A/HRC/55/47 or other historical atrocities;23 the attribution of responsibility to religious or belief minorities for the actions of their perceived “kin” elsewhere; 24 the use of biased or discriminatory language by public figures in mainstream or widely-publicized forums or popular culture; 25 the broad designation of religious or belief minorities as “blasphemers” or “apostates”;26 exclusion from economic life; 27 the public desecration of religious symbols; 28 and biased media coverage.29 While such expressions may not all reach the threshold of incitement, although some will (see sect. III below), they should nevertheless serve as warning signs of prejudicial attitudes that must be addressed. 15. Structural factors contribute to conditions for the development of hateful discourse. As pointed out by previous mandate holders, situations of political authoritarianism, corruption, lack of transparency and lack of trust in public institutions provide conditions for the scapegoating of religious or belief communities.30 Furthermore, the marginalization and dehumanization of members belonging to religious or belief minorities is often expressed through the constitution and other laws, as well as in the functioning of the institutions of State and society, especially in education.31 In that way, one religion or belief is associated is associated with Statehood and Government and with national, ethnic, cultural or racial identity or superiority,32 and its norms are established as the “normal” baseline, against which the dignity and rights of religious or belief minorities are contrasted and measured.33 Political projects of this kind may find legitimacy in the existence or propagation of legal provisions, such as anti-blasphemy or anti-conversion/anti-apostasy laws, which stigmatize certain religions or beliefs or their expressions as criminal. 34 Counter-terrorism laws may also put religious or belief minorities at increased risk of stigmatization and targeting. 35 These structural factors generate and normalize religious discrimination and, in turn, create conditions that expose the vulnerability of religious or belief minorities to direct expressions of hatred, including physical violence. 16. Furthermore, religious or belief-based hatred is often mediated, facilitated and exacerbated by online platforms and social media, which can rapidly escalate tensions. In many submissions it was highlighted that the online environment facilitates and amplifies disinformation, advocacy of hatred and subsequent incitement to violence. Myths, conspiracy theories and calls for violence now spread with greater speed and reach than ever before, often meaning that local events can have global consequences. 36 C. Ends served by hatred based on religion or belief 17. Hatred on the basis of religion or belief can be motivated and aggravated by factors relating to religions or beliefs and their doctrines. Its proliferation and the violence that it engenders, whether direct or structural, are understood by some as legitimate and desirable 23 24 25 26 27 28 29 30 31 32 33 34 35 36 GE.23-25950 Submissions from Australian Human Rights Commission and World Jewish Congress. Submission by Christian Solidarity Worldwide. Submissions by Equality Myanmar; Northern Justice Watch; and South Asia Collective. Submissions by Christian Solidarity Worldwide and Set My People Free. Submissions by Open Doors International and National Christian Evangelical Alliance Sri Lanka. Submissions by Pakistan and Türkiye. Submission by Sweden. See A/HRC/25/58. Submissions by Alevi Philosophy Center; Bahaʼi International Community; Christian Solidarity Worldwide; Coordination des Organisations Musulmanes de Centrafrique; Open Doors International; and Office of Public Information of Jehovah’s Witnesses. Submissions by Coalition for Genocide Response; Joint Initiative for Strategic Religious Action Partners, Indonesia; and Justice for All. Submissions by Memorial; SOVA Research Centre. See communications sent to India (IND 8/2023), Nigeria (NGA 1/2023) and Pakistan (PAK 2/2023). With regard to the risk of refoulement arising in the context of such laws or religious persecution, see communications sent to Bangladesh (BGD 5/2023), Japan (JPN 1/2023) and Türkiye (TUR 3/2023). See communications sent to the Philippines (PHL 4/2023) and Sri Lanka (LKA 4/2023). Submission by National Council of Churches of the Philippines. Submissions by Memorial; World Evangelical Alliance; World Jewish Congress. See also communications sent to Nigeria (NGA 1/2023) and Sri Lanka (LKA 5/2023. 5