A/HRC/25/58/Add.1 became a Reverend in the Methodist church. Likewise, others told him they were from Christian families and had later turned to Islam, again typically with the full approval of their families. Some converts keep their original first names, with the result that a person who has a typically Muslim first name may nonetheless be Christian or vice versa. For instance, one man who had been called Muhammad at birth adopted the name Francis after converting to Catholicism, but also kept his original name, thus calling himself Francis Muhammad. 21. Whereas in many countries, conversion de facto implies breaking away from one’s family background, the situation in Sierra Leone is markedly different in that conversion is not merely a formally guaranteed right, but also a widely accepted practice, mostly endorsed by families, communities and religious leaders of different denominations. This makes religious pluralism in Sierra Leone a dynamic pluralism in the sense that religious communities can grow and develop. Moreover, people do not generally encounter problems when bearing witness to their faith in private or in public and they can also freely invite others to join their community. D. Attitudes towards traditional African religion 22. Traditional African religion constitutes a part of the country’s rich cultural heritage and is largely appreciated as such. While some healing rituals and other traditional ceremonies continue to be practised widely, frequently under the auspices of Islam or Christianity, the Special Rapporteur also noticed more ambivalent or sceptical attitudes expressed by some discussants towards traditional African religion. 23. In a gathering that took place in the district of Moyamba, one of the speakers who came from a traditional background conjectured that 85 per cent of Muslims and Christians also feel attached to African spirituality. He furthermore contended that traditional African spirituality constitutes the common denominator between different religious denominations and thus contributes to the amicable relations between Muslims and Christians in Sierra Leone. Similar views were also expressed at a meeting of the Union of Traditional Healers in Freetown that the Special Rapporteur attended. The chairperson of the Union of Traditional Healers saw the spiritual unity of humankind evidenced in the common colour of human blood. While people may display different colours on the surface of their skin, deep down, he said, “we all share the same colour and hence the same spirit”. Such positions seem to be widely shared in Sierra Leone. 24. Many Muslims and Christians in turn respect traditional African religion based on the assumption or ascription that it represents just another form of monotheistic spirituality. As one interlocutor expressed it, “when worshiping a mountain or a big tree, people ultimately worship the one supreme power which we call God”. The Special Rapporteur heard repeated opinions and assessments to this effect. At the same time, he also came across more reluctant attitudes towards traditional African religion, which some speakers mainly associated with superstitious practices and a widespread belief in witchcraft. On a number of occasions, people even questioned whether traditional African spirituality, while certainly representing cultural “practice”, could actually be called a genuine “religion” or “belief”. 25. Whereas information about Islam and Christianity forms part of the curriculum in elementary schools, traditional African religion is not generally taught in schools. The Special Rapporteur heard that elements of traditional spirituality might nonetheless become the subject of teaching, for instance, through the learning of traditional languages. Organizations representing traditional African religions or beliefs are not members of the Inter-Religious Council. 8