A/HRC/31/56/Add.1 79. The Special Rapporteur notes that, until recently, the existence of Roma as an ethnic minority within Brazil has been largely ignored, and knowledge about Roma as a longstanding Brazilian minority has been limited. Regrettably, this invisibility has served to compound their marginalization, as evidenced by the lack of official programmes, policies or projects dedicated to tackle their specific challenges. In recent years, however, the Government has begun to rectify this gap (see para. 39 above). The Special Rapporteur commends the Government on its commitment to include Roma as a demographic category in the next census, to be held in 2020, which will be an important tool to better map the Roma population in Brazil. The Special Rapporteur notes, however, that the inclusion of Roma as a census identity without combating the discrimination they face may not be sufficient, as individuals may be reluctant to identify as Roma because of the associated discrimination and social stigma. The Special Rapporteur further notes that the centuries of exclusion have created a distrust of the Government, and much work is needed to build confidence between Roma communities and the authorities. VIII. Religious minorities 80. Representatives of religious communities consistently emphasized the generally harmonious relations with the majority population, and widespread religious tolerance. Muslim and other religious minorities reported positive experiences with regard to religious freedoms, and did not report systematic intolerance or hate acts. 81. One exception however is the treatment of Afro-religious communities, including Candomblé and Umbanda.15 The Special Rapporteur is seriously disturbed by increasing reports of harassment, intimidation, hate speech and even acts of violence against individual members of Afro-religions. She learned about vandalism of places of worship, including the burning of temples and the desecration of Afro-religious symbols. Just during her two-week visit, two Candomblé temples were burned in the Federal District. Indeed, the Nelson Mandela Centre in Bahia reported that approximately one third of all complaints received pertain to intolerance against Afro-Religions. 82. Members of Afro-religions also experience discrimination and are targeted as a result of traditional dress, beads or symbols, which are often banned from the workplace (although other religious symbols such as crucifixes are not). Terreiro women domestic workers reported not being allowed to wear traditional clothes or religious symbols in their workplaces. There are also allegations of discrimination against children for wearing traditional dress in schools. Afro-religious leaders also reported being banned from performing symbolic rituals in hospitals for members of their faith. 83. Afro-religious practitioners perceive that the rise of Evangelicalism has impacted on their religious freedoms. Many Terreiro adherents report being harassed by Evangelicals, including through aggressive conversion efforts such as the distribution of or pasting of pamphlets in their Terreiros. The strong media ownership concentrated in the hands of Evangelicals has also been criticized as a way in which negative stereotypes of Afroreligions are disseminated. Such stereotypes include depictions of Afro-religions as devil worshippers, as those who practise voodoo, satanic rituals and black magic. It was also reported that some Evangelical groups had attempted to pass a bill criminalizing animal sacrifice, with the sole intent of criminalizing Afro-religious practices. 15 See A/HRC/17/38/Add.1, paras. 79-81 and A/HRC/27/68/Add.1, paras. 99-101. 17