A/HRC/61/50 stemming from a requirement for burial in a coffin. Resistance in certain localities or cemeteries leads to Muslims being referred to cemeteries in larger cities, which may be far from their home town.65 55. In Lithuania, an executive rule requires that bodies be placed in a coffin (karstas) made of solid materials before cremation, reflecting the dominant religious doctrine but effectively disallowing the use of a simple shroud preferred by some humanists for environmental or personal reasons.66 B. Adequacy of provision 56. Far too often, provisions are simply inadequate for religion or belief minorities. Sites are too far from their homes, inordinately expensive and lack the necessary facilities and protection. When that is the case in a context of State hostility against the religion or belief concerned, or its non-recognition, the authorities have a particular obligation to address the matter urgently. 57. In Norway, the majority of cemeteries are public and follow the rites of the Church of Norway. Most municipalities have one section of a cemetery set aside for minority burials, but bureaucratic hurdles reportedly arise. Restrictive regulations on the dispersal of ashes mean that Hindus and Sikhs, who usually scatter the ashes of the dead at sea, must go through an application process and hire a boat to reach distant waters or travel to India. Processing times mean that few burials can occur in less than five days after death, except in Oslo, but Muslim burials should ideally occur within 24 hours of death. Steps are being taken, with funerals permitted on Saturdays and public ceremony halls having been built in many Norwegian cities, which are inclusive and appropriate67 for funeral ceremonies, but more are required.68 58. In Bahrain, the Ministry of Justice, Islamic Affairs and Waqf (Endowments) reportedly supervises Islamic cemeteries and organizes burial and mourning rituals, and the Ministry of Municipalities Affairs and Agriculture supervises public cemeteries. 69 In Namibia, the authorities reportedly consult with religious organizations and Indigenous chiefs when making new statutes on funeral rights. Moreover, the Ministry of Gender Equality and Child Welfare has started a programme to protect the funeral rights of marginalized religious communities, since lack of representation sometimes results in sacred lands being taken away.70 In the Niger, the Government reportedly facilitates the exercise of the freedom of religion by creating morgues, places of prayer for the dead and cemeteries for free.71 59. In Pakistan, local authorities and religious endowment departments (awqaf) reportedly manage Muslim cemeteries. In many regions, spaces for non-Muslim cemeteries have not been allocated or maintained, so minorities are left to negotiate for burial land. Minority burial grounds depend on donations from communities and non-governmental organizations rather than State provision. Insufficient facilities, such as cremation grounds (Shamshan Ghats) have reportedly compelled many Hindus and Sikhs to perform burial rites against their religious teachings, in a coerced departure from their spiritual obligations. The opening of a Shamshan Ghat in Lahore for the Hindu community is welcomed. 72 60. In the Islamic Republic of Iran, Baha’is are prohibited from using Muslim cemeteries and are often barred from their own, so face arbitrary restrictions, extortionate burial fees and long delays in the release or burial of bodies. It has been reported that Iranian authorities force Baha’is to conduct burials in distant locations, constituting a violation of Baha’i burial 65 66 67 68 69 70 71 72 12 Submission from Swedish Equality Ombudsman. Submissions from Humanists International and Humanist Ideas Ambassadors. Submission from Council of Religious and Life Stance Communities (STL) Norway. Submission from Norwegian Humanist Association. Submission from National Institution for Human Rights, Bahrain. Submission from Ombudsman’s Office, Namibia. Submission from the Niger. Submission from AWAM. GE.25-21055