A/HRC/31/18/Add.1 officially registered under a recognized faith that they inherited but actually no longer confess– a situation that may create feelings of unease or self-betrayal. Agnostics and atheists expressed similarly ambiguous feelings. While appreciating the open atmosphere in Lebanon, in which people are generally free to voice criticism of religions, they also expressed frustration that they are caught inside a closed system of recognized confessions in which they are forced to remain in order not to lose career options and social opportunities. Members of religious groups that entered the country more recently (such as Buddhists) are more or less ignored of their existence in Lebanon. 46. Relations between communities are not always easy, even within the system of recognized confessions. Issues may for instance arise from a mixed marriage (such as in the case of annulment, divorce or custody), at times leading to friction between different Christian denominations. Moreover, some Evangelical churches have been suspected by members of other churches of engaging in proselytism, an accusation that the Supreme Council of Evangelical Churches rejects. The Special Rapporteur occasionally encountered aggressive rhetoric with an obvious antiSemitic overtone ‒ maybe one of the reasons why the Jewish community in Lebanon, although officially recognized, has dwindled to a tiny group composed of just a few families. 47. Alawite religious leaders see themselves discriminated against within the current system. They are not allowed to run their own religious courts, and their issues concerning personal status are heard in Ja’afari courts. Members of smaller communities sometimes feel excluded from interreligious dialogue projects and public ceremonies. Moreover, there is tangible concern that demographic changes may eventually undermine the existing balance between Christians and Muslims, who, in spite of internal diversity, are largely perceived as constituting the two main religious communities shaping the country. 48. The Special Rapporteur emphasizes the fact that even those who expressed somewhat sceptical views on relations between religious communities in Lebanon still described the situation in rather positive terms, in particular when compared with other Middle-Eastern countries. C. Sensitive historical issues and their impact on religious communities 49. As mentioned above, the frequent reference to inter-confessional balance or “equilibrium” reflects a widespread willingness to take a cautious approach to religious sensibilities. Such an approach, which has many advantages, may also invite restrictive measures, including measures of prior censorship that seem strangely at odds with the generally prevalent spirit of open public discourse in Lebanon. Reportedly, religious leaders are actively consulted in censorship issues concerning religious sensitivities, and they may even take initiatives to prevent television or feature films deemed “offensive” or “provocative” by some, as was recently the case of the Turkish film “Fateh”, which depicted Orthodox figures before the Muslim conquest of Constantinople. This raises concerns for freedom of expression, as guaranteed by article 13 of the Constitution. 50. Moreover, there seems to be a general reluctance to address the complicated history of violent conflicts in the war fought between 1975 and 1990 in Lebanon. Although virtually everyone seemed to agree that various political factors, not sectarian rivalries nor the presence of Palestine refugees, were the main reason for the conflict, it clearly had a far-reaching impact on religious communities. Some 13