A/HRC/16/53 information about religions is not part of theological teaching, but instead comes closer to other disciplines, such as history or social sciences. 32. If information about religions and beliefs is to have a positive effect on the elimination of stereotypes and prejudices, however, it must be given in a non-biased and neutral way. Moreover, such forms of information about religion, given in the context of the public school, which either intentionally or in effect would amount to State propaganda in questions of religion or belief, could run counter to the right of parents and legal guardians “to ensure the religious and moral education of their children in conformity with their own convictions”.18 According to information received from various sources, however, in many countries textbooks used for providing information about religions in school education actually fall far behind the requirement of neutrality, sometimes even reinforcing existing stereotypes against minorities.19 It is incumbent upon States to take appropriate measures to rectify this unfortunate situation. 33. Providing information about religions and beliefs in a neutral fashion is not an easy task. It may even be argued that, strictly speaking, no one can have a completely “neutral” standpoint that would be above the different horizons of meaning which competing religions or belief systems provide. Yet, without at least the aspiration to overcome biases – and to be neutral in this sense – information about religions could not unfold its beneficial effects on students’ minds. One way of overcoming existing biases is to consult with members of the various communities to actively include their understanding of their own tradition and practice into school education. Such consultations are particularly useful in the process of designing textbooks and other teaching materials. They may also be part of regular trainings for teachers and other target groups on their task to provide fair and accurate information about religions and beliefs in the context of school education. 34. Information about religions and beliefs should always include the crucial insight that religions – as a social reality – are not monolithic; the same applies to non-religious belief systems. This message is particularly important, because it helps to deconstruct existing notions of a collective mentality that is stereotypically, and often negatively, ascribed to all followers of various religions or beliefs. In extreme cases, such ascription of a collective mentality may amount to “de-personalized” perceptions of human beings, possibly with devastating dehumanizing repercussions. Rather than being respected as irreplaceable individuals with their own personal faces as well as their own personal characters, opinions, life plans, etc., the followers of a particular religion or belief then are simply portrayed as a “faceless mass” whose members appear to be all more or less exchangeable. Needless to say, from such a point of view any serious communicative interaction is doomed to fail from the outset. 35. From the crucial insight that religions or beliefs – in social reality – are never monolithic it follows that they may also change over time. Interpretations of basic doctrines can adapt, and have in fact adapted, to different societal circumstances. Moreover, traditional practices can and have been challenged time and again by some of their adherents. When it comes to such practices that may have a negative bearing on the situation of women or girls, for example, some women have called for reforms by advocating and pursuing innovative interpretations of the respective sources, doctrines and norms. 18 19 International Covenant on Civil and Political Rights, art. 18, para. 4; International Convention on the Protection of the Rights of All Migrant Workers and Members of Their Families, art. 12, para. 4. See, for example, the Special Rapporteur’s reports A/54/386, para. 49; A/55/280/Add.1, para. 112; A/55/280/Add.2, para. 105; A/58/296, paras. 51-52; A/CONF.189/PC.2/22, para. 86; A/HRC/4/21, para. 50; E/CN.4/1996/95/Add.1, para. 59; E/CN.4/2002/73/Add.1, para. 80. 11