A/HRC/4/9/Add.3 page 16 52. Interviews in Gambella revealed that: many children were not in school; the security situation had led to the effective suspension of education for two years in some waredas; schools had been destroyed and lacked materials; teachers had left or were poorly qualified; and there was little information available to the regional government about the functioning of the education system in rural areas, administered by the waredas. While some communities were felt to have adequate access to education, due in part to their disproportionate residence in relatively urban areas, inequalities in access to education for groups including Anuak, Nuer, Majangir, Komo and Opo residing in rural areas were cause for concern. 53. The Civic and Ethical Education Policy has been designed for the Ethiopian school system to promote core values and principles and assist in “developing a culture based on tolerance of different cultures”. The values highlighted within the programme are: democracy; rule of law; equality; justice; patriotism; responsibility; industriousness; self-reliance; saving; active community participation; and the pursuit of wisdom. This extensive programme is in the curriculum of both primary and secondary schools. The civic and ethical education syllabus was established by the federal Ministry of Education, however regional governments have the right to make their own decisions regarding its adoption. 54. The independent expert welcomed the civic and ethical education syllabus as an example of good practice in promoting understanding and tolerance amongst Ethiopia’s ethnic groups. She encouraged its vigorous promotion and endorsement at the federal and regional level, taking into account specific regional ethnic demographics, and including information about and relevant to different cultures, their histories and their contributions to wider society. The independent expert noted that she is promoting such positive practices in her work on minority issues in education globally and will use the example of Ethiopia. A representative of the federal Ministry of Education in Addis Ababa said that: “Our history of conflict has given us a combat culture under which ‘patriotism’ is equated with fighting. Now we say patriotism must transcend this combat culture.” 55. The duties of the State in regard to cultural rights are set out in article 91, paragraph 1 of the Constitution which states that: “Government shall have the duty to support, on the basis of equality, the growth and enrichment of cultures and traditions that are compatible with fundamental rights, human dignity, democratic norms and ideals, and the provisions of the Constitution.” Efforts to promote cultural awareness and celebrate diversity through events such as the Day of Nations, Nationalities and Peoples, inaugurated in December 2006, are welcome. However, such initiatives must be underpinned by substantive investment and legislative and policy development, with the aim of ensuring the promotion and protection of cultural rights in practice. Pastoralists 56. Pastoralists are distinct groups with traditional nomadic herding lifestyles, that are increasingly coming into conflict with settled farmers and the agro-industry. Their traditional