E/CN.4/1997/91 page 13 52. The thrust of the report on the Sudan (A/51/542/Add.2) may be conveyed in the following remarks. 53. It is laid down in the Sudanese Constitution that “Islam is the religion which guides the great majority of the Sudanese. It is the basis of the laws, rules and policies of the State. Every individual, however, is free to adopt other revealed religions, such as Christianity or traditional religious beliefs. Religious freedom shall be guaranteed by the State and its laws.” On the other hand, Sudan is known to have a grand tradition of tolerance, and Islam was not brought to the country by conquest. 54. After the coup d'état in 1989, Sudan embarked on a new political experiment in which religious discourse appears to be increasingly significant. Dr. Tourabi, the Chairman of the Sudanese parliament, believes that Islam is not just a religion but an entire civilization, a way of life which touches on all aspects of existence and cannot be contained within the narrow confines of places of worship. The message of Islam is addressed to all mankind and transcends frontiers and time. This view of Islam may have consequences for religious freedom. The religious aspect of the conflict in the south, originally very limited and sometimes purely latent, has become a source of antagonism. The actions of the authorities throughout the country, including the south, seem to indicate a policy of Islamization and Arabization. According to oft-confirmed reports, Christians and Animists, but also Muslims who do not toe the official line, suffer numerous restrictions on their religious freedom or are exposed to discrimination, even persecution, in other areas of their lives. 55. Since 1996, when a political charter clearly based on citizenship, not religion, was adopted, it would appear that there has been a review resulting in positive changes in, among others, the religious area, underpinned by a new type of political communication and public relations. Among other things, this review is helping to bring about a solution in the south of the country. International pressure, the country's economic situation and a concern to minimize tension are said to be the reasons for this new line - but how far the change extends can be judged only by events on the ground, which seem so far to indicate a continuing clash between traditional Sudanese tolerance and intolerant, discriminatory tendencies and behaviour based on religion or belief. The report gives a less terse account, taking into consideration the allegations made and the various different points of view, in the light of established international standards of religious freedom and tolerance. 56. After reporting to the General Assembly, the Special Rapporteur paid a visit to India in December 1996 under his mandate on religious intolerance at the invitation of the Indian Government (see E/CN.4/1997/91/Add.1). 57. As regards future visits, the Special Rapporteur expects to visit Australia and Germany in 1997 at the invitation of the authorities concerned. 58. Requests for visits were also sent to Turkey in 1995 and to Indonesia and Mauritius in 1996, but to date the Special Rapporteur has had no reply. Turkey has the matter under consideration but has not yet ventured to reply. To a request for a visit in 1995 the Vietnamese authorities replied that they were considering the matter; a definitive response from them is expected.