A/CONF.189/PC.2/22 page 21 (g) Regional instruments 69. In this connection, four texts concerning three regions, namely the Americas, Europe and Africa, should be mentioned: (h) (i) The additional Protocol to the American Convention on Human Rights in the Area of Economic, Social and Cultural Rights of 17 November 1988 (the so-called “Protocol of San Salvador”), article 13, paragraph 2, of which borrows heavily from similar provisions in the International Covenant on Economic, Social and Cultural Rights; (ii) The Document of the Copenhagen Meeting of the Conference on the Human Dimension of the Conference on Security and Cooperation in Europe (CSCE) (5-29 June 1990); (iii) The Framework Convention for the Protection of National Minorities of 1 February 1995, which is noteworthy for several reasons. Probably by virtue of its stated purpose, it is one of the few international instruments to employ the concepts of “intercultural dialogue” and “spirit of tolerance”, especially in education (art. 6, para. 1). In this field the Framework Convention invests this concept with a relatively precise meaning that embraces “knowledge of the culture, history, language and religion” of national minorities and of the majority (art. 12, para. 1), as well as “opportunities for teacher training and access to textbooks” and contacts among students and teachers of different communities (art. 12, para. 2); (iv) The African Charter on Human and Peoples’ Rights, article 17 of which recognizes the right to education (para. 1). However, the wording of paragraph 3 is somewhat strange, even dangerous: “The promotion and protection of morals and traditional values recognized by the community shall be the duty of the State”. One commentator has rightly observed that “there is quite a fine dividing line between the promotion and protection of certain values and censure in the name of these same values … and it is a matter of concern that educational freedom (religion, language) is not assured and … in fact is nothing more than the potential to adhere to an official cultural model.71 Assessment of the situation 70. Two observations requiring further elaboration emerge from the analysis of these instruments: a certain quantitative increase in the objectives pursued since 1948 and a continuity in the obligation of non-discrimination. Quantitative increase 71. By improving on the content of the Universal Declaration, which was adopted in the late 1940s, it must be recalled, the subsequent instruments attest both to the remarkable progress made since 1948 and also, paradoxically, to the persistence of discrimination and intolerance in