A/56/253 but always taking into account constraints and resistance to change in various societies, localities and eras. In order to take account of this process that is driven and initiated by religions, and also interrelationships between cultures and religions and, consequently, the requirement of the universality of the rights of women, the responsibility of States and the international community is vital. 145. Any policy must take the cultural dimension into account; it is possible to modify negative cultural practices, regardless of whether or not they have a religious basis, without undermining the cultural specificities of peoples or the requirement of universality of human rights. However, it must always be borne in mind that the task is complicated by the fact that it is not merely a question of combating laws, regulations and policies, but also of combating cultural practices that are rooted in collective memory and in the deep ancestral beliefs of people, including women themselves, and that, sometimes these harmful practices, although often contrary to religions, are perpetuated in the name of religion, or imputed to religion. 146. Not all traditions are equally valid, and those which run counter to human rights must be combated. It is essential to distinguish between tolerance, which is necessary, and blind acceptance of customs which may involve degrading treatment or blatant violations of human rights. In order to ensure that freedom of religion does not undermine women’s rights, it is vital that the right to difference which that freedom implies should not be interpreted as a right to indifference to the status of women. As Eleanor Roosevelt said, “Where, after all, do human rights begin? In small places, close to home”. 147. Lastly, the Special Rapporteur reiterates his recommendation that all relevant United Nations mechanisms should formulate and adopt a plan of action to combat discrimination against women imputed to religions and traditions. B. Cooperation with United Nations human rights mechanisms and the specialized agencies of the United Nations 148. Cooperation with United Nations human rights mechanisms has since creation of the mandate of course primarily and logically involved both the thematic and geographical special procedures mechanisms. Such cooperation comprises consultations and exchange of information and expertise for the elaboration and submission of communications, as well as for the preparation and conduct of missions. It has been institutionalized through annual meetings of special rapporteurs in Geneva and is also usually of an informal and ad-hoc nature. With regard to the treaty monitoring bodies, the jurisprudence of the Human Rights Committee concerning freedom of religion and belief and its manifestations has always been a source and point of reference for the activities of the mandate. Cooperation is also under way with the Committee on the Elimination of Discrimination against Women (see section IV.A), and with the Committee on the Rights of the Child and the Committee on the Elimination of Racial Discrimination, these three committees being concerned with the freedom of religion and belief. The joint meeting of special rapporteurs and representatives of treaty monitoring bodies held in Geneva on 21 June 2001 provided a further opportunity for strengthening and broadening such cooperation. 40