A/CONF.189/PC.1/7 page 49 United Nations Conference on Environment and Development on 20 June 1992; the draft United Nations declaration on the rights of indigenous peoples, adopted by the Sub-Commission on Prevention of Discrimination and Protection of Minorities in its resolution 1994/45 of 26 August 1994 (E/CN.4/1995/2-E/CN.4/Sub.2/1994/56); see also Isabelle Schulte-Tenckhoff, La question des peuples autochtones, Bruylant, LGDJ, 1997. 82 In a similar vein, see the OAU Convention governing the Specific Aspects of Refugee Problems in Africa of 10 September 1969, which protects refugees against discrimination for reasons of race, religion or membership of a particular social group (arts. 1 and 4). 83 Compare with article 18, paragraph 3, of the Covenant, under which two conditions must be met. 84 The American Declaration of the Rights and Duties of Man of 2 May 1948 does not use the term “religion” but “religious faith”. Article III of the Declaration provides that: “Every person has the right freely to profess a religious faith, and to manifest and practise it both in public and in private”. 85 The relevance of this protocol to our study lies in its broad definition of a national minority, which refers to “a group of persons in a State who … (c) display distinctive ethnic, cultural, religious or linguistic characteristics … (e) are motivated by a concern to preserve together that which constitutes their common identity, including their culture, their traditions, their religion or their language”. 86 However, the term “framework” indicates that the principles embodied in this instrument are not directly applicable in domestic law, and that it is for each member State to ensure they are implemented through its domestic legislation and policy. 87 In this respect, see the reservations and declarations made by States parties on their conceptions of a national minority, certain of which focus specifically on ethnic groups: see declarations by Austria, Estonia, Germany, Luxembourg, Slovenia and Macedonia. 88 Here again, the terms do not always have the same meaning and often involve a good deal of relativism, subjectivity or even ulterior motives. To give one example, the definition of race according to skin colour varies greatly between countries and civilizations. A person regarded as white - or black, for that matter - in a particular country is not necessarily regarded as such in another country. 89 When, of course, the persons concerned belong to the same racial majority (for example, Jehovah’s Witnesses or members of the Church of Scientology). This hypothesis also concerns the many minority religions in the world. 90 As in the case of black or Asian Christians in certain European countries.