A/55/280 accordance with international law. It is therefore the responsibility of States, but also of the international community, to combat extremism, especially since it has an international dimension and scope. Groups vulnerable to the policies, laws and practices of intolerance and discrimination 87. Apart from the question of extremism, many communications cite instances and situations of intolerance and discrimination against vulnerable groups, namely, women and minorities. 88. With regard to women, the communications transmitted by the Special Rapporteur mention practices affecting women’s rights (for example, in Afghanistan, by extremists), and physical violence (for example, in Georgia and India), indeed, even murders (for example, in Lebanon). However, these are, of course, extreme situations and, to some extent, only the tip of the iceberg. Many other forms of discrimination against women, perpetrated by both the State and society, exist in all countries, regardless of their political, economic, social, religious and cultural characteristics. In this regard one may, for example, refer to the report of the Special Rapporteur on the situation in Bangladesh (addendum 2 to this report) and to the study by the Special Rapporteur entitled “Racial and religious discrimination: identification and measures” (A/CONF.189/PC.1/7). 89. Concerning minorities, the Special Rapporteur has already reviewed above the attacks resulting from extremism which affect these communities. It should be recalled that what is involved are violations committed against minority groups, either within the same religion or with reference to a different, majority religion. 90. The communications from the Special Rapporteur also cover the relations between States and religious minorities, as follows: (a) Policies adopted by States with regard to some or all religious minorities, which may consist of placing them under total supervision or, at least, an attempt at absolute control (for example, according to the allegations of the Special Rapporteur in China with regard to clandestine Christian organizations that refuse to accept any interference by official patriotic associations; 22 (b) Legislative machinery put in place by the authorities aimed at restricting the activities of minorities (for example, according to the communications from the Special Rapporteur, in India, where the restrictions placed on conversions in one state that are, in fact, aimed at Christian proselytism of Hindus); and (c) Conflicts in cases involving incidents between the security forces and members of minorities (for example, in Saudi Arabia) or arrests of members of a minority community (Islamic Republic of Iran, Turkey). 91. Problems arise also with regard to intolerance of minorities within a society (see the report of the Special Rapporteur on the situation in Turkey (addendum 1 to this report)), particularly the responsibility of certain media in the dissemination of a climate of intolerance. 92. With regard to minorities, the question of “sects” or “new religious movements” is very timely and sensitive, as shown by the numerous communications from the Special rapporteur on this subject. The two terms mentioned above are not enshrined in international law; each represents, in practice, a very clear statement of position. Quite frequently the term “sect” is used pejoratively, particularly in order to remove the epithet of “religion” from the communities concerned. Broadly speaking, it should be noted that this is the position of the adversaries of the “sects”. On the other hand, the term “new religious movement” confers on the communities referred to above as “sects” the label of “religion”. Note should be taken, in general, of the use of the enhancing term “new religious movement” either by the members of the “sects” or by their supporters. It follows from this brief overview that the approaches to the question of “sects” are hardly consistent with the criterion of objectivity and neutrality. In order to avoid these pitfalls, the Special Rapporteur decided to use the term “community of religion or belief”. As reflected in the communications from the Special Rapporteur, serious problems are arising for these communities, which constitute minorities and therefore vulnerable groups in this instance. For the purposes of this report, the communities involved are, inter alia, the Jehovah’s Witnesses, the Seventh Day Adventists, Falun Gong and the Movement for the Restoration of the Ten Commandments of God, in other words, communities very different from one another.