A/HRC/49/44 have fostered the growth of a Shi'a Zaydi movement in North Yemen, culminating in the Houthis. 33 As insecurity rises, minorities may feel they must "pick sides" to protect themselves, typically with some actors' encouragement. Interlocutors report that the authorities in Syria cultivated relationships with Christian and Druze minority leaders in this vein while also furthering its broader self-legitimating narrative as "protector of minorities.”34 Foreign States allegedly have picked up such narratives to justify or provide cover for their military intervention. 35 20. In response to State violence or legislative reforms that further entrench their disadvantage, religious or belief minorities may also take to the streets in protest –– sometimes violently clashing with government forces. Stakeholders report that the Indonesian Government's violent repression of a pro-independence movement in the predominantly Christian region of West Papua in Indonesia (“West Papua”),36 has mobilized protests. Subsequent clashes between protestors and security forces between August and September 2019 have allegedly resulted in at least 40 deaths.37 21. Digital platforms are a popular medium for creating and spreading hateful rhetoric that incites actual harm against religious or belief minorities, including mob violence. 38 Online activities can also inflict intersectional harm, such as websites in India that promote mock "auctions" of Muslim women, especially those who are politically outspoken, as a means to compel their withdrawal from public life.39 22. Hateful rhetoric against faith minorities has also manifested in educational curricula, influencing future generations. Interlocuters report that leaders in Houthi-held areas of Yemen will amend the school curriculum to solely reflect their understanding of Islam.40 Likewise, in Pakistan, stakeholders said that the textbooks previously provided to Christian and Hindu students referred to them as "enemies of Islam," 41 instilling hate rather than tolerance among the future generation.42 In recent years, attempts to reform the curriculum remain highly politicized. B. Harm that threatens minorities' existence, identity, or ability to manifest their faith 23. State and non-State actors often seek to realize their goals through extinguishing, expelling, or otherwise displacing entire communities.43 They frequently target religious or belief identities to inflict harm on minorities, deploying tools (i.e., violence, intimidation, and discriminatory legislation) to restrict their human rights or uproot or eradicate a community. Myanmar is allegedly committing genocide against the Rohingya through a systematic campaign to extinguish or expel their communities from Rakhine State, inflicting widespread and often indiscriminate violence. 44 24. During conflict, armed actors sometimes violently attack leaders and “influencers” of religious or belief minority communities to weaken the community’s morale, resilience, or cohesion. In Yemen, the Houthis coerced Jewish and Baha'i communities into leaving blackmailing them by arbitrarily detaining religious leaders, influencers and community 33 34 35 36 37 38 39 40 41 42 43 44 6 https://carnegieendowment.org/files/war_in_saada.pdf. Bilateral-Syria expert; Consultation-Syria. Consultation-Syria. Consultation-West Papua. https://www.hrw.org/news/2019/09/07/indonesia-investigate-deaths-papuan-protesters; https://www.hrw.org/news/2019/10/07/indonesia-investigate-riot-deaths-papua; https://humanrightspapua.org/wp-content/uploads/2021/12/HumanRightsPapua2021-ICP.pdf. https://www.sfcg.org/wp-content/uploads/2021/07/SearchForCommonGround_Handling-harmfulcontent-online-report_April-2021.pdf. https://www.nytimes.com/2022/01/03/world/asia/india-auction-muslim-women.html. Consultation-Yemen. Consultation-Pakistan. Consultation-Pakistan. e.g. Myanmar, Yemen, India (Jammu and Kashmir), West Papua and Afghanistan. A/HRC/49/CRP.1.