A/HRC/37/49 is upheld by their constitutions, concerns over the neutrality of the public sphere have moved to centre stage in political debates, judicial politics and people’s daily lives. This increasing focus on “secularism” is closely intertwined with the need to both respond to religious plurality in many different institutional settings and adapt relationships between religion and the State in ways that are compatible with human rights. 7. The ever-evolving nature of the relationships between State and religion is of significance to those seeking to promote protections for freedom of religion or belief, because the degree to which States are entangled with various religions or beliefs has farreaching implications for their disposition and ability to guarantee human rights, especially those rights exercised by persons belonging to religious or belief minorities. The present report offers a perfunctory examination of the impact that these relationships pose for a State’s disposition to respect and protect freedom of thought, conscience, religion or belief. 8. The Special Rapporteur believes this exercise to be timely given: (a) the increasingly disturbing trends in government restrictions and social hostilities involving religion or belief; (b) the growing challenges posed by the struggles between secular and religious actors over the “public space” and the “public agenda” and the increasingly complex dynamics this competition generates for harmonizing freedom of religion or belief with other fundamental human rights; and (c) the incrementally alarming threat that everevolving policies on religious issues are posing to freedom of religion or belief. Accordingly, examining the impact that these relationships have on the enjoyment of the right to freedom of religion or belief falls squarely within the mandate described in paragraph 18 of Human Rights Council resolution 6/37. 9. The present report does not attempt to offer a comprehensive survey of the breadth of the relationships between State and religion that exist today. However, it does attempt to employ easily discernible patterns amid the range of entanglements that States have with religion(s) or belief(s), in order to identify the most salient differences among them, along with the ramifications that such entanglements pose for the implementation of international human rights norms and standards. This initial presentation of the basic patterns in such relationships is accompanied by a brief review of the relevant international protections for freedom of religion or belief, along with a succinct discussion about the pressures that such relationships bring to bear on a State’s ability to implement the said legal protections for all. Space limitations do not allow the present report to include an exhaustive treatment of the issues that arise from the entanglements between State and religion. However, the report highlights some of those practices which result in violations that are commonly associated with certain such relationships. The report concludes with reflections on the tools and best practices currently available to States seeking guidance as they undertake the progressively complex task of striking this delicate balance between freedom of religion or belief and other human rights. B. Patterns of relationships between State and religion 10. All States support, regulate or limit religion and belief to some extent. Some Governments declare official religions; other Governments give preferential treatment to one or more religions; Governments also control or restrict religious organizations and practices within their domain; and some Governments single out the manifestation of certain religions or beliefs for restrictions that are not placed on all adherents within their territory. 11. Classifying States according to patterns in their relationships with religion(s) or belief(s) is particularly challenging. Such relationships are diverse; often reflecting the vicissitudes and vagaries of history, culture and traditions, along with the competing interests of political, cultural, economic, secular and religious forces within States over the public agenda. The relationships between State and religion are also constantly evolving; 4