E/CN.4/2003/90/Add.2 page 20 Spanish-oriented education continues to exist. Although public investment in education has grown in the years following the signing of the Peace Agreements, with progress towards the goals set out in the Agreements, the figures for school education in predominantly indigenous rural areas show very large lags compared with regions with non-indigenous populations as regards the growth of enrolment, the increase in the drop-out rate, teacher-pupil ratios and investment in infrastructure. These areas are more critical in the case of indigenous girls and young women, becoming more so for both sexes as regards access to secondary and comprehensive education. The situation is also found in the urban areas of departments with a higher proportion of indigenous people. Generally speaking, the indicators of access to education by the indigenous, rural and female population are extremely poor. The social organizations estimate that more than half a million indigenous children of both sexes remain outside the school system, and that 42 per cent of the services are concentrated in the central region (the capital city), while the North and West regions with a higher density of indigenous population have access to barely 7 per cent and 8.76 per cent respectively. The net school attendance rate for primary education is 71 per cent for the indigenous population compared with 84 per cent for the non-indigenous population.29 55. In meetings with representatives of indigenous organizations during his field visits, the Special Rapporteur was repeatedly informed of the poor condition of the schools attended by indigenous children, the lack of teaching materials, and the discriminatory treatment to which they are subjected because of their difficulties in understanding and speaking Spanish correctly and their wearing of traditional indigenous costume. 56. In close connection with the problems of education, the indigenous representatives referred to the difficulties they encounter in obtaining licences for the use of radio frequencies which would allow them to develop communication projects for popular education. In the opinion of the indigenous leaders, these practices and the fact that access to frequencies has been placed under a tendering system constitute a failure to comply with the commitments of the Agreement on Identity and Rights (sect. III-H). Indigenous spirituality and sacred places 57. As established in the Agreement on Identity and Rights (sect. III-C), the Mayan people attach high priority to their own spirituality and the right to practise it publicly and privately through teaching, worship and observance of its precepts. The Agreement on Identity and Rights demands proper respect for spiritual guides and access to the sacred places where their ceremonies are held, both those which are part of the State’s archaeological heritage and others traditionally used for the purpose. A Commission composed of representatives of the Government, indigenous organizations and spiritual guides worked sporadically between 1997 and 2000 on discussing a proposed reform of article 66 of the Constitution and regulations to protect ceremonial centres in archaeological areas, the definition of sacred places and a system for their conservation. The Commission was unable to reach consensus on several points and has not continued its work. Recently, a ministerial agreement was adopted to facilitate the access of spiritual guides to their sacred places, some of which are in controlled archaeological areas.