A/HRC/31/18/Add.2 currently in their implementation phase, in particular in the Chittagong Hill Tracts region. Regular communication between law enforcement and members of various communities can certainly help to prevent misunderstandings, build mutual trust and alert law enforcement to possible risk situations. 56. When visiting the Chittagong Hill Tracts region, the Special Rapporteur received specific information about ongoing community policing projects in Bandarban and Rangamati. Moreover, the number of indigenous persons who operate in the regular police force (unlike in the military) has reportedly risen in the Chittagong Hill Tracts region and is clearly above the national quota. This has apparently led to a somewhat improved sense of security among the indigenous peoples. However, “mixed policing”, i.e. a direct cooperation between Bengali and indigenous individuals operating within the police, seem to face obstacles. C. Issue of conversion 57. An emotional issue that came up in some exchanges relates to conversions. Religious conversions are generally rare and, when they do occur, mostly take place in the context of interreligious marriages. However, conversions have also occurred outside such marriages, in particular from Buddhism to Christianity or from various religions to Islam. On occasion, Muslims have converted to Christianity or to the Baha’i faith. Within the Mro indigenous people, who traditionally practise Buddhism, some tens of thousands have turned to a newly founded religion named “Krama”. 58. Those who convert to another religion are sometimes ostracized socially for having allegedly converted not for genuine reasons, but for the expectation of material benefits or owing to other non-religious incentives. Sometimes, even the offspring of converts can be ostracized, generations after the conversion. Some converts have actually gone into hiding or concealed their newly adopted faith for fear of social stigmatization. 59. However, feelings of insecurity exist not only among converts, but also in communities from which people have converted. Smaller minority communities in particular have expressed concerns that they would in the long term lose their members to the predominant Islam or to Christian missionaries, which fosters suspicion of other communities. Furthermore, rumours and unrealistic projections can damage the general harmonious relations between the followers of different religious groups. 60. The Special Rapporteur would like to point out that freedom of religion or belief covers the right of everyone to change their faith voluntarily and replace it by another belief and also by non-belief. This part of freedom of religion or belief enjoys unconditional protection. In addition to changing one’s own religion, the term “conversion” can also mean “to persuade others to change”. 61. Trying to convert others likewise falls within freedom of religion or belief, as long as that persuasion is free from any coercion. This is an important caveat. However, its application in practice is not always easy, and there are lots of grey zones in this field. Missionary activities should certainly not exploit the vulnerability of people, for instance, those living in extreme poverty. However, those who have converted or would like to convert always deserve respect for their decision as part of their freedom of religion or belief. 62. The Government appears to pursue a policy of discouraging missionary activities, with a view of avoiding religious conflicts. As a consequence, the issuance of visas for international co-religionists has become rather restrictive. Religious minority communities deplored the fact that inviting fellow believers from abroad can become quite difficult, which also may infringe upon their freedom of religion or belief. Members of Christian 12