A/79/182
harmony” or “public disorder” that was used to justify restrictions on freedom of
religion or belief came to light. 92 Vague formulations in penal codes can lead to
members of religious or belief communities being subject to restrictions on their right
to manifest their religion or belief, and to arrest or detention for those who resist
restrictions in line with their freedom of religion or belief, 93 with the pattern
continuing over many years. 94
52. Strong State intervention in the management of mosques, including in relation
to the themes of Friday sermons (though not the full regulation of content), with
certain peaceful practices promoted by religion being identified as extremist, 95 was
observed in a 2019 country visit. 96 In another country visit, it was clear that strong
State intervention in religious communities in fact targets those who seek to practise
their religion in ways other than those sanctioned by the Government, 97 and that such
excessive control may create conditions that push grievances to a level that raises the
risk of violence. In contrast, respect for freedom of religion or belief leads to a
harmonious and rich public life, actively contributing to development , peace and
understanding.
53. A number of mandate country reports highlight contexts where political rhetoric
and media coverage portray certain religions as more prone to violence than others.
This may relate to certain political parties linking immigration to increasing violence,
and the media associating members of religious or belief minorities, such as Muslims,
with terrorism and discrimination against women. 98 Interviews with Muslim men
showed that they felt branded as “dangerous terrorists” or as “oppressors of women”
by society at large. 99 The media appeared to portray radical voices as the “real Islam”,
sidelining moderate or liberal views as “exceptional”. The negative perception of
Islam gave rise to members of Muslim communities expressing concern that they
were associated with backwardness, extremism, discrimination against women,
violence and terrorism. 100 In the drive to address violent extremism and social
violence, which cannot be associated with certain religions or beliefs, States cannot
afford to set aside the strength and resources that can be drawn from diversity. The
mandate has previously warned States and policymakers against facile
generalizations regarding the relationship between religion and conflict, which can
contribute to the “religionization” of conflicts and perpetuate the narrative of one or
more parties to a conflict. 101
V. The relevance of freedom of religion or belief to peace, as
distinct from religion as such
54. It is well accepted that full respect for human rights is a prerequisite of peace, 102
although it is necessary to specify the particular “added value” to peace of freedom
of religion or belief, as opposed to just “religion”.
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93
94
95
96
97
98
99
100
101
102
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A/HRC/28/66/Add.2 (mission to Viet Nam), para. 76.
Ibid, paras. 23–25 and 73.
OHCHR, communications sent to the Government of Viet Nam: VNM 2/2023 and VNM 4/2022
(government response received 27 July 2023).
A/HRC/40/58/Add.1 (mission to Tunisia), para. 58.
Ibid., para. 45.
A/HRC/55/47/Add.1 (mission to Tunisia), para. 43.
A/HRC/55/47/Add.2 (mission to Sweden), para. 61.
Ibid., p. 46.
A/HRC/34/50/Add.1 (mission to Denmark), para. 33.
A/HRC/49/44, paras. 3 and 79 (a).
General Assembly resolution 53/243, para. 1 (c).
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