A/CONF.189/PC.1/7 page 24 treatment in the courts (see E/CN.4/1996/95/Add.2).99 Moreover, article 13 of the Iranian Constitution, on minorities, apparently contains various restrictions. The most important one for our purposes is the exhaustive list provided of the recognized minorities (Zoroastrians, Jews and Christians),100 which may lead to the exclusion of the other ethnic and religious groups and which contravenes the standards laid down in international law.101 92. In Turkey (where there are 46 ethnic groups), violations of human rights and minority rights have been reported. Of interest to this study are the reports that the Assyro-Chaldean and Armenian minorities’ freedom of belief and freedom to worship have been violated. In particular, it is reported that Assyro-Chaldeans are regularly subjected to violence and discrimination with regard to education, social institutions and access to public service (see E/CN.4/1995/91, para. 99). 93. In Greece, the Muslim minority in Thrace is said to be hostage to political relations between Greece and Turkey and is reportedly subjected to both visible and latent forms of intolerance (the way in which “muftis” are appointed, the management of religious property and the status of religious and mother-tongue instruction) (see E/CN.4/1997/91, para. 51).102 94. In the Sudan, the violation of human rights involves, as in every part of the world, restrictions on ethnic and religious minorities.103 The United Nations General Assembly, in its resolution 51/112 of 12 December 1996, condemned those violations and restrictions.104 The policy of forced Islamization and institutional extremism is said to have led to serious violations of the rights of persons belonging to Christian ethnic minorities and to various forms of religious intolerance: arrests, torture, closure of churches, mass lay-offs in the public sector, discrimination in access to nationality, education, the army and the media, application of Shariah law to non-Muslims, etc. (see E/CN.4/1995/91, para. 93 and E/CN.4/1997/91, paras. 54-55; see also A/51/542/Add.2, para. 71 ff. and paras. 136-137). Constitutional Decree No. 7, promulgated in 1993, does protect freedom of religion but some of its provisions105 and other legislation, in particular criminal legislation, appear to discriminate against non-Muslims, who are ethnically different from the majority of Sudanese people.106 95. In Thailand, it is alleged that in some circumstances religion gives rise to discrimination. Discrimination in favour of the Buddhist religion has been pointed out by the Special Rapporteur (lack of information on other religions in textbooks in State schools) (see E/CN.4/1998/6, paras. 59 and 90). 96. In Viet Nam, the Constitution is an example of a largely explicit overlapping of racial and the religious dimensions. Article 5 of the Constitution speaks of the unified State of all ethnic groups living together in the territory of Viet Nam and recognizes the right of ethnic minorities to assert their differences (see E/CN.4/1999/58/Add.2, paras. 41-42).107 Although article 70 protects freedom of religion, it limits it through restrictive provisions, including ideological provisions, that are likely to hinder the freedom of religion available to persons belonging to ethnic minorities (ibid., chap. I and para. 107 (d)).108 The situation with regard to the Protestant denominations of ethnic minorities seems quite disturbing, owing to the destruction of their places of worship and ill-treatment aimed at forcing these minorities to give up their faith (ibid., para. 119).109