E/CN.4/1987/35 page 13 that sect. Another example of tacit complicity by governmental authorities with the proponents of intolerance is that of a country where the Government has authorized opponents of a religious sect to hold a conference with a view to the repudiation of that sect's precepts. 3. Political, economic and cultural factors 38. Certain political, economic and cultural factors help to create a climate conducive to distrust and religious intolerance. Religious aspirations are sometimes equated with the sentiments that animate members of a particular ethnic group or nationality, and they therefore incur suspicion and restrictions on the part of the authorities, which regard them as divisive factors and germs of separatism. For example, in one country, it would seem that the regime's anti-religious policy has had essentially nationalist objectives and has been undertaken mainly in order to eliminate the Greek Orthodox and Catholic religions considered to be divisive factors in a country with a Muslim majority. In another country, the fact that a person follows Islam is regarded by the authorities as an obstacle to loyalty towards the dominant party. Elsewhere, an ethnic minority criticizes the clergy for using its influence to exacerbate the rival majority ethnic group. In another country, once again with the stated purpose of securing the integration in the nation of "foreign and isolated" communities, certain animist religious traditions are being combated with a view to promoting the development of a monotheistic religion based on belief in one God. In another case, it seems that the followers of certain religions are persecuted not only because of the strength of their convictions, which in itself is in contradiction with the official ideology, but above all because they are identified with "separatist" elements. Lastly, in a multinational State, manifestations of religious fervours are sometimes regarded by the authorities as a reflection of national and separatist tendencies. 39. It also happens that because of the links existing between the institutions of a religious community within a country and their counterparts abroad, the members of the community are equated with "foreign agents" and, depending on the particular case, regarded as spies, agents of colonialism, imperialism or zionism. Thus, in one country, foreign missionaries are treated as "saboteurs of the revolution", and the Church is now reproached for the links which it maintained, during the colonial era, with the mother country. In another country, the Government tries to justify its activities against a religious community by spreading allegations to the effect that the community is an organization engaged in political espionage, supported by the West and pro-Zionist. Elsewhere, several members of a national minority have been detained for religious reasons because of their loyalty to the spiritual chief in exile of their religious community. In another country, members of a sect are criticized for having among their leaders foreigners opposed to the country's legislation. 40. Another political criticism which is sometimes levelled at the followers of a religion and which is instrumental in restricting their freedom of belief is the allegation of intervention in non-religious affairs in the guise of criticism of governmental policies. In several countries the authorities fear that religious groups may succeed in writing and channelling dissident views, and they therefore equate certain religious leaders with opponents or dissidents, accusing them with writings, attitudes or sympathies not in conformity with the values advocated by the official bodies.