plaque on a residential building in central Minsk placed in remembrance of the killing of the Bremen Jews disappeared. An unidentified man claimed to have found the plaque and returned it to the Jewish community following announcements that the German ambassador would pay a $1,350 (2.9 million rubles) reward for the plaque's return. At the end of February 2007, vandals damaged the Star of David on a memorial plaque in Kurapaty honoring Jewish victims of Stalinism.
On May 3, 2007, police in Borisov opened a criminal case in connection with vandalism at the Jewish cemetery. Vandals had removed and damaged 16 tombstones at the end of April. The case remained open at the end of the reporting period; no suspects were identified.
In late February 2007, neo-Nazi activists attacked Larissa Shukailo, the head of the Mogilyov branch of the Belarusian Association for Victims of Political Repression. Two young persons threw a bottle at Shukailo, shouting "Get away to your Israel!" Shukailo filed a complaint with the authorities, but no suspects were identified by the end of the reporting period.
On November 12, 2006, vandals desecrated the Yama Holocaust memorial in central Minsk with white paint and swastikas. Despite a number of neo-Nazi anti-Semitic leaflets signed by the "Belaya Rus Aryan Resistance Front" found at the site, authorities dismissed the incident as a case of teenage hooliganism. The same day swastikas and "Beat the Jews!" graffiti were painted on the Israeli Information and Cultural Center. State-controlled STV's coverage of the vandal attacks referred to Jewish culture as "alien to Belarus." Despite government officials' promises to prosecute offenders, on March 16, 2007, police closed the criminal cases, citing lack of suspects.
In early October 2006, unidentified vandals damaged a concrete fence surrounding a Jewish cemetery and destroyed 10 tombstones in the northern city of Orsha; 17 gravestones were vandalized at a Christian cemetery. Police refused to open criminal cases, calling the acts minor civil offenses.
In September 2006 vandals damaged five graves in an old Jewish cemetery in the eastern village of Sverzhan. Police opened an investigation, but no suspects were identified by the end of the reporting period.
The Jewish community continued to express concern over the concept of a "greater Slavic union" popular among nationalist organizations active in the country, including the Russian National Union (RNU), which still existed despite being officially dissolved in 2000. Throughout the reporting period, Jewish leaders petitioned the authorities to investigate neo-Nazi activities, citing continued vandalism, anti-Semitic graffiti, and threats to civil society and religious congregations. Authorities responded with empathetic letters but did not open any criminal cases in connection with these complaints.
On August 10, 2006, independent newspaper Vitebskiy Kuryer received a letter from the neo-Nazi group RNU threatening to close the newspaper if it continued publishing articles discrediting the Belarusian president and his policies aimed at making "Slavonic nations superior in comparison with Jews." The letterhead contained the slogan "To clean Russia!" and a picture of a soldier holding a strangled man with the Star of David painted on his breast and U.S. dollars in his pocket. Law enforcement agencies did not investigate the threat, maintaining that since the RNU was not registered in the region, it was impossible to track down the letter's authors.
Improvements and Positive Developments in Respect for Religious Freedom
There were some positive developments in respect for religious freedom during the reporting period.
Authorities granted the St. John the Baptist Catholic Community permission to build a church in Minsk and gave the community a plot of land for the building. Construction began on June 15, 2007. This was the first Catholic church to be built in Minsk since the 1917 Revolution.
In 2007 authorities returned a building in Grodno to the St. Pokrovskiy Orthodox Cathedral.
In August 2006 civil society activists in Orsha managed to save the remains of an 18th-century church. The activists sent letters and petitions to local government officials protesting the construction of a detention center on the site. In early August construction was suspended, and on August 31 officials agreed to alter the project in an effort to prevent the construction from damaging the church's foundation.
On July 20, 2006, the Prosecutor's Office repealed a warning to preschool teacher Lyudmila Izakson-Bolotovskaya for the "illegal and deliberate dissemination of religious dogma to young children" following her appeal. In April 2006 authorities had issued an official warning to Izakson-Bolotovskaya after she and her children's Jewish musical group were shown on local television celebrating a Jewish holiday at a state-run kindergarten. Authorities had claimed that she violated the law by holding a religious celebration in a government building and illegally propagated Judaism. Izakson-Bolotovskaya maintained that this was a cultural event for nonreligious educational purposes. The authorities forced Izakson-Bolotovskaya to remove "Jewish symbols" from the classroom and threatened her with future prosecution if she continued such activities. The group reconvened in September 2006 to continue studying Jewish history and traditions.
On July 5, 2006, President Lukashenko issued a directive to return the Holy Trinity Church (St. Roch Church) in Minsk and property inside to the Roman Catholic Church. For the previous 15 years, the church was used as the music hall for the Belarusian State Philharmonic Society.
Several religious memorials were unveiled during the reporting period. Although most were privately funded, local government officials participated in most dedication ceremonies.
Section III. Societal Abuses and Discrimination
While some members of society tried to promote religious freedom, societal abuses and discrimination based on religious beliefs occurred, and anti-Semitism and negative attitudes toward minority religious groups persisted.
As in previous years, unknown vandals destroyed crosses, both Orthodox and non-Orthodox, erected at Kurapaty, an area used by the People's Commissariat for Internal Affairs to murder more than 300,000 people in the 1930s. In April 2007 vandals attacked the Stalin-era massacre memorial site at Kurapaty, knocking over and breaking six crosses. No criminal investigation took place by the end of the reporting period.
On May 30, 2007, unidentified burglars broke into the St. George Church in Vardomichy, stealing five icons. This was the latest in a string of unsolved church burglaries that resulted in the theft of 16 icons from 3 different churches in 2007. Police did not report any breakthroughs in their investigations of these crimes, which they attributed to a ring of experienced criminals.
There were several incidents of arson during the reporting period. On March 27, 2007, vandals set fire to the Roman Catholic St. Michael Church in Mozyr and drew satanic graffiti on the exterior walls. Ten days earlier, vandals broke a sculpture, crosses, and a window at the church. On March 28, police arrested four members of the satanic group Bloody Moon; the suspects remained in jail, and the investigation was ongoing at the end of the reporting period.
On December 25, 2006, vandals set fire to the Orthodox St. George Church in Mozyr, completely destroying its roof and interior walls. The remaining external walls were covered with graffiti. This was the second time the church had been set on fire in 6 weeks; on November 13, vandals drew satanic symbols on the outside of the church and set it on fire. The four members of the Bloody Moon satanic group who were detained for vandalizing the St. Michael Church in Mozyr pled guilty to setting fire to the St. George Church. They remained in police custody and the investigation was ongoing at the end of the reporting period.
On July 13, 2006, there was a suspicious fire at the Roman Catholic St. Francis Xavier (Farny) Church in Grodno. The fire destroyed part of the main altar and four 18th-century sculptures. Police opened a criminal case, but no further information was available at the end of the reporting period.
Several cemeteries and burial grounds were attacked or damaged during the reporting period. On April 27, 2007, police charged a man with damaging historical property after five 10th- and 11th-century burial mounds were vandalized in Zaslavl on March 10 and 16, 2007. No further information was available by the end of the reporting period.
On February 13, 2007, police suspended a criminal investigation into a January 15, 2007, attack on a Muslim cemetery in Slonim that contains the graves of Russian Muslim soldiers killed in World War I due to failure to find suspects. Vandals overturned six gravestones, destroying two. This was the third attack on the cemetery since 1996.
Independent media reported that on November 20, 2006, unidentified vandals painted "Don't Believe Sects!" on a billboard in Baranovichi that directed persons to the Salvation Church, an affiliate of the Union of Evangelical Faith Christians in the Republic of Belarus. Officials and media opined that drunken teenagers might have been the vandals. The church claimed that this was an organized action.
On November 17, 2006, the New Life Church reported that police refused to institute criminal proceedings in connection with the defacing of their church on the night of October 31, 2006. Alleged members of the National Bolshevik Party, a Russian extremist group, splashed black paint on the church and painted in red "No to Totalitarian Sects!" and the party's symbol.
During the reporting period, there were some positive actions undertaken by private actors to promote greater respect and tolerance among different religions and to promote religious freedom.
On June 18, 2007, the General Secretaries of Catholic Bishops' Conferences of Europe concluded a 4-day forum held in Minsk. It was the first time in the contemporary history of the country that the secretaries gathered in Minsk. They discussed migration, ecumenism, pastoral care, relations with Muslim communities, and the issues facing the Roman Catholic communities in the country, including difficulties with building new churches. On June 15, the secretaries had a successful meeting with BOC Head Metropolitan Philaret.
On May 28, 2007, BOC Head Metropolitan Philaret expressed support for the public organizing committee for the commemoration of the victims of Stalinist repressions.
In February 2007 Roma and Baptist communities worked together to provide the Roma population with gospels in Romany at no charge.
On April 19, 2007, the NGO Christian Human Rights House, in cooperation with the BCD, released "Monitoring of the Violations of Christians' Rights in Belarus," which chronicled repression against Christians during 2006. Christian Human Rights House was created in the summer of 2006 to monitor religious freedom violations and to work to alleviate the repression of freedom of conscience in the country.
On June 17, 2007, more than 500 Protestant communities across the country gathered at churches to conduct prayer services calling for changes in the religion law that they see as discriminatory against Protestant congregations. On April 22, Christian communities, including Protestants and Catholics, some individual Orthodox priests, and the BCD launched a campaign to collect 50,000 signatures on a petition calling for the revocation of the 2002 law on religions and religious organizations. On May 8, the Belarusian Exarchate of the ROC urged believers not to sign the petition, claiming that the law helps maintain peace among religious communities and stability in the country. By the end of the reporting period, the campaign reported collecting thousands of signatures.
On June 4, 2007, independent news services reported that approximately 5,000 Protestants gathered at the Church of Grace in Minsk to pray for persecuted religious activists and for freedom of religion, including the right to pray in private homes. The crowd adopted an appeal to President Lukashenko requesting a review of the 2002 religion law and an end to the arrests of ministers.
Section IV. U.S. Government Policy
The U.S. Government raises religious freedom issues with the Government as part of its overall policy to promote human rights; however, officials repeatedly turned down U.S. Government representatives' requests for meetings to discuss possible infringements.
Embassy staff maintained regular contact with representatives of religious groups and met with resident and visiting U.S. citizens of various religious groups to discuss religious freedom issues in the country. Embassy officials attended several events hosted by religious groups, including the unveiling of religious monuments. The Embassy demonstrated support for religious freedom by attending trials of persecuted religious groups. The U.S. Government denounced incidents of anti-Semitism and took action to help prevent future acts, including following up on reports of desecrated Jewish memorial sites and cemeteries. The Embassy monitored the continuing sale of anti-Semitic and xenophobic literature in stores and at events linked with the BOC and state media distributors. Embassy officials regularly included stops at religious sites during regional travel.
Embassy officials discussed religious issues with representatives of other foreign diplomatic missions and coordinated actions to demonstrate solidarity in their support for religious freedom. For example, the U.S. Ambassador, together with European Union ambassadors, visited the embattled New Life Church during a hunger strike by church members to protest the Government's forced sale of church property.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:28
Belgium
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion. However, government officials continued to have the authority to research and monitor religious groups that are not officially recognized.
There were few reports of societal abuses or discrimination based on religious belief or practice. Some reports of anti-Semitic or Islamophobic acts are difficult to ascribe to a primary motivation of ethnicity or religious belief, as they are often inextricably linked. Some reports of discrimination against minority religious groups surfaced, as well.
The U.S. 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 11,780 square miles and a population of 10.5 million.
The Government does not keep statistics listing religious affiliation but the population is predominantly Roman Catholic, according to a 2006 government report and a university study issued in 2000. According to a separate survey issued in 2000, which surveyed philosophical orientation based on self-identification, 47 percent of the population identify themselves as practicing Catholics, but a slightly larger number, 57.3 percent, identify themselves as belonging to the Catholic Church. Fifteen percent identify themselves as being Christian, but neither Catholic nor Protestant. Another 8.8 percent are nonbelievers and another 8.5 percent identify themselves as belonging to the nonreligious philosophical community.
The number of adherents belonging to smaller religious groups are: Islam, 400,000 adherents: Protestantism, 140,000; Orthodox, 70,000; Jewish, 55,000; and Anglicanism 11,000. The larger nonrecognized religions include Jehovah's Witnesses (25,000 baptized, 50,000 "churchgoers"). Estimates for other bodies include the independent Protestant congregations, 10,000; Buddhists, 10,000; members of the Church of Jesus Christ of Latter-day Saints (Mormons), 4,000; Seventh-day Adventists, 2,000; Hindus, 5,000; Sikhs, 3,000; Hare Krishnas, 1,500; and the Church of Scientology, 200-300.
A 2005 Free University of Brussels (ULB) report estimates that 15 percent of the Catholic population regularly attend religious services, and 10 percent of the Muslim population are "practicing Muslims." Despite these limited numbers, religion continues to play a role in major life events. Within the Catholic population, 65 percent of the children born in the country are baptized, 49.2 percent of couples opt for a religious marriage, and 76.6 percent of funerals include religious services.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice.
The Government accords "recognized" status to Catholicism, Protestantism (including Evangelicals and Pentecostals), Judaism, Anglicanism (separately from other Protestant groups), Islam, and Orthodox (Greek and Russian). Representative bodies for these religious groups receive subsidies from government revenues. The Government also supports the freedom to participate in secular 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 other recognized religious groups.
The federal Government and Parliament have responsibility for recognizing religious groups and paying the wages and pensions of ministers of those groups. As a result of constitutional reform enacted in 2001, federal authorities devolved responsibility for ensuring religious instruction, financial accountability of religious groups, and religious buildings to other levels of government. For example, while parish operations and the upkeep of churches fall under municipal authorities, the provinces sustain the cost of mosque buildings. At the same time, the Flemish, Francophone and German-language community governments pay religious teacher salaries and the costs of public broadcasting.
In 2007 the federal Government paid $134 million (作者: 令狐药师 时间: 21.9.2007 18:29
Bosnia and Herzegovina
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The State Constitution of Bosnia and Herzegovina (BiH) and the entity Constitutions of the Federation of Bosnia and Herzegovina (the Federation) and the Republika Srpska (RS) provide for freedom of religion, and the Government generally respected this right in ethnically integrated areas or in areas where government officials are of the majority religion; the state-level Law on Religious Freedom also provides comprehensive rights to religious communities. However, local authorities sometimes restricted the right to worship of adherents of religious groups in areas where such persons are in the minority.
Government protection of religious freedom declined, especially during the campaign period prior to the October 2006 national elections, due to selective legal enforcement and the indifference of some government officials. At the end of the period covered by this report, the Government was implementing the State Law on Religious Freedom to protect the rights of religious communities and create a government registry allowing them to establish legal status.
Societal abuses and discrimination based on religious belief and practice persisted. Religious intolerance directly reflected ethnic intolerance because of the virtually indistinguishable identification of ethnicity with religious background. Discrimination against religious minorities occurred in nearly all parts of the country. In some communities local religious leaders and politicians contributed to intolerance and an increase in nationalism through public statements and sermons. A number of illegally constructed religious objects continued to cause ethnic/religious tension and conflict in various communities. Religious symbols were often misused for political purposes.
The U.S. Government discusses religious freedom issues with the Government and leaders from the four traditional religious communities and emerging religious groups as part of its overall policy to promote human rights and reconciliation. The U.S. Embassy supported religious communities in their efforts to acquire permits for funeral and burial services and the building of new religious structures. The Embassy assisted religious communities' activities regarding restitution of property and also helped small religious groups to obtain legal registration of their churches in BiH.
Section I. Religious Demography
The country's territory is divided into two entities, the Federation of Bosnia and Herzegovina (the Federation) and the Republika Srpska (RS), with a separate administrative district in Brcko (Brcko District). The country has an area of 31,816 square miles and a population of 3.9 million.
There were no reliable government statistics available on the membership of different religious groups. According to the U.N. Development Program's Human Development Report 2002, Muslims constitute 40 percent of the population, Serb Orthodox 31 percent, Roman Catholics 15 percent, Protestants 4 percent, and other groups 10 percent. Bosniaks are generally associated with Islam, Bosnian Croats with the Roman Catholic Church, and Bosnian Serbs with the Serb Orthodox Church. However, many persons who identify with a major ethnoreligious group are atheists or agnostics who do not regularly practice any religion. The Jewish community has approximately 1,000 believers and maintains a historic place in society by virtue of centuries of coexistence with other religious communities and its active role in mediating among those communities.
The rate of religious observance is relatively low among the traditional religious groups; however, some areas of significantly greater observance exist, such as among Catholic Croats in the Herzegovina region and among Bosnian Muslims in Central Bosnia. For many Bosnian Muslims, religion often serves as a community or ethnic 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 Muslim, Catholic, and Orthodox communities claimed that all forms of observance were increasing among young 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 1992-95 Bosnian war. Younger believers who grew up in the post-communist period also have more freedom to practice their religion and more access to religious education. Leaders from the three largest religious communities observed that they enjoyed greater support from their believers in rural areas of Bosnia than from those in urban centers such as Sarajevo or Banja Luka.
Ethnic cleansing during the 1992-95 war caused internal migration and refugee flows, which segregated the population into separate ethnoreligious areas. Increased levels of returns, which peaked in 2002, continued to slow significantly, leaving the majority of Serb Orthodox adherents living in the RS and the majority of Muslims and Catholics in the Federation. Within the Federation, distinct Muslim and Catholic majority areas remain. However, returns of Serb Orthodox adherents and Muslims in recent years to their prewar homes in western Bosnia and Muslims to their prewar homes in eastern Bosnia have shifted the ethnoreligious composition in both areas. For example, the prewar population of the eastern RS town of Bratunac was 64 percent Bosniak. In 1995 the population was almost completely Serb; in 2007, after the return of 6,500 Bosniaks, the population was 38 percent Bosniak. Similarly, in Prijedor Municipality in the RS, approximately half of the prewar Bosniak population of 49,500 returned, partially reversing the effects of ethnic cleansing. The number of Catholics returning to central Bosnia and the RS, as well as of Serbs returning to the Federation, was negligible.
There are eight muftis (Islamic scholars) located in major municipalities: Sarajevo, Bihac, Travnik, Tuzla, Gorazde, Zenica, Mostar, and Banja Luka. The more conservative Islamic communities in Bosnia are located in towns such as Travnik, Bocinja/Zavidovici, Tesanj, Maglaj, Bugojno, and Zenica. The 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 its greatest influence in the RS, with the most influential bishops residing in Banja Luka, Trebinje, and Bijeljina. The Jewish community, like most other small religious groups in Bosnia, including Protestants, has its strongest membership in Sarajevo. There are several small Christian denominations throughout the country.
Missionary activity is limited but growing. Some foreign missionaries preached forms of Islam that tend to be intolerant of other religions and other interpretations of Islam.
Section II. Status of Religious Freedom
Legal/Policy Framework
The State Constitution provides for freedom of religion; however, respect for religious freedom declined due to selective legal enforcement and indifference of some government officials, which allowed societal violence and the threat of violence to restrict the ability to worship of adherents of religious groups in areas where they are in the minority. On October 16, 2006, the Ministry of Human Rights and Refugees issued instructions for implementation of the Law on Religious Freedom, which provides for freedom of religion, ensures legal status of churches and religious communities, and prohibits any form of discrimination against any religious community. The law also provides the basis for the establishment of relations between the state and religious communities.
The State Constitution safeguards the rights of the three major ethnic groups (Bosniaks, Serbs, and Croats), and by extension the three largest religious communities, by providing proportional representation for each group in the government and in the armed forces. As a result of the governmental structure created by the Dayton Accords, parliamentary seats and most government positions are apportioned specifically to members of the three "constituent peoples." These stipulations often result in constitutional discrimination against "others" and sympathizers of certain religious communities that do not fit neatly into the three groups. During the period covered by this report, members of the Bosnian Jewish and the Romani communities filed separate lawsuits before the European Court of Human Rights to address this discrimination against those considered "others" by the State Constitution. Their claims were not addressed during the reporting period.
Bosnia's state-level government does not officially recognize any religious holy days as an official holiday, and Parliament continued to disagree on a state law on national 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. In May 2007 the RS Constitutional Court overruled a Vital National Interest veto by Bosniaks in the RS Council of Peoples, thus enabling the RS National Assembly to pass the Law on Holidays in the RS, which includes observance of RS Day on January 9. Locally observed holy days include Orthodox Easter and Christmas in the RS, Catholic Easter and Christmas in Herzegovina, and Kurban Bajram and Ramadan Bajram in Sarajevo and central Bosnia. On January 27, 2007, BiH officially marked Holocaust Day for the first time and commemorated the day with a series of exhibitions, lectures, and discussions throughout the country.
The State Law on Religious Freedom governs religion and the licensing of religious groups, and it provides for the right to freedom of conscience and religion in Bosnia. It grants churches and religious communities legal status and allows them concessions that are characteristic of a nongovernmental organization (NGO). The law also creates a unified register for all religious groups within the Bosnian Ministry of Justice, while the Ministry of Human Rights and Refugees is tasked with documenting violations of religious freedom.
According to the law, any group of 300 adult citizens may apply to 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 law allows minority religious organizations to register legally and operate without unwarranted restrictions. At the end of the period covered by this report, the Alliance of Baptist Churches awaited registration confirmation.
Political parties dominated by a single ethnic group remained powerful and continued to identify closely with the religion associated with their predominant ethnic group. Many political party leaders were former communists who 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 were often decorated with religious icons, although few officials practiced religion in any meaningful sense. In recent years many Bosnians have turned to their respective religious leaders to fill the void left by politicians, who are perceived by the public as apathetic or corrupt. This enabled religious leaders to play an influential political role, often promoting nationalist platforms, in the 2006 national elections and subsequent government formation as well as in political programs.
The lines dividing politics, ethnic identity, and religion were often blurred, particularly during the period prior to the 2006 national elections and during the public debate over proposed changes to the Bosnian Constitution. Some religious leaders became increasingly political and vocal in this period and used religious sermons and services for political campaign purposes. Political candidates courted religious leaders during the campaign season and were often photographed together in campaign propaganda and media reports. Religious leaders also used their position to influence the election outcome by encouraging their communities to vote for certain individuals or parties. For example, prior to the elections Bosnia's Catholic bishops issued a pastoral letter that was read in every Catholic church on July 2, 2006, in place of the traditional Sunday sermon. The letter reminded believers of the importance of their vote and encouraged Croat parties to form coalitions so that no Croat vote would be wasted. It also urged them to oppose U.S.-brokered constitutional amendments "through which war horrors would be legalized and the Croat people marginalized." During the preelection period, the media and others often criticized the head of the BiH Islamic community for his appearance at public events with presidential candidate Haris Silajdzic and for his public statements calling on Silajdzic to "write a new constitution" so Bosniaks would honor him as they do wartime president Alija Izetbegovic.
The State 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 preschools, primary schools, and universities throughout Bosnia. These individuals are employees of the municipality in which they teach but have been accredited by the religious body governing the curriculum. However, the law was not always fully implemented, particularly in segregated school systems or where there was political resistance from nationalist party officials at the municipal level. During the period covered by this report, the entity, cantonal, and municipal governments gave varying levels of financial support to the four traditional religious communities - Muslim, Serb Orthodox, Catholic, and Jewish. Religious communities tended to receive the most funding in areas where their adherents were in the majority.
Religious education is largely decentralized, as is the education system generally. Public schools offer religious education classes, but with some exceptions, schools generally offer religious instruction only in the municipality's majority religion. By law, students (or their parents, in the case of primary school students) may choose not to attend the classes. However, students of the majority religion and sometimes also of minority religious groups faced pressure from teachers and peers to attend religious instruction, and most did so. Children who are reluctant to be singled out as different from their classmates often attend instruction of the majority religion, even if it is not the religion they practice at home. If a sufficient number of students of minority religious group(s) attend a particular school (20 in the RS, 15 in the Federation), the school must organize religion classes on their behalf. However, in rural areas there are usually no qualified religious representatives available to teach religious studies to the handful of minority students. Minority students are often widely scattered across remote areas, making it logistically difficult to provide classes even when a teacher is available. In the Federation's five cantons with Bosniak majorities, schools offer Islamic religious instruction as a 2-hour-per-week elective course. In cantons with Croat majorities, all Croat students attend the "elective" 1-hour weekly Catholic religion course for primary and middle schools. Use of religious symbolism by the majority group in art classes, such as minority children in Bosniak majority areas being tasked to draw mosques or those in Christian majority areas being asked to draw crosses, continued to be a problem.
Parents may enroll their children in private schools for religious reasons. In Sarajevo, Tuzla, Travnik, Visoko, Mostar, and Bihac, Muslim students may attend madrassahs. These Islamic secondary schools provide training for students who want to become religious officials as well as general education to prepare students for university studies. There is one Serb Orthodox secondary school in Foca. In Sarajevo, Tuzla, Travnik, Zepce, Banja Luka, Bihac, and Zenica, students may attend Catholic school centers. Although primarily Croat, these schools are open to students of other ethnicities and religious groups. Some of these centers have both primary and secondary schools, and although the principals are priests, the majority of teachers are not religious officials. The curriculum is a combination of Bosniak and Croat curriculums used in the Federation.
Facilities also exist for the three largest religious communities at the university level. The Faculty of Islamic Sciences is located in Sarajevo, the Serb Orthodox Seminary in Foca in the RS, and two Catholic theology faculties (one run by the Franciscans and one run by the diocese) in Sarajevo.
Restrictions on Religious Freedom
Weak administrative and judicial systems effectively restricted religious freedom and posed major obstacles to safeguarding the rights of religious minorities. In some cases local governments made improvements in protecting religious freedom; however, serious problems remained, including an atmosphere in which violations of religious freedom occurred. For example, local police rarely made arrests in cases of vandalism against religious buildings or violence and harassment against religious officials or believers. Successful prosecutions were extremely rare. Local police frequently alleged that juveniles, intoxicated individuals, or mentally unstable persons were responsible for these attacks.
Lack of uniform protection posed obstacles to safeguarding minority rights, despite improved police and judicial protection for minorities in some parts of the country. Ethnic quotas set for the recruitment of new officers into police academies were observed, but reforms intended to establish a countrywide effective, professional, multiethnic police force failed. Police forces as well as entity and local governments frequently allowed or encouraged an atmosphere in which violations of religious freedom could take place. In some cases the reluctance of police and prosecutors to aggressively investigate and prosecute crimes against religious minorities remained a major obstacle to safeguarding the rights of religious minorities. The appropriation of religious symbols and buildings for political purposes in combination with restrictions on religious services and ceremonies had a negative impact on interreligious dialogue and interethnic relations in many communities. Authorities of the majority religious or ethnic group often discriminated against those of the minority group in matters related to municipal services, including security and education.
Governments at the local level restricted religious services and ceremonies. In the eastern RS municipality of Bratunac, the Serb majority municipal assembly repeatedly denied a permit for the Islamic community to build a cemetery and memorial on its property surrounding a downtown mosque. Bosniak organizers hoped to bury 98 identified victims of a 1992 massacre in Bratunac in which more than 600 persons, including the local imam, were killed. Organizers planned to hold the burials at the mosque on May 12, 2007, the 15th anniversary of the massacre, but Serb veterans' associations and local residents protested the planned burials. The mayor and assembly denied the building permit, claiming that the proposed cemetery and memorial had not been envisioned in the town's urban plan. After more than a year of repeated requests and appeals from Bosniak organizers, the RS Government and the international community intervened, and the parties reached a last-minute agreement that enabled the burials to take place at a different location on the planned date.
Religious officials of Sarajevo's minority populations complained of discrimination by local authorities regarding the use of religious property, obstructionism in municipal services, and daily harassment such as the frequent towing of vehicles parked near churches and church offices.
In September 2006 in the eastern RS town of Zvornik, the Saint Sava primary school launched the new school year with a religious ceremony chaired by a Serb Orthodox priest in the presence of more than 100 Bosniak students and parents. The incident received strong condemnation from the Islamic community, Bosniak associations, and the RS Minister of Education and Culture, who called the decision "inappropriate." However, school officials saw no problem with the event and indicated that it was a 15-year tradition to begin the school year in this manner and that attendance was not obligatory.
There were a number of controversial and highly politicized cases involving the illegal construction of religious buildings or monuments on private or government-owned land. In these cases the buildings or monuments were built to send a political message to minority believers about the dominance of the majority ethnoreligious group in that area, creating ethnic tensions and impeding the process of reconciliation.
An illegally constructed Serb Orthodox church remained on the land of a Bosniak returnee in the town of Konjevic Polje in the eastern RS, despite the RS Ministry of Urban Planning's 2004 decision that the church should be removed. On September 11, 2006, for the second consecutive year, the local Orthodox priest celebrated Mass in the church, which was attended by a large number of antagonists singing nationalist songs and wearing nationalist clothing. Local police were present, and there was no violence. In June 2007 RS and Serb Orthodox Church officials agreed in principle to relocate the church but had not found an alternate location by the end of the period covered by this report. A wooden Serb Orthodox church unlawfully built on private Bosniak-owned land in the town of Kotorsko continued to be the source of legal and ethnic conflict. Although deadlines were set by authorities for removal of the church, no action had been taken by the end of the period covered by this report.
The presence of a large stone cross and cement foundations for the eventual addition of more crosses in the ethnically divided town of Stolac in Herzegovina also remained contentious. In 2004 Federation authorities ordered the removal of the cross and foundations; however, the removal was delayed pending the outcome of a 2004 lawsuit on the legality of the Federation Government's decision. In September 2006 the Federation Constitutional Court upheld the constitutionality of the law, and the Federation Ministry of Spatial Planning was able again to launch an initiative for removal of the cross and foundations. While the Federation Ministry of Spatial Planning had the legal authority to undertake such an initiative, it was reluctant to do so out of concern that the action would increase interethnic tensions during the election year. In May 2007 members of a Bosniak NGO illegally destroyed the additional foundations, but the cross remained.
The country's four traditional religious communities all had extensive claims for restitution of property that the communist government of the former Yugoslavia nationalized after World War II. The State Law on Religious Freedom provides religious communities the right to restitution of expropriated property throughout the country "in accordance with the law." A special multiethnic restitution commission completed its mandate and delivered a draft restitution law to the Council of Ministers in early 2007 for approval. However, as of mid-2007 no action had been taken, and many believed that the law would not be passed without changes. In the absence of any state legislation specifically governing restitution, return of former religious properties continued on an ad hoc basis at the discretion of municipal officials but was usually completed only in favor of the majority group.
Many officials used property restitution cases as a tool of political patronage, rendering religious leaders dependent on politicians to regain property taken from religious communities. Other unresolved restitution claims were politically and legally complicated. For example, the Serb Orthodox Church continued to seek the return of the building that housed the University of Sarajevo's Economic Faculty and compensation for the land on which the state parliament building is located. The Jewish and Muslim communities also asserted historic claims to many commercial and residential properties in Sarajevo. The Catholic community maintained a large number of similar claims in Banja Luka.
In May 2007 the Islamic community began proceedings against the RS city of Banja Luka seeking damages of approximately $1.1 million (1.5 million Bosnian convertible marks) for the wartime destruction of all mosques in the city. The Islamic community filed the original lawsuit in 2000 but began proceedings again when an out-of-court settlement failed because the city would not make the requested admission of guilt.
During the period covered by this report, the Federation municipality of Travnik partially complied with a 2003 decision by the Human Rights Chamber (renamed the Human Rights Commission of the Constitutional Court) ordering the municipal government to relocate a public school housed in a building formerly owned by the Catholic archdiocese. The municipality returned half the building to the archdiocese for use as part of its Catholic school center. However, the other half remained in use as a public school. The court ordered the public school to move out of the building by July 1, 2006, but by that date authorities had not allocated funding for a new school building, and the building remained in use as a public school.
Minority religious communities also encountered difficulty in obtaining permits for new churches and mosques. The Catholic Church continued to seek permission, first solicited in 2000, to build a new church in the Sarajevo neighborhood of Grbavica but complained that the local authorities, a Bosniak majority, refused to grant the permit.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Anti-Semitism
Acts of anti-Semitism against the Jewish community were infrequent. Jewish leaders noted a tendency to mix anti-Israeli sentiment with anti-Semitism, as the general public and the media often failed to distinguish between criticism of Israeli policy and anti-Semitic rhetoric. Public criticisms of Israeli policy during the 2006 Israeli-Lebanese conflict did not include specific anti-Semitic elements.
In May 2007 a planned concert by Croatian singer Marko Perkovic Thompson was cancelled by Croatian Catholic Charity Association organizers due to security concerns. Plans for the concert had provoked numerous protests from the Jewish community and others who believe that Thompson's lyrics glorify the Ustasha and Nazis.
Section III. Societal Abuses and Discrimination
There were reports of societal abuses or discrimination based on religious belief or practice, and prominent societal leaders did not always take positive steps to promote religious freedom. Compared to the previous reporting period, attacks on religious objects and religious officials increased significantly, particularly in the campaign months before the national elections, during which nationalist rhetoric employed by certain political parties heightened religious and ethnic tensions.
Minority religious buildings, clerics, and communities bore the brunt of retaliation for discrimination and violence perpetrated by members of their religious/ethnic groups in areas where those groups constituted the majority. Because they are powerful symbols of religious identification and ethnicity, clerics and religious buildings were favored targets. Most religious leaders severely criticized violence and nationalism against their own group but could be less vocal in condemning acts against members of other groups. Those in the majority religious or ethnic group had an advantage in employment opportunities.
Discrimination remained a serious problem in the RS, particularly in the eastern part, and in Croat-dominated areas of the Federation; discrimination against non-Muslims appeared to worsen in some Bosniak-majority areas where more conservative Islamic communities resided. Sarajevo, the Bosniak-majority capital, preserved in part its traditional role as a multiethnic city; however, complaints of discrimination persisted. Some non-Muslims reported feeling isolated and marginalized in the capital.
The number of incidents against religious symbols, clerics, and property in all three ethnic majority areas increased, especially during the period immediately prior to the October 2006 national elections. Local police generally did not conduct serious investigations into such incidents. For example, in July 2006 unidentified perpetrators sprayed gunfire into a Muslim cemetery in Trebinje, damaging several tombstones. In the same month and city, unidentified persons also threw an explosive device at the home of a Bosniak returnee. When police concluded that the attacks were the pranks of local youngsters, the local Muslim community called for the dismissal of the police chief for not performing a full investigation. Similar reports of local police assigning blame for these incidents on pranksters, drunkards, or the mentally unstable were frequent.
There were a number of acts of violence and vandalism against Muslim religious targets throughout the country. In October 2006 a rocket-propelled grenade destroyed a large portion of the Jasenica Mosque near Mostar; this was the most severe attack since the end of the war. The Jasenica Mosque became a source of controversy when local Croats objected to its reconstruction on grounds that its new design violated a law permitting only reconstruction in the same style as the original prewar building. City officials ordered removal of the mosque, but the order had not been carried out before the attack. In September 2006 the Carsijska Mosque in Bosanska Dubica was also repeatedly vandalized. In August 2006 an explosive device was detonated at the grave of former president Alija Izetbegovic, destroying his tombstone and leaving a large crater at the grave.
Serb Orthodox sites were also targets of vandalism. In December 2006 unknown individuals stoned the Orthodox church in Kakanj, and in November 2006 several gravestones in the Orthodox cemetery in the village of Mioci were damaged. In August 2006 unidentified persons wrote threatening, anti-Serb graffiti on the Serb Orthodox church in Petrovo. Also in August unknown perpetrators damaged several tombstones and broke a large number of vases at the Orthodox cemetery in Ljubinici and broke windows and damaged the entrance door of the Orthodox church in Gracanica.
Catholic religious objects were also the targets of vandalism. In September 2006 unknown persons broke the glass on the entrance door to a Catholic church in the Sarajevo neighborhood of Grbavica. The church was the subject of controversy because the Catholic community had requested a permit to build a new church, which local authorities had yet to approve. Also in September, in the Orasje neighborhood near Tuzla, persons damaged the doors and windows of the cemetery chapel and moved religious statues.
Protestant churches also were vandalized. On Easter Sunday 2007 several churches in Sarajevo were burglarized and documents about the congregation, specifically the lists of those who had been baptized, were stolen. Some churches faced repeated break-ins and complained that the local police made no efforts to find those responsible but instead intimidated church officials by calling them in for lengthy interrogations.
There were some reports that Muslims were offered economic incentives to worship and/or dress in a way that was different from traditional Bosnian Muslim custom. There also were reports that Muslim women were offered financial incentives to wear the veil and to practice a strict interpretation of Islam.
The leaders of the four traditional religious communities participated in the Interreligious Council of Bosnia and Herzegovina, which continued to operate despite occasional significant disagreements and funding constraints.
The Catholic and Orthodox bishops of the country continued to meet regularly to discuss matters of mutual concern. During the week of ecumenical dialogue in April 2007, the head of the BiH Catholic Church, Vinko Puljic, led a service at Sarajevo's Orthodox cathedral, and the head of the BiH Serb Orthodox Church, Metropolitan Nikolaj, held a service at Sarajevo's Catholic cathedral.
The bishop of Mostar-Duvno-Trebinje-Mrkan Bishropic, Ratko Peric, met with the mufti of Mostar, Seid Effendi Smajkic, for the first time since the end of the war, and during Bajram Bishop Peric extended congratulations to Muslims in the region. Both events helped to reopen channels of communication in the country's most segregated city.
In September 2006 Serb Orthodox Bishop Vasilije and then-Minister for Human Rights and Refugees Mirsad Kebo negotiated to remove a Serb Orthodox church built on the site of a destroyed mosque in the eastern RS village of Divic. Although these negotiations marked a positive resolution to a controversial and longstanding conflict, the church had not been removed by the end of the period covered by this report.
In October 2006 experts from more than 15 states participated in a 3-day interdisciplinary conference on the research of the Holocaust in southeast Europe. The conference, held in Sarajevo, was the first of its kind in BiH.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government and leaders from all four traditional religious communities and emerging religious groups in the context of its overall interfaith dialogue and policy of promoting human rights. The U.S. Government supported the return of refugees, democratization, and protection of human rights throughout the country. The Embassy publicly criticized instances of religious discrimination and attacks against religious communities or buildings and encouraged political leaders from all ethnic groups and members of the international community to respond equally strongly. The U.S. Government continued its strong support for full implementation of the Dayton Accords and a politically moderate, multiethnic government, a policy intended to improve respect for religious freedom in the country.
When the local alliance of Baptist churches encountered difficulties in registering 15 of its affiliated religious communities, the Embassy intervened on its behalf with the responsible officials at the Ministry of Justice.
The Embassy also continued to lobby for the adoption of a State Law on Restitution, which would assist religious communities in obtaining return of their former property.
The Ambassador met frequently with the principal religious leaders, individually and collectively, to urge them to work on interreligious dialogue and building a tolerant society. Other embassy personnel regularly met with representatives of all religious communities to discuss religious freedom concerns and also sponsored events for outreach to religious communities. The Ambassador hosted an iftar for Bosnian Muslims, hosted the Interreligious Council on several occasions, and played a critical role in encouraging local, entity, and state officials to secure a positive outcome for the Bratunac burials on May 12, 2007. The Ambassador is also a member of the Executive Board of the Srebrenica Foundation, which oversees the continued development of the memorial and cemetery dedicated to the 1995 massacre of Srebrenica-area Muslim men and boys in Potocari.
The U.S. Government funded the development of the countrywide human rights and democracy courses taught in 50 percent of all Bosnian elementary and secondary schools. During the period covered by this report, such a course was also included in all private Bosnian Catholic schools.
To promote interreligious dialogue, the Embassy continued to engage in an active outreach program with the religious communities at all levels, including hosting speaking engagements by visiting U.S. academics and lecturers, meeting with faith-based charities, and supporting a university affiliation program between the University of Sarajevo and Arizona State University to establish a graduate program in comparative religious studies. The Embassy's Democracy Commission approved a project proposed by Bosnia's Interreligious Council to promote awareness and understanding of the BiH Law on Freedom of Religion and to create a system through which the council could condemn desecration against religious property and persons. Funding from the Support for East European Democracy program enabled the Embassy's School Connectivity Program to develop and offer two modules on "Islam and Democracy" and "Eastern Orthodox Christianity and Democracy" to religious studies teachers throughout the country. The Catholic Church also approved the development of a module on "Catholicism and Democracy."
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:29
Bulgaria
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion; however, the law prohibits the public practice of religion by unregistered groups. The Constitution also designates Eastern Orthodox Christianity as the "traditional" religion.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy contributed to the generally free practice of religion.
There were some reports of societal abuses or discrimination based on religious belief or practice. Discrimination, harassment, and general public intolerance, particularly in the media, of some religious groups remained an intermittent problem.
The U.S. 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 42,855 square miles and a population of 7.7 million. The majority of citizens, estimated at 85 percent, identify themselves as Orthodox Christians. Muslims comprise the largest minority, estimated at 13 percent; other minorities include Catholics, Protestants, Jews, Gregorian-Armenian Christians, and others. Among the ethnic-Turkish minority, Islam is the predominant religion. Academic research estimated that up to 40 percent of the population is atheist or agnostic. Official registration of religious organizations is handled by the Sofia City Court; it reported that 12 new denominations were registered between February 2006 and February 2007, bringing the total number of registered religious groups to 85 denominations in addition to the Bulgarian Orthodox Church (BOC), an increase of more than 15 percent.
Some religious minorities were concentrated geographically. The Rhodope Mountains (along the country's southern border with Greece) are home to many Muslims, including ethnic Turks, Roma, and "Pomaks" (descendants of Slavic Bulgarians who converted to Islam under Ottoman rule). Ethnic Turkish and Roma Muslims 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. More than half of the country's Roman Catholics are located in the region around Plovdiv. Many members of the country's small Jewish community live in Sofia, Rousse, and along the Black Sea coast. Protestants are dispersed more widely throughout the country. While clear statistics were not available, evangelical Protestant groups have had success in attracting converts from among the Roma minority, and areas with large Roma populations tend also to have some of the highest percentages of Protestants.
According to a 2005 report of the Bulgarian Academy of Sciences, only 50 percent of the six million citizens who identify themselves as Orthodox Christians participate in formal religious services. The same survey found that 90 percent of the country's estimated 70,000 Catholics regularly engage in public worship. Approximately 30 percent of Catholics belong to the Eastern Rite Uniate Church. The majority of Muslims, estimated to number 750,000, are Sunni; 50,000 are classified as Shi'a. The Jewish community is estimated at 3,500 and evangelical Protestants at 50,000. The report also noted that more than 100,000 citizens practice "nontraditional" beliefs. (Orthodox Christianity, Hanafi Sunni Islam, Judaism, and Catholicism are generally understood to be "traditional" faiths.) Forty percent of these "nontraditional" practitioners are estimated to be Roma.
Statistics reported by the Council of Ministers Religious Confessions Directorate reported slightly different figures, listing nearly 1 million Muslims and 150,000 evangelical Protestants, as well as 20,000 to 30,000 Armenian Christians and approximately 3,000 Jews.
Foreign missionaries from numerous denominations are active in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion; however, the law prohibits the public practice of religion by unregistered groups. The Constitution designates Eastern Orthodox Christianity, represented by the BOC, as the "traditional" religion, and the Government provided preferential 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 Denominations Act requires all religious groups other than the Orthodox Church to register in the Sofia City Court, which is also responsible for maintaining the national register of such groups. The act allows only legally registered groups to perform public activities outside their places of worship. Article 36 of the act punishes "any person carrying out religious activity in the name of a religion without representational authority."
The Council of Ministers' Religious Confessions Directorate, formerly responsible for registration of religious groups, provides "expert opinions" on registration matters upon request of the Court. The Directorate also ensures that national and local authorities comply with national religious freedom legislation. In contrast with previous periods, the Directorate became more transparent and more responsive to denominations' concerns during the period covered by this report. All applicants have the right to appeal negative registration decisions to the Court of Appeals. Denominations reported a general improvement in the registration process since the court took over this responsibility in 2003. Some local branches of nationally registered denominations continued to experience problems with local authorities who insisted that the branches be registered locally, despite the fact that the 2002 Denominations Act does not require local formal registration of denominations. Jehovah's Witnesses reported that their branches had to wait up to 2 years before they could successfully register locally in Dimitrovgrad, Veliko Tarnovo, and Smolyan. These complaints were less frequent than in previous periods.
Article 8 of the act allows the courts to punish religious organizations for a variety of offenses by banning their activities for up to 6 months, banning the publication or distribution of publications, or canceling an organization's registration.
Concerns that the 2002 Denominations Act would make it hard for small religious denominations to register and function did not fully materialize. While the Council of Europe's 2003 review of the Act highlighted that the provisions for registration remained ambiguous, most religious groups reported that they successfully registered. However, some remained concerned that the act does not specify the consequences of failure to register or outline any recourse if a competent court refuses to grant registration.
Representatives of some evangelical Protestant churches reported problems in holding public meetings, particularly in the Dobrich and Varna municipalities.
The 4-year legal dispute surrounding leadership of the Muslim community remained unsettled, in part due to conflicting court decisions. In January 2006 the City Court issued official certificates of registration to rival Islamic parties in the dispute--to Nedim Gendzhev on January 25 and to Mustafa Alish Hadji on January 26. This allowed both sides to claim legal recognition and control of community funds. Previously, the Sofia City Court attempted to resolve the issue in May 2005 by formally registering Mustafa Alish Hadji as Chief Mufti. Rival Muslim leader Nedim Gendzhev then filed an appeal, and in December 2005, the Sofia Appellate Court ordered Gendzhev's registration as leader.
The 2002 Denominations Act designates the Metropolitan of Sofia as the patriarch of the BOC. The law 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. The Jubilee Campaign Report maintains that the law effectively outlaws the Bulgarian Orthodox "Alternative Synod" and makes it unlikely that the Alternative Synod would be recognized as a separate religious organization from the BOC.
The case of the Bulgarian Orthodox "Alternate Synod," filed after the 2004 forceful eviction of the movement's priests from churches, was pending before the European Court of Human Rights (ECHR) at the end of the reporting period. There were no developments in several smaller cases involving property disputes between the Orthodox Church and the Alternative Synod.
For most registered religious groups, there were no restrictions on attendance at religious services or on private religious instruction. Two BOC seminaries, 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, Qur'ans, and other religious materials in the Bulgarian language were imported or printed freely, and religious publications were produced regularly.
Schools offer an optional religious education course that covers Christianity and Islam. The course examines the historical, philosophical, and cultural aspects of religion and introduces students to the moral values of different confessions. All officially registered religious confessions can request that their religious beliefs be included in the course's curriculum. While the Ministry provides the course material for free to students, religious education teachers participating in the program are funded directly from municipal budgets.
The Office of the Chief Mufti also supports summer Qur'anic education courses.
Restrictions on Religious Freedom
While the state of religious freedom improved for some "nontraditional" groups, other groups continued to face limited discrimination and antipathy from local authorities, despite successfully registering through the Sofia City Court. Article 19 of the 2002 Denominations Act states that nationally registered religious groups may have local branches. The law does not require formal local registration of denominations, although some municipalities claimed that it does.
Some municipalities, such as Rousse, Shumen, Pleven, Stara Zagora, Plovdiv, Blagoevgrad, and Kurdzhali, had local ordinances curtailing religious practices that have not been changed to conform to the 2002 Denominations Act. In most cases, these ordinances were not strictly enforced, although Mormon missionaries were prevented from distributing religious pamphlets in Plovdiv and Pleven.
The Ahmadi Muslim Organization reported that Blagoevgrad authorities obstructed its members' right to practice. On December 8, 2006, the local public prosecutor brought a case against the Ahmadi community for carrying out religious activities without proper national registration. The group resorted to registering as a nongovernmental organization (NGO) after its attempt to register as a religious group nationally was denied in 2005. The prosecution challenged the group's NGO status, claiming that the Ahmadis went beyond NGO boundaries by proselytizing and holding religious meetings. The case was pending at the end of the reporting period. Public Prosecutor Maria Zoteva of Blagoevgrad reportedly opposed the community, noting that it had already been denied registration and implying that the community was not an acceptable religion.
The Ahmadi community reapplied for national registration with the Sofia City Court, attempting to register as the Ahmadiyya Muslim Community. By law the Sofia City Court may request the opinion of the Religious Confessions Directorate (under the Council of Ministers), which may ask for the Chief Mufti's input. The Muftiship seemingly would not consent to any outside group registering as Muslims. The court case was pending at the end of the period covered by this report. The expert statement of the Religious Directorate, released May 8, 2007, stated that the name Ahmadiyya Muslim Community was problematic because the court should not be involved in a theological dispute as to whether Ahmadis are Muslims. Additionally, the Directorate stated that registration of the Ahmadis would "lead to the rise and institutionalization of a very serious dissent in the Muslim community," and to the spread of an interpretation of Islam that is not traditional in the country.
Some local governments restricted certain forms of proselytizing. In Plovdiv local officials restricted Jehovah Witnesses from much of their proselytizing activity. Special regulations forbid public preaching; a church has the right to preach only in its own place of worship, otherwise individuals risk sanctions. Jehovah's Witnesses reported that police in Veliko Tarnovo required missionaries to present proof of registration before they could preach publicly. One member said that municipal police often stopped Jehovah's Witnesses who were conducting missionary activity, asked them to show their identity papers, and warned them to stop their activity. Unlike in previous periods, no missionaries reported being arrested or fined for proselytizing.
While municipalities such as Burgas, Plovdiv, Pleven, Pernik, Stamboliyski, Haskovo, and Targovishte had decrees prohibiting the offering of religious literature "on the streets and at the houses of citizens" or allowing religious literature only from the religious group registered by the municipality, during the reporting period some of these decrees were changed or softened.
Jehovah's Witnesses were rarely stopped while engaging in preaching activity; however, on May 24, 2007, police stopped and questioned a 14-year-old Jehovah's Witness preaching with an adult companion in Gorna Oryahovitsa. A local newspaper published an article accusing the group of breaking the law by using underage children to distribute "religious propaganda."
On April 25, 2007, police stopped two Jehovah's Witnesses preaching in Veliko Tarnovo and asked them to produce proof that they had the right to preach publicly. The police officers wrote a protocol and warned the two to discontinue their public preaching or there would be serious consequences.
Jehovah's Witnesses also reported that local authorities obstructed the construction of a meeting house in Varna; after a long battle, they gained permission to begin construction on May 7, 2007. After the municipality blocked the construction, the group took the case to court and won the lower court decision and the appeal. They reapplied to have the permit verified in March 2007, and after new complaints and a new refusal to grant permission to begin construction, the survey was finally verified on May 7, 2007.
The country's entry into the European Union on January 1, 2007, lifted visa restrictions for EU citizens, making it significantly easier for EU-member missionaries to work in the country. In contrast with previous years, there were no reports of foreign missionaries being denied visas.
Local political and religious leaders in the Smolyan area alleged that local education authorities discouraged female students from wearing headscarves in public schools. An NGO filed a complaint with the Commission Against Discrimination (CPD) stating that the local policy effectively banned headscarves. While there is no formal national policy on religious symbols in schools, the Commission decided in August 2006 that school uniform requirements did not discriminate against female Muslim students.
There were no indications that the Government discriminated against members of any religious group in restitution of properties that were nationalized during the communist period. However, the BOC, Catholic Church, Muslim community, Jewish community, and several Protestant denominations complained that a number of their confiscated properties had not been returned. For example, the Catholic Church reported that the Government was less responsive than in previous periods, with the courts refusing to restitute a few properties.
The Jewish community reported difficulties in recovering some restituted buildings, including a hospital in central Sofia and a former rabbi's house in Varna. After the Government formed a special commission in 2006 to review seven outstanding claims of the Jewish community, the commission's report, presented to the Prime Minister in October 2006, found that the community had valid claims and recommended that the Government either return the properties to the community or find comparable properties as compensation. The commission chose not to review the controversial 2005 court decision on the Rila Hotel, which held that the expropriation procedure was properly executed by the communist government and that the community was not legally entitled to any further compensation. The Government and Shalom were working on resolving all outstanding restitution cases at the end of the period covered by this report.
The Constitution prohibits the formation of political parties along religious lines.
Military law does not allow religious groups to conduct any activity on military premises and prohibits ministering at any level within the armed forces. However, military personnel can attend religious events outside the barracks.
Minority religious groups complained they had no access to television to broadcast religious services or programs. One Protestant radio group was given a broadcast in 2002, but as of 2006 it had not been allocated a frequency. The case was taken to the Supreme Court.
There were no reports of religious prisoners or detainees in the country.
Abuses of Religious Freedom
The Alternative Orthodox Synod continued to await a decision from the European Court of Human Rights on the case related to the 2004 forceful expulsion of its members from their parishes.
Protestants said that heavily Muslim areas with a majority ethnic Turkish population sometimes place restrictions on their worship. Protestant pastor Pavel Hristov, head of the Bulgarian Missionary Network, reported that in the town of Djebel, a church which failed to apply for a tax declaration in time was closed by the local court. The pastor claimed that the ethnic Turkish authorities were searching for an excuse to move against the church.
In July 2005 a Jehovah's Witness was fined by Plovdiv authorities for "distributing brochures with religious content," but on July 17, 2006, the Plovdiv District Court dismissed the penalty upon appeal. Jehovah's Witnesses reported that no members were fined for distributing religious literature 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.
Anti-Semitism
Dimitar Stoyanov, a member of the extremist political party Ataka and a new Member of the European Parliament as of January 1, 2007, stated that he opposed the "Jewish establishment" and was quoted saying, "There are a lot of powerful Jews, with a lot of money, who are paying the media to form the social awareness of the people. They are also playing with economic crises in countries like Bulgaria and getting rich."
Improvements and Positive Developments in Respect for Religious Freedom
Despite initial fears that the 2002 Denominations Act would hamper religious organizations' ability to operate freely, the number of groups registered with the Government increased from 36 in 2003, when the Sofia City Court took over this responsibility, to 85 in 2007.
Some religious denominations reported that the Religious Confessions Directorate had become more active in assuring that national and local authorities respect and promoted religious freedom and that the national government was more receptive to their concerns. For example, a Protestant group, the Bulgarian Chaplaincy Association, gained legal status on February 23, 2007. The association represents approximately 120 Protestant pastors and individuals mainly affiliated with the Church of God and Assemblies of God but also includes Baptists and Lutherans.
Section III. Societal Abuses and Discrimination
There were some reports of societal abuses or discrimination based on religious belief or practice.
Relations between different religious groups generally remained civil and tolerant; however, discrimination, harassment, and public intolerance of some religious groups remained an intermittent problem. While human rights groups reported that societal discrimination against "nontraditional" religious groups continued to gradually lessen, it was not uncommon for the media to disseminate negative and derogatory stories about such groups. The Church of Jesus Christ of Latter-day Saints (Mormons) reported a slight improvement with media, but Jehovah's Witnesses continued to report numerous print and broadcast media stories with negative, derogatory, and sometimes slanderous information about their activities and beliefs.
The Chief Mufti's Office reported several cases of mosque desecrations. On May 3, 2007, pigs' heads were hung on two mosques in Silistra. In late July 2006, a swastika was drawn on the wall of the mosque in Kazanluk; police identified the perpetrators as five teenagers who were part of a group of soccer fans spraying graffiti on buildings, apparently without political or ethnic motives. On July 26, 2006, the Kazanluk mosque was set on fire by a torch thrown through a window. On July 18, 2006, a window of the Banyabassi Mosque in Sofia was broken, and the door of a mosque in the town of Aytos was defaced with paint. The Chief Mufti's Office expressed concern that while the vandals were usually apprehended, they rarely received legal penalties or punishments. The National Assembly adopted a declaration condemning the escalating threats to religious tolerance and ethnic peace.
VMRO, a fringe political party, attempted unsuccessfully to disrupt a large gathering of Jehovah's Witnesses on April 28 and 29, 2007, in the city of Dobrich, and the municipality allowed the organization to go on with the event. A few weeks prior, on April 2, 2007, the VMRO succeeded in preventing a religious gathering of Jehovah's Witnesses in Varna, forcing cancellation of their contract with the Palace Cinema. Leading up to the April 28-29 gathering, local media outlets publicized VMRO views on Jehovah's Witnesses, citing the group's comments about the antisocial practices of Jehovah's Witnesses, their demands that the municipality stop the gathering, and threats to gather "members and sympathizers" as a sign of protest. After intervention from the Religious Confessions Directorate, the municipality of Dobrich provided Jehovah's Witnesses with enough police protection to assure that the event was not disrupted.
The Ataka party launched a campaign to silence the speakers on the Sofia Mosque, claiming that the invitation to prayer was disturbing persons in the capital's central area. On the request of the Sofia mayor, the Chief Mufti's Office promised to turn down the volume "if [it] exceeded the permitted limit."
In November 2006 some newspapers published articles alleging that the Ahmadi Muslims were terrorists and asserting that letting Ahmadis register was a threat to national security.
The investigation into the 2005 desecration of Turkish graves in Haskovo by three teenagers was ongoing at the end of the reporting period, and a case regarding the cancelled traineeship of a young female Jehovah's Witness student was pending in the Supreme Administrative Court.
Section IV. U.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 monitored religious freedom in contacts with government officials, Members of Parliament (MPs), clergy and lay leaders of religious communities, and NGOs.
Embassy officers met with Orthodox leaders and clergy, senior and local Muslim leaders, religious and lay leaders of the Jewish community, and leaders of numerous Protestant and "nontraditional" denominations. During the period covered by this report, the Embassy remained closely engaged with government officials, MPs, religious organizations, and NGOs concerning the 2002 Denominations Act. The Embassy also remained concerned with government interference in the BOC schism and with reports of discrimination against "nontraditional" religious organizations. Embassy representatives met with various religious groups and government entities regarding the restitution of properties and with Muslim leaders regarding Islamic extremism and the Muslim leadership dispute.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:30
Croatia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected these rights in practice.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were reports of sporadic vandalism, particularly in the war-affected areas, directed against Serbian Orthodox Church (SPC) property.
The U.S. 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 21,831 square miles and a population of 4.5 million. The religious breakdown of the country is approximately 85 percent Roman Catholic, 6 percent Serbian Orthodox Christian, 1 percent Muslim, less than 1 percent Jewish, 4 percent other religions, and 2 percent atheist.
The statistics regarding religious affiliation correlate closely with the country's ethnic makeup. The Serbian Orthodox, predominantly ethnic Serbs associated with the SPC, live primarily in cities and areas bordering on Bosnia and Herzegovina, Serbia, and Montenegro. Most members of other minority religious groups reside in urban areas. Most immigrants are Roman Catholic ethnic Croats from Bosnia.
Protestants from a number of denominations and foreign clergy actively practice and proselytize, as do representatives of Asian religious groups. A variety of missionaries are present.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion and free public profession of religious conviction, and the Government generally respected these rights in practice.
There is no official state religion; however, the Roman Catholic Church receives financial state support and other benefits established in concordats between the Government and the Vatican. The concordats and other government agreements with non-Catholic religious communities allow state financing for some salaries and pensions for religious officials through government-managed pension and health funds. Marriages conducted by the religious communities having agreements with the state are officially recognized, eliminating the need to register the marriages in the civil registry office. The concordats also regulate public school catechisms and military chaplains.
In line with the concordats signed with the Roman Catholic Church and in an effort to further define their rights and privileges within a legal framework, the Government signed additional agreements with the following 14 religious communities: the SPC and the Islamic Community of Croatia in 2002; and 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, Reformed Movement of Seventh-day Adventists, Bulgarian Orthodox Church, Macedonian Orthodox Church, and Croatian Old Catholic Church in 2003.
Both the Jewish Community of Zagreb (ZOZ) and the more recently formed Bet Israel congregation sought a similar agreement with the state, and negotiations were under way between the Government and the two Jewish communities. The ZOZ earlier refused an offered agreement because of lack of progress on property restitution. An ongoing legal dispute between the two communities delayed the signing of the agreement that the Government proposed in December 2006. The dispute stemmed from the June 2006 registration of the 1,500-member Bet Israel congregation, which left the ZOZ in 2005. The ZOZ contested the Government's decision to register Bet Israel as a religious group on grounds that it did not meet the necessary legal requirements and filed a lawsuit to have the registration annulled. Bet Israel subsequently countersued, contesting ZOZ's qualifications as a religious organization. At the end of the period covered by this report, both suits were pending in the Zagreb Municipal Court.
The December 2005 case in which three religious groups--the Church of the Full Gospel, Alliance of Churches "Word of Life," and Protestant Reformed Christian Church--challenged the Government's refusal to conclude agreements to provide them benefits similar to those provided by agreements with the Roman Catholic, Serbian Orthodox, Islamic, and other communities remained pending in the Constitutional Court at the end of the period covered by this report.
The law broadly defines religious communities' legal positions and covers such matters 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, are left to each religious community to negotiate separately with the Government.
Registration of religious groups is not obligatory; however, registered groups are granted "legal person" status and enjoy tax and other benefits. The law stipulates that to be eligible for registration, a religious group must have at least 500 believers and be registered as an association for 5 years. All religious groups in the country prior to passage of the law in 2003 were being registered without conditions; religious groups new to the country since passage of the law must fulfill the requirements for the minimum number of believers and time as an association. At the end of the period covered by this report, 42 religious groups had been registered, and an additional 13 had applied for registration. Religious groups based abroad must submit written permission for registration from their country of origin. No specific licensing is required for foreign missionaries.
Restitution of all nationalized or confiscated property is regulated under the 1996 Law on Restitution of Property Expropriated During Yugoslav Communist Rule, as amended in 2002. As of mid-2007, only persons who obtained citizenship by October 1996 may file claims under the law. With regard to the period covered by the law, government officials stated that a 1999 constitutional court decision has the effect of allowing claims relating to confiscations during the previously excluded period of World War II to be considered under the law's provisions. Noncitizens, including those who fled the country and lost their citizenship, are not allowed to file claims under the law and related regulations. At the end of the period covered by this report, an attempt to amend the legislation had not been approved.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion. The Government imposed no formal restrictions on religious groups, and all religious communities were free to conduct public services and to open and operate social and charitable institutions.
SPC officials reported that they had access to hospitals and prisons to provide pastoral care but complained that they encountered difficulties assessing the level of need for Serbian Orthodox religious care in both the military and the police structures. In April 2007 the Ministry of Defense offered the SPC a contract to appoint a Serbian Orthodox priest exclusively to the military; a response from the Ministry of Interior was pending at end of the reporting period.
Facilitating the return of refugees (primarily ethnic Serbs) remained a challenge for the Government, which nevertheless made progress in a number of areas relating to returns. However, some ethnic Serbs who wished to return to the country, including Serbian Orthodox clergy, continued to encounter difficulties or delays in resolving various administrative matters. SPC officials reported that the number of Serbian Orthodox clergy, down to 30 after the 1991-95 war, gradually rose and remained steady at approximately 130 in the period covered by this report. The increase was most pronounced in the Dalmatian and Karlovac eparchies, where return of refugees had been the most intense. SPC sources continued to complain that new priests, particularly in Knin, had to renew their temporary work permits and residency status at relatively short intervals. The lack of a more permanent status deprived them and their family members of health care benefits and pensions. The SPC raised the problem with the Government in December 2006; however, the Government continued to insist on the application of the standard procedure for issuance of work permits and residency documents and refused to give priests preferential status.
The Government requires that religious training be provided in public schools, although attendance is optional. Because 85 percent of the population is Roman Catholic, the Roman Catholic catechism is the predominant religious teaching offered in public schools. Schools that met the necessary quota of seven students of a minority faith per school allowed separate religion classes for the students. While noting progress in Knin regarding availability of religious education in the schools, SPC officials complained that requests to change the agreement and lower the minimum number of seven students per school were denied.
SPC officials continued to report that many schoolchildren and their parents, particularly in cities where Serbian Orthodox believers do not live in compact communities, remained reluctant to identify themselves as Serbian Orthodox to avoid being singled out.
Restitution of property nationalized or confiscated by the Yugoslav communist regime remained a problem. Many religious communities identified property return as their top priority and complained about the lack of progress. The SPC was generally satisfied with the fact that it held three meetings with government representatives on the joint state-church commission and subcommissions during the period covered by this report but complained that the meetings had only limited results. The SPC noted that the pace of property restitution continued to be minimal. Early in 2007 Metropolitan Jovan Pavlovic wrote to both the U.N. High Commissioner for Refugees and the Organization for Security and Cooperation in Europe to ask for an analysis and propose changes to the 1996 property restitution law. The law effectively annulled previous legislation and opened the possibility for the Government to resell previously nationalized property to new private owners, making restitution more difficult, according to the SPC.
SPC officials were particularly concerned about the lack of progress in restitution of several valuable business and residential buildings in downtown Zagreb, most notably the Zagreb Cinema building. The dispute worsened in January 2007 after a private developer, who bought the cinema in March 2006, announced plans to demolish the building and construct a new structure in its place. The SPC accused Zagreb city officials of secretly supporting the sale to the developer and undermining negotiations on its purchase. In February 2007 the SPC filed a lawsuit in the Supreme Court over excessively lengthy legal procedures, largely because its earlier lawsuit against the alleged wrongful privatization of the cinema property had been pending before the Administrative Court for 3 years. The SPC also continued with legal action initiated in 2004 against the owners of 40 previously SPC-owned (and later nationalized) apartments in Zagreb to prevent further sale of the units. The SPC also claimed land in the north of Zagreb. No progress was made in this area during the reporting period or in the return of properties that belonged to monasteries, such as arable land and forests.
Reconstruction of a number of Serbian Orthodox churches continued, and approximately 50 Serbian Orthodox churches and other religious buildings received money from the state budget for reconstruction projects. Most notably, the Ministry of Reconstruction almost fully funded the reconstruction of the landmark St. Nicholas Church in the center of Karlovac, which was demolished during the 1991-95 war. SPC officials commended this progress but pointed out that other than in Karlovac, these were mostly small investments and the funding allocated was insufficient for costlier reconstruction of some of their capital objects from the priority list presented to the Government 2 years previously.
The Roman Catholic Church had considerable success in receiving restituted property during the reporting period. During the latter half of 2006, church officials reported that an order of nuns received a property to be used as a house in Koprivnica; the Government also returned part of a monastery in Makarska, a cinema building in Rijeka, and a monastery on Badija Island. In September 2006 a Roman Catholic group received a property to be used as a home for mentally disabled children. The Government returned property on Mali Losinj to the Sisters of the Holy Cross and a building on the island of Pag to a Benedictine order. Also in the fall of 2006, the Djakovo Diocese received an abandoned hospital building in exchange for an undetermined property located elsewhere. Negotiations that began 4 years ago were temporarily stalled on the Government's offer of a 25 percent stake in the Croatia Osiguranje insurance company as compensation for unreturned property.
Several Jewish properties, including some buildings in Zagreb, were not returned during the reporting period. The Jewish community stated that the process of returning nationalized property in Zagreb, halted in 2005, had not progressed. In April 2007 the Jewish Community of Osijek reported the successful return of one commercial property. Other claims remained stalled in court.
The Islamic Community had no property claims. After several years of delays, in March 2007 a zoning plan was accepted for construction of a mosque in Rijeka. Plans existed to build a mosque in Osijek, but administrative procedures for rezoning the land delayed construction.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States or of the refusal to allow such citizens to be returned to the United States.
Anti-Semitism
Acts of anti-Semitism were rare. In February 2007 a sugar company in Pozega produced and locally distributed sugar packets bearing an image of Adolf Hitler and containing offensive jokes about Holocaust victims in concentration camps. The State Prosecutor's Office reported in June 2007 that the case was under investigation.
In September 2006 a brochure prepared by the ZOZ in cooperation with Yad Vashem and the Visual History Foundation was published that analyzed primary and secondary school history textbooks. The authors - several prominent historians - criticized the lack of information concerning Jewish ethnic identity and culture and the genesis of anti-Semitism. Historians observed that existing textbooks implied that implementation of racist laws had no roots in the World War II-era NDH (Independent State of Croatia) but occurred exclusively under the influence of the Nazi-affiliated regime.
In July 2006 a private website in Pozesko-Slavonska County published an anti-Semitic satire involving the head of the Simon Wiesenthal Center, prior to his visit to the country. The text also mocked the Pozega mayor's plans to reconstruct the Jewish cemetery and the Government's requests to speed up the extradition from Austria of an Ustasha commander formerly active in Pozega.
ZOZ leaders continued to complain about receiving threatening postcards.
Section III. Societal Abuses and Discrimination
Religion and ethnicity were closely linked in society, and religion often was used historically to identify non-Croats and single them out for discriminatory practices. This link contributed to the ethnic conflicts of the 1990s and to the perpetration of violence and intimidation against religious persons, institutions, and symbols of all religious groups. Such incidents occurred sporadically, and their frequency and gravity continued to decrease.
Human rights nongovernmental organizations and religious leaders noted that overall ethnic and religious relations remained stable. The exceptions were occasional incidents largely involving desecration and vandalism of SPC property, which remained most pronounced in the Dalmatian hinterland and Knin area. In February 2007 the tower of the Holy Archangel Monastery in Kistanje was severely vandalized immediately following its restitution to the SPC. At the same time, the monastery received a threatening letter containing offensive remarks against ethnic Serbs. In the same month, the fence of the Serbian Orthodox cemetery in Biljane Donje, north of Zadar, was torn down. The unidentified perpetrators lit fires and used a bulldozer to pile rubble on two grave sites prepared for future tombs. In Koprivnica in January 2007, vandals broke into the Holy Trinity Church, removed relics from the altar, and damaged a valuable prayer book. In Zadar in December 2006, unidentified persons sprayed Ustasha symbols and offensive graffiti referring to a Serbian Orthodox saint on the fence of the St. Ilija Church. SPC sources also reported that an unknown perpetrator lit a fire in front of the Serbian Orthodox diocese building. Police investigated but did not identify perpetrators in the cases.
St. George's Church, near Knin, was vandalized twice, once in October 2006 and again in December 2006. In August 2006 police investigated the theft of church bells from the St. Dimitrije the Martyr Church in Bjelovar and from another church in the village of Toranja near Pozega but identified no perpetrators. In Sibenik five teenagers barged into the Holy Assumption Church during Mass and unsuccessfully attempted to throw a flammable item inside the church.
In contrast with the previous report, the Islamic Community reported no violence or harassment toward religious persons or sites during the reporting period.
The Jasenovac Memorial Museum and Education Center opened in November 2006. Numerous government officials, including the President, Prime Minister, and Speaker of Parliament as well as academic, religious, and diplomatic leaders attended the event. Representatives from the Simon Wiesenthal Center and several individuals from the Jewish community asserted that the new exhibits did not appropriately reflect the horrors that took place in the camp or the ethnic makeup of the victims, predominantly Serbs. President Mesic and ethnic Serb Member of Parliament Milorad Pupovac indicated that the center was "a work in progress" with adjustments to be made in the future. Visiting U.S. experts from the U.S. Holocaust Memorial Museum praised the new permanent exhibition.
In March 2007 Pozega Bishop Antun Skvorcevic became the first Roman Catholic bishop to visit Jasenovac when he led a delegation of 90 priests and deacons from the area to visit the new exhibit and pay respects to the victims. Skvorcevic later announced plans to begin holding ecumenical prayers in Jasenovac with representatives of other religious communities.
In April 2007 President Mesic spoke at the annual commemoration ceremony at the Jasenovac concentration camp. Representatives of Parliament, the Government, and national minorities as well as representatives of the Serbian Orthodox, Jewish, Islamic, and Roman Catholic faiths attended the ceremony.
In May 2007 Cardinal Bozanic spoke at the annual Bleiburg, Austria, commemoration of the 1945 execution of suspected Ustasha collaborators and a number of Croatian civilians by Yugoslav communists. The move was potentially controversial because Roman Catholic Church leaders at that level had not previously attended commemorations for Ustasha victims in Jasenovac. While calling on the Government to investigate communist crimes and identify the culprits, Bozanic for the first time publicly condemned Jasenovac as "the place of Ustasha crimes" and "the horrible execution ground and a place of inhumanity." One leading daily newspaper commended Bozanic for acting responsibly and having "directly demonstrated that all mass crimes are equally atrocious and cannot be justified." Croatian Helsinki Committee member Zarko Puhovski also welcomed Bozanic's words but added that balance would be achieved only if the cardinal attended the next commemoration for Holocaust victims in Jasenovac.
Zadar Archbishop Ivan Prendja supported reconciliation between ethnic Croats and Serbs in the Zadar area. In an August 2006 sermon at the inauguration of a reconstructed Franciscan monastery in the village of Karin, Prendja expressed hope that the monastery would become a place of coexistence between Roman Catholic and Serbian Orthodox 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. During the period covered by this report, U.S. embassy officials actively worked to encourage the Government to respect religious freedom in practice. In addition, embassy officials met frequently at all levels with representatives of religious communities and minority groups to address human rights and religious freedom matters.
The Embassy continued its annual participation in summer training organized by the U.S. Department of State and the Association of Holocaust Organizations. In 2006 five high school history and sociology teachers traveled to the United States to participate in seminars on the Holocaust.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:30
Cyprus
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution of the Republic of Cyprus 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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were few reports of societal abuses or discrimination based on religious belief or practice, and prominent societal leaders took positive steps to promote religious freedom.
The U.S. Government discussed religious freedom issues with the Government as part of its overall policy to promote human rights.
Section I. Religious Demography
Cyprus has an area of 5,747 square miles and a population in the government-controlled area of 778,700.
Prior to 1974, the country experienced a long period of strife between its Greek Cypriot and Turkish Cypriot communities. In response, the UN Force in Cyprus (UNFICYP) began peacekeeping operations in 1964. The island has been divided de facto 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 administered by Turkish Cypriots. In 1983, their administration proclaimed itself the "Turkish Republic of Northern Cyprus" ("TRNC"). The United States does not recognize the "TRNC," nor does any other country except Turkey. A buffer zone, or "green line," patrolled by UNFICYP, separates the two parts. In 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; however, Cypriots, as well as foreigners, must show identification at the buffer zone crossing points to go from one side to the other.
According to the most recent (2001) population census, 94.8 percent of the permanent population in the Government-controlled area belongs to the Autocephalous Greek Orthodox Church of Cyprus. Additionally, 0.5 percent of the population is Maronite Catholic, 0.3 percent Armenian Orthodox, 1.5 percent Roman Catholic, 1 percent Protestant, 0.6 percent Muslim, and 1.3 percent atheist, "other," or "not stated."
There is a Buddhist temple in Nicosia and a synagogue in Larnaca. Both are attended primarily by expatriates and foreign residents.
A 1998 opinion poll indicated that 48 percent of Greek Cypriots regularly attended church services, while 49 percent attended only for major religious holidays and ceremonies such as weddings and funerals. The remainder did not attend religious services at all.
There is some Protestant missionary activity in the Government-controlled area.
Section II. Status of Religious Freedom
Legal/Policy Framework
The 1960 Constitution of the Republic of Cyprus provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
The Constitution specifies that the Autocephalous 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 Church of Cyprus is exempt from taxes with regard to religious activity and, according to the law, is required to pay taxes only on strictly commercial activities. The Constitution also lays out guidelines for the Vakif, the Muslim institution that regulates religious activity for Turkish Cypriots, which similarly has the exclusive right to regulate and administer its internal affairs and property in accordance with its laws and principles. The Vakif, however, operated only in the area administered by Turkish Cypriots during the period covered by this report. No legislative, executive, or other act may contravene or interfere with the Orthodox Church or the Vakif.
Three other religious groups are recognized in the 1960 Constitution: Maronite Catholics, Armenian Orthodox, and "Latins" (Roman Catholics). These groups are also exempt from taxes and are eligible, along with the Church of Cyprus and the Vakif, for government subsidies to their religious institutions.
The Government has constitutional and other legal bars against religious discrimination. The 1975 Vienna III Agreement remains the basic agreement covering treatment of Greek Cypriots and Maronites living in the area administered by Turkish Cypriots and Turkish Cypriots living in the government-controlled area. Among other things, this agreement provides for facilities for religious worship. Religions other than the five recognized religions are not required to register with the Government; however, if they desire to engage in financial transactions, such as maintaining a bank account, they must register as a nonprofit organization. To register, a group must submit an application through an attorney that states the purposes of the nonprofit organization and provides the names of the organization's corporate directors. Upon approval, nonprofit organizations are tax-exempt and are required to provide annual reports of their activities. Registration is granted promptly. No religious groups were denied registration during the reporting period.
There are no prohibitions against missionary activity or proselytizing in the government-controlled area. Foreign missionaries must obtain and periodically renew residence permits in order to live in the country; normally, renewal requests are approved.
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. These children are exempted from attending religious services and instruction.
The Ministry of Education postponed implementation of its February 2006 proposal to reduce the number of hours of religious instruction required in public schools from 2 hours to 1 hour per week. The Church of Cyprus and other religious organizations strongly objected to the proposal; the Ministry postponed implementation to allow public debate and discussion; however, it did not schedule such debate and discussion during the reporting period.
The Government of Cyprus recognizes the following holy days as national holidays: Epiphany, Annunciation, Good Friday, Easter Monday, Holy Spirit Day (Pentecost), Assumption, and Christmas.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion in Cyprus.
Since 2003, when restrictions of movement to the northern part of the island were relaxed, Greek Cypriots as well as other religious groups have reported better access to religious sites in the area administered by Turkish Cypriots. Turkish Cypriots enjoyed relatively easy access to religious sites in the government-controlled area.
The Government reported that it spent $173,272 (作者: 令狐药师 时间: 21.9.2007 18:30
Czech Republic
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were some reports of societal discrimination based on religious belief. Occasional acts of anti-Semitism were reported 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 an area of 30,442 square miles, and a population of 10.2 million. The country had a largely homogenous population with a dominant Christian tradition. However, in part as a result of 40 years of communist rule between 1948 and 1989, the vast majority of citizens did not identify themselves as members of any organized religion. In a 2007 opinion poll sponsored by the Stredisko Empirickych Vyzkumu (STEM) agency, 28 percent of respondents claimed to believe in God, while 48 percent identified themselves as atheists. Only 18 percent of Czechs under 29 professed a belief in God. Similarly, in a May 2007 poll by the Public Opinion Research Centre (Centrum pro vyzkum verejneho mineni, or CVVM), 55 percent of Czechs voiced a mistrust of churches, while only 28 percent stated that they trust them. 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 fell steadily since then in every region of the country.
Five percent of the population attends Catholic services regularly, and most of these live in the southern Moravian dioceses of Olomouc and Brno. One percent of the population is practicing Protestants. Islam was registered as an officially recognized religion in 2004, and leaders of the local Muslim community estimated that there are several thousand Muslims in the country. There is only one mosque, located in Brno, but prayer rooms are scattered throughout the country. The vast majority of the country's historic Jewish community, which numbered approximately one hundred thousand before the Nazi occupation of the area of today's Czech Republic, was killed during the Holocaust. There were approximately 3,000 persons officially registered as members of the Jewish community. Judaism is an officially registered religion because of its recognition by the state before 1989.
Missionaries of various religious groups were present in the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did 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 tax benefits and government subsidies from the state, although some decline to receive state financial support as a matter of principle and as an expression of their independence.
Recognized national holidays are Easter Monday, Christmas Eve, Christmas, and St. Stephen's Day (December 26) and do not have an evident negative affect on any religious group.
There are 26 state-recognized religious organizations. In 2004 the Center of Muslim Communities was officially registered, gaining first-tier status; this was the first such registration of a Muslim organization in the country. In 2004 the Constitutional Court denied an appeal by the Unification Church to overturn their denial to register in 1999. The Armenian Apostolic Church withdrew its application for registration at the end of 2006.
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 (lowest) tier, a religious group must have at least 300 adult members permanently residing in the country. First-tier registration confers limited tax benefits and imposes annual reporting requirements, as well as a 10-year waiting period before the organization may apply for full second-tier registration. To register at the second tier, a religious group must have membership, with the requisite signatures, equal to at least 0.1 percent of the country's population (approximately 10,000 persons). Many smaller and less established religions were unable to obtain the signatures necessary for second tier registration. 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 religious groups 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 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.
In November 2005 the lower house of Parliament passed an amended Church Law that came into effect the following month. The new law governs the establishment and regulation of church-sponsored charities, schools, and other institutions. A group of 25 mainly Christian Democratic Parliamentarians submitted a complaint against the new law before the Constitutional Court in January 2006. The complaint includes charges that the new law contradicts Article 16, Paragraph 2 of the Charter of Fundamental Rights and Basic Freedoms that stipulates that "卌hurches and religious associations協ound [establish or create] religious orders and other church institutions, independent of state authorities." The Parliamentarians' complaint focuses upon the constitutionality of the law's wording and the level of state regulation over church-sponsored institutions. The case was pending at the end of the period covered by this report.
Religious organizations receive approximately $54 million (1.1 billion Czech crowns) annually from the Government. Funds are divided proportionally among the 17 of the 26 religious organizations that have elected to receive state assistance based on the number of clergy in each. (The eight religious organizations that do not accept state funding are the Mormons, Jehovah's Witnesses, the New Apostolic Church, Open Brethren, Hindus, Hare Krishnas, Community of Christians, and Christian Congregants. Some of these religions refuse state funding on theological grounds.) Of this sum, approximately $32 million (818 million Czech crowns) is used to pay salaries to clergymen. The rest of the funding goes to church administration and maintenance of church property.
In 2004, Parliament approved a law designating January 27 as Holocaust Remembrance Day in the country. A 2000 law outlaws Holocaust denial and provides for prison sentences of 6 months to 3 years for public denial, questioning, approval of, 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 reports of delays of over six months in processing visas for missionaries during 2006. There is no special visa category for religious workers; foreign missionaries and clergy are required to meet the stringent conditions for a standard work permit even if their activity is strictly ecclesiastical or voluntary in nature.
Of the 26 registered churches in the country, 10 have obtained permission from the Ministry of Culture (under the 2002 Law on Religious Freedom and the Position of Churches and Religious Associations) to teach religion in state schools. According to the Education Ministry, although religious instruction is optional in public schools, school directors must introduce religious education choices if there are at least seven students in one class of the same religious group who require and request classes.
In April 2006, schools throughout a significant portion of the country were instructed to inform students at all levels that a number of state-recognized religions are harmful and dangerous to youth, and are similar to Satanism, drug abuse and the sexual exploitation of children. Some of the churches included as harmful to youth were Hare Krishnas, Jehovah's Witnesses, Mormons, and Scientology, among others.
The Government continued its effort to resolve religious communal property restitution problems, especially with regard to Jewish property. Jewish claims dated to the period of the Nazi occupation during World War II, while Catholic authorities pressed claims for properties that were seized under the former communist regime. While many Jewish property claims have been resolved over the years, there was little progress made on resolving the Catholic Church's claims during the reporting period.
In 1994 Parliament amended the 1991 Law on Restitution, which originally applied only to property seized after the communists took power in 1948, to provide for restitution of, or compensation for, property wrongfully seized between 1938 and 1945 by the Nazi regime. This amendment provided for the inclusion of Jewish private properties, primarily buildings. Both the amendment and the original law required the claimants to be Czech citizens. This citizenship restriction unfairly impacted Czechs who obtained citizenship in the United States, as these naturalized citizens were required to forfeit their Czech citizenship under the terms of a 1928 treaty between the two countries. The treaty was finally abrogated in August 1997, by which time the 1992 and 1995 deadlines for filing claims had already passed.
By decree, the Government returned most of the state-owned properties claimed by the Federation of Jewish Communities, as did the city of Prague. However, despite a government appeal, other cities were not as responsive. Two significant cases in Brno remain unresolved. Legal proceedings were under way between the Brno Jewish Community and the state at the end of the reporting period. In 1994 the Federation of Jewish Communities identified 202 communal properties as its highest priorities for restitution, although it had more than 1,000 potential property claims. Of these 202 cases, 80 had been resolved and, with the exception of the 2 complex cases in Brno, the Jewish community tacitly agreed to forego claims on the remaining 800 or so cases.
In 2001 the Federation of Jewish Communities established a Foundation for Holocaust Victims into which the Government invested approximately $15 million (in 2007 dollars) from the Government's National Property Fund to pay for those properties that cannot physically be returned. Funds were earmarked to help meet the social needs of Holocaust survivors, to support the restoration of synagogues and cemeteries, and to carry out educational outreach programs. The Foundation was expected to provide partial compensation in cases where the Government needs to retain the property or is no longer in possession of it.
Approximately one-third of the funds were dedicated to individual property claims. By March 2005 the Foundation announced payments totaling more than $5 million to approximately 500 individual claimants residing in 27 foreign countries. The Ministry of Foreign Affairs assisted the Foundation in its efforts to locate and contact survivors abroad. Having expended these efforts, and depleted the allocated funds, the authorities closed this part of the program during the period covered by this report. The remainder of the funds was being used for the preservation of communal property, educational programs, and community welfare. From these assets, the state supported numerous social welfare projects. In 2006 for example, the state contributed $300 thousand to institutions providing healthcare for approximately 503 Holocaust survivors. (Note: Since applications were first accepted in 2001, the number of survivors has dropped from approximately 2500 to just over 500.)
When the previous Social Democratic government came to power in 1998, it halted further restitution of non-Jewish religious communal property. As a result, there were 130 thousand unresolved outstanding claims by the Catholic Church, 90 percent of which related to land. The Catholic Church continued to claim large tracts of "income-generating properties." Some of these properties were farmland and woodland that had been confiscated by the state and turned over to municipal governments or private owners. Other lands were forests that were administered by the state. Disputed land cannot be developed, and as a result many municipalities supported the resolution of the existing impasse. Efforts to resolve the final claims continued, but there was no measurable progress in resolving the Catholic Church's claims during the period covered by this report.
Public parliamentary hearings were held on church restitution in April 2007. In May 2007 the Minister of Culture announced that his Ministry intended to prepare a proposal for parliamentary approval that would return land to individual religious orders and would resolve other remaining claims through financial compensation, but the Ministry had not presented a proposal by the end of the reporting period.
In February 2007 the Czech Supreme Court overturned the Prague City High Court's ruling from September 2006 that Prague Castle's St. Vitus Cathedral belonged to the Roman Catholic Church and not the state. The Church and the Government have fought over ownership rights of the cathedral since 1993. The Catholic Church maintained that the nationalization of the cathedral in 1954 under the communist government was illegal and should be nullified.
In 2000 the Czech Government enacted a law enabling the Government to return more than sixty 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 heirs. Of the artwork belonging to the religious community, all but two have been returned. Of the 7000 works of art belonging to individuals, fewer than 1000 have been returned. The primary obstacle to resolving these claims is practical (tracing ownership or cases where no heir survives), not due to lack of cooperation on the part of Czech authorities.
Another provision of the law authorized the return of certain agricultural property in the Government's possession to its original owners. In 2006 the Government extended the law indefinitely, allowing individuals at any time to file claims for art in the state's possession.
In October 2006 construction of a new shopping center near the city of Plzen uncovered the remains of a previously unknown 15th century Jewish cemetery. The Chief Rabbi of the Czech Republic, acting on behalf of the local Jewish Community, visited the site a number of times and consulted with the European Council of Rabbis. An agreement was reached in November 2006 under which the company constructing the mall offered to elevate the building 1.5 meters above the cemetery, gave assurances regarding the building process, and allowed representatives of the local community to observe the construction.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
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 interfaith activities during the period covered by this report, including partial funding of the Christian and Jewish Society.
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 Church management and financing of many of its social projects. The 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 speed of granting registrations. For example, in 2006 the Ministry registered a Catholic religious enterprise in northern Moravia, which the Constitutional Court ruled in 2003 had been improperly denied registration.
In 2006 the Armenian Apostolic Church withdrew its application for registration with the Ministry of Culture, seemingly due to the Church's realization that it did not meet the necessary standards.
In 2006 the Ministry of Culture denied the application by the Union of Muslim Communities to receive an exemption from the registration law-an exemption that would have permitted them accelerated second-tier registration status. Such status would allow the community to perform specific functions, such as providing Islamic religious instruction in state schools, establishing private religious schools, performing marriage ceremonies, and designating persons to perform clerical activities in the military, and within prisons and detention facilities. The Ministry denied the application, determining that the Union did not meet the legal requirements. The Ministries of Interior, Justice, Education, and Defense also opposed the exemption. However, the Union of Muslim Communities continued to be free to visit individuals in prisons and detention facilities without this designation.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Anti-Semitism
Anti-Semitism persisted among some elements of the population, including neo-Nazi groups and Islamic extremists. In general, public expressions of anti-Semitic sentiment were rare, and Holocaust denial investigations and prosecutions were vigorously pursued by authorities. A small but persistent and fairly well-organized extreme right-wing movement with anti-Semitic views existed in the country.
The activities of groups such as National Resistance ("N醨odn?odpor") and National Corporativism ("N醨odn?korporativismus") were characterized by racist, xenophobic, anti-Semitic, and anti-Muslim attitudes, disseminating Nazi propaganda, and holocaust denial.
Extremist expressions are rare in political discourse. However, a small fringe party (the National party) that does not have representation in Parliament made some extremist expressions.
During the reporting period, there were rallies in several cities throughout the country organized by neo Nazi and skinhead organizations. In August 2006 the police halted a neo Nazi march in front of the Israeli Embassy in Prague and arrested participants, many of whom illegally possessed weapons.
There were reports of several neo-Nazi concerts. 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. The police intervened in several incidents where hate speech was used. On occasion, neo-Nazi action was ignored by the police and other authorities. Sometimes police appeared to offer protection to neo-Nazis from Anarchist demonstrators.
Police shut down a neo-Nazi concert in Ceske Budejovice in December of 2006 when one of the bands, performing before a crowd of approximately 120 neo-Nazis, started playing racist music. The police arrested seven persons for inciting hatred of a group of persons or of limiting their rights and freedoms. However, another similar concert occurred with no arrests in the city of Tabor in November 2006, when 250 skinheads attended a concert and 1 participant gave the Nazi salute.
In August 2006 the Federation of Jewish Communities in the Czech Republic received e-mails blaming the Jews and Israel for the war against Hezbollah. Similar threats of an anti-Semitic nature were reported in several city centers, such as Brno, and the head of the Jewish community in Prague received e-mails accusing Israelis of the "war against the Palestinians."
Narodni Odpor (National Resistance), threatened Jewish groups and petitioned the President in August 2006 for permission to fight with the Iranian military against Israel. The group stated that if the Czech president refused their demand to enlist in the Iranian army, they would perpetrate violence against Jews and synagogues in the country.
In October 2006 the leading newspaper Mlada Fronta Dnes reported that Islamic extremists had planned to take over a major Jewish target, reportedly the Prague synagogue, and capture hostages. The intended plan was to abduct Jewish residents of Prague, hold them hostage in the Jerusalem Synagogue, stage negotiations, and then blow up the synagogue with its occupants. The Government did not comment on these reports; however, it raised the national terrorist alert level for a short period of time and increased security near the most prominent Jewish institutions.
In March 2007 and previously in October 2006, vandals stole a total of three bronze plaques from a former Nazi concentration camp outside Prague honoring the victims of fascism. In March 2007 vandals also destroyed or damaged several tombstones in the Jewish cemetery in Hranice na Prerovska. In late 2006 vandals destroyed several tombstones in the Jewish cemetery in Hroznetin. In April 2006 obscenities directed towards Jews were spray painted on a villa that belonged to a well known Jewish family before the Second World War. Police investigation of these crimes resulted in no arrests. In each incident, police responded with appropriate investigations.
Police closed an investigation of cases of vandalism in 2005 of a synagogue and three Jewish memorials after being unable to identify any perpetrators. Local Jewish organizations believed police conducted thorough investigations.
The Government made positive attempts to counter anti-Semitism. In May 2007 President Vaclav Klaus honored the victims of the Holocaust by attending a memorial service held to commemorate the end of WWII at the Nazi Concentration Camp in Terezin. Prime Minister Topolanek attended the unveiling of a restored "hidden" synagogue inside the camp, and the Education Ministry also sponsored and hosted a number of seminars on Holocaust education at the camp.
Festivals of Jewish culture throughout the country in May 2007 were to continue until September to celebrate the 1,000-year history of the Jewish community in the country's lands. The Jewish Museum of Prague, with the support of the Ministry of Culture, designated 2006 as the "Year of Jewish Culture" to mark the 100-year anniversary of the Jewish Museum. This nationwide commemoration involved partnerships with other state and private institutions and included film festivals, music festivals, educational and social events, theater productions and other cultural events across the country. The Jewish Museum and Prague's Jewish quarter remained the most visited museum in the country and one of the most popular tourist attractions.
Improvements and Positive Developments in Respect for Religious Freedom
In 2006 Parliament passed a measure to extend the deadline for filing art restitution claims by Holocaust victims indefinitely. Holocaust Remembrance Day was observed in January 2007 in public events in Prague and elsewhere throughout the country. The public and media response to these events was extremely positive.
Section III. Societal Abuses and Discrimination
There were some reports of societal abuses or discrimination based on religious belief or practice (see Anti-Semitism). Prominent societal leaders took positive steps to promote religious freedom.
The immigrant population was relatively small and included persons from Ukraine, Russia, Poland, Slovakia, and Vietnam. Immigrants did not report any difficulties in practicing their respective faiths
There were no reported violent anti-Semitic incidents against individuals in the country during the reporting period, and there were isolated reports of property damage or vandalism. A small but persistent and fairly well-organized extreme right movement with anti-Semitic views existed within the country. Some neo-Nazi rallies and concerts occurred throughout the year.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government as part of its overall dialogue and policy of promoting human rights. U.S. government efforts on religious issues focused largely on encouraging the Government and religious groups to resolve religious property restitution claims and registration of religious organizations.
During the reporting period, 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 regarding property wrongfully taken from Holocaust victims, the Jewish community, and churches.
The Embassy maintained 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 matters. Several meetings were held with the Federation of Jewish Communities and the Chief Rabbi to assist in the protection of the newly discovered 15th-century Jewish cemetery in Plzen. Embassy officials also responded to individual requests for assistance from Czech-American Holocaust victims seeking compensation.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:32
Denmark
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected 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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were occasional reports of anti-Semitic and anti-Islamic insults, reflecting tensions among increasing numbers of immigrants from Islamic countries, and young sympathizers of the far-right.
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights. The Embassy promotes religious dialogue, particularly with the Muslim community. The Embassy sponsored Muslim leaders and young people to participate in activities and programs that promote diversity, multiculturalism, integration, and tolerance for ethnic and religious minorities, as one foundation of religious freedom.
Section I. Religious Demography
The country has a total area of 16,639 square miles and a population of 5.4 million. As of January 2006, 83 percent of the population belonged to the official Evangelical Lutheran Church. Although only 3 percent of church members attend services regularly, most members utilize the church for weddings, funerals, baptisms, confirmations, and religious holidays.
As a result of immigration trends, the second largest religious community is Muslim, constituting 3.7 percent of the population (210,000 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 groups. Those describing themselves as not religious or as atheists are 5.4 percent and 1.5 percent, respectively, of the population.
Missionaries operate within the country. The country is experiencing the "reverse missionary" phenomenon, as increasing numbers of missionaries from the developing world return to Europe to preach in non-denominational churches that attract the country's citizens as well as its recent immigrants. A June 11, 2007, press report indicated that "a quarter to a third of all people in church in Copenhagen any given Sunday morning are attending a foreign-run service," according to a Lutheran bishop.
The European headquarters of the Church of Scientology is located in Copenhagen, although it is not officially approved as a religion.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors.
The Constitution stipulates that the Evangelical Lutheran Church is the national church, the reigning monarch shall be a member of the Church, 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 subsidies; most of the rest comes from the church tax that is paid only by members. No individual is compelled to pay church tax or provide direct financial support to the national church or any other religious organization. However, 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.
Eleven Christian holy days are considered national holidays: Holy Thursday, Good Friday, Easter, Easter Monday, Common Prayer Day, Ascension, Pentecost, Whit Monday, Christmas Eve, Christmas, and Christmas Day 2 (December 26). National religious holidays do not have an evident negative effect on other religious groups.
Aside from the Evangelical Lutheran Church, the Government grants official status to other religious groups. Prior to 1970, a total of 11 religious communities were approved in the form of recognition by royal decree, including the Roman Catholic, Methodist, Baptist, Russian Orthodox and Jewish communities. Since then, the Ministry of Ecclesiastical Affairs has approved more than 100 religious communities and churches under the Marriage Act, including several Islamic groups, Jehovah's Witnesses, Mormons, Seventh-day Adventists, Sikhs, Buddhists, Christian Orthodox, Hindu, Baha'is, Hare Krishnas, and the indigenous Norse belief system known as Forn Sidr. These officially approved religions receive a number of special rights, including the right to perform marriage ceremonies with legal effect, the right to residence permits for foreign preachers, the right to establish cemeteries, and certain tax exemptions. The difference between religious groups recognized by royal decree and those approved under the Marriage Act is that ministers of those recognized under the act may name and baptize children with legal effect, keep church registers, and transcribe certificates on the basis of such registers.
Religious communities not recognized by royal decree or approved under the Marriage Act 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.
The 1999 Guidelines for approval of religious organizations established the following requirements for religious groups: a written text of the religion's central traditions, descriptions of its most important rituals, an organizational structure accessible to 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."
The Church of Scientology did not seek official approval as a religious organization during the period covered by this report. Its 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 Church of Scientology filed a fourth application, which was suspended at their request in 2000. In suspending their application, the Church of Scientology asked the Ministry of Ecclesiastical Affairs to clarify the approval procedure; however, the ministry told them they must first submit an application before the ministry could provide any feedback. Despite Scientology's unofficial status, the Church of Scientology maintained its European headquarters in Copenhagen.
There are no restrictions on proselytizing or missionary work as 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. Section 76 of the Constitution protects the rights of parents to homeschool or educate their children in private schools.
During the period covered by the report, the Government expanded efforts to promote further social and economic integration of refugees and immigrants. These efforts emerged from widespread political and social debate on the integration of immigrants and refugees following the Muhammad cartoon crisis and included discussion of measures to address employment and education gaps between ethnic Danes and immigrants. On November 27, 2006, the European Monitoring Center on Racism and Xenophobia (EUMC) presented its Annual Report to the European Parliament. Among other things, the report noted that independent Muslim schools that teach religion as well as a broader curriculum have been operating in the country for years.
The law requires that "Christian studies" be taught in public schools. The course covers world religions and philosophy and promotes tolerance and respect for all religious beliefs; however, the course devotes the most time to Christianity. The course is compulsory, although students may be exempted from the course if a parent presents a request in writing. If the student is fifteen or older, the student and parent must jointly request the student's exemption from the course. According to the Ministry of Education, less than 2 percent of students in the greater Copenhagen area, the area with the highest concentration of other religious populations, "opt out" of the Christian studies course.
On April 19, 2007, the Government passed legislation that will require all foreign religious proselytizers to pass a Danish language test before being allowed to enter the country, although it has not yet been determined when that requirement will be implemented. Critics claim that the measure violates the European Convention on Human Rights and is aimed at restricting the entry of Muslim clerics, whose number is already restricted under a 2004 "Imam Law" which requires that the number of religious residence visas be reasonably proportioned to the size of the corresponding religious community. Additionally, the visa applicant must prove association with a recognized or approved religious community and possess a relevant background or education as a religious preacher, missionary, or member of a religious community.
Restrictions on Religious Freedom
Although government policy contributed to the free practice of religion for most religious groups, the Government restricts the issuance of clerical visas (see Legal/Policy Framework section). These requirements have a disproportionate effect on groups that depend on missionaries from abroad, such as Muslims.
In mid-April 2007 several members of parliament from the Danish People's Party (DF) made public statements disparaging Islam, with one equating the Muslim headscarf with the Nazi swastika as symbols of totalitarianism and a second referring to Islam as "a loser religion." The leader of the Danish People's Party subsequently denounced the anti-Muslim statements made by her party's members.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Anti-Semitism
There were isolated incidents of anti-Semitism, perpetrated primarily by immigrants. Both the members of the Jewish community and police sources attested to occasional friction between the Jewish and Muslim communities. Press reports of ethnic Danes and non-Muslims committing anti-Semitic acts were uncommon during the reporting period. Most anti-Semitic acts involved vandalism, graffiti, or verbal assaults. Data were difficult to determine because such reports were generally entered via a police hotline, or came from the Jewish community, and were rarely followed by an arrest.
Improvements and Positive Developments in Respect for Religious Freedom
On September 22, 2006, the first Muslim cemetery in the country opened, in the Copenhagen suburb of Br鴑dby, following approval by the Ministry of Ecclesiastical Affairs in April 2006. The opening marked the culmination of a 15-year effort by members of the Muslim community. Prior to the opening, Muslims were buried in separate Muslim sections of Danish cemeteries or were buried abroad.
During the period covered by this report, plans progressed for the construction of a grand mosque in Copenhagen, as well as in Aarhus, the country's second largest city.
Section III. Societal Abuses and Discrimination
There were some reports of societal abuses or discrimination based on religious belief or practice, such as occasional reports of anti-Semitic and anti-Islamic insults, reflecting tensions among increasing numbers of immigrants from Islamic countries and young sympathizers of the far right. The country, nevertheless, has a long history of welcoming religious minorities and affording them equal treatment.
The November 27, 2006, EUMC report cited 22 racial/religious incidents of possible "Islamophobia" during the previous year and stated that a recent poll suggested that two out of three Danish citizens viewed Muslims living in Europe today with suspicion. Although a May 2006 International Helsinki Federation for Human Rights poll had suggested that the overall political climate for Danish Muslims had deteriorated, an opinion poll in early 2007 indicated that refugees and immigrants felt less discriminated against since the Muhammad cartoon crisis in early 2006, with the number of immigrants reporting some form of discrimination in 2006 dropping to 27 percent from 33 percent in 2005.
During the first week of October 2006, television videotape was broadcast repeatedly on a national TV station, TV2, which showed youths in the Danish People's Party drawing cartoons mocking Muhammad, including one depicting him as a camel with beer bottle humps. The tape was made in early August 2006. The Prime Minister denounced the drawings and said the activists' behavior, "in no way represents the way the Danish people卾iew Muslims or Islam."
Unemployment figures, crime rates (especially among young adults), and education dropout rates tended to be significantly higher among minority groups and were sometimes alleged to be indicative of discrimination on the basis of religion. However, it was difficult to separate religious differences from differences in language and ethnicity, and the latter may be equally important in explaining unequal outcomes in access to well-paying jobs and social advancement. The integration of immigrant groups from Islamic countries was an important political and social topic of discussion.
There were isolated incidents of anti-immigrant sentiment, including graffiti, low-level assaults, denial of service, and employment discrimination on racial grounds. The Government criticized the incidents, investigated several, and brought some cases to trial.
The international Muslim organization Hizb ut-Tahrir continued to operate in the country despite periodic calls by several political parties to ban the group. In February 2007 the High Court sentenced Fadi Abdullatif, the Hizb-ut-Tahrir spokesman in the country, to two months in prison for inciting violence against Jews by calling on Muslims to "kill them all, wherever you find them."
As in the first half of 2006, reports continued of desecration of cemeteries, many of them Muslim graves. On July 24, 2006, the press reported that sites within the Muslim cemetery near Copenhagen and the Islamic community center in Copenhagen were defaced with painted swastikas.
Section IV. U.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 regularly engages in dialogue with religious leaders and groups from the country's diverse religious community. Embassy officers engaged in an active Muslim outreach program, which included numerous meetings with religious and community leaders of leading Muslim organizations in the country. Embassy officers had wide-ranging discussions with the Muslim leaders on topics including religious and cultural diversity, democracy and civil liberties, the importance of interfaith dialogue and its role in supporting religious freedom, and Muslim life in the United States. The U.S. Department of State sponsored Muslim leaders identified by the Embassy to participate in established International Visitors programs focusing on diversity and multiculturalism. The Embassy continued sports and summer internship programs targeting young people in religious and ethnic minority communities, and the Embassy also worked with Danish nongovernmental organizations to support arts and educational exchange programs for minority youths in programs aimed at promoting integration and tolerance for ethnic and religious minorities.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:32
Estonia
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
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 by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were few reports of societal abuses or discrimination based on religious belief or practice.
The U.S 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 17,666 square miles and a population of 1.35 million (including 68 percent ethnic Estonian, 26 percent Russian, 2 percent Ukrainian, 1 percent Belarusian, and 1 percent Finnish). The Estonian Evangelical Lutheran Church (EELC) is the largest denomination, with 165 congregations and approximately 180,000 members. The Estonian Orthodox Church, subordinate to the Moscow Patriarchate (EOCMP), has 30 congregations with an estimated 170,000 members, and the Estonian Apostolic Orthodox Church (EAOC) has 59 congregations with approximately 25,000 members. There are smaller communities of Baptists, Roman Catholics, Jehovah's Witnesses, Pentecostals, Old Believers, Methodists, and other religious groups. There is a small Jewish community of approximately 2,500 members, with a synagogue, community center, and day school in operation. A new synagogue opened in May 2007, the only building in the country specifically designated for use as a synagogue. There are also communities of Muslims, Buddhists, and many other religious groups; each has fewer than 6,000 adherents.
The ethnic Estonian majority is mainly Lutheran, while most religious adherents among the country's Russian-speaking population are Orthodox.
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 renovation. The renovation of two churches--St. John's Lutheran Church in Tartu and St. Simeon's and St. Anne's Orthodox Church in Tallinn--was completed during 2004-06. In May 2007 St. Simeon's and St. Anne's Orthodox Church in Tallinn was consecrated. The city of Tallinn and other municipalities have their own ongoing projects for renovation of churches. The Government's continuing renovation and development program of churches included churches such as St. John's Lutheran Church in Tallinn, St. John's Lutheran Church in Tartu, St. Mary Magdalene's Church in Rapla, and Alexander's Church in Narva. Church attendance, which saw a surge coinciding with the independence movement in the early 1990s, has since decreased significantly.
In recent years many groups have sent foreign missionaries into the country.
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. The Government at all levels sought to protect this right in full and did not tolerate its abuse, either by governmental or private actors. The Constitution states that there is no state church.
There are other laws and regulations that directly or indirectly regulate individual and collective freedom of religion. The Churches and Congregations Act and the Non-Profit Associations and Unions Act regulate the activities of religious associations. The statutes of churches, congregations, and unions of congregations are registered at the city courts.
The Churches and Congregations Act decrees that the commanding officer of each military unit shall guarantee soldiers the opportunity to practice their religion. Military chaplain services extend to service members of all faiths. The Churches and Congregations Act also decrees that prison directors shall ensure inmates the opportunity to practice their religious beliefs. Soldiers and prisoners exercised this right in practice.
A church, congregation, or association of congregations must have a management board. Citizens and legal residents may be members of a management board. In order to formally register with the city court, the management board of a religious association submits an application signed by all members of the board. A congregation must have at least 12 adult members. The minutes of the constitutive meeting, a copy of statutes, and a notarized copy of signatures of the members of the management board serve as supporting documents for the registration application.
A program of basic ecumenical religious instruction is available in public schools. A school must offer religious studies at the primary or secondary level if at least 15 students request it. Comparative religious studies are 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, one Evangelical and one Catholic, in Tartu that had a religion-based curriculum.
The Government took steps to promote anti-bias and tolerance education. Since 2003 the Government has observed on January 27 the annual Holocaust and Other Crimes against Humanity Victims' Memorial Day. The country is a liaison member of the Task Force for International Cooperation on Holocaust Education, Remembrance and Research.
In January 2007 a Teacher's Guide to the Holocaust, compiled by the Estonian History Teachers' Association in cooperation with Living History Forum (Sweden) and co-financed by the Government, was made available to teachers. This teacher's guide provides resources to assist in designing a program for individual classrooms to commemorate Holocaust Memorial Day and offers additional materials for Holocaust lessons in history classes. These teaching materials include a CD and a DVD.
The International Commission for Investigation of Crimes against Humanity on issues related to the German and Soviet occupations of the country continued its work.
The property restitution process, by which the Government transferred religious properties back to religious associations, was carried out under the Principles of the Ownership Reform Act, passed in 1991. The process has largely been completed. By the end of the reporting period, most Orthodox Church properties, including those in use by the EOCMP, were under the legal control of the EAOC. The Government transferred seven properties to the EOCMP during the previous reporting period and the three remaining properties during this reporting period.
According to local Jewish leaders, property restitution was not an issue for the community, since most prewar religious buildings were rented, not owned.
Good Friday, Easter Sunday, Christmas, and 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 in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had 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 Abuses and Discrimination
There were few reports of societal abuses or discrimination based on religious belief or practice.
Although the majority of citizens were nominally Lutheran, ecumenical services on national days, Christian holy days, or at public events were common. There is a deep-seated tradition of tolerance of other denominations and religious groups.
During the reporting period there were no confirmed acts of anti-Semitism.
In April 2007 two graveyards were vandalized. Vandals damaged 2 grave plaques in a Jogeva County cemetery and 13 crosses and grave plaques in a Laane County cemetery. The police started criminal proceedings; there was no additional information available by the end of the reporting period.
In April 2007 Tartu Rural Court sentenced a graveyard vandal to probation for two years for stealing metal figures from Raadi cemetery. 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 comprises digital photos and detailed descriptions, is shared as needed with law enforcement agencies.
In June 2006 two vandals damaged seven grave plaques and several lanterns in Rakvere cemetery. Police took two suspects into custody, and they pled guilty. In September 2006 the court sentenced one of them to 5 months in prison.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights. Officials of the U.S. Embassy met with the religious affairs department of the Ministry of Internal Affairs, nongovernmental organizations, and a wide range of figures in religious circles. During the reporting period, embassy officials continued to engage the Government and nongovernmental actors to promote dialogue and education on Holocaust issues in the country.
In November 2006 the U.S. Government provided partial funding to the Jewish cultural center to organize a Jewish cultural festival.
The U.S. Government funded a travel grant for two history and civics teachers to attend a teacher-training program at Keene College's Cohen Center for Holocaust Studies in July 2006.
Released on September 14, 2007作者: 令狐药师 时间: 21.9.2007 18:33
Finland
International Religious Freedom Report 2007
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion, and the Government generally respected this right in practice. According to law, the Evangelical Lutheran Church (ELC) and the Orthodox Church are the established state churches.
There was no change in the status of respect for religious freedom by the Government during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.
There were few reports of societal abuses or discrimination based on religious belief or practice.
The U.S. 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 130,127 square miles and a population of 5,240,000. Approximately 83 percent of the population belongs to the ELC and 1 percent to the Orthodox Church. There are 7 Roman Catholic congregations with an estimated 8,000 registered members, and 2 Jewish congregations with approximately 1,500 members.
Pentecostal church communities registered as associations have an estimated 45,000 members. However, only a fraction of Pentecostal churches are registered, and the actual number of Pentecostal worshippers is higher.
There are approximately 20,000 Muslims, compared with 1,000 a decade ago. Their numbers continue to grow due to immigration and a high birthrate. Of these, approximately 15,000 are Sunni and 5,000 are Shiite. The largest group is Somali; there are also communities of North Africans, Bosnians, peninsula Arabs, Tartars, Turks, and Iraqis. There are four major Muslim organizations: the Muslim Community in Finland, the Tampere Muslim Community, Shi'a Muslims, and the Multicultural Dawa Center of Islam.
Membership in other nonstate religions totals approximately 60,000. An estimated 10 percent of the population does not belong to any religious group.
The rapid modernization of society has modified attitudes toward religion. Society has become more secular, political and social philosophy has diverged from religious philosophy, and religious belief has largely become a private matter. However, research indicates that most citizens still consider religion and spirituality very significant in their lives. Despite the small number of persons who attend church services regularly, citizens have a high regard for the church and its activities, consider their membership important, and still value church ceremonies. Most citizens are baptized and married in the church, confirmation classes are common, and most citizens choose religious burial services.
In the past several decades, as many as 400,000 have left the Evangelical Lutheran Church (ELC). Reports estimated that 40,000 left the ELC during the reporting period, an increase of 7,000 over the preceding period and an all-time high. Separation from the church has risen markedly since implementation of the Religious Freedom Act of 2003, which made separation much easier. The rate of separation is much higher among younger citizens; in October 2006 a so-called "youth barometer" found that two-thirds of citizens aged 15 to 29 believed in God, but only 40 percent regarded themselves as religious.
In surveys, the most common reason offered for leaving the church was a perceived lack of personal significance of church membership, especially among younger respondents. Some very religious people also left the church, stating that the modern church's message did not meet their deeper spiritual needs. Others said religion was of such a personal nature that they did not need the church. Approximately 10 percent gave the church tax as their reason for leaving the ELC.
Catholics, Muslims, and Jews, as well as "nontraditional" religious groups, freely professed and propagated their beliefs. Such groups as Jehovah's Witnesses and the Church of Jesus Christ of Latter-day Saints (Mormons) have been active for decades.
Section II. Status of Religious Freedom
Legal/Policy Framework
The law provides for freedom of religion, and the Government generally respected this right in practice. The law includes the right to profess and practice religion and to express personal belief. Everyone has the right to belong, or decline to belong, to a religious community. The Constitution prohibits discrimination based on religion.
There are two state churches: the ELC and the Orthodox Church. All citizens who belong to either pay a church tax set at 1 to 2 percent of income, varying by congregation, as part of their income tax. Those who do not want to pay the tax must separate from membership. These taxes help defray the cost of running the churches. The state churches record births, deaths, and marriages for members (state registrars do this for other persons).
The Religious Freedom Act of 2003 includes regulations on registered religious communities. To be recognized, a religious group must have at least 20 members, have as its purpose the public practice of religion, and its activities should be guided by a set of rules. The Government recognizes 55 religious groups.
The act allows people to belong to more than one denomination; however, most religious communities do not allow their members to do so.
The religious affiliation of a child does not automatically follow that of a parent. Membership in or resignation from a religious community is always based on a separate expression of the will of the parents/guardians, such as baptism. The denomination of any person older than 12 may be changed only by permission of that person.
Programs available through the Ministries of Education and Labor focus on discrimination, including religious discrimination.
Modest state subsidies were being planned for religious communities and were scheduled to be included in the 2007 state budget. Religious communities must request the funds separately from general tax revenues. The amount of the subsidy would be approximately $7 (5 euros) per person, although the smallest communities would not qualify for these subsidies.
All public schools provide religious and/or philosophical instruction; students may choose to study either subject. In certain Helsinki area schools, there are more Muslim students than members of the country's second largest religion, Orthodoxy. Countrywide, the number of Muslim students has increased by approximately 20 percent each year over the past 3 years. This trend is expected to continue for at least 2 to 3 years.
Restrictions on Religious Freedom
Government policy and practice contributed to the generally free practice of religion.
In 2006 the Ministry of Education denied permits to five of seven groups that wished to start or expand private Christian schools. The ministry stated that concern over academic standards was a significant factor in its denials. The Minister of Education also stated that it was not the proper function of schools to promote a single religious truth. The groups in question appealed the ministry's decision, but there was no response by the end of the reporting period.
There were no reports of religious prisoners or detainees in the country.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Anti-Semitism
In March 2007 authorities ordered a man, charged in the district court of Vantaa with selling banned neo-Nazi propaganda by mail order, to be tried in absentia. The original arrest warrant dated from 2003, but the subject had evaded arrest for several years, and the statute of limitations was approaching its end. Shortly afterward the man reappeared and was arrested. At the end of the reporting period, the man was in custody awaiting trial.
In July 2006 the Porvoo district court found the deputy chief editor of the newspaper Uusimaa, an independent paper with a circulation of 13,400, guilty of inciting hatred against an ethnic or religious group. The editor had published a controversial article implying that the Holocaust was desirable. The court fined the editor and paper.
Section III. Societal Abuses and Discrimination
There were few reports during the reporting period of societal abuses or discrimination based on religious belief or practice.
There were no reports of verbal or physical violence directed against persons or property of any minority religious group.
"Nontraditional" religious groups generally were not subject to discrimination, despite the intolerant attitudes of some members of society.
Immigrants did not encounter difficulties in practicing their religious beliefs; however, they sometimes encountered discrimination and xenophobia.
Some citizens were not receptive to proselytizing by adherents of "nontraditional" religious groups, in part because they regarded religion as a private matter.
In March 2007 approximately 90 clergy of the ELC signed a petition supporting two assistant vicars who refused to officiate at a religious service alongside female clergy. The two, from two different parishes, faced disciplinary proceedings for refusing to work with women clerics. Although female clergy have been ordained in the ELC for almost two decades, the issue remained controversial, and such cases periodically arose. Conservative clergy and parishioners remained less comfortable with the full ordination of female ministers.
However, the press strongly supported female clergy and gender equality. The country's largest newspaper, Helsingin Sanomat, wrote that the matter was not an internal issue of the church, but a legal issue of discrimination and gender equality.
Archbishop Jukka Paarma, the head of the ELC, told the Finnish News Agency that he did not approve of the behavior of clergy refusing to officiate alongside their female colleagues.
In 2005 gay marriage was discussed at an ELC conference; however, after the event, the ELC failed to adopt a policy on registered same-sex couples and homosexuality. The conference set up a working group to present findings within a year, but it did not issue a report by the end of the reporting period.
In 2005 two clergy members wrote in a church weekly that they had given blessings in an unofficial capacity to registered gay and lesbian couples. They said it was a matter of conscience and encouraged same-sex couples to seek church blessings.
In May 2005 at a synod of the ELC in Turku, Archbishop Paarma said that single women and lesbian couples should not receive state-funded fertility treatment. He rejected the notion that childbearing was an inherent human right that should be supported by the state in all cases and stressed that the focus should always be on the child's rights when considering in vitro fertilization. In his opinion these rights included the right to have a mother and a father. He said that he did not condemn fertility treatment, calling it a blessing for many married couples.
Section IV. U.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 periodically met with representatives of religious communities (both mainstream and "nontraditional") to discuss religious freedom issues.
The Ambassador met with a delegation of American and local Orthodox Church leaders to discuss issues of shared concern, including religious tolerance and ecumenical exchanges.
In October 2006 an embassy officer spoke to the Orthodox Seminary and other religious gatherings on the relationship between church and state in the United States and on the role of American faith-based institutions in charitable assistance. This activity supported an initiative by local Orthodox ecclesiastical leaders to promote tolerance and understanding.