A/HRC/37/49/Add.1 country. The Special Rapporteur notes that those reforms have, in turn, led to a revitalization of civil society space for different belief or non-belief communities that has, for the most part, not been accompanied by intolerance or social hostilities that often accompany such rapid change. This phenomenon appears to be reflective of the resilient and inclusive nature of the Albanian identity and of what it means to be Albanian. In this regard, the Special Rapporteur notes that there is a high degree of interreligious marriage and social, political, economic and residential integration, as well as a very low number of reported cases of discrimination based on religion or belief in the country. This suggests that the ethos of living together in mutual respect and harmony is not just a slogan, but a deeply-held value for many Albanians. 17. Since the right to practice religion was restored, religious institutions in Albania, particularly its traditional religious communities, have received significant attention and support from international religious groups. Albania joined the Organization of Islamic Cooperation in 1992. An Arab-Albanian Islamic Bank was established in Tirana, and approximately 20 Arab Islamic organizations have opened branches in the country. From 1991 to 1996, those organizations were engaged in a process of Islamic education and mosque-building, during which they managed to print and distribute many volumes of Muslim literature in Albanian. The home offices (and therefore the Albanian branches) of many of these organizations have since closed. Other relief and sponsorship programmes were also implemented by those organizations, while some Arab Governments offered scholarships to young Albanian Muslims. 18. Other faiths have also received significant international support. The Catholic Church has been strongly backed by its counterparts abroad, especially in Italy and the Vatican. Examples of significant developments or activities by Catholic institutions in Albania include the restoration of diplomatic relations with the Vatican in 1991, Pope John Paul II’s visit to Albania in 1993, the establishment of a great church in the heart of Tirana and the construction of modern churches in the European style, and religious schools, kindergartens, children’s villages and hospitals have all boosted Catholicism in Albania. 19. Likewise, the Orthodox community in Albania has established and strengthened its links with counterparts in the region and throughout the world. Since 1991, the Autocephalous Orthodox Church of Albania has been supported by the neighbouring State, the former Yugoslav Republic of Macedonia and the Greek religious institutions; it has rebuilt churches from their foundations and restored or repaired numerous monasteries and churches. Many educational and health institutions have also been newly built and staffed, including the Theological Academy complex in Durrës and the Annunciation diagnostic medical centre in Tirana. 20. Unlike the other traditional faith groups, the Bektashi community has fewer financial resources, despite the fact that its world headquarters are in Tirana. Proceeds generated from regained properties and assistance from followers in Turkey are important sources of income for this community. 21. Although the underlying circumstances and disposition that foster and promote interfaith harmony in Albania are predicated on the country’s own unique history, the Special Rapporteur believes that there are many examples of government policies and practices promoting communal engagement that are good examples and can be instructive sources of inspiration for other countries. As will be further discussed in the present report, these examples include: (a) the neutral position of the State towards the religious or belief communities in the country; (b) the positive, respectful and inclusive engagement of religious communities with the State; (c) a robust legal framework that guarantees the right to freedom of religion or belief for all persons, in all its dimensions; (d) the promotion of societal attitudes of mutual respect across different religious and belief communities; and (e) a genuine societal commitment to interfaith solidarity and cooperation. 22. At the same time, while the overall conditions for promoting respect for freedom of religion or belief in Albania are quite substantial, the Special Rapporteur concurs with the views of many interlocutors who expressed the need for caution about the dangers of taking these conditions for granted. The Special Rapporteur notes that concerns in Albania are shaped by ever-changing domestic, regional and international trends, patterns and 6