A/73/362 (see A/67/303, para. 15). However, such violence can also affect the dissident followers of the very same religion or belief, which may also be the majority religion in whose name such acts are perpetrated. The victims of these violent acts could also include a variety of other groups, including adherents to different indigenous beliefs and the followers of small or new religious movements, which are often stigmatized as “sects” or “cults”. People suspected of undermining “national cohesion” are also frequent targets of violent manifestations of intolerance, and unfortunately the voices of moderation who actively oppose the abuse of their religion to justify violence and bigotry bear an increased risk of being accused of betrayal or blasphemy, which frequently incurs retaliatory penalties. Moreover, a climate of impunity can further aggravate these situations. 36. Furthermore, the gender dimension of these violent acts is evident in the harmful practices that are carried out in the name of religion or belief or tradition against scores of women and girls who are the victims of “honour” killings, acid attacks, amputations, floggings and other violent practices. Women and girls also disproportionately suffer from sexual violence such as rape, virginity testing, sexual enslavement, female genital mutilation, early and forced marriage, marriage by abduction and widowhood rituals — often in conjunction with forced conversion or other cruelties. Many of these acts of violence occur in the “private sphere” and are not perceived through a lens of security or public safety. 37. Homophobic and transphobic violence against persons on the basis of their sexual orientation and gender identity are also being perpetrated in the name of religion, both by private actors and State agents. Those perceived to be lesbian, gay, bisexual or transgender have been subjected to brutal actions following discovery or acknowledgement of their sexual orientation and gender identity, including gang rapes, so-called “curative” rapes and family violence (see A/HRC/14/22/Add.2, paras. 38–89). The gender dimension of violent extremism can also manifest itself in other ways, such as when violent groups leverage the stereotype that women and girls are unlikely to carry out violent acts as a tactic to better ensure that their plans go unhindered or when women and girls are forced into sexual slavery. 38. The use of violence in the name of religion has led many to be suspicious of all or certain religions, and to view religion as a threat to peace and harmony, arguing that religion unconfined to private life results in religiously motivated political struggles, conflict and violence, which are sources from which certain forms of terrorism draw their motivation. Others have argued that there is an actual link between some religious doctrines and acts of terrorism. Regrettably, the fact remains that even though religion or belief does not explicitly incite terrorism, there are people who are convinced it is legitimate, even necessary, to kill in the name of their faith or beliefs. C. Reconciling the public and private dimensions of religion or belief 39. Although States are obligated under international law to support the right of everyone to hold a religion or belief, difficulties often arise when individuals choose to express their convictions, whether by organizing themselves as a religious or belief group or acting in accordance with the precepts of their religion or belief. While it is established that any restriction of the manifestation of religion or belief must strictly meet the limitations regime prescribed by international law, the precise extent of such limitations in specific circumstances has become a salient topic in many countries. 40. Controversies following the debates about whether the construction of minarets could be banned and ongoing conversations in numerous countries about whether people should be allowed to wear religious symbols in their places of education or 18-14697 11/22