A/CONF.189/PC.1/7 page 39 minorities and the minorities are to understand each other better. Several measures could be envisaged: access to the media by minorities and ethnic and religious groups; widespread and sustainable dissemination of notions of tolerance, solidarity and non-discrimination; training workshops for media representatives; establishment of mechanisms for consultation between the media and ethnic and religious communities and preparation of minimum rules or a code of conduct, in consultation with the media. The State’s role becomes especially important at times of crisis or tension within the society (war, famine, disaster). The media should avoid fuelling tension and especially blaming one religious or ethnic group for the crisis. That is a particular problem given the tendency of some elements of the media to exploit feelings of fear and rejection of others in order to improve their circulation or ratings. It is here that the authorities have a role to play in striking a balance between the required freedom of expression and combating racial and religious discrimination. 149. Particular attention needs to be paid to some modern communication technologies. Internet, for example, has become a powerful tool for the worldwide propagation of racism, intolerance and various forms of discrimination (see chap. II, sect. A.1 (c), paras. 106-108; also E/CN.4/1997/71, para. 130). The spread of this formidable instrument is worrying, especially in certain countries. A study published in the United States in 1999, for example, noted one Internet site promoting racism in 1995; that figure had jumped to 600 by the end of 1997, 1,426 in March 1999 and 2,100 by 15 July 1999.148 This runaway expansion is partly due to American legislation which, although it punishes discrimination, also considers that racist opinions, if they are not expressed violently, are protected by the right to freedom of expression guaranteed under the United States Constitution.149 One study suggests that, despite the difficulty of the task, several actions are possible. First, it must be shown that racism does not merely lead to hatred but itself constitutes a form of discrimination: authorizing it is tantamount to legitimizing illegal discrimination. In other countries, a number of legal and technical measures could be envisaged although they do not provide definitive solutions to the problem: voluntary or compulsory self-regulation by service providers, geographical limitations on racist opinions and criminal and civil proceedings in the host country.150 Lastly, the international community and States should be aware that this new means of communication is seriously out of control and that there is a need for national legislation on racism, where appropriate, including racism on the Internet, and for urgent cooperation to find suitable solutions to this sensitive issue that will meet the requirements of democracy while at the same time prohibiting racial and religious discrimination. 3. Dialogue between and within faiths and ethnic groups 150. The representatives of ethnic and religious communities should be involved in action to promote a culture of dialogue and tolerance. They should make use of anything in their own religions that can contribute to a better understanding of others and respect for their identity, and prevent religions serving the cause of intolerance. A number of countries have had instructive experiences in this regard. In the United States, for example, the Interreligious Council of Southern California has sought through its various intercommunity and interdenominational activities to promote mutual understanding and dialogue and to prevent intolerance and discrimination (E/CN.4/1999/58/Add.1, para. 40). Similarly, the Catholic/Jewish Educational Enrichment Programme sends rabbis to Catholic schools and a Catholic teacher to Jewish