A/68/268 communities can be caught up in the consequences of those violations of general human rights and minority rights provisions. In numerous States, teaching and interaction with the younger generation is considered an influential position, one deemed too sensitive to trust a person belonging to a religious minority within Government schools. In some countries, they may be allowed to teach only in minority faith schools. 50. Schools may serve as sites for the perpetuation of a singular religious or ideological ideal, failing to take on board religious or belief diversity, erasing all symbols of such difference, and aiming to assimilate all into an (intolerant) national “unity”. In some countries, regions or schools with diverse religious communities teach only the majority religion. For example, in Bosnia and Herzegovina, visited by the Independent Expert in 2012, Bosniak, Croat and Serb communities remain largely divided along religious and ethnic lines. Religious education is provided only in the majority religion and serves to reinforce differences and exacerbate divisions between young people and communities. 51. International norms insist upon non-discrimination on the basis of religion in relation to the enjoyment of economic, social and cultural rights, including in relation to the right to education. The four standards considered to be interrelated and essential features for implementation of the right to education 10 (availability, accessibility, acceptability and adaptability) are also relevant in terms of the availability of and access to education for religious minorities. Regarding the latter, the Human Rights Committee explained that the International Covenant on Civil and Political Rights permits public school instruction in subjects such as the general history of religions and ethics if it is given in a neutral and objective way, whereas public education that includes instruction in a particular religion or belief is inconsistent with article 18.4 unless provision is made for non-discriminatory exemptions or alternatives that would accommodate the wishes of parents and guardians (see CCPR/C/21/Rev.1/Add.5, para. 6). 4. Access to justice 52. Religious minorities are frequently denied equality of the law and equality before the law in courts that are guided by overtly discriminatory constitutional and other legal provisions. Such laws may grant them second-class status, or no legal recognition whatsoever. In some jurisdictions, religious minorities may be classified in law or in the perception of law enforcement bodies as infidels, separatists, suspect terrorists or non-protected persons, which renders their community rights non-existent. Conversion to a religion or belief that is undesirable in the view of the State may lead to the “civil death” of those persons. 53. Religious minorities should always be able to avail themselves of complaints procedures and civil remedies in the courts. Nevertheless, barriers often exist to their access to justice, which must be addressed. Minorities may be reluctant to bring complaints to the police owing to hostility or the reluctance of authorities to receive their complaints, or general poor relations of religious minorities with law enforcement bodies. Women may face particular problems or anxiety in bringing complaints. Where the courts are, or are perceived to be, highly influenced by the __________________ 10 13-41869 See reports of the Special Rapporteur on the right to education and General Comment 13 of the Committee on Economic, Social and Cultural Rights. 13/23