E/CN.4/1998/6 page 10 tolerance, respectful of diversity of religions and beliefs, and imbued with human rights values. Some States also referred to the need for school textbooks designed to teach values common to all religions. 41. In the light of the risks of religious and political indoctrination, several States described the following measures, which are in many cases of a preventive nature: constitutional and other legal guarantees, State supervision and information campaigns. 42. Admittedly, interpretations of the role of education and religious instruction in particular, and of the principles of tolerance and non-discrimination vary according to the State concerned. In this connection, there is a very marked difference between States based on or advocating secular principles and theocratic States or in some cases even States having an official or State religion. In addition, even within these two groups, there are many variables: on the one hand, States generally opt either for total rejection of religion, which is confined and concealed in the private sphere, or for a relationship of cooperation and partnership with religions; on the other hand, States which are or claim to be based on religion may be either exclusive - for the benefit of the predominant religion alone, or open and respectful vis-à-vis other religions. 43. In accordance with these complex and very diverse distinctions, the replies to the questionnaire in some cases raised questions in relation to the principles of tolerance and non-discrimination. Thus, the compulsory nature of religious instruction raises the question of respect for belief, in particular of non-believers, when no exemption or alternative measure, such as civic or moral education, is provided for. Similarly, a problem arises with imposing a particular kind of religious instruction on members of another faith without giving them the right to be excused from that instruction. In addition, difficulties arise when members of a religion other than the majority religion have no private religious institutions. Some States replied that their population was completely homogenous from the religious standpoint, which raises the question whether consideration should be given to several reliable sources of information which report the existence of religious minorities. It should be noted that, generally speaking, the teaching of comparative religion is limited and simply does not exist in many States. 44. As regards textbooks and curricula, two problems may arise, namely, the production of textbooks and curricula by State authorities without any consultation of the various religious communities and faiths, and the establishment of such textbooks and curricula in isolation from any State intervention, notably control of their compatibility with national and international legislation. 45. Similarly, in connection with the content of textbooks and curricula questions arise concerning the situation in two kinds of States, first those which pay absolutely no heed to questions of religion and belief, and secondly those which focus exclusively on a particular religion or belief. 46. With regard to teachers, questions sometimes arise concerning the adequacy of their training for the purpose of giving religious instruction and teaching the values of tolerance and non-discrimination.