E/CN.4/2006/5/Add.3 Page 10 44. It is claimed that those who are the most sensitive to these appeals are the poorest sections of the population. Therefore, it is felt by many that those actions are a form of manipulation and abuse of the most vulnerable. 45. After the tsunami, it was reported that in the east of the country many have converted for health reasons because medical assistance and supplies were brought in by Christian nongovernmental organizations and groups. However, a significant number converted back to their original religions later, which sometimes provoked negative reactions from the community. 46. Even members of those Christian communities whose beliefs are relatively close to those being complained of told the Special Rapporteur that it was true that some Evangelical Churches were conducting a rather aggressive form of proselytism with which Sri Lankans were not familiar and which disturbed them. Many, including Christians themselves, emphasized that the Buddhists and Hindus have a far less proactive attitude in propagating their religion. 47. Members of the communities blamed for aggressive proselytism have categorically denied using any coercive methods. Most have also denied using unethical methods, but a few have argued that inducement is central to all beliefs, like the promise of reward for being pious and adhering to the tenets of one’s belief. They claimed that there was inducement in all conversions like there was inducement in all political campaigns before elections, but ultimately the choice lies with every individual. C. Assessment of the complaints 48. Incidents of inappropriate methods of conversion and proselytizing by some “nontraditional” Christian groups were brought to the attention of the Special Rapporteur. These incidents were usually vaguely described and unclear with rega rd to the circumstances. Despite repeated requests, the Special Rapporteur did not meet any person who had changed his or her religion because of allurement or other form of inducement. She has also not received any substantiated cases of conversion that would constitute a violation of the right to freedom of religion or belief, such as forced conversions. 49. The Special Rapporteur has also tried to obtain some statistical data on religious affiliation in Sri Lanka as well as on the number of conversions tha t have occurred in the last few years. Since she has received contradictory data, she has not been in a position to confirm the veracity of the sources of this information and has received no official figures from the Governmental in this regard. According to the information available, there does not appear to have been a significant number of conversions in the last few years, in particular from Buddhism to Christianity. 50. Having said this, the Special Rapporteur understands from different testimonies and statements she heard during her visit that some religious communities or religiously affiliated non-governmental organizations have demonstrated behaviour that, while not constituting per se violations of the freedom of religion of others, were very disrespectful and dishonest vis-à-vis the local population they were addressing. A number of such organizations have proved culturally insensitive and have lacked respect for the beliefs of Sri Lankans.