E/CN.4/1997/91/Add.1 page 18 religious extremism and, more generally, for the political exploitation of religion; this is evidenced by the conflicts in Jammu and Kashmir and Punjab, the destruction of Babri Masjid and the intercommunal riots in Bombay. 86. Thus the maintenance of religious tolerance presupposes not only economic development, education and a campaign against poverty in order gradually to eliminate the caste system which still survives in practice, but also more informed participation in political life and greater participation in economic life by the population as a whole as a means of preventing the political exploitation of religion to the detriment of tolerance and communal harmony. 87. It also requires action at the political level to safeguard democracy and, more particularly, to combat extremism. 88. As regards this second political aspect, the factors unquestionably making for religious tolerance in India include the country's commitment to democracy; sound democratic institutions, legislative and government measures contributing to a culture of tolerance and serving to integrate all the components of Indian society; and a conception of secularism implying not the rejection of religion but equality for all religions. This democracy, which constitutes a source of religious tolerance, is based on a culture and tradition of tolerance promoted by Gandhi, who fought for the freedom, not of a specific group, but of everyone. 89. India's political commitment to “unity in diversity”, by which it seeks to make viable a democracy covering a subcontinent and embracing a society which is multireligious and multilingual (and therefore differentiated, diversified and complex) is certainly an example which the country is offering to humankind and which reflects a mode of democratic organization of society based on respect for and viability of diversity, particularly in the field of religion. 90. However, as shown by the traumatic situations in Jammu and Kashmir, Punjab and at Babri Masjid, as well as by the intercommunal rioting in Bombay, this democratic structure, which is conducive to tolerance and community and religious harmony, is susceptable to attack on account in particular of factors connected with extremism and with international relations. The impact of these factors is all the more marked as they are associated with the religious intolerance stemming from India's economic and social characteristics as described earlier and are based on the exploitation of religion to further a programme which is in fact political. 91. In order to neutralize and eradicate these factors steps must be taken to increase awareness of the existence and dangers of extremism because, despite the fact that it is confined to a minority, its influence on the masses through political parties, places of worship, schools and even seats of power, could well destroy community and religious harmony in India. With a view to safeguarding religious tolerance and thus ensuring the protection of the rights and freedoms guaranteed by law to religious communities (freedom of belief, freedom to practise a religion and therefore to proselytize, to change religion, etc.), the Special Rapporteur wishes to make certain recommendations designed to combat extremism of all kinds.