A/HRC/31/18/Add.1 Even in situations when relationships may become temporarily tense, people who already know each other can still communicate with each other in order to prevent serious and possible fatal misunderstandings. In order to broaden ownership in religious cooperation, it is important to ensure that more women, who continue to be heavily underrepresented in such projects, are involved, as well as members of the younger generation. 1 B. Resilience in the face of extremism in everyday life 33. Another frequently mentioned factor was the everyday culture of living together, often without paying much, if any, attention to religious differences. Many young Lebanese grow up in religiously pluralistic families. When attending school, they may sit next to students from another confession, a situation that may not even be seen as an issue for discussion. Professional cooperation and common economic interests can furthermore create bonds across denominational lines, depending on the specific professional activities. Moreover, many people live in residential areas where they may not even know which religions their neighbours profess, and they may enjoy cultural performances or sports events together. 34. The resilience originating from the cross-denominational coexistence in everyday life constitutes a complementary accomplishment besides projects for promoting interreligious dialogue. The two approaches are very different and can thus complement each other: while formally organized projects typically highlight religious and confessional diversity as one of the defining factors of dialogue, the coexistence in everyday life may often – deliberately – ignore such diversity. What both approaches have in common is the creation of communication channels across (alleged) boundaries. However, the opportunities for people to meet regularly across denominational lines depend on, inter alia, socioeconomic factors, and thus do not include all strata of society equally (see paras. 49–54 below). 35. Some interlocutors expressed the view that resilience in the face of extremism is something quite natural in Lebanon, while most people are also tired of the conflicts and violence of the past. They pointed to people’s determination not to let themselves be intimidated by acts of terrorism or extremism and to defend their specific ways of life. In this context, one person referred to the Lebanese joie de vivre as a possible antidote to the grim apocalyptic messages of Islamic State in Iraq and the Levant (ISIL) and other extremist groups. With regard to the sustainability of anti-extremist resilience, the Special Rapporteur heard different assessments, ranging from rather optimistic and confident to more sceptical views. C. Common Lebanese citizenship 36. Another factor enabling unity is common Lebanese citizenship. Lebanon defines itself as a “civil State” based on common citizenship rather than one particular religious creed. There is broad consensus that this civil structure should be preserved, and that much needs to be done to strengthen and develop it further. This includes endeavours, currently still in an early stage to come to terms with the State’s recent history of violent conflict, culminating in the war from 1975 to 1990 1 10 See the report of the Special Rapporteur on freedom of religion or belief on the role of the State in promoting interreligious communication (A/66/156).