<DOC>
[108 Senate Committee Prints]
[From the U.S. Government Printing Office via GPO Access]
[DOCID: f:20429.wais]



108th Congress                                                  S. Prt.
                         JOINT COMMITTEE PRINT                  
 2d Session                                                      108-59
_______________________________________________________________________


                            ANNUAL REPORT ON
                  INTERNATIONAL RELIGIOUS FREEDOM 2004


                               ----------                              


                              R E P O R T

                            SUBMITTED TO THE

                     COMMITTEE ON FOREIGN RELATIONS

                                 OF THE

                              U.S. SENATE

                                AND THE

                              COMMITTEE ON
                        INTERNATIONAL RELATIONS


                                 OF THE

                     U.S. HOUSE OF REPRESENTATIVES

                                 BY THE

                          DEPARTMENT OF STATE

 IN ACCORDANCE WITH SECTION 102 OF THE INTERNATIONAL RELIGIOUS FREEDOM 
                              ACT OF 1998

Available via World Wide Web: http://www.access.gpo.gov/congress/senate

                                     
<GRAPHIC(S) NOT AVAILABLE IN TIFF FORMAT>

         ANNUAL REPORT ON INTERNATIONAL RELIGIOUS FREEDOM 2004


108th Congress                                                  S. Prt.
                         JOINT COMMITTEE PRINT                  
 2d Session                                                      108-59
_______________________________________________________________________

                                     

 
                            ANNUAL REPORT ON
                  INTERNATIONAL RELIGIOUS FREEDOM 2004

                               __________

                              R E P O R T

                            SUBMITTED TO THE

                     COMMITTEE ON FOREIGN RELATIONS

                                 OF THE

                              U.S. SENATE

                                AND THE

                              COMMITTEE ON

                        INTERNATIONAL RELATIONS

                                 OF THE

                     U.S. HOUSE OF REPRESENTATIVES

                                 BY THE

                          DEPARTMENT OF STATE

 IN ACCORDANCE WITH SECTION 102 OF THE INTERNATIONAL RELIGIOUS FREEDOM 
                              ACT OF 1998

                                     
<GRAPHIC(S) NOT AVAILABLE IN TIFF FORMAT>

?

                     COMMITTEE ON FOREIGN RELATIONS

                  RICHARD G. LUGAR, Indiana, Chairman

CHUCK HAGEL, Nebraska                JOSEPH R. BIDEN, Jr., Delaware
LINCOLN CHAFEE, Rhode Island         PAUL S. SARBANES, Maryland
GEORGE ALLEN, Virginia               CHRISTOPHER J. DODD, Connecticut
SAM BROWNBACK, Kansas                JOHN F. KERRY, Massachusetts
MICHAEL B. ENZI, Wyoming             RUSSELL D. FEINGOLD, Wisconsin
GEORGE V. VOINOVICH, Ohio            BARBARA BOXER, California
LAMAR ALEXANDER, Tennessee           BILL NELSON, Florida
NORM COLEMAN, Minnesota              JOHN D. ROCKEFELLER IV, West 
JOHN E. SUNUNU, New Hampshire            Virginia
                                     JON S. CORZINE, New Jersey

                 Kenneth A. Myers, Jr., Staff Director
              Antony J. Blinken, Democratic Staff Director



                  COMMITTEE ON INTERNATIONAL RELATIONS

                   HENRY J. HYDE, Illinois, Chairman
JAMES A. LEACH, Iowa                 TOM LANTOS, California
CHRISTOPHER H. SMITH, New Jersey,    HOWARD L. BERMAN, California
  Vice Chairman                      GARY L. ACKERMAN, New York
DAN BURTON, Indiana                  ENI F.H. FALEOMAVAEGA, American 
ELTON GALLEGLY, California               Samoa
ILEANA ROS-LEHTINEN, Florida         DONALD M. PAYNE, New Jersey
CASS BALLENGER, North Carolina       ROBERT MENENDEZ, New Jersey
DANA ROHRABACHER, California         SHERROD BROWN, Ohio
EDWARD R. ROYCE, California          BRAD SHERMAN, California
PETER T. KING, New York              ROBERT WEXLER, Florida
STEVE CHABOT, Ohio                   ELIOT L. ENGEL, New York
AMO HOUGHTON, New York               WILLIAM D. DELAHUNT, Massachusetts
JOHN M. McHUGH, New York             GREGORY W. MEEKS, New York
ROY BLUNT, Missouri                  BARBARA LEE, California
THOMAS G. TANCREDO, Colorado         JOSEPH CROWLEY, New York
RON PAUL, Texas                      JOSEPH M. HOEFFEL, Pennsylvania
NICK SMITH, Michigan                 EARL BLUMENAUER, Oregon
JOSEPH R. PITTS, Pennsylvania        SHELLEY BERKLEY, Nevada
JEFF FLAKE, Arizona                  GRACE F. NAPOLITANO, California
JO ANN DAVIS, Virginia               ADAM B. SCHIFF, California
MARK GREEN, Wisconsin                DIANE E. WATSON, California
JERRY WELLER, Illinois               ADAM SMITH, Washington
MIKE PENCE, Indiana                  BETTY McCOLLUM, Minnesota
THADDEUS G. McCOTTER, Michigan       BEN CHANDLER, Kentucky
KATHERINE HARRIS, Florida
VACANCY
         Thomas E. Mooney, Sr., Staff Director/General Counsel
               Robert R. King, Democratic Staff Director

                                  (ii)




                            C O N T E N T S

                              ----------                              
                                                                   Page

Foreword.........................................................   vii

Letter of Transmittal............................................    ix

Acknowledgments..................................................    xi

Preface..........................................................  xiii

Introduction.....................................................    xv

Executive Summary................................................   xix

             REPORT ON INTERNATIONAL RELIGIOUS FREEDOM 2004
                             country index

Africa:

    Angola.......................................................     1
    Benin........................................................     3
    Botswana.....................................................     4
    Burkina Faso.................................................     6
    Burundi......................................................     8
    Cameroon.....................................................    10
    Cape Verde...................................................    14
    Central African Republic.....................................    15
    Chad.........................................................    18
    Comoros......................................................    20
    Congo, Democratic Republic of the............................    22
    Congo, Republic of...........................................    24
    Cote d'Ivoire................................................    25
    Djibouti.....................................................    32
    Equatorial Guinea............................................    34
    Eritrea......................................................    37
    Ethiopia.....................................................    41
    Gabon........................................................    47
    Gambia, The..................................................    48
    Ghana........................................................    50
    Guinea.......................................................    54
    Guinea-Bissau................................................    57
    Kenya........................................................    58
    Lesotho......................................................    65
    Liberia......................................................    66
    Madagascar...................................................    69
    Malawi.......................................................    71
    Mali.........................................................    73
    Mauritania...................................................    75
    Mauritius....................................................    77
    Mozambique...................................................    79
    Namibia......................................................    82
    Niger........................................................    83
    Nigeria......................................................    85
    Rwanda.......................................................    92
    Sao Tome and Principe........................................    96
    Senegal......................................................    97
    Seychelles...................................................   100
    Sierra Leone.................................................   101
    Somalia......................................................   102
    South Africa.................................................   104
    Sudan........................................................   108
    Swaziland....................................................   114
    Tanzania.....................................................   116
    Togo.........................................................   121
    Uganda.......................................................   123
    Zambia.......................................................   127
    Zimbabwe.....................................................   129

East Asia and the Pacific:

    Australia....................................................   135
    Brunei.......................................................   137
    Burma........................................................   140
    Cambodia.....................................................   149
    China (includes Taiwan only).................................   151
    China (includes Hong Kong, Macau, and Tibet).................   153
        Hong Kong................................................   164
        Tibet....................................................   168
    East Timor...................................................   174
    Fiji.........................................................   176
    Indonesia....................................................   178
    Japan........................................................   193
    Kiribati.....................................................   195
    Korea, Democratic People's Republic of.......................   196
    Korea, Republic of...........................................   200
    Laos.........................................................   201
    Malaysia.....................................................   209
    Marshall Islands.............................................   212
    Micronesia, Federated States of..............................   213
    Mongolia.....................................................   214
    Nauru........................................................   216
    New Zealand..................................................   218
    Palau........................................................   220
    Papua New Guinea.............................................   222
    Philippines..................................................   224
    Samoa........................................................   229
    Singapore....................................................   231
    Solomon Islands..............................................   234
    Thailand.....................................................   236
    Tonga........................................................   240
    Tuvalu.......................................................   241
    Vanuatu......................................................   242
    Vietnam......................................................   244

Europe and Eurasia:

    Albania......................................................   263
    Andorra......................................................   266
    Armenia......................................................   268
    Austria......................................................   272
    Azerbaijan...................................................   276
    Belarus......................................................   281
    Belgium......................................................   291
    Bosnia and Herzegovina.......................................   296
    Bulgaria.....................................................   304
    Croatia......................................................   308
    Cyprus.......................................................   313
    Czech Republic...............................................   316
    Denmark......................................................   320
    Estonia......................................................   323
    Finland......................................................   326
    France.......................................................   329
    Georgia......................................................   335
    Germany......................................................   342
    Greece.......................................................   347
    Hungary......................................................   353
    Iceland......................................................   357
    Ireland......................................................   360
    Italy........................................................   362
    Kazakhstan...................................................   364
    Kyrgyz Republic..............................................   370
    Latvia.......................................................   377
    Liechtenstein................................................   380
    Lithuania....................................................   381
    Luxembourg...................................................   388
    Macedonia, Former Yugoslav Republic of.......................   389
    Malta........................................................   392
    Moldova......................................................   394
    Monaco.......................................................   399
    Netherlands, The.............................................   400
    Norway.......................................................   404
    Poland.......................................................   406
    Portugal.....................................................   410
    Romania......................................................   412
    Russia.......................................................   425
    San Marino...................................................   445
    Serbia and Montenegro........................................   446
    Slovak Republic..............................................   456
    Slovenia.....................................................   462
    Spain........................................................   464
    Sweden.......................................................   468
    Switzerland..................................................   471
    Tajikistan...................................................   475
    Turkey.......................................................   480
    Turkmenistan.................................................   487
    Ukraine......................................................   498
    United Kingdom...............................................   505
    Uzbekistan...................................................   510

Near East and North Africa:

    Algeria......................................................   521
    Bahrain......................................................   524
    Egypt........................................................   528
    Iran.........................................................   539
    Israel and the Occupied Territories..........................   547
    Jordan.......................................................   563
    Kuwait.......................................................   568
    Lebanon......................................................   575
    Libya........................................................   579
    Morocco......................................................   581
    Oman.........................................................   584
    Qatar........................................................   586
    Saudi Arabia.................................................   589
    Syria........................................................   596
    Tunisia......................................................   599
    United Arab Emirates.........................................   603
    Western Sahara...............................................   608
    Yemen........................................................   609

South Asia:

    Afghanistan..................................................   613
    Bangladesh...................................................   619
    Bhutan.......................................................   626
    India........................................................   629
    Maldives.....................................................   650
    Nepal........................................................   652
    Pakistan.....................................................   654
    Sri Lanka....................................................   671

Western Hemisphere:

    Antigua and Barbuda..........................................   679
    Argentina....................................................   680
    Bahamas......................................................   684
    Barbados.....................................................   685
    Belize.......................................................   686
    Bolivia......................................................   688
    Brazil.......................................................   690
    Canada.......................................................   692
    Chile........................................................   694
    Colombia.....................................................   697
    Costa Rica...................................................   701
    Cuba.........................................................   704
    Dominica.....................................................   709
    Dominican Republic...........................................   710
    Ecuador......................................................   712
    El Salvador..................................................   713
    Grenada......................................................   715
    Guatemala....................................................   716
    Guyana.......................................................   720
    Haiti........................................................   721
    Honduras.....................................................   724
    Jamaica......................................................   726
    Mexico.......................................................   727
    Nicaragua....................................................   731
    Panama.......................................................   734
    Paraguay.....................................................   736
    Peru.........................................................   738
    St. Kitts and Nevis..........................................   740
    Saint Lucia..................................................   741
    Saint Vincent and the Grenadines.............................   742
    Suriname.....................................................   744
    Trinidad and Tobago..........................................   746
    Uruguay......................................................   748
    Venezuela....................................................   750

                               Appendices

A. The Universal Declaration of Human Rights.....................   755

B. The International Covenant on Civil and Political Rights and 
  The Declaration on the Elimination of All Forms of Intolerance 
  and Discrimination Based on Religion or Belief.................   759

C. Training at the Foreign Service Institute Related to the 
  International Religious Freedom Act............................   773

D. Department of Homeland Security and the International 
  Religious Freedom Act..........................................   777

E. Overview of U.S. Refugee Policy...............................   779




                                FOREWORD

                              ----------                              

    The report on international religious freedom contained 
herein was prepared by the Department of State in accordance 
with Section 102 of the International Religious Freedom Act of 
1998.
    The report is printed to assist Members of Congress in the 
consideration of legislation, particularly foreign assistance 
legislation.

                                          Richard G. Lugar,
                          Chairman, Committee on Foreign Relations.

                                                Henry Hyde,
                    Chairman, Committee on International Relations.


                                 (vii)

                                     



                         LETTER OF TRANSMITTAL

                              ----------                              

                                  U.S. Department of State,
                                                    Washington, DC.
Hon. Richard G. Lugar,
Chairman, Committee on Foreign Relations,
U.S. Senate.

    Dear Mr. Chairman:

    On behalf of Secretary of State Colin Powell, I am very 
pleased to transmit to Congress the Annual Report on Religious 
Freedom 2004. This report is prepared in compliance with 
Section 102 of the International Religious Freedom Act. It 
covers events from July 1, 2003 to June 30, 2004.
    We sincerely hope that this report is helpful. Please let 
us know if we can be of further assistance.
            Sincerely,
                                             Paul V. Kelly,
                          Assistant Secretary, Legislative Affairs.
Enclosure.


                                  (ix)

                                     



                            ACKNOWLEDGEMENTS

                              ----------                              

    With gratitude, we acknowledge those whose diligent labor 
and tireless commitment to religious freedom made this report 
possible. We thank the many Foreign Service officers at our 
embassies and consulates abroad for monitoring and promoting 
religious freedom, and for chronicling in detail the status of 
religious liberty. Their work advances the cause of freedom, 
ensures accuracy in our reporting, and brings hope to repressed 
people around the world.
    Within the Bureau of Democracy, Human Rights and Labor, the 
Office of Country Reports and Asylum Affairs, we wish to 
recognize Jared Banks, Cynthia Bunton, Joshua Davis, Doug 
Dearborn, Solange Garvey, Mitchell Guttman, Linda Hayes, Victor 
Huser, David Jones, Karla Jones, Paige Krause, Leonel Miranda, 
Shannon Noble, Jennifer Pekkinen, LeRoy Potts, Larkin Reynolds, 
Ereni Roess, Andrea Schwartz, Kimber Shearer, Alison Silber, 
Sharita Smith, Sarai Stewart, Ross Taggart, Julie Turner, and 
Tanika Willis.
    In the Office of Strategic and External Affairs, we extend 
our thanks to Jarrett Basedow, Gene Bigler, Sally Buikema, 
Carol Finerty, and Jeffrey Jamison. In the Office of the 
Executive Director, we are indebted to the work of Alonzo 
Simmons.
    In the Office of International Religious Freedom, the 
following people deserve recognition for their part in 
preparing this report: David Abramson, Renee Cotton, Todd 
Deatherage, Kenneth Durkin, Whitney Ford, Nancy Hewett, William 
Inboden, Shellette Jackson, Mina Khalil, Christina Lopez, Janet 
Mayland, Joannella Morales, Rebecca Riggs, Sasha Ross, Whitney 
Sado, Iman Shebaro, Stephanie Wolfe, and David Young.


                                  (xi)

                                     
                                PREFACE

                              ----------                              


             2004 REPORT ON INTERNATIONAL RELIGIOUS FREEDOM

                      Why The Reports Are Prepared

    This report is submitted to the Congress by the Department of State 
in compliance with Section 102(b) of the International Religious 
Freedom Act (IRFA) of 1998. The law provides that the Secretary of 
State, with the assistance of the Ambassador at Large for International 
Religious Freedom, shall transmit to Congress ``Annual Report on 
International Religious Freedom supplementing the most recent Human 
Rights Reports by providing additional detailed information with 
respect to matters involving international religious freedom.''

                      How The Reports Are Prepared

    In August 1993, the Secretary of State moved to strengthen the 
human rights efforts of our embassies. All sections in each embassy 
were asked to contribute information and to corroborate reports of 
human rights violations, and new efforts were made to link mission 
programming to the advancement of human rights and democracy. In 1994 
the Bureau of Human Rights and Humanitarian Affairs was reorganized and 
renamed as the Bureau of Democracy, Human Rights, and Labor, reflecting 
both a broader sweep and a more focused approach to the interlocking 
issues of human rights, worker rights, and democracy. In 1998 the 
Secretary of State established the Office of International Religious 
Freedom. In May 2002, John V. Hanford, III was sworn in as the second 
Ambassador at Large for International Religious Freedom.
    The 2004 Report covers the period from July 1, 2003, to June 30, 
2004, and reflects a year of dedicated effort by hundreds of State 
Department, Foreign Service, and other U.S. Government employees. Our 
embassies, which prepared the initial drafts of the reports, gathered 
information throughout this period from a variety of sources, including 
government and religious officials, nongovernmental organizations, 
journalists, human rights monitors, religious groups, and academics. 
This information-gathering can be hazardous, and U.S. Foreign Service 
Officers regularly go to great lengths, under trying and sometimes 
dangerous conditions, to investigate reports of human rights abuse, to 
monitor elections, and to come to the aid of individuals at risk 
because of their religious beliefs.
    After the embassies completed their drafts, the texts were sent to 
Washington for careful review by the Office of Country Reports and 
Asylum Affairs and the Office of International Religious Freedom, both 
in the Bureau of Democracy, Human Rights, and Labor. They worked 
closely with other State Department Offices and the Office of the 
Ambassador at Large for International Religious Freedom, who has 
ultimate responsibility for the Report on behalf of the Secretary of 
State. As they worked to corroborate, analyze, and edit the reports, 
the Department officers drew on reports provided by U.S. and other 
human rights groups, foreign government officials, representatives from 
the United Nations and other international and regional organizations 
and institutions, and experts from academia and the media. Officers 
also consulted with experts on issues of religious discrimination and 
persecution, religious leaders from all faiths, and experts on legal 
matters. The guiding principle was to ensure that all relevant 
information was assessed as objectively, thoroughly, and fairly as 
possible.
    The Report will be used as a resource for shaping policy, 
conducting diplomacy, and making assistance, training, and other 
resource allocations. As mandated by the IRFA, it also will be used as 
a basis for decisions on determining countries that have engaged in or 
tolerated ``particularly severe violations" of religious freedom. 
Countries involved in these and other violations according to the IRFA 
are not identified as such in this report, but have been and will be 
engaged independently by the U.S. Government. The Report also will 
serve as a basis for the U.S. Government's cooperation with private 
groups to promote the observance of the internationally recognized 
right to religious freedom.

                            A Word On Usage

    In many cases, the International Religious Freedom Report states 
that a country ``generally respects'' the right of religious freedom. 
The phrase ``generally respects'' is used because the protection and 
promotion of human rights is a dynamic endeavor; it cannot accurately 
be stated that any Government fully respects these rights, without 
qualification, in even the best of circumstances. Accordingly, 
``generally respects'' is the standard phrase used to describe all 
countries that attempt to protect religious freedom in the fullest 
sense. ``Generally respects'' is thus the highest level of respect for 
religious freedom assigned by this report.

                              INTRODUCTION

                              ----------                              

    As has often been observed, America was founded, in significant 
measure, by persons fleeing religious persecution and seeking a haven 
where they could live out their faith without fear of government 
interference or reprisal. Today, religious freedom remains for many 
Americans the most treasured of human rights, because it represents the 
very freedom to seek, know, and serve God according to the dictates of 
one's own conscience. Our nation's impulse to protect and champion this 
freedom is born of our history, is strengthened by our resolve to 
advance all fundamental human rights, and is enriched by the priority 
which many Americans continue to place on the importance of religious 
faith in their own lives.
    What is less often acknowledged is that there are many nations and 
cultures around the world where religious freedom is equally valued as 
precious--indeed where large portions of populations would say that 
their freedom to believe and worship is their most vital and 
indispensable right. It is this aspiration that we seek to serve in 
this, the sixth annual International Religious Freedom Report.
    The first edition of this report, in 1999, declared that ``while 
religion can be a source of conflict, religious freedom--the right to 
pursue one's faith without interference--can be a cornerstone of human 
dignity and of all human rights--To cry out against the torture of 
people because of their religion, to demand the release of those 
imprisoned for religious belief, to insist that religious minorities be 
protected--these are not simply actions on behalf of the oppressed. 
They are also actions to indemnify a precious and universal right.''
    As much as those words articulated the holistic priority of 
religious freedom, they also sounded a caution against the persecution 
of religious believers and the distortion of religion. Today, as at 
other times in history, some of the greatest threats to both our 
national security and to international peace define and even justify 
their violence in religious terms. This report, in advocating civil 
societies based on the respect of religious freedom, offers a 
compelling alternative.
    The promise of religious freedom stands in stark, enduring contrast 
to the peril of religious extremism. Religious extremists cling 
desperately to the idea that religion demands the death of innocents 
and the destruction of liberty. We hold confidently to the idea that 
religious freedom respects the life of all and the cultivation of human 
dignity. While religious terrorism dictates violent intolerance, 
religious freedom encourages peaceful coexistence. What religious 
extremism demands as the iron rule of the state, religious freedom 
reserves for the sanctity of the individual conscience. Where religious 
terrorism defiles the sacred, religious freedom honors the sacred.
    This is seen in practice as much as in principle. Nations that 
respect religious freedom rarely pose a security threat to their 
neighbors. Nations that protect religious pluralism defuse the appeal 
of religious intolerance and its violent corollary, religious 
terrorism. Nations that affirm religious liberty also lay a cornerstone 
of democracy and rule of law. For these reasons alone, promoting 
religious freedom is as much in our national interest as it is our 
national ideal. As we continue our efforts to shape a more secure, 
just, and peaceful world, religious freedom holds a prominent place.
    And so religious freedom endures as an ideal, even while threats to 
it never cease. Though naturally endowed in all people, freedom does 
not occur naturally in the world. History bears abundant witness to the 
enduring tension between freedom's resilience as a natural aspiration 
of the human heart, and freedom's fragility in the reality of human 
life. While the number of people living in freedom around the world 
today is strong and growing, too many others still suffer under 
oppressive regimes, authoritarian rulers, and intolerant systems. 
Freedom may be a reality for many, but it remains still only a dream 
for too many others.
    Our own nation's founders well understood this paradox. Thus could 
the Declaration of Independence affirm the transcendence of freedom as 
a right of all people ``endowed by their Creator,'' in all times and 
places, while at the same time protesting the too familiar tyranny 
which oppressed so many. Thus could President Lincoln declare that the 
Declaration promised ``liberty not alone to the people of this country, 
but hope to the world for all future time.'' And thus can President 
Bush affirm, ``Freedom is not America's gift to the world. It is God's 
gift to humanity.''
    In short, religious freedom is a hallmark of our nation's history, 
and it is a blessing that we seek to share. ``Almighty God hath created 
the mind free,'' declared Thomas Jefferson in introducing the landmark 
Virginia Act for Establishing Religious Freedom, ``and the rights 
hereby asserted are the natural rights of mankind.'' Such natural 
rights are not confined to Americans, nor should they be. This is one 
reason why Franklin Delano Roosevelt further enshrined this commitment 
as a national priority and international goal. In January 1941, as much 
of the world lay in chains or in peril and the war in Europe and Asia 
ominously approached our nation's door, he responded not just with 
economic and security assistance but also with the promise of the 
``Four Freedoms.'' One of these ``essential human freedoms,'' he 
proclaimed, is the ``freedom of every person to worship God in his own 
way--everywhere in the world.''
    Our own nation's history has not been perfect, nor do we claim to 
be so today. We continue to strive, at home and abroad, to uphold 
religious freedom as the universal right that it is. The spiritual 
longings of the human heart have an innate dignity all their own, 
deserving our respect and demanding our protection.

                           The Annual Report

    While religious freedom has come to be appreciated more and more as 
a universal principle, in too many countries today it is honored only 
in the breach. This report represents, in tangible form, the U.S. 
Government's ongoing efforts to help translate religious freedom from 
an ideal to a reality. It is one measure to bridge the divide between 
principle and practice. It combines analysis with endeavor. It details 
the legal situation, cultural context, and relevant policies, and it 
also describes efforts taken by the United States Government to oppose 
religious persecution and promote religious freedom. We do not confine 
our reporting to the negative. Many countries display an admirable 
respect for religious freedom, while other countries continue to 
improve in policy and practice. They are described here as well, and 
they bear witness to what is possible.
    Yet the challenge remains, and must be met. Many people continue to 
suffer for the belief or practice of their faith, and many governments 
refuse to recognize or protect this natural and universal right. That 
religious believers willingly endure beatings, torture, imprisonment, 
and even death is a bracing reminder of the resilience of faith. That 
we can tell in this report of their plight and their perseverance is a 
testament to their courage.
    In 1998, Congress passed the International Religious Freedom Act, 
which, among other things, commissioned this report, and created an 
office at the State Department with the mandate of integrating 
religious freedom advocacy into our foreign policy. President Bush has 
maintained this commitment, stating in his National Security Strategy 
that the U.S. Government will ``take special efforts to promote freedom 
of religion and conscience and defend it from encroachment by 
repressive governments.''

             The Office of International Religious Freedom

    The Office of the Ambassador at Large for International Religious 
Freedom has now completed its sixth year. The Office has the simple yet 
daunting mission of promoting religious freedom worldwide. The 
Ambassador is charged with the responsibility of serving as the 
principal advisor to the President and the Secretary of State on 
matters of international religious freedom.
    The Ambassador and his staff monitor the worldwide status of 
religious persecution and discrimination and devise strategies to 
reduce abuses. Just as importantly, they develop strategies to promote 
religious freedom, both to attack the root causes of persecution and as 
a means of advancing other fundamental U.S. interests, such as 
protecting other core human rights, encouraging the growth of mature 
democracies, and furthering the war against terrorism.
    These strategies are carried out in a variety of ways, using the 
range of diplomatic tools available, including both formal and informal 
bilateral negotiations with foreign government authorities; 
participation in multilateral fora such as the United Nations and the 
Organization of Security and Cooperation in Europe; cooperation with 
human rights and faith-based NGOs; and meetings with victims of 
persecution. Often the Ambassador and staff, along with other U.S. 
officials, engage in direct intervention in particular crises in order 
to remove people of faith from harm's way or to forestall further 
persecution.
    In all cases, the Office, which is staffed with experienced Foreign 
Service and Civil Service officers, works closely with its counterparts 
elsewhere in the State Department, the U.S. Government, and in U.S. 
missions overseas. U.S. Foreign Service officers abroad form the front 
line of our religious freedom policy. Many of their activities, and 
those of the Office of International Religious Freedom, are discussed 
in Part III of the Executive Summary. Some of their most heroic 
actions, however, must necessarily remain out of the spotlight in order 
to protect those involved.As I continue my term as the second 
Ambassador at Large for International Religious Freedom, I wish to 
thank all the employees of the Department of State here and abroad who 
have made this report possible. In particular, I want to acknowledge 
the dedicated work of our human rights officers throughout the world, 
as well as the members of the Office of Country Reports and Asylum 
Affairs at the State Department, who have worked long and hard to craft 
this report. I also want to express appreciation for the vigilant and 
bipartisan support that Congress has demonstrated on this issue. In 
addition, a debt of gratitude is owed to so many who work on behalf of 
the oppressed in non-governmental organizations. We rely on their on-
the-ground reporting and extensive network of contacts to ensure that 
our report is as fair, accurate, and comprehensive as possible. 
Finally, I wish to thank my own staff in the Office of International 
Religious Freedom, whose commitment to religious freedom for all people 
is both indefatigable and inspiring.
                                       John V. Hanford III,
           Ambassador at Large for International Religious Freedom.


                           EXECUTIVE SUMMARY

                              ----------                              


         ANNUAL REPORT ON INTERNATIONAL RELIGIOUS FREEDOM 2004

    Religious liberty lies at the heart of a just and free society. 
Enshrined as both a foundational American value and a universal 
principle, the right to freedom of religion is also a cornerstone of 
democracy. It is a vital measure in the creation and maintenance of a 
stable political system. Conversely, the failure to protect freedom of 
religion and other fundamental human rights can undermine social order, 
foster extremism, and lead to instability and violence. Assessing the 
status of religious freedom can often serve as one helpful diagnostic 
for the overall health and stability of a nation. For these reasons and 
others, promoting religious freedom continues to be an essential 
element of United States foreign policy. President Bush has observed 
that ``successful societies guarantee religious liberty,'' and the 
Administration's National Security Strategy declares that the U.S. will 
``take special efforts to promote freedom of religion and conscience 
and defend it from encroachment by repressive governments.''
    The United States is not alone in this commitment. Religious 
freedom is a universal value, and almost all of the world's nations 
have signed one or more international agreements committing them to 
respect individual freedom of thought, conscience and belief. Beginning 
with the 1948 adoption by the United Nations General Assembly of the 
Universal Declaration of Human Rights and continuing with the nearly 
global ratification of the International Covenant on Civil and 
Political Rights, the nations of the world have affirmed the principle 
that governments have a fundamental responsibility to protect freedom 
of religion. (See Appendices A and B for the texts of these documents.) 
In practice, however, this freedom is often restricted, abused or 
denied, and many people continue to suffer solely for following the 
dictates of conscience.
    Ultimately, each nation's policies and practices regarding 
religious freedom must be measured against international norms. The 
United States acknowledges its own responsibility with respect to these 
norms in the safeguarding and protection of religious liberty.
    In this summary of the status of religious freedom around the 
world, we examine barriers to religious freedom, note countries where 
religious freedom conditions have improved, and describe U.S. actions 
to promote international religious freedom. Millions of people around 
the world live under totalitarian or authoritarian regimes where 
religious belief and practice are tightly controlled. Some countries 
have discriminatory laws or policies that disadvantage certain 
religions; others are negligent in ensuring that religious minorities 
or adherents of ``unapproved'' religions do not suffer discrimination 
or persecution. Others stigmatize certain religions by wrongfully 
associating them with dangerous ``cults'' or ``sects.''
    Sometimes intolerance has several components, including a religious 
dimension. Anti-Semitism, for example, touches on both religious 
discrimination and ethnic discrimination, and it continues to be a 
problem of great concern to the U.S. Government and the international 
community. This year's report shows a disturbing increase in anti-
Semitism in several European countries, as well as ongoing anti-
Semitism in many predominantly Muslim countries. To address this issue, 
in April the Organization for Security and Cooperation in Europe (OSCE) 
hosted in Berlin a second conference on anti-Semitism, in which 
Secretary of State Powell participated. As a result of these 
conferences, the OSCE is implementing a process to monitor and report 
in a consistent manner on anti-Semitic incidents. These conferences 
were the first multilateral gatherings devoted solely to this subject 
and also the first to deal with anti-Semitism as a human rights issue.
    It should be noted that there is no Iraq report in this year's 
submission. In keeping with State Department precedent, we do not 
report on our own governance but welcome the scrutiny of other 
responsible reporters. The reporting period ends on June 30, which 
roughly coincides with the date of the transfer of power from the 
Coalition Provisional Authority to the Iraqi Interim Government. In 
June, the Secretary acted to remove Iraq's designation as a ``Country 
of Particular Concern'' for its severe violations of religious freedom 
under the regime of Saddam Hussein. The Transitional Administrative 
Law, ratified in March, includes provisions for freedom of religion, 
including the right to ``freedom of thought, conscience, and religious 
belief and practice.'' Early next year, the Department will release its 
annual Country Reports on Human Rights Practices, which will include a 
section on religious freedom in Iraq from the transfer of power to the 
Iraqi Interim Government through the end of 2004.
    The Executive Summary consists of three parts. Part I identifies 
many of the countries where religious freedom is restricted and 
classifies their actions and policies into five categories. Part II 
provides examples of nations whose governments have taken significant 
steps to promote or protect religious freedom, even though serious 
problems may remain in those countries. Part III lists noteworthy 
actions the U.S. Government has taken to encourage other nations to 
promote religious freedom. Some countries are mentioned in more than 
one part of the summary, according to the type of action or situation 
being reported. Within Part I, several of the countries could be listed 
in more than one of the five categories; however, in the interest of 
brevity, a given country is listed only once, in the category that best 
characterizes the fundamental barriers to religious freedom in that 
country.

          Part I: Barriers to International Religious Freedom

            TOTALITARIAN OR AUTHORITARIAN ACTIONS TO CONTROL
                      RELIGIOUS BELIEF OR PRACTICE

    Totalitarian and authoritarian regimes seek to control religious 
thought and expression. Such regimes regard some or all religious 
groups as enemies of the state because of their religious content. The 
practice of religion is often seen as a threat to the state's ideology 
or the government's power. Oftentimes, the state suppresses religions 
based on the ethnic character of the religious groups.

    Burma. The Government continued to engage in particularly severe 
violations of religious freedom. The Government generally infiltrated 
or monitored the meetings and activities of virtually all 
organizations, including religious ones. It systemically restricted 
efforts by Buddhist clergy to promote human rights and political 
freedom, discouraged or prohibited minority religions from constructing 
new places of worship, and in some ethnic minority areas coercively 
promoted Buddhism over other religions, particularly among members of 
ethnic minority groups. Christian groups in most regions continued to 
experience difficulties in obtaining permission to repair existing 
churches or to build new ones, while Muslims reported they essentially 
were banned from constructing new mosques or expanding existing ones 
anywhere in the country. Anti-Muslim violence continued to occur, 
Muslim activities were monitored, and the Government restricted the 
ability of Muslims to worship and travel freely.

    China. The Government's respect for freedom of religion and freedom 
of conscience remained poor, especially for many unregistered religious 
groups and spiritual movements such as the Falun Gong. Particularly 
severe violations of religious freedom continued. Members of many 
unregistered religious groups, including Protestant and Catholic 
groups, were subjected to restrictions, including intimidation, 
harassment, and detention; however, the degree of restrictions varied 
significantly from region to region. In some localities, 
``underground'' religious leaders reported ongoing pressure to register 
with the State Administration for Religious Activities. Spiritual 
activities in churches that have not registered may be considered 
illegal, and participants can be punished. In some areas, security 
authorities used threats, demolition of unregistered property, 
extortion, interrogation, detention, and at times beatings and torture 
to harass leaders of unauthorized groups and their followers. The 
arrest, detention and imprisonment of Falun Gong practitioners 
continued. Practitioners who refuse to recant their beliefs are 
sometimes subjected to harsh treatment in prisons and reeducation-
through-labor camps, and there have been credible reports of deaths due 
to torture and abuse. Christian-based groups that the Government 
considered ``cults'' were subjected to increased government scrutiny. 
In areas where unrest has occurred, especially among the Uighur Muslims 
in Xinjiang Province, officials continued to restrict the building of 
mosques and the training of clergy, and they prohibited the teaching of 
Islam to children. Although the authorities permit many traditional 
religious practices and public manifestations of belief in Tibetan 
areas, they promptly and forcibly suppress activities they view as 
vehicles for political dissent or advocacy of Tibetan independence, 
such as religious activities venerating the Dalai Lama.

    Cuba. The Ministry of Interior continues to control and monitor 
religious activities and to use surveillance, infiltration and 
harassment against religious groups, clergy and laypersons. The 
Government monitors all religious groups, including registered and 
established institutions. Government harassment of private houses of 
worship continued, with evangelical denominations reporting evictions 
from houses used for worship. The authorities restrict the import and 
distribution of religious literature and materials, and they monitor 
church-run publications. The law allows for the construction of new 
churches once the required permits are obtained; however, the 
Government has almost never authorized construction permits, forcing 
many churches to seek permits to meet in private homes. Religious 
groups must also obtain a permit to reconstruct or repair existing 
places of worship. The process of obtaining a permit and purchasing 
construction materials from government outlets is lengthy and 
expensive. The church is not permitted to train or transfer from abroad 
enough priests for its needs, nor is it allowed to establish social 
institutions, including schools and universities, hospitals and 
clinics, and nursing homes.

    Laos. Authorities in some areas continued to display intolerance 
for minority religions, particularly Protestant denominations. There 
were reports of local officials pressuring minority Christians to 
renounce their faith on threat of arrest or forceful eviction from 
their villages. There were also several instances of persons detained 
or arrested for their religious faith in Savannakhet and Attapeu 
provinces. There were two known religious prisoners, both members of 
the Lao Evangelical Church, the country's domestic Protestant Christian 
church. Although in theory the Prime Minister's Decree on Religious 
Practice provides a mechanism for new religious denominations to 
register, the Government's desire to consolidate religious practice for 
control purposes has effectively blocked registration of new 
denominations. Persons arrested for their religious activities have 
been charged with exaggerated security or other criminal offenses. 
Persons detained may be held for lengthy periods without trial, and an 
accused person's defense rights are limited. A person arrested or 
convicted for religious offenses has little protection under the law.

    North Korea. Genuine religious freedom does not exist, and 
particularly severe violations of religious freedom continued. The 
regime has severely repressed unauthorized religious groups in recent 
years; there are unconfirmed reports of the killing of members of 
underground Christian churches. In addition, religious persons who 
proselytize or who have ties to overseas evangelical groups operating 
in the People's Republic of China appear subject to arrest and harsh 
penalties, according to several unconfirmed reports. Defectors 
interviewed by a former humanitarian aid worker claimed that Christians 
were imprisoned and tortured for reading the Bible and talking about 
God and that some Christians were subjected to biological warfare 
experiments. The Government effectively bars outside observers from 
confirming these reports.

    Vietnam.  Respect for religious freedom remained poor or 
deteriorated for some groups, notably ethnic minority Protestants and 
some independent Buddhists, though it slightly improved for many 
practitioners. The Government continued to restrict significantly those 
publicly organized activities of religious groups that were not 
recognized by the Government. Oversight of recognized religions and 
harassment of followers of non-recognized religions varied from 
locality to locality, often as a result of varying local 
interpretations of national policy. Religious groups faced restrictions 
on training and ordaining clergy and on conducting educational and 
humanitarian activities. There have been credible reports for several 
years that local officials have continued to pressure many ethnic 
minority Protestants to recant their faith. According to credible 
reports, the police arbitrarily detained and sometimes beat religious 
believers, particularly in the mountainous ethnic minority areas. 
During the period covered by this report, one Protestant leader in the 
Northwest Highlands was reportedly beaten to death for refusing to 
recant his faith. In October 2003, authorities detained ten leaders of 
the banned Unified Buddhist Church of Vietnam, including two who had 
been freed from detention a few months earlier, after they held an 
organizational meeting without government permission in Binh Dinh 
Province. In 2003 the Communist Party of Vietnam (CPV) and Government 
moved more formally to recognize and more fully to support the role of 
``legal'' religious activity in society. At the same time, the CPV 
cited the overriding importance of ``national unity'' to assert more 
explicitly its control over religious groups.

       STATE HOSTILITY TOWARD MINORITY OR NON-APPROVED RELIGIONS

    Some governments, while not implementing full control over minority 
religions, nevertheless are hostile and repressive to certain ones, or 
identify religious groups as ``security threats.'' These governments 
implement policies designed to intimidate and harass certain religious 
groups, demand adherents to recant their faith, or cause religious 
group members to flee the country.

    Eritrea. The Government's poor respect for religious freedom 
continued to worsen during the period covered by this report. The 
Government monitored, harassed, arrested, and detained members of 
Pentecostal, independent Evangelical groups, the Eritrean Orthodox 
Church, and Jehovah's Witnesses. There were numerous credible reports 
that over 400 members of non-sanctioned religious groups had been 
detained or imprisoned. Government restrictions make it difficult to 
determine the precise number of current religious prisoners, but it is 
likely more than 200. Prisoners of conscience are often subjected to 
inhumane treatment that includes poor living conditions and abuse. 
There were also numerous reports of physical torture and attempts at 
forced recantations. The Government denied visa applications for clergy 
who applied to travel to the country to meet with their congregations. 
Following a May 2002 government decree that all religious groups must 
register or cease all religious activities, the Government closed all 
religious facilities not belonging to the four sanctioned religious 
groups--Orthodox Christians, Muslims, Catholics, and the Evangelical 
Lutheran Church. These closures, the Government's refusal to authorize 
any registrations, and the restriction on holding religious meetings 
continued through the period covered by this report.

    Iran. The Government engaged in particularly severe violations of 
religious freedom. Members of the country's religious minorities--
including Sunni Muslims, Baha'is, Jews, and Christians--reported 
imprisonment, harassment, intimidation, and discrimination based on 
their religious beliefs. All religious minorities suffer varying 
degrees of officially sanctioned discrimination, particularly in the 
areas of employment, education, and housing. Baha'is may not teach or 
practice their faith or maintain links with co-religionists abroad. 
They are subject to harassment, intimidation, and arbitrary arrest. 
While three Baha'is were released from prison (two upon the completion 
of lengthy prison sentences), one remained in state custody. 
Authorities initiated the destruction of two Baha'i holy sites. While 
Jews are a recognized religious minority, allegations of official 
discrimination are frequent. The Government's anti-Israel policies, 
along with a perception among radical Muslims that all Jewish citizens 
support Zionism and the State of Israel, create a threatening 
atmosphere for the small community. The Government vigilantly enforces 
its prohibition on proselytizing activities by evangelical Christians 
by closing evangelical churches and arresting converts. Government 
harassment has included conspicuous monitoring outside Christian 
premises by Revolutionary Guards to discourage Muslims or converts from 
entering church premises, and demands for the presentation of the 
identity papers of worshippers inside. Sunni Muslims encounter 
religious discrimination at the local, provincial and national levels, 
and there were reports of discrimination against practitioners of the 
Sufi tradition.

    Pakistan. The Government imposes limits on freedom of religion. The 
Constitution requires that laws be consistent with Islam and imposes 
some elements of Islamic law on both Muslims and religious minorities. 
The Government fails in many respects to protect the rights of 
religious minorities. There were instances in which the Government 
failed to intervene in cases of societal violence directed at minority 
religious groups. The lack of an adequate government response 
contributed to an atmosphere of impunity for acts of violence and 
intimidation against religious minorities. Relations between different 
religious groups frequently were tense, acts of sectarian and religious 
violence continued, and more than 100 deaths were attributed to 
sectarian violence during the period covered by this report. The worst 
religious violence was directed against the country's Shi'a minority, 
which continued to be disproportionately the victims of individual and 
mass killings. Human rights groups report that there have been 
incidents in which persons from minority groups, especially Hindus and 
Christians, have been abducted and forcibly converted.

    Saudi Arabia. Freedom of religion does not exist. Freedom of 
religion is not recognized or protected under the country's laws, and 
basic religious freedoms are denied to all but those who adhere to the 
state-sanctioned version of Sunni Islam. Citizens are denied the 
freedom to choose or change their beliefs. Islam is the official 
religion, and all citizens must be Muslims. Muslims who do not adhere 
to the officially sanctioned Salafi (commonly called ``Wahhabi'') 
tradition can face severe repercussions at the hands of Mutawwa'in 
(religious police). Members of the Shi'a minority continue to face 
political and economic discrimination, including limited employment 
opportunities, little representation in official institutions, and 
restrictions on the practice of their faith and on the building of 
mosques and community centers. Religious discrimination and sectarian 
tension in society continued during the period covered by this report, 
including ongoing denunciations of non-Muslim religions from 
government-sanctioned pulpits. There were frequent instances in which 
mosque preachers, whose salaries were paid by the government, used 
violent anti-Jewish and anti-Christian language in their sermons. The 
Government prohibits public non-Muslim religious activities. Non-Muslim 
worshippers risk arrest, imprisonment, lashing, deportation, and 
sometimes torture for engaging in religious activity that attracts 
official attention. Proselytizing by non-Muslims, including the 
distribution of non-Muslim religious materials such as Bibles, is 
illegal.

    Sudan. The Government continues to engage in particularly severe 
violations of religious freedom. There are many restrictions on non-
Muslims, non-Arab Muslims, and Muslims from tribes or sects not 
associated with the ruling party. The Government came into power by a 
coup in 1989 with a goal of Islamization and treats Islam as a state 
religion that must inspire the country's laws, institutions, and 
policies. Applications to build mosques generally are granted; however, 
the process for applications to build churches is more difficult. The 
Guidance and Endowment Minister has denied building permits to most 
non-Muslim religious groups, alleging that local restrictions prohibit 
building places of worship in residential neighbourhoods. The last 
permit was issued around 1975. Many non-Muslims state they are treated 
as second-class citizens and discriminated against in government jobs 
and contracts. Some Muslims received preferential treatment regarding 
limited government services, such as access to medical care, and 
preferential treatment in court cases involving Muslims and non-
Muslims. There were also reports that some conversions took place in 
order to secure jobs and access to social support services, which were 
largely available only through Islamic charities. In the west in the 
three Darfur states, a war between government-supported Arab Muslim 
militias and African Muslims continued throughout the reporting period, 
resulting in ethnic cleansing and redistribution of African Muslim 
populations in the region. There were reports that mosques belonging to 
African Muslims were destroyed in the conflict. That said, the conflict 
in Darfur is primarily an ethnic and racial conflict.

    Turkmenistan. The Government continued to maintain tight control 
over the practice of religion, despite the presidential decrees signed 
in March and May that weakened a more restrictive Law on Religion 
passed in November 2003. The Government controls the leadership 
appointments of Russian Orthodox and Sunni Muslim groups. The Committee 
on Religious Affairs must approve all religious instruction. Local 
imams are forbidden from teaching Islamic theology; it may only be 
taught at the Theological College at Turkmen State University. The 
Government treats participation in or sponsorship of nontraditional 
religions as a potential threat to national security, making all groups 
coordinate their contact with all foreigners through the Ministry of 
Justice and the Ministry of Foreign Affairs. Non-registered 
congregations are prohibited from gathering publicly, proselytizing, 
and disseminating religious materials. The law restricts the freedom to 
meet and to worship in private. The Government imposed a number of 
financial penalties on religious groups attempting to meet for worship, 
though there have been no reports of fines imposed since April. By the 
end of the period covered by this report, Government respect for 
religious freedom had improved. The restrictive law had been changed to 
permit the registration of four minority religious groups. Changes in 
Government policy toward minority religions have engendered a 
noticeable reduction in harassment of minority congregations.

    Uzbekistan. The Government continued to commit numerous serious 
abuses of religious freedom. The Government permitted the operation of 
what it considers mainstream religions but invoked the Law on Freedom 
of Conscience and Religious Organizations to restrict the religious 
freedom of other groups. This law contravenes internationally 
recognized norms, and its registration requirements for religious 
organizations are strict and burdensome, though Christian churches 
generally are tolerated as long as they do not attempt to win converts 
among ethnic Uzbeks. The law prohibits or severely restricts activities 
such as proselytizing, importing and disseminating religious 
literature, and offering private religious instruction, and there are 
stiff civil and criminal penalties for violating this law. The 
Government continued its campaign against unauthorized Islamic groups 
it suspected of extremist sentiments or activities, arresting numerous 
alleged members of these groups and sentencing them to lengthy jail 
terms. Individuals arrested on suspicion of extremism often face 
particularly severe mistreatment in custody, including torture. During 
the period covered by this report, the Government released 704 
individuals as part of a large-scale amnesty, and the number arrested 
continued to decline through the end of 2003. However, following a 
series of terrorist incidents in late March and early April, the 
Government took into custody up to two hundred individuals; the 
overwhelming majority of detainees were identified as having belonged 
to Hizb ut-Tahrir, an Islamic political party, or other so-called 
``Wahabbi'' groups. Terrorist charges aside, as in previous years, a 
large percentage of those taken into custody on charges of extremism 
were arrested arbitrarily. This campaign led authorities to be highly 
suspicious of those who were among the most observant, including 
frequent mosque attendees, bearded men, and veiled women, creating a 
climate of intimidation and fear for some devout believers. A number of 
minority religious groups, including congregations of a variety of 
Christian confessions, had difficulty satisfying the strict 
registration requirements set out by the law. As in previous years, 
Protestant groups with ethnic Uzbeks reported operating in a climate of 
harassment and fear.

          STATE NEGLECT OF SOCIETAL DISCRIMINATION AGAINST, OR
                   PERSECUTION OF, MINORITY RELIGIONS

    Some countries have legislation that discourages religious 
discrimination and persecution but fail to prevent conflicts, 
harassment or other harmful acts. Others do not respond with 
consistency and vigor to violations of religious freedom by 
nongovernmental entities or local law enforcement officials.

    Bangladesh. Citizens generally are free to practice the religion of 
their choice; however, police are normally ineffective in upholding law 
and order and are often slow to assist members of religious minorities 
who have been victims of crimes. Human rights activists report an 
increase in religiously motivated violence. Religious minorities remain 
underrepresented in most government jobs, especially at the higher 
levels of the civil and foreign services. There were numerous reports 
of discrimination or violence against religious minorities; some (but 
not all) could be verified independently. The Government sometimes has 
failed to investigate the crimes and prosecute the perpetrators, who 
are often local gang leaders. Some foreign missionaries reported that 
internal security forces closely monitored their activities. The law 
neither permits citizens to proselytize nor prohibits proselytization; 
however, local authorities and communities often object to efforts to 
convert persons from Islam to other religions. Anti-Semitic attitudes 
are widespread among some Islamist activists and are sometimes evident 
in newspaper commentaries.

    Egypt. The government continued to try citizens for unorthodox 
religious beliefs. The Government denied identity papers, birth 
certificates, and marriage licenses to members of the Baha'i community. 
There were numerous complaints of delayed church constructions. 
Christians are discriminated against in the public sector and in staff 
appointments to public universities. Christians were refused admission 
to Al-Azhar University, a publicly funded institution. Those accused of 
proselytizing have been harassed by police or arrested on charges of 
violating the penal code that prohibits the ridiculing or insulting of 
heavenly religions or inciting sectarian strife. The Government does 
not recognize conversions from Islam to Christianity or other 
religions. Mosque and church repairs are now subject to the same laws, 
but enforcement of the laws appears to be much stricter for churches 
than for mosques. Incidents of blocked or delayed permits vary, often 
depending on the attitude of local security officials and the governor 
toward the church. There are credible reports of government harassment 
or lack of cooperation with Christian families that attempt to regain 
custody of their daughters in cases of marriage between an underage 
Christian girl and a Muslim boy. There were credible reports that three 
of four Shi'a Muslims arrested in December and held without charge were 
tortured in detention. In January, the Government established a 
National Human Rights Council with a Coptic Christian as its head. The 
Court of Cassation, the country's highest appellate court, upheld the 
acquittal of 94 of 96 suspects who were charged with various offenses 
committed during the 2000 sectarian strife in al-Kush. The government 
failed to bring to justice those responsible for the murder of the 21 
Christians killed in that conflict.

    Georgia. Before the transfer of power in November, local police and 
security officials at times failed to protect nontraditional religious 
minority groups. The Georgian Orthodox church enjoys a tax-exempt 
status not available to other religious groups and lobbied Parliament 
and the government for laws that would grant it special status and 
restrict the activities of missionaries from nontraditional religions. 
Some members of nontraditional faiths were restricted in their worship 
by threats, intimidation, and the use of force by ultra-conservative 
Orthodox extremists whom the previous Government at times failed to 
control. On a number of occasions under the previous government, local 
police and security officials harassed non-Orthodox religious groups, 
particularly local and foreign missionaries, including members of 
Jehovah's Witnesses, Baptists, Evangelicals, Pentecostals, and Hare 
Krishnas. Because of the continuing violence against them, Jehovah's 
Witnesses have refrained from public meetings in favor of gathering in 
private homes. For six weeks, protesters blockaded a home in Tbilisi to 
prevent Russian-speaking Pentecostals from attending worship services 
in the home. The USG repeatedly asked officials in the previous 
government to arrest the leader of the violent movement against 
minority religious groups, a de-frocked Orthodox priest, Basili 
Mkalavishvili. The new government arrested him in March, which has 
improved the situation noticeably for minority religious groups.

    Guatemala. There is no government policy of discrimination, but a 
lack of resources and political will to enforce existing laws and to 
implement the Peace Accords limits the free expression of indigenous 
religious practice. Indigenous leaders note that Mayan culture does not 
receive the official recognition that it is due. The Government has not 
provided mechanisms for indigenous control of or free access to 
ceremonial sites considered sacred within indigenous culture. 
Individuals seeking to practice traditional religious ceremonies in 
sacred sites must pay an entrance fee or request permission far in 
advance from the Historical Anthropological Institute (a division of 
the Ministry of Culture). The Government's use of sacred sites as 
revenue-generating tourist destinations is considered by some 
indigenous groups to be an affront to their spiritual rights. In 
October 2001, the Government swore in the Commission for the Definition 
of Sacred Places to address such issues. However, the Commission has 
not taken action to address these indigenous concerns since its 
inception.

    India. The status of religious freedom improved in a number of 
ways, yet problems remain in some areas. During most of the period 
covered by this report, the central Government was led by a coalition 
called the National Democratic Alliance. The leading party in the 
coalition was the Bharatiya Janata Party (BJP), a Hindu nationalist 
party with links to Hindu extremist groups that have been implicated in 
violent acts against Christians and Muslims. The BJP-led government 
sometimes did not act effectively to counter societal attacks against 
religious minorities and attempts by state and local governments to 
limit religious freedom. This failure resulted in part from the legal 
constraints inherent in the country's federal structure, and in part 
from shortcomings in the law enforcement and justice systems. Tensions 
between Muslims and Hindus, and to an extent between Christians and 
Hindus, were a problem. Attacks on religious minorities occurred in 
several states. Some extremists saw ineffective investigation and 
prosecution of attacks on religious minorities as signals that such 
violence could be committed with impunity. There are anti-conversion 
laws in several states. In late May, a new coalition, the United 
Progressive Alliance, came to power and pledged to respect the 
country's traditions of secular government and religious tolerance, and 
to pay particular attention to the rights of religious minorities.

    Indonesia. The Government recognizes only five major religions. 
Persons of other faiths frequently experienced official discrimination, 
often in the context of civil registration of marriages and births, and 
the issuance of identity cards. Security forces occasionally tolerated 
discrimination against and abuse of religious groups by private actors, 
and the Government at times failed to punish perpetrators. Sectarian 
clashes claimed at least 46 lives in Central Sulawesi and at least 47 
in the Malukus. The Government took steps to halt the surge in violence 
in the Malukus and Central Sulawesi. Nevertheless, some members of the 
Christian and Muslim communities in these conflict zones alleged that 
members of the military and police forces either carried out or 
supported some attacks.

    Nigeria. While the Federal government generally respects religious 
freedom, there were some instances in which limits were placed on 
religious activity in order to address security and public safety 
concerns. Inter-religious tension between Christians and Muslims 
remained high in some areas of the country, and there were several 
violent economic-ethnic conflicts that took on religious overtones. 
Hundreds of people were killed in these clashes. Christians have 
alleged that Islam has been adopted as the de facto state religion in 
several northern states. The extension of Shari'a law to cover criminal 
offenses in many northern states generated a national debate on whether 
Shari'a punishments, such as amputation, stoning and caning, were 
considered ``torture or inhuman or degrading treatment'' under the 
Constitution. Many states prohibited open-air religious services held 
away from places of worship due to fears that these religious services 
would heighten inter-religious tensions or lead to violence. Several 
northern state governments continued to ban public proselytizing to 
avoid ethno-religious violence.

    Sri Lanka. There was an overall deterioration of religious freedom 
due to the actions of extremists. In late 2003 and early 2004, Buddhist 
extremists destroyed Christian churches and harassed and abused pastors 
and congregants. There were over 100 accounts of attacks on Christian 
church buildings and members, several dozen of which were confirmed by 
diplomatic observers. NGOs have reported that in the majority of cases 
the police failed to protect churches and citizens from attack. In May 
an MP of the Jathika Hela Urumaya party presented a draft anti-
conversion bill to Parliament. In June the Minister of Buddhist Affairs 
presented a separate draft anti-conversion bill to the Cabinet. It was 
not formally approved; however, it was sent to the Attorney General for 
a review that was ongoing at the end of the period covered by this 
report. There has been considerable public discussion of the bills, and 
many government officials expressed their concern about such 
legislation.

DISCRIMINATORY LEGISLATION OR POLICIES PREJUDICIAL TO CERTAIN RELIGIONS

    Some governments have enacted legislation that favors majority 
religions and discriminates against minority religions. This often 
results from a historical dominance of the majority religion and a bias 
against new or minority religions. In such countries segments of the 
citizenry are often skeptical of new religions.

    Azerbaijan. Some religious groups reported delays in and denials of 
registration. Local authorities occasionally monitor religious 
services, and officials at times harassed nontraditional religious 
groups and, in particular, the Juma Mosque congregation whose imam, 
Ilgar Ibrahimoglu, was not approved by the Government-sanctioned Board 
of Caucasus Muslims. The Baku city government has attempted to use 
registration as a requirement for occupying the Juma Mosque, which is 
registered as an historical landmark. In February and March, the city 
government asked the courts to evict the unregistered Juma Mosque 
community and its unauthorized imam from its historic mosque in Baku's 
old city. On March 11, the Juma Mosque community filed for and received 
a postponement of its eviction pending an appeal. The Court of Appeals 
on April 22 upheld the Sabayil District Court decision to evict the 
community. Officials from the Ministry of Justice and police began the 
court-ordered eviction on the morning of June 30. The Law on Religious 
Freedom prohibits foreigners from proselytizing, which the Government 
strictly enforces. The law permits the production and dissemination of 
religious literature with the approval of the State Committee for Work 
with Religious Associations; however, the authorities also appeared to 
selectively restrict individuals from importing and distributing 
religious materials. Articles critical of Wahhabism and Christian 
missionaries appeared in many newspapers in the country.

    Belarus. Conditions of religious freedom continued to be poor 
during the reporting period. Following a 2002 law strongly restricting 
religious freedom and a 2003 agreement between the Belarusian Orthodox 
Church (BOC) and the Government elevating the BOC's status, authorities 
continued to harass other religions and denominations. The new religion 
law requires all previously registered groups to reregister by November 
2004 and banned immediately all religious activity by previously 
unregistered religious groups. The Government has repeatedly rejected 
the registration applications of some of these groups, including a 
number of Protestant denominations, the Belarusian Orthodox 
Autocephalous and some Eastern religions. Without registration, many of 
these groups find it difficult, if not impossible, to rent or purchase 
property to hold services. The government-run media continued to attack 
non-orthodox religions. All religious groups are required to receive 
prior governmental approval to import and distribute literature. 
Government subsidies are limited to the BOC, which is reportedly able 
to enjoy beneficial tax rates on land and property. The sale and 
distribution of anti-Semitic literature through state press 
distributors, government agencies, and at stores and events affiliated 
with the BOC continued. The National Academy of Science continued to 
sell anti-Semitic literature.

    Brunei. Practitioners of non-Muslim faiths are not allowed to 
proselytize, and Christian-based schools are not allowed to teach 
Christianity. All schools must give instruction in the Islamic faith to 
all students. The Government uses a range of municipal and planning 
laws and other legislation to restrict the expansion of all religions 
other than official Islam. The Government restricts the practice of 
non-Muslim religions by occasionally denying entry to foreign clergy or 
particular priests, bishops, or ministers; banning the importation of 
religious teaching materials or scriptures such as the Bible; and 
refusing permission to expand, repair, or build churches, temples, or 
shrines. Muslims who wish to change or renounce their religion face 
considerable difficulties.

    Israel and the Occupied Territories. The Israeli Declaration of 
Independence describes the country as a ``Jewish state,'' but also 
provides for full social and political equality regardless of political 
affiliation. However, some non-Jews continued to experience 
discrimination in the areas of education, housing, and employment. 
Schools in Arab areas, including Arab parochial schools, receive 
significantly fewer resources than comparable Jewish schools. Building 
codes for places of worship were selectively enforced based on 
religion. Non-Jews were underrepresented in the student bodies and 
faculties of most universities. The law does not allow for civil 
marriages for its citizens and does not recognize Jewish marriages 
unless performed by Orthodox officials. Governmental and societal 
discrimination against Israeli-Arabs continued during the reporting 
period, due primarily to Palestinian terrorism and the Government's 
military actions in the Occupied Territories. The Government refused to 
grant residence visas to some 130 Catholic clergy assigned by the 
Vatican to fulfill religious obligations in Israel and the occupied 
territories; however, there was considerable improvement on this issue 
toward the end of the reporting period. According to church officials, 
this number represents a 60 percent increase over the previous year. 
The Israeli Government seized land belonging to several religious 
institutions to build its separation-barrier between East Jerusalem and 
the West Bank. The separation-barrier and its checkpoints also impede 
the movement of clergy between Jerusalem and West Bank churches and 
monasteries, and the movement of congregations between their homes and 
places of worship. The Palestinian Authority (PA) failed to halt 
several cases of seizures of Christian-owned land by criminal gangs, 
and there were credible reports that PA security forces and judicial 
officials colluded with members of these gangs to illegally extort 
property from Christian landowners.

    Malaysia. Sunni Islam is the official religion, and the practice of 
non-Sunni Islamic beliefs is restricted significantly. Non-Muslims are 
free to practice their religious beliefs with few restrictions. 
Proselytizing of Muslims by members of other religions is strictly 
prohibited. The Government discourages but does not ban the 
distribution in peninsular Malaysia of Malay-language translations of 
the Bible, Christian tapes, and other printed materials. The Government 
continues to monitor the activities of the Shi'a minority. The 
Government is concerned that ``deviationist'' teachings could cause 
divisions among Muslims. Members of such groups can be arrested and 
detained, with the consent of the Islamic court, in order to be 
``rehabilitated'' and returned to the ``true path of Islam.''

    Moldova. A number of minority religious groups in the separatist 
region of Transnistria, an area not under the control of the central 
government, were denied registration and were subjected to official 
harassment. There were several acts of ant-Semitism in Transnistria 
including the desecration of a Jewish cemetery and the attempted 
burning of a synagogue. There is no state religion; however, the 
Moldovan Orthodox Church receives some special treatment from the 
government in Moldova proper.

    Russia. The Constitution provides for freedom of religion and the 
Government generally respects this right in practice; however, 
conditions deteriorated somewhat for some minority religious faiths. 
Popular attitudes toward traditionally Muslim ethnic groups are 
negative in many regions, and there are manifestations of anti-
Semitism, as well as societal hostility, toward Catholics and newer, 
non-Orthodox religions. Instances of religiously motivated violence 
occur, although it often is difficult to determine whether xenophobia, 
religion, or ethnic prejudices were the primary motivation behind 
violent attacks. Government officials have spoken out against anti-
Semitism and xenophobia. Several aspects of the 1997 Law on Freedom of 
Conscience provide a basis for actions that restrict religious freedom. 
These include the provisions allowing the Government to ban religious 
organizations and establishing procedures for their liquidation 
(dissolution as a legal entity), such as the banning and liquidation of 
the Jehovah's Witnesses in Moscow in early 2004. Activists claiming 
ties to the Russian Orthodox Church disseminated negative publications 
and staged demonstrations throughout the country against Catholics, 
Protestants, Jehovah's Witnesses, and religions new to the country. 
However, a large number of foreign missionaries operate in the country, 
many from Protestant denominations. Human rights groups and religious 
minority groups have criticized the Procurator General for encouraging 
legal action against some minority religions and for giving an 
imprimatur of authority to materials that are biased against Muslims, 
Jehovah's Witnesses, Mormons, and others. A court recently ordered the 
closing of an anti-Semitic newspaper, and some religious groups have 
benefited from property restitution. The federal security bureau, the 
Procurator, and other official agencies have conducted campaigns of 
harassment against Muslims, Catholics, some Protestant groups, and 
newer religious movements.

    Turkey. A sharp debate continued over the country's definition of 
``secularism'' and the proper role of religion in society. The 
Government imposes some restrictions on Muslim and other religious 
groups and on Muslim religious expression, such as religious dress, in 
government offices and state run institutions, including universities. 
Although Parliament has removed some of the legal obstacles for 
religious minorities, such as building and maintaining churches, some 
Protestant Christian groups, Jehovah's Witnesses, and Baha'is continued 
to face restrictions and occasional harassment, including detentions 
for alleged proselytizing or unauthorized meetings. The more radical 
Islamic groups continued to express anti-Jewish sentiments. 
Additionally, persons wishing to convert from Islam experienced social 
harassment and violence from relatives and neighbors. Some members of 
non-Muslim religious groups claim they have limited career 
opportunities in government or military service.

         DENOUNCING CERTAIN RELIGIONS BY AFFILIATING THEM WITH
                    DANGEROUS ``CULTS'' OR ``SECTS''

    Some Western European governments continue to use restrictive 
legislation and practices to brand minority religions as dangerous 
``cults.''

    Belgium. The Government continued to observe and monitor some 
groups that a parliamentary commission's unofficial report listed as 
having been investigated as possible ``harmful sects.'' In July 2003, a 
report issued by the International Helsinki Federation for Human Rights 
asserted that the Government had not taken any effective measures to 
counteract the hostility and discrimination suffered by members of 
religious groups depicted as ``sects.'' The Government has denied visas 
to volunteer teachers of the Assemblies of God because they did not 
qualify under visa limitations on foreign teachers. Since late 2003, 
the Church of Scientology International has sought to establish a 
dialogue with the Government to address the Government's perceptions 
and concerns. Due to ongoing Belgian criminal investigations of some 
local Belgium Church of Scientology officials, the Government has not 
yet agreed to their request.

    France. Since being established in November 2002, an inter-
ministerial Government organization has observed and analyzed the 
movements of ``sects'' and ``cults'' that allegedly constitute a threat 
to public order or that violate French law. The organization also 
coordinated responses to abuses by cults, informed the public about 
potential risks, and helped victims to receive aid. The 2001 About-
Picard law remained in force, though its provisions for the dissolution 
of groups have never been applied. In 2002, the Council of Europe 
passed a resolution critical of the law and invited the Government to 
reconsider it. In March, the Government passed a law (to be implemented 
in September) that restricts the wearing of ``conspicuous religious 
symbols''--including Muslim headscarves, Jewish skullcaps, and large 
crosses--in public schools. Implementing regulations finalized in May 
provide for the display of ``discreet religious symbols'' and grant 
considerable discretion to individual schools to interpret and 
implement the law. Some religious leaders, human rights groups, and 
foreign governments voiced concerns about the law's potential to 
restrict religious freedom.

    Germany. The Church of Scientology, which operates 18 churches and 
missions, remained under scrutiny by both federal and some state 
officials, who contend that its ideology is opposed to the democratic 
constitutional order. The Hamburg Office for the Protection of the 
Constitution published ``The Intelligence Service of the Scientology 
Organization,'' which outlines its claim that Scientology has tried to 
infiltrate governments, offices and companies and that the Church spies 
on its opponents, defames them, and ``destroys'' them. Scientologists 
continued to report instances of societal discrimination.

Part II: Significant Improvements in the Promotion of Religious Freedom

    The International Religious Freedom Act prescribes that a section 
of the Executive Summary identify countries where ``significant 
improvement in the protection and promotion'' of religious freedom has 
occurred.

    Afghanistan. The Constitution, ratified in January, helps secure 
religious freedom and equal rights for women and minorities that had 
been severely restricted under the Taliban regime. Article 7 commits 
the state to abide by the Universal Declaration of Human Rights and 
other international treaties and conventions to which the country is a 
party; these documents include robust protections for religious 
freedom. Since the ratification of the constitution in January, there 
have been few instances of religious intolerance. There have been no 
more reported blasphemy cases or attacks on mullahs or mosques. The 
Government also encouraged Sikhs, Hindus, and other minorities to 
return, and there was a small but steady flow of returnees during the 
year. A curriculum and textbooks that emphasize general Islamic terms 
and principles steadily replaced the preaching of extremist views in 
schools. All Kabul schools and the surrounding provinces were using the 
new texts, which covered just under half of all provinces.

    Georgia. The President, the National Security Council Secretary, 
and the Government Ombudsman have been effective advocates for 
religious freedom and have made numerous public speeches and 
appearances in support of minority religious groups. The Human Rights 
unit in the Legal Department of the Procuracy is charged with 
protecting human rights, including religious freedom. The Ministry of 
Internal Affairs (including the police) and the Procuracy in certain 
instances have become more active in the protection of religious 
freedom. After the transfer of power in November 2003, they pursued 
criminal cases against Orthodox extremists for their continued attacks 
against religious minorities. In March, the new government arrested the 
defrocked Orthodox priest, Basili Mkalavishvili, the leader of a 
violent movement of Orthodox believers who was responsible for hundreds 
of violent attacks against religious minorities. The USG and others in 
the international community had long urged this arrest, which has led 
to a noticeable improvement in lessening the harassment of minority 
Protestant believers.

    India. The status of religious freedom improved in a number of ways 
during the period covered by this report, yet problems remained in some 
areas. By the end of its administration, the coalition led by the 
Bharatiya Janata Party (BJP) had adopted a more inclusive rhetoric 
regarding minorities and took some steps to decrease violence. In late 
May, a new coalition came to power that pledged to respect the 
country's traditions of secular government and religious tolerance and 
to pay particular attention to the rights of religious minorities. Both 
new Prime Minister Singh and President Abdul Kalam have spoken out 
strongly against the riots in Gujarat state in 2002 that left at least 
1,000 Muslims dead, and they have highlighted the need to provide equal 
justice and opportunities for religious minorities. The GOI has already 
taken some positive steps. Shortly after the elections, the state of 
Tamil Nadu announced the repeal of its anti-conversion law. There also 
has been some progress on conflict resolution in Gujarat. In April, the 
Supreme Court ordered the re-trial of the Best Bakery case, in which 
Hindu extremists killed 14 Muslims when the bakery was attacked by a 
large mob. As a way of ensuring the fairness of the process, the court 
ordered the trial to be moved from Gujarat to the jurisdiction of 
Mumbai. More recently, it ruled that the Gujarat government must re-
open nearly 2000 cases stemming from the 2002 violence. In May, shortly 
after the elections, federal security forces were sent across the state 
to protect Muslim riot survivors and key witnesses in riot cases.

    Turkey. In June 2003, Parliament approved an amendment to the Act 
on Construction, replacing the word ``mosques'' with ``houses of 
worship,'' which in theory removes a legal obstacle to the 
establishment of non-Muslim religious facilities. In December 2003, the 
Interior Ministry issued a circular summarizing the legal amendments 
and directing provincial governors to ``facilitate'' efforts by 
religious communities to open places of worship. In January, the 
Government abolished the Minorities Subcommittee, established by secret 
regulation in 1962 to monitor minorities as potential threats to the 
country, and replaced it with the Board to Assess Problems of 
Minorities. According to the Government, the Board will work to support 
the rights of non-Muslims. In March, authorities approved an 
application by a group of German-speaking Christians to establish a 
religious/charity association in Alanya, Antalya Province. In the past, 
authorities have routinely rejected such applications on the grounds 
that the Act on Associations prohibits associations based on religion. 
Members of the Christian community reported that the Government revised 
school textbooks in response to complaints about inaccurate, negative 
references to Christianity. They said the revised versions represent a 
significant improvement.

    Turkmenistan. While serious violations of religious freedom 
continued in Turkmenistan, the Government made progress in some areas. 
Government respect for religious freedom, both from a legislative 
perspective and in practice, improved during the period covered by this 
report. However, the Government continued to monitor all forms of 
religious expression. All groups must register in order to gain legal 
status with the Government. Until recently, the only religions that 
were registered successfully were Sunni Islam and Russian Orthodox 
Christianity, which are controlled by the Government; by the end of the 
reporting period, four minority religious groups had been registered. 
The March amendments to the law on religious organizations and 
subsequent Presidential decrees have enabled the Ministry of Justice to 
facilitate registration of some religious congregations and have 
engendered a noticeable reduction in harassment of minority 
congregations. The Government also repealed some criminal penalties for 
unauthorized religious activity. The President amnestied six members of 
Jehovah's Witnesses serving prison sentences for conscientious 
objection to military service.

   Part III: U.S. Actions to Advance International Religious Freedom

    This section highlights U.S. Government actions in selected 
countries. Further details may be found in the individual country 
reports.

    Azerbaijan. The Ambassador at Large for International Religious 
Freedom urged senior Azeri officials to respect the religious freedom 
of the Juma Mosque Community and its imam and pressed for the return of 
the mosque to its community. The Embassy closely monitored the court 
case against the Juma Mosque Community and its imam, and met with 
government and religious leaders to urge them to uphold international 
religious freedom standards. The Ambassador conveyed U.S. concerns 
about the religious registration process to the Chairman of the State 
Committee for Work with Religious Associations and expressed strong 
concerns about the Government's commitment to religious freedom both 
privately and publicly. The Embassy also repeatedly expressed 
objections to the censorship of religious literature. The Ambassador 
and Embassy officers maintain close contacts with leading Muslim, 
Russian Orthodox, and Jewish religious officials, and regularly meet 
with members of non-official religious groups in order to monitor 
religious freedom.

    Belarus. U.S. Embassy staff maintained regular contact with 
representatives of religious groups, the Civil Initiative for Religious 
Freedom, and government officials responsible for religious affairs, 
and they met with resident and visiting American citizens of various 
religious faiths to discuss religious freedom issues. The Embassy 
closely monitored the continued sale of anti-Semitic and xenophobic 
literature at shops and events linked with the Belarusian Orthodox 
Church and state media distributors. Embassy staff, including the 
Ambassador, attended several events hosted by various religious groups. 
The Embassy regularly discussed religious issues with representatives 
of foreign diplomatic missions in Belarus. The Embassy continued to 
host roundtables of religious leaders to discuss issues pertaining to 
religious freedom and government harassment.

    Burma. The Secretary of State again designated Burma as a ``Country 
of Particular Concern'' under the International Religious Freedom Act 
for particularly severe violations of religious freedom. The U.S. 
Government promoted religious freedom with all facets of society, 
including government officials, religious leaders, private citizens, 
scholars, diplomats or other governments, and international business 
and media representatives. Embassy Staff offered support to local 
nongovernmental organizations and religious leaders and acted as a 
conduit for exchanging information with otherwise isolated human rights 
NGOs and religious leaders.

    China. The Secretary of State again designated China as a ``Country 
of Particular Concern'' under the International Religious Freedom Act 
for particularly severe violations of religious freedom. The Department 
of State, the U.S. Embassy in Beijing, and the Consulates General in 
Chengdu, Guangzhou, Shanghai, and Shenyang made a concerted effort to 
encourage greater religious freedom in the country, using both focused 
external pressure on abuses and support for positive trends within the 
country. U.S. officials protested vigorously when there were credible 
reports of religious harassment or discrimination in violation of 
international laws and standards, and requested information in cases of 
alleged mistreatment in which the facts were incomplete or 
contradictory. At the same time, U.S. officials made the case to the 
country's leaders that freedom of religion strengthens, rather than 
harms, the country. In December 2003, President Bush met with Premier 
Wen Jiabao in Washington and called for greater religious tolerance. 
The Assistant Secretary of State for Democracy, Human Rights, and Labor 
traveled to China to discuss human rights and religious freedom issues 
with the Chinese Government. Staff members of the Office for 
International Religious Freedom also traveled to China to investigate 
religious freedom conditions, and to press for the release of religious 
prisoners and improvements in religious freedom policies.

    Egypt. The U.S. President, the Secretary of State, the Assistant 
Secretary for Near East Affairs, the U.S. Ambassador and Embassy 
officials have raised religious freedom concerns in bilateral dialogue 
with Egyptian leaders. The Ambassador at Large for International 
Religious Freedom discussed religious freedom violations with senior 
Egyptian officials. Officials from the Office of International 
Religious Freedom traveled to Egypt and met with minister-level and 
other governmental officials, religious leaders and NGOs. The Embassy 
maintained an active dialogue with the leaders of the Christian and 
Muslim religious communities, human rights groups, and other activists. 
The Embassy investigated complaints of official religious 
discrimination brought to its attention. An interagency small-grants 
program managed by the U.S. Embassy supports projects that promote 
tolerance and mutual respect between members of different religious 
communities.

    Eritrea. In September 2004 the Secretary of State designated 
Eritrea as a ``Country of Particular Concern'' under the International 
Religious Freedom Act for particularly severe violations of religious 
freedom. The U.S. Ambassador and the other Embassy officers have raised 
the cases of detentions and restrictions on sanctioned religious groups 
with government officials in the President's Office, the Ministry of 
Foreign Affairs, the Ministry of Justice and the leaders of the sole 
legal party, the People's Front for Democracy and Justice. The 
Ambassador at Large for International Religious Freedom pressed senior 
Eritrean officials to release religious prisoners, and permit closed 
churches to re-open. Senior staff from the State Department's Office of 
International Religious Freedom traveled to Eritrea and met with senior 
government officials to urge the release of religious prisoners and the 
reopening of closed churches. The U.S. Embassy meets regularly with 
leaders of the religious community.

    France. Representatives from the U.S. Embassy have met regularly 
with government officials, a variety of private citizens, religious 
organizations, and NGOs involved with religious freedom issues. In 
June, senior U.S. Government representatives from Congress and the 
Departments of State and Justice worked closely with the French to 
ensure a successful conference in Paris to study the link between 
racist, xenophobic, and anti-Semitic Internet sites and hate crimes.

    Georgia. The U.S. Government repeatedly raised its concerns 
regarding harassment of and attacks against nontraditional religious 
minorities with the country's senior government officials, including 
the President, Parliament Speaker, Internal Affairs and Justice 
Ministers, and the Prosecutor General. Embassy officials, including the 
Ambassador, frequently met with representatives of the Government, 
Parliament, various religious confessions, and NGOs concerned with 
religious freedom issues. The Ambassador attended the opening of a 
Pentecostal Assemblies of God Mission building in Tbilisi. At the 
urging of the USG and the international community, the new government 
arrested defrocked Orthodox priest Basili Mkalavalishvili in March, 
bringing to an end his violent leadership against minority religious 
groups and bringing about a noticeable lessening of harassment and 
violence against minority religious believers. In April, the Ambassador 
hosted an inter-faith reception for the visiting Orthodox Archbishop of 
Washington that was attended by Georgian Government officials, NGOs and 
representatives from a wide range of religious communities.

    India. U.S. officials have continued to discuss with state 
officials the implementation and reversal of anti-conversion laws. U.S. 
officials have also urged that perpetrators of the Gujarat violence in 
2002 be brought to justice. U.S. Embassy and Consulate officials met 
with important leaders of all of the significant minority communities. 
The Calcutta Principal Officer met church leaders in Orissa, including 
the President of the All India Christian Council, to discuss reports of 
ongoing harassment of converts and missionaries. The U.S. Consulate in 
Calcutta continued to conduct Iftar and Madrassa exchange programs. 
Embassy officials also continued an active program of outreach and 
engagement with leaders of the country's Muslim communities. The 
Consulate in Chennai organized a roundtable to promote better 
understanding among Hindu, Muslim, Christian and Buddhist communities. 
The Chennai Consulate also continued to reach out to the Muslim 
community through Iftar dinners and the International Visitor/Madrassa 
programs.

    Indonesia. President Bush met with a number of key religious 
figures in October 2003 in Bali, underlining U.S. respect for religious 
freedom as a fundamental right. The U.S. Embassy in Jakarta, the 
Consulate General in Surabaya, and visiting State Department officials 
regularly engaged government officials on religious freedom issues and 
also encouraged officials from other embassies to discuss the subject 
with the Government. The U.S. Government took a number of steps to 
promote religious freedom, including hosting or sponsoring interfaith 
conferences and seminars; distributing information through radio, 
newspapers, and television; and arranging exchanges related to 
religious freedom.

    Iran. The Secretary of State again designated Iran as a ``Country 
of Particular Concern'' under the International Religious Freedom Act 
for particularly severe violations of religious freedom. The United 
States has no diplomatic relations with Iran and thus cannot raise 
directly the restrictions the Government places on religious freedom 
and other abuses that it commits against adherents of minority 
religions. The U.S. Government makes its position clear in public 
statements and reports, support for relevant U.N. and NGO efforts, and 
diplomatic initiatives to press for an end to Government abuses. In 
2003 the U.S. supported a Canadian-sponsored resolution censuring 
Iranian human rights policies, which was passed by the UN General 
Assembly. The U.S. State Department spokesman on numerous occasions has 
addressed the situation of the Baha'i and Jewish communities. The U.S. 
Government has encouraged other governments to make similar statements 
and has urged those governments to raise the issue of religious freedom 
in discussions with the Government.

    Israel. U.S. Embassy representatives, including the Ambassador, 
routinely met with religious officials to include Jewish, Christian, 
Muslim, Druze and Baha'i leaders at a variety of levels. The Embassy 
hosted an Iftar dinner to commemorate Ramadan, inviting over 80 Israeli 
Muslim representatives from the political, economic, legal, religious 
and business communities as well as representatives of interfaith 
organizations. The Ambassador met with former Archbishop of Canterbury 
Lord Carey, Canon Andrew White of the International Center for 
Reconciliation, and U.S. Christian leaders. They discussed ways to 
implement commitments senior Jewish, Muslim, and Christian leaders had 
made in Egypt to reduce violence, to teach tolerance in religious 
educational settings, and to promote interfaith dialogue in support of 
the peace process. The Embassy held a meeting with the director of the 
Arab Association for Human Rights to discuss issues of concern to the 
Israeli-Arab community, including societal tensions between Arabs and 
Jews. The Embassy also provided grants to organizations examining the 
role of religion in resolving conflict.

    Laos. The Ambassador at Large for International Religious Freedom 
traveled to Laos and discussed religious freedom concerns with senior 
Lao officials. He also visited areas of Vientiane Province where 
instances of intolerance toward Christian minorities had occurred. The 
U.S. Ambassador regularly urged the Government to improve its respect 
for religious freedom. He directly contacted provincial governors and 
senior central government officials concerning violations of religious 
freedom, which in many instances led to immediate corrective action. 
The Ambassador visited several areas that experienced religious 
intolerance, including Bolikhamsai, Luang Prabang, Vientiane, and Xieng 
Khouang provinces and raised concerns with officials in those areas. 
The Deputy Chief of Mission also traveled to Attapeu, Champassak, and 
Savannakhet provinces to discuss religious freedom issues with 
provincial officials and assess the situation in those areas. The 
Embassy maintained an ongoing dialogue with the Department of Religious 
Affairs. As part of this dialogue, the Embassy informed the Government 
of specific cases of arrest or harassment, and the Government used this 
information to intercede with local officials.

    Malaysia. U.S. Embassy representatives met and maintained an active 
dialogue with leaders and representatives of various religious groups. 
The Embassy also sponsored several major events to discuss these 
issues. These included a seminar on human rights with Islamic values 
and a conference on religious diversity in America and Asia that 
focused on the role of religions and the shared challenges faced in 
multi-religious societies. The U.S. also funded a seminar featuring an 
Islamic perspective on the challenges to women in the 21st century, in 
which both conservative and liberal Muslims presented papers on the 
impact of Shari'a law on justice for women. This seminar attracted over 
200 participants.

    Nigeria. The U.S. Mission sought to encourage a peaceful resolution 
of the question of Shari'a criminal penalties in a manner compatible 
with international human rights norms and urged that human rights and 
religious freedom be respected in all instances. The U.S. Mission 
worked to promote religious reconciliation between Christians and 
Muslims. The Mission hosted Iftars in both Abuja and Lagos in which 
both Christians and Muslims participated. The U.S. Mission also hosted 
an Iftar in Kaduna, the scene of Muslim-Christian riots in recent 
years, and publicly urged more than 20 Muslim and Christian leaders 
there to take a united stand against religious violence.

    North Korea. The Secretary of State again designated the Democratic 
People's Republic of Korea (DPRK) as a ``Country of Particular 
Concern'' under the International Religious Freedom Act for 
particularly severe violations of religious freedom. The U.S. 
Government does not have diplomatic relations with the DPRK. The United 
States raised its concerns about the deplorable state of human rights 
in the country at the Six-Party Talks and other meetings with DPRK 
officials. The U.S. Government provided the National Endowment for 
Democracy with $250,000 in 2002-03 for sub-grants to two South Korean 
NGOs to support monitoring and reporting on human rights conditions in 
the country. U.S. Government policy allows U.S. citizens to travel to 
the country, and a number of churches and religious groups have 
organized efforts to alleviate suffering caused by shortages of food 
and medicine.

    Pakistan. U.S. representatives met and spoke regularly with major 
Muslim and minority religious groups. Embassy officers also maintained 
a dialogue with government, religious, and minority community 
representatives to encourage religious freedom and to discuss problems. 
Embassy officers closely monitored the status of religious freedom and 
raised concerns about reported violations with Pakistani officials. The 
Embassy also assisted local and international human rights 
organizations to follow up on specific cases involving religious 
minorities. The Embassy sponsored several academics to travel to the 
United States with the International Visitors Program and participate 
in programs that focus on religious freedom and pluralism.

    Russia. The U.S. Embassy in Moscow and the Consulate Generals in 
Yekaterinburg, St. Petersburg, and Vladivostok were active throughout 
the period in investigating reports of violations of religious freedom. 
The Ambassador and other senior US officials discussed religious 
freedom concerns with Russian leaders.

    Saudi Arabia. In September 2004 the Secretary of State designated 
Saudi Arabia as a ``Country of Particular Concern'' under the 
International Religious Freedom Act for particularly severe violations 
of religious freedom. The U.S. Ambassador at Large for International 
Religious Freedom and senior staff visited Saudi Arabia to meet with 
senior government officials and press for improvements in religious 
freedom. The U.S. Ambassador regularly discussed religious freedom 
concerns with a wide range of senior Government and religious leaders. 
The Ambassador also raised specific cases of violations with senior 
officials, and senior U.S. Embassy officers called on the Government to 
enforce its public commitment to allow private religious practice and 
to respect the rights of Muslims who do not follow the state-sanctioned 
Wahhabi tradition of Islam. In addition, Embassy officers met with MFA 
officials at various other times during the year on matters pertaining 
to religious freedom.

    Sudan. The Secretary of State again designated Sudan as a ``Country 
of Particular Concern'' under the International Religious Freedom Act 
for particularly severe violations of religious freedom. Embassy 
officers consistently raised religious freedom issues at all levels of 
government, and the Embassy has made it clear to the Government that 
progress on religious freedom issues is vital to improving its 
relationship with the United States. U.S. officials urged the issuance 
of building permits to allow the building of churches, allowing free 
movement and entry visas for visiting religious teachers and clerics, 
and not prohibiting printing of religious materials. In March, the 
Director of the Office of International Religious Freedom met with 
government and religious leaders in Khartoum to discuss the status of 
religious freedom in the country. The United States has continued to 
have a leading role in maintaining pressure on the Government to stop 
the violence in Darfur and to permit access for international 
humanitarian assistance. The Charge met on a regular basis with leaders 
from all the many Muslim sects and Christian denominations in Khartoum 
and on trips outside the capital, noting the importance of religious 
tolerance and the extent of U.S. interest and concern.

    Turkey. The Ambassador at Large for International Religious Freedom 
discussed religious freedom for Muslims and religious minorities in 
Turkey with the head of the Directorate of Religious Affairs (Diyanet) 
in Washington. In March, an official from the Office of International 
Religious Freedom traveled to Turkey to meet with Diyanet officials and 
representatives of Muslim and Christian communities. In June, President 
Bush met with President Sezer and discussed the importance of 
maintaining the tradition of religious freedom. The Ambassador also 
held an Iftar dinner with Government officials and others. Diplomats 
from the Embassy and Consulates attended Iftar dinners and met 
regularly with representatives of the various religious groups. 
Representatives from the Embassy and Consulate Adana attended trials 
involving religious issues.

    Turkmenistan. The U.S. Ambassador and the Ambassador at Large for 
International Religious Freedom conveyed formal messages in April and 
May urging the Government to make a number of improvements with respect 
to religious freedom. Embassy representatives and State Department 
officials raised specific cases of religious freedom abuses in meetings 
with government officials and urged greater support for religious 
freedom. The Ambassador, the Deputy Assistant Secretary for European 
and Eurasian Affairs, and the U.S. Ambassador to the Organization for 
Security and Cooperation in Europe all urged senior Government 
officials to cease minority religious group harassment, to rescind 
onerous requirements for registration of religious groups, to 
decriminalize non-registered group activity and to permit minority 
groups to register. In addition, Embassy officers met with 
representatives of unregistered religious groups on a regular basis; 
these representatives have been more willing to meet publicly with 
Embassy officials following the improvements in religious freedom.

    Uzbekistan. Senior U.S. officials regularly pressed the Government 
to release religious prisoners, to end religious freedom violations, 
and to improve legal protections for religious groups. The U.S. Embassy 
is actively engaged in monitoring religious freedom and maintains 
contact with government and religious leaders and human rights 
activists. When the U.S. Embassy received information concerning 
difficulties faced by religious groups, it intervened on their behalf, 
including the Seventh-day Adventist Church, Greater Grace Church in 
Samarkand, the Hushhabbar Church in Guliston, a Catholic Church in 
Urgench, the Jehovah's Witnesses in Tashkent and Fergana, a Pentecostal 
church in Andijan, an international non-denominational church in 
Tashkent, and several faith-based foreign aid organizations. Embassy 
officials met with numerous Muslim clergymen and pressed the Government 
to take action against security forces implicated in the torture of 
individuals arrested on suspicion of Islamic extremism. The Embassy 
also sponsors exchange and educational programs specifically designed 
to promote religious tolerance and to expand religious freedom.

    Vietnam. In September 2004 the Secretary of State designated 
Vietnam as a ``Country of Particular Concern'' under the International 
Religious Freedom Act for particularly severe violations of religious 
freedom. The Ambassador at Large for International Religious Freedom 
visited Vietnam to press for greater religious freedom in meetings with 
the Deputy Prime Minister, Deputy Foreign Minister, Deputy Minister of 
Public Security, the head of the Office of Religious Affairs, the 
Chairman of the Fatherland Front, and other government officials. Staff 
from the Office of International Religious Freedom also traveled to 
Vietnam three times. U.S. officials consistently urged the release of 
religious prisoners, a ban on forced renunciations of faith, an end to 
physical abuse of religious believers, and the reopening of hundreds of 
churches closed in the Central Highlands. Embassy and Consulate General 
officials also regularly raised religious freedom concerns with 
Vietnamese leaders. The Assistant Secretary for East Asia and Pacific 
Affairs raised concerns about religious freedom during the annual 
bilateral political dialogue held in Hanoi in May. Embassy and 
Consulate staff also regularly met with religious leaders and traveled 
throughout the country to investigate reports of religious freedom 
violations.


                                 AFRICA

                              ----------                              


                                 ANGOLA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 481,351 square miles, and its 
population is approximately 14.3 million. Christianity is the religion 
of the vast majority of the country's population, with Roman 
Catholicism as the country's largest single denomination. The Roman 
Catholic Church claims 5 million adherents, but such figures could not 
be verified. The major Protestant denominations also are present, along 
with a number of Brazilian Christian and indigenous African 
denominations. The largest Protestant denominations, which include 
Methodists, Baptists, Congregationalists (United Church of Christ), and 
Assemblies of God, claim to have 3 million to 5 million adherents. The 
largest syncretic religious group is the Kimbanguist Church, whose 
followers believe that a mid-20th century Congolese pastor named Joseph 
Kimbangu was a prophet. A small portion of the country's rural 
population practices animism or traditional indigenous religions. There 
is a small Islamic community, less than 1 percent of the population, 
comprising mainly migrants from West Africa. There are few declared 
atheists in the country.
    Following independence in 1975, the Government imposed restrictions 
on foreign-based missionaries, expelling many. However, since 1992, 
foreign-based missionaries have been able to return to the country and, 
following the April 2002 cease-fire ending the civil war, have returned 
to the interior of the country as the security situation has improved.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    The Government requires religious groups to register with the 
Ministries of Justice and Culture; groups must provide general 
background information to register. The Government has shut down 
several unregistered religious groups. In March the National Assembly 
unanimously approved a law establishing stricter criteria for the 
registration of religious groups. The law sets benchmarks for the 
number of adherents and congregations in the country needed to qualify 
for legal status. The Government passed the law as a protection against 
unregulated organizations posing as religious institutions. Major 
religious organizations supported the legislation. The Ministries of 
Justice and Culture currently recognize 83 denominations. There are 
reportedly over 800 other religious organizations, many of which are 
Congolese- or Brazilian-based Christian evangelical organizations that 
have not yet had action taken on their registration applications. 
Colonial-era statutes banned all non-Christian religious groups from 
the country; while those statutes have not been repealed, they no 
longer are enforced. In early 2002, the colonial-era law granting civil 
registration authority to the religious groups was reinstated.
    The Government permits religious organizations and missions to 
establish and operate schools.
    The country's religious leaders have taken an active role in 
promoting the peace and national reconciliation process and President 
dos Santos has consulted with them on constitutional and electoral 
issues.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. In March 2004, the Minister of Justice again 
publicly warned that the colonial-era law banning non-Christian 
religions, while not regularly enforced, remained the law and could be 
enforced against any radical religious groups advocating terrorism or 
public disturbances.
    Members of the clergy regularly use their pulpits to criticize 
government policies. In February 2003, government officials sharply 
criticized Catholic Church-owned Radio Ecclesia's call-in shows in 
which participants criticized the Government. However, Radio Ecclesia 
continued to host the call-in shows during the period covered by this 
report. In May President dos Santos said publicly that Radio Ecclesia 
could operate nationwide. Radio Ecclesia's operators began taking steps 
to begin nationwide broadcasting by August.
    During the period covered by this report, 17 religious groups 
remained banned in Cabinda on charges of practicing medicine on the 
groups' members, of illegally holding religious services in residences, 
and of not being registered. In October 2003, five ministers in Cabinda 
were sentenced to 35 days in jail for disobeying local authorities' 
orders to stop holding services in private residences and places of 
business.

Abuses of Religious Freedom
    There have been reports in some poor, rural areas and secondary 
cities of children being accused of witchcraft. In the worst instances, 
these accusations have led to neglect, abuse, injury, or death.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There is a functioning ecumenical 
movement, particularly in support of the peace and reconciliation 
movement. Groups involved include the ecumenical Inter-Church Committee 
for Peace in Angola and the Catholic Pro-Peace movement.
    Clergy members support new legal requirements to address the 
growing number of unregistered religious groups in rural provinces. 
There also was continuing hostility against traditional religions that 
involve shamans.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    U.S. Embassy officials and official visitors from the United States 
routinely meet with the country's religious leaders in the context of 
peacekeeping, democratization, development, and humanitarian relief 
efforts. Church groups are key members of the country's civil society 
movement and are consulted regularly by Embassy officials. Embassy 
officials, including the Ambassador, the Country Director of the U.S. 
Agency for International Development, and others, maintain an ongoing 
dialogue with the leadership of the country's religious denominations. 
The U.S. Government provides financial support to Radio Ecclesia to 
increase its public affairs and news programming as an independent 
alternative source of information to citizens. During the period 
covered by this report, the Embassy began funding dissemination of 
human and civil rights information through an ecumenical newsletter 
network.
                               __________

                                 BENIN

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total land area of 43,483 square miles, and its 
population is approximately 6.4 million. Reliable statistics on 
religious affiliation are not available; however, according to most 
estimates, approximately 30 percent of the population nominally is 
Christian, and approximately 20 percent nominally is Muslim. The 
remaining 50 percent of the population adheres to one form or another 
of traditional indigenous religions. Many persons who nominally 
identify themselves as Christian or Muslim also practice traditional 
indigenous religions. Among the most commonly practiced traditional 
indigenous religions is the animist "Vodun" system of belief, also 
commonly known as voodoo, which originated in this area of Africa. 
Almost all citizens appear to be believers of a supernatural order. 
There are virtually no atheists.
    More than half of all Christians are Roman Catholics. Other groups 
include members of the Baptist, Methodist, Assembly of God, 
Pentecostal, the Church of Latter-day Saints (Mormons), Jehovah's 
Witnesses, Celestial Christians, Rosicrucian, the Unification Church, 
Eckankar, Seventh-day Adventists and the Baha'i Faith. Nearly all 
Muslims adhere to the Sunni branch of Islam. The few Shi'a Muslims are 
primarily Middle Eastern expatriates.
    There are Christians, Muslims, and adherents of traditional 
indigenous religions throughout the country. However, most adherents of 
the traditional Yoruba religion are in the south, while other 
traditional indigenous faiths are followed in the north. Muslims are 
represented most heavily in the north and in the southeast. Christians 
are prevalent in the south, particularly in Cotonou, the economic 
capital. It is not unusual for members of the same family to practice 
Christianity, Islam, traditional indigenous religions, or a combination 
of all of these faiths.
    Missionary groups operate freely throughout the country. Foreign 
missionary groups presently known to be operating in the country 
include the Watchtower Society, Mormons, Assemblies of God, Mennonites, 
Church of the Nazarene, Adventists, Society in Mission, and Baptists.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state-
sponsored religion.
    The Constitutional Court has ruled in several cases that it is 
unconstitutional to block the access of any group to its religious 
services.
    In February 2003, the Constitutional Court upheld a Defense 
Ministry decision allowing its gendarmes to intervene in conflicts 
between religious groups only as a neutral peacekeeping force. Any 
intervention was required to be neutral to comply with the principle of 
state neutrality in the management of religious affairs while ensuring 
public order and social peace.
    In October 2003, the Constitutional Court ruled that simple 
discussions on religion, even when they turn into mockeries, cannot be 
analyzed as a violation of religious freedom because of the right of 
free speech.
    Persons who wish to form a religious group must register with the 
Ministry of the Interior. Registration requirements are the same for 
all religious groups, and there were no reports that any group had been 
refused permission to register or had been subjected to unusual delays 
or obstacles in the registration process. Religious groups are free 
from taxation. Government officials accord respect to prominent 
religious leaders of all faiths by attending their induction 
ceremonies, funerals, and other religious celebrations. The President 
regularly received religious leaders of all faiths, and police forces 
are assigned to provide security to any religious event upon request.
    The Constitution provides for a secular state; consequently, public 
schools are not authorized to provide religious instruction.
    National holidays include Christian, Islamic, and traditional 
religious commemorations. One indigenous, three Muslim, and six 
Christian religious holidays are officially observed: Ramadan, Tabaski, 
Maouloud, Easter Monday, Ascension Day, Whit Monday, Assumption Day, 
All Saints Day, Christmas, and Traditional Religions holiday. State-run 
television features coverage of the celebration of religious holidays 
and special events in the lives of prominent religious leaders, 
including ordination anniversaries and funerals.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Due possibly to the diversity of 
religious affiliations within families and communities, religious 
tolerance was widespread at all levels of society and in all geographic 
regions.Interfaith dialogue occurred regularly, and citizens respected 
different religious traditions and practices, including syncretistic 
beliefs. Many Vodun followers are also Christian and Muslim; therefore 
they are tolerant of other religions.
    Ecumenical Day has been celebrated on the first Wednesday of May 
for the past 36 years, and traditionally it includes a large 
celebration of inter-religious cooperation in the historic town of 
Ouidah. Individual religious leaders attempt to bridge the divide 
between Christians and Muslims and preach a message of tolerance.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Ambassador and other Embassy representatives regularly attend 
ceremonies associated with various faiths, often attended by Government 
representatives as well, and stress in their public remarks the value 
and importance of interfaith dialogue and cooperation. These events 
include Iftars during Ramadan, Vodun ceremonies, and evangelical and 
Catholic sponsored events.
                               __________

                                BOTSWANA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 224,710 square miles, and its 
population is approximately 1.8 million. An estimated one-half of the 
country's citizens identify themselves as Christians. Anglicans, 
Methodists, and the United Congregational Church of Southern Africa--
formerly the London Missionary Society--claim the majority of 
Christians. There are also congregations of Lutherans, Roman Catholics, 
the Church of Jesus Christ of the Latter-day Saints (Mormons), Seventh-
day Adventists, Jehovah's Witnesses, Baptists, the Dutch Reformed 
Church, Mennonites, and other Christian denominations. Most other 
citizens adhere to traditional indigenous religions or to a mixture of 
religions. In recent years, the number of new religious groups, some of 
West African origin, has increased; these churches have begun holding 
services and drawing substantial crowds with a charismatic blend of 
Christianity and traditional indigenous religions. There is a small 
Muslim community; approximately 23,000, it is a little more than 1 
percent of the total population, primarily of South Asian origin. There 
is a Hindu population of roughly the same size and ethnic composition, 
and a very small Baha'i community.
    Religious services are well attended in both rural and urban areas.
    Foreign missionary groups operate in the country, including 
Jehovah's Witnesses, Mormons, Quakers, Baptists, Lutherans, Catholics, 
Mennonites, and a number of independent evangelical and charismatic 
Christian groups.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion. The Constitution also provides for the protection of the 
rights and freedoms of other persons, including the right to observe 
and practice any religion without the unsolicited intervention of 
members of any other religion.
    All organizations, including religious groups, must register with 
the Government. To register, a group submits its constitution to the 
Registrar of Societies within the Ministry of Labor and Home Affairs. 
After a generally simple but slow bureaucratic process, the 
organization is registered. There are no legal benefits for registered 
organizations, although an organization must be registered before it 
can conduct business, sign contracts, or open an account in the local 
banks. Unregistered groups potentially are liable to penalties 
including fines up to $100 (500 pula), up to 3 years in jail, or both. 
In 2003 28 new churches were registered. One church was deregistered in 
2003 for failing to provide the registrar with annual returns, meeting 
minutes, membership lists, or audited accounts.
    The Constitution provides that every religious community may 
establish places for religious instruction at the community's expense. 
The Constitution prohibits forced religious instruction, forced 
participation in religious ceremonies, or taking oaths that run counter 
to an individual's religious beliefs.
    There are no laws against proselytizing.
    Only Christian holy days are recognized as public holidays. These 
include Good Friday, Easter Monday, Ascension Day, and Christmas Day. 
However, members of other religious groups are allowed to commemorate 
their religious holidays without government interference.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Constitution provides for the suspension of religious freedom 
in the interests of national defense, public safety, public order, 
public morality, or public health. However, any suspension of religious 
freedom by the Government must be deemed "reasonably justifiable in a 
democratic society."
    As a result of a confirmed case of polio in the Ngami District in 
the northern region, the Government ordered polio vaccinations 
targeting children under 5 years of age during the reporting period. 
Some members of the Apostle Church of God vowed on religious grounds 
not to allow health authorities to immunize their children. The Zezuru 
communities, originally Zimbabwean immigrants, also resisted the 
vaccinations. In response to this resistance, the High Court gave 
police the authority to "access any house, vehicle, school or property 
where it is suspected any children within the specified age group are 
hidden for purposes of evading or frustrating the National Polio 
Immunization Campaign." Any parent or guardian refusing to allow health 
personnel to immunize a child would be guilty of an offense against the 
Public Health Regulations, which carries the penalty of a 3-month jail 
sentence, or a fine of $100 (500 pula), or both. Police have arrested 
several parents and guardians, most around the central town of Serowe, 
parts of Gaborone, and Francistown in the northeast. In Serowe 11 
members were arrested, fined, and sentenced to 3 months in jail for 
refusing to have their children vaccinated; however, the members did 
not serve their sentence, but were paroled. Local authorities, such as 
village heads and traditional chiefs, have overcome the resistance by 
persuading communities to become vaccinated.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy representatives maintain regular contact with leaders and 
members of all religious communities in the country.
    During the period covered by this report, the Ambassador met with a 
range of religious leadership. The Embassy continued outreach to 
Islamic leaders to expand a dialogue on Islam between Americans and 
citizens of the country and continued developing relationships with 
influential Muslims in the community. During the period covered by this 
report, the Embassy expanded its interactions with faith-based 
organizations in the effort to stop HIV/AIDS.
                               __________

                              BURKINA FASO

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 105,689 square miles, and its 
population is approximately 12.2 million. There is no single dominant 
religion. Exact statistics on religious affiliation are not available; 
however, the Government estimates that approximately 55 to 60 percent 
of the population practices Islam, approximately 15 to 20 percent 
practices Roman Catholicism, approximately 5 percent is member of 
various Protestant denominations, and 20 to 25 percent exclusively or 
principally practice traditional indigenous religions. Statistics on 
religious affiliation are approximate because syncretistic beliefs and 
practices are widespread among both Christians and Muslims. A majority 
of citizens practice traditional indigenous religions to varying 
degrees, and adherence to Christian and Muslim beliefs is often 
nominal. Almost all citizens are believers in a supernatural order, and 
atheism is virtually nonexistent. The large majority of the country's 
Muslims belong to the Sunni branch of Islam, while minorities adhere to 
the Shi'a, Tidjania, or Wahhabite branches.
    Muslims are concentrated largely around the northern, eastern, and 
western borders, while Christians are concentrated in the center of the 
country. Traditional indigenous religions are practiced widely 
throughout the country, especially in rural communities. Ouagadougou, 
the capital, has a mixed Muslim and Christian population. Bobo-
Dioulasso, the country's second largest city, is mostly Muslim. The 
country has a small Syrian and Lebanese immigrant community, whose 
members are overwhelmingly (more than 90 percent) Christian.
    Members of the dominant ethnic group, the Mossi, belong to all 
three major religions. Fulani and Dioula groups overwhelmingly are 
Muslim. There is little correlation between religion and political 
affiliation or economic status. Religious affiliation appears unrelated 
to membership in the ruling party, the Congress for Democracy and 
Progress, or any other political party. Government officials belong to 
all of the major religions.
    Foreign missionary groups are active in the country and include the 
Assemblies of God, the Campus Crusade for Christ, the Christian 
Missionary Alliance, Baptists, the Wycliffe Bible Translators, the 
Mennonite Central Committee, Jehovah's Witnesses, the Church of Jesus 
Christ of Latter-day Saints (Mormons), the Pentecostal Church of 
Canada, the World Evangelical Crusade, the Society for International 
Missions, Seventh-day Adventists, and numerous Roman Catholic 
organizations. Islamic missionary groups active in the country include 
the African Muslim Agency, the World Movement for the Call to Islam, 
the World Islamic League, and Ahmadia.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. Islam, 
Christianity, and traditional indigenous religions are practiced freely 
without government interference. There is no official state religion, 
and the Government neither subsidizes nor favors any particular 
religion. The practice of a particular faith is not known to entail any 
advantage or disadvantage in the political arena, the civil service, 
the military, or the private sector.
    The Government has established the following religious holidays as 
national holidays: Eid Al-Adha, Easter Monday, Ascension Day, Mouloud, 
Assumption Day, All Saints' Day, Ramadan, and Christmas Day. There is 
no evidence that these holidays have a negative effect on any religious 
group.
    The Government requires that religious groups register with the 
Ministry of Territorial Administration. Registration confers legal 
status, but it entails no specific controls or benefits. There are no 
penalties for failure to register. All groups are given equal access to 
registration, and the Government routinely approves registrations. 
Religious groups are taxed only if they engage in lucrative activities, 
such as farming.
    The law provides religious groups freedom of expression in their 
publications and broadcasts unless the judicial system determines that 
they are harming public order or committing slander; this has never 
occurred. The Ministry of Security grants publishing licenses, and the 
Superior Council of Information (CSI) grants broadcasting licenses. The 
Government never has denied a publishing or broadcasting license to any 
religious group that has requested one. The procedures for applying for 
publishing and broadcasting licenses are the same for both religious 
groups and commercial entities. Applications first are sent for review 
to the Ministry of Information and then forwarded to the Ministry of 
Security. If the Government does not respond to the application for a 
publishing license within the required timeframe, the applicant may 
begin publishing automatically.
    Applicants for radio licenses must wait until the Authority for the 
Regulation of Telecommunications (ARTEL) assigns a frequency and 
determines that the group's broadcasting equipment is of a professional 
quality before beginning broadcasts. The Ministry of Security has the 
right to request samples of proposed publications and broadcasts to 
verify that they are in accordance with the stated nature of the 
religious group; however, there were no reports that religious 
broadcasters experienced difficulties with this regulation. In the case 
of radio stations, the CSI must be informed of the name of the 
broadcasting director as well as of the general programming content. 
Once the broadcast license is granted, the Government regulates the 
operation of religious radio stations in accordance with the same rules 
that apply to commercial and state-run stations. Stations must show 
that their workers are employed full-time, that ARTEL has been paid for 
the use of assigned frequencies, and that employee social security 
taxes and intellectual property fees have been paid. There were no 
special tax preferences granted to religious organizations operating 
print or broadcast media.
    Foreign missionary groups operate freely and face no special 
restrictions. The Government neither forbids missionaries from entering 
the country nor restricts their activities; however, missionary groups 
occasionally face complicated bureaucratic procedures in pursuit of 
particular activities. For example, some Christian medical missionaries 
have difficulty operating in the country because of a partial 
restriction on foreign physicians. The restrictions are not aimed at 
religious groups.
    Religious instruction is not offered in public schools; it is 
limited to private schools and to the home. Muslim, Catholic, and 
Protestant groups operate primary and secondary schools. The Government 
monitors both the nonreligious curriculum and the qualifications of 
teachers employed at these schools. Although school officials must 
submit the names of their directors to the Government, the Government 
never has been involved in appointing or approving these officials. The 
Government does not fund any religious schools. Unlike other private 
schools, religious schools pay no taxes if they do not conduct any 
lucrative activities. The Government reviews the curriculum of such 
schools to ensure that religiously oriented schools offer the full 
standard academic curriculum.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 

to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Religious tolerance is widespread, 
and members of the same family often practice different religions.
    The Ministry of Social Action and the Family maintains a shelter in 
Ouagadougou for women forced to flee their villages because they were 
suspected of being witches. Similar shelters financed by 
nongovernmental and religious organizations also are located in 
Ouagadougou, but older women forced from their villages are also 
commonly found as beggars in the streets of larger cities.
    During the period covered by this report, the World Health 
Organization and the National Committee for the Fight Against Excision 
(CNLPE) reported that some persons in the country are performing female 
genital mutilation on younger girls to evade the law forbidding the 
practice. Sometimes these persons use baptism ceremonies as a cover for 
cutting out the clitoris because the baby is expected to cry during the 
ceremony.
    Tensions exist between and within some groups of Muslims due to 
leadership disputes. In November 2003, local authorities in the 
southern city of Po temporarily closed three city mosques because of 
leadership conflicts within the Muslim community. The mosques were 
reopened after a 2-week closure. Unlike in the past, there were no 
reports of violent clashes within sectors of the Muslim community 
during the period covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy sponsored a number of workshops and discussions exploring 
different religions and the importance of tolerance. The Embassy also 
sent three participants on an International Visitor Program about Islam 
in a democracy, and participants reported that the visit positively 
influenced their attitudes. The Embassy also maintains contacts with 
leaders of all major organized religious denominations and groups in 
the country.

                               __________

                                BURUNDI

    The Transitional Constitutional Act, promulgated in October 2001, 
provides for freedom of religion, and the Government generally respects 
this right in practice.
    There was no change in the status of religious freedom during the 
period covered by this report, and government policy continued to 
contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 10,747 square miles and its 
population is approximately 6.5 million. Although reliable statistics 
on the number of followers of various religions are not available, a 
Roman Catholic official has estimated that 60 percent of the population 
is Catholic, with the largest concentration of adherents located in the 
center and south of the country. A Muslim leader has estimated that up 
to 10 percent of the population is Muslim, a majority of whom live in 
urban areas. The remainder of the population belongs to other Christian 
churches, practices traditional indigenous religions, or has no 
religious affiliation. In recent years, there has been a proliferation 
of small indigenous groups not affiliated with any major religion, some 
of which have won adherents by promising miracle cures for HIV/AIDS and 
other ailments.
    Foreign missionary groups of many faiths are active in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Transitional Constitutional Act, promulgated in October 2001, 
provides for freedom of religion, and the Government generally respects 
this right in practice. The Government at all levels strives to protect 
this right in full, and does not tolerate its abuse, either by 
governmental or private actors. Discrimination on the basis of 
religious conviction is prohibited. A new bill that specifically 
guarantees religious freedom and details the registration and 
regulation of religious organizations was drafted by the Ministry of 
the Interior, which is responsible for registering religious groups. 
The bill has been approved by the Council of Ministers and has been 
sent to the National Assembly for consideration.
    There is no state religion. The Catholic Church, which represents 
approximately 60 percent of the population, is predominant.
    The Government requires religious groups to register with the 
Ministry of the Interior. Each association with a religious nature must 
file the following with the Ministry: the denomination of the religious 
institution or affiliation, a copy of its statutes, address of its 
headquarters in the country, an address abroad if the religious 
institution is a subsidiary, and information about the association's 
governing body and legal representative, all of whom must have 
completed secondary school and have no criminal records. If an 
association with a religious character fails to register with the 
Ministry, its representative will be reminded of the requirement to do 
so. If the representative does not comply, the place of worship or 
association will be asked to close down. If it does not close down when 
ordered to do so, the representative of the religious institution or 
association can be jailed for a period of 6 months to 5 years.
    The Government requires that religious groups maintain a 
headquarters in the country.
    While there is no law that accords tax exemptions to religious 
groups, the Government often waives taxes on imported religious 
articles used by religious institutions and also often waives taxes on 
the importation by religious institutions of goods destined for social 
development purposes. These exemptions are negotiated with the Finance 
Ministry on a case-by-case basis, and there is no indication of 
religious bias in the awarding of such exemptions.
    The heads of major religious organizations are accorded diplomatic 
status. Foreign missionary groups openly promote their religious 
beliefs. The Government has welcomed their development assistance.
    The Government recognizes religious holidays of the Catholic 
Church, including the Assumption, the Ascension, All Saint's Day, and 
Christmas. There are no official Muslim holidays; however, Muslims can 
take Islamic holidays off from both government and private sector jobs.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.
Abuses of Religious Freedom
    There were no known abuses of religious freedom by the Government 
during the period covered by this report.
    On December 29, 2003, Papal Nuncio Michael Courtney was killed by 
unknown assailants near Minago, Bujumbura Rural Province. The motive 
for the attack is unknown; however, there is no indication that the 
attack was motivated by the religious affiliation of the victim.
    In August 2002, rebels from the Forces for the Defense of Democracy 
(FDD) in Kigihu, Rutana Province, reportedly killed parish priest Peter 
Tondo. The motive appears to have been robbery, and there is no 
indication that the killing was motivated by the religious affiliation 
of the victim. There were no new developments in this case by the end 
of the period covered by this report.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religious groups in 
society contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy of promoting human rights. 
Embassy officials also maintain regular contact with leaders and 
members of the various religious communities. In May, the U.S. 
Government funded a 3-week Catholic Relief Services' training of 
Burundian religious leaders in peace building and national 
reconciliation.
                               __________

                                CAMEROON

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
were a few exceptions.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were a few incidents 
of religious discrimination by private actors. In addition, some 
religious groups face societal pressure and discrimination within their 
regions, although this may reflect ethnic more than religious 
differences.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 183,568 square miles, and its 
population is approximately 16.5 million. Muslim centers and Christian 
churches of various denominations operate freely throughout the 
country. Approximately 40 percent of the population is at least 
nominally Christian, approximately 20 percent is at least nominally 
Muslim, and approximately 40 percent practices traditional indigenous 
religions or no religion. The Christian population is divided 
approximately equally between Catholic and Protestant denominations.
    Christians are concentrated chiefly in the southern and western 
provinces. The two Anglophone provinces of the western region largely 
are Protestant; the Francophone provinces of the southern and western 
regions largely are Catholic. In the northern provinces, the locally 
dominant Fulani (or Peuhl) ethnic group overwhelmingly is Muslim. Other 
ethnic groups, known collectively as the Kirdi, generally practice some 
form of Islam. According to a church official in the Far North 
Province, there are reportedly 110,000 Catholic and 150,000 Protestant 
Kirdi practicing in Cameroon. The Bamoun ethnic group of the West 
Province is largely Muslim. Traditional indigenous religions are 
practiced in rural areas throughout the country but rarely are 
practiced publicly in cities, in part because many indigenous religions 
are intrinsically local in character.
    Missionary groups are present throughout the country, including 
Catholic, Muslim, the Baha'i Faith, Baptist, Presbyterian, Evangelic 
Protestants, Methodist, Jehovah's Witnesses, Unification Church, 
Seventh-day Adventists Church, New Church of God, and Church of Jesus 
Christ of Latter-day Saints.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
were a few exceptions. There is no official state religion.
    The Law on Religious Congregations governs relations between the 
Government and religious groups. Religious groups must be approved by 
and registered with the Ministry of Territorial Administration and 
Decentralization (MINAT) to function legally. There were no reports 
that the Government refused to register any group; however the process 
can take a number of years. It is illegal for a religious group to 
operate without official recognition, but the law prescribes no 
specific penalties. Although official recognition confers no general 
tax benefits, it does allow religious groups to receive real estate as 
tax-free gifts and legacies for the conduct of their activities.
    To register, a religious denomination must fulfill the legal 
requirement to qualify as a religious congregation. This definition 
includes ``any group of natural persons or corporate bodies whose 
vocation is divine worship'' or ``any group of persons living in 
community in accordance with a religious doctrine.'' The denomination 
then submits a file to the MINAT. The file must include a request for 
authorization, a copy of the group's charter describing planned 
activities, and the names and respective functions of the group's 
officials. The Minister reviews the file and sends it to the Presidency 
with a recommendation for a positive or negative decision. The 
President generally follows the recommendation of the Minister, and 
authorization is granted by a presidential decree. The approval process 
may take up to several years, due primarily to administrative delays.
    The only religious groups known to be registered are Christian and 
Muslim groups and the Baha'i Faith. According to MINAT statistics 
released in April 2002, there are 38 officially registered 
denominations, most of which are Christian. There also are numerous 
unregistered small religious groups that operate illegally but freely. 
The Government does not register traditional religious groups 
affiliation for members of a particular ethnic or kinship group, or for 
the residents of a particular locality.
    Disputes between or within registered religious groups about 
control of places of worship, schools, real estate, or financial assets 
are resolved primarily by the MINAT rather than by the judiciary.
    Missionary groups are present in the country and operate without 
impediment. The licensing requirements for foreign groups are the same 
as those for domestic religious denominations.
    Several religious denominations operate primary and secondary 
schools. Although post-secondary education continues to be dominated by 
state institutions, private schools affiliated with religious 
denominations, including Catholic, Protestant, and Koranic schools, 
have been among the country's best schools at the primary and secondary 
levels for many years. The Ministry of Education is charged by law with 
ensuring that private schools run by religious groups meet the same 
standards as state-operated schools in terms of curriculum, 
infrastructure, and teacher training. For schools affiliated with 
religious groups, the Sub-Department of Confessional Education of the 
Ministry's Department of Private Education performs this oversight 
function. In 2002 and 2003, Confessional Education officials from all 
denominations complained that they had not received their financial 
allocations from the Government. The Government explained that this was 
a budgetary problem. All of the groups received payments by the end of 
2003.
    School attendance--public, private, or parochial--is mandatory 
through junior high school.
    The Catholic Church operates two of the country's few modern 
private printing presses (one in Yaounde and one in Douala), and 
publishes a weekly newspaper, L'Effort Camerounais.
    A 2000 government decree requires potential commercial radio 
broadcasters to submit a licensing application, pay a fee when the 
application is approved, and pay an annual licensing fee. The 
Government has been slow in granting authorization; consequently, there 
are many illegal radio stations operating in Cameroon. Two private 
religious radio stations that had been broadcasting illegally--the 
Pentecostal Radio Bonne Nouvelle and Radio Reine, the latter managed by 
a Catholic priest although not officially sponsored by the Catholic 
Church--continued to broadcast while awaiting official authorization. A 
new private Catholic radio station, Radio Veritas, submitted its 
application to broadcast in January 2001. In December 2003, after 
several months of misunderstanding between the Government and the 
Archdiocese over the station's licensing application, the Ministry of 
Communication finally granted Radio Veritas a temporary authorization 
to broadcast. At the end of the period covered by this report, the 
station had been permitted to broadcast for several months without 
incident.
    The state-sponsored television station, CRTV, carries 2 hours of 
Christian programming on Sunday mornings, normally 1 hour of Catholic 
Mass and 1 hour from a Protestant church. There is also 1 broadcast 
hour dedicated to Islam on Friday evenings. State-sponsored radio 
broadcasts Christian and Muslim religious services on a regular basis, 
and both the radio and television stations periodically broadcast 
religious ceremonies on national holidays or during other national 
events.
    Both Christian and Muslim religious holidays are celebrated as 
national holidays. These include Good Friday (Christian), Ascension Day 
(Christian), Assumption Day (Christian), Christmas Day (Christian), the 
Feast of the Lamb (Muslim), and End of Ramadan (Muslim). These holidays 
do not negatively affect non-observers.
Restrictions on Religious Freedom
    In the past, government officials have disapproved of and 
questioned criticism of the Government by religious institutions and 
leaders; however, there were no reports that government officials used 
force to suppress such criticism.
    The practice of witchcraft is a criminal offense under the national 
penal code; however, persons generally are prosecuted for this offense 
only in conjunction with some other offense, such as murder. Witchcraft 
traditionally has been a common explanation for diseases of unknown 
origin.
    In April 2002, the Government banned the Ma'alah, a nontraditional 
religious body, following the March 2002 death of a 6-year-old girl 
whose mother and other members of the religious group had beaten to 
death. The group believed that severe beating could extract the devil 
from a possessed body. Both the Government and the girl's father have 
since sued the mother and her accomplices. At the end of the period 
covered by this report, court action was still pending. Shortly after 
her arrest, the mother escaped and fled overseas. She remained at large 
at the end of the period covered by this report and her absence is 
likely to delay further court action.
Abuses of Religious Freedom
    In the past, the sites and personnel of religious institutions were 
not exempt from the widespread human rights abuses committed by 
government security forces; however, there were no reports of such 
abuses during the period covered by this report.
    In December 2003, armed bandits killed Brother Anton Probst, a 
German missionary working in the Centre Province. He was the paymaster 
for his organization and is believed to have been carrying a large sum 
of money at the time of the attack. On January 7, the Judicial Police 
arrested Michel Atanga Effa and Gervais Balla as suspects in the 
killing. The two men remained in custody awaiting formal charges at the 
end of the period covered by this report.
    In July 2002, the GSO, a special Yaounde police unit, arrested and 
charged 21-year-old Robert Ndoumbe Elimbi for the April 2001 murder of 
Appolinaire Ndi, a parish priest in the Yaounde diocese. Elimbi 
remained in detention at the end of the period covered by this report 
and no trial date had been set.
    According to press reports, in April 2002, the Muslim authorities 
of Bui Division in the Northwest province tortured six members of the 
Dariga Tijaniya, a schismatic Islamic group. According to the Bui 
authorities, during certain worship rituals, male members of the 
religious group were having sex with female members in mosques, where 
sexual activity is unlawful. The Bui authorities further alleged that 
the six members had killed several persons in Nigeria and continued to 
cause serious turmoil in Foumban, a Muslim Sultanate in the West 
Province. The 6 members, who were released, denied all charges and 
stated that the Bui Muslim authorities had fined them 24 cows. The Bui 
authorities denied the fine allegation. Central government authorities 
did not involve themselves in the case.
    Unlike in previous years, imams of the Muslim Sultanate of Foumban 
did not disturb the public order or sabotage any Ramadan ceremonies.

Forced Religious Conversion
    There were no reports of forced religious conversion by the 
Government. In addition, the Government responded promptly to assist 
the Embassy in the one reported case of forced conversion of American 
citizens by a private actor. In January, the Embassy Consular section 
assisted an American citizen in securing physical custody over her two 
American citizen children. The children were being held by their 
Cameroonian-born father on a family compound and were forced to worship 
a family elder and to perform invasive purification rituals. Following 
the Embassy's intervention (which utilized Cameroonian law enforcement 
assistance), the mother and children were repatriated to the U.S. The 
religious leader of the group is currently in police custody pending 
formal charges.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, some religious groups faced 
societal pressures within their regions. In the northern provinces, 
especially in rural areas, societal discrimination by Muslims against 
persons who practice traditional indigenous religions is strong and 
widespread. In addition, some Christians in rural areas of the north 
complained of discrimination by Muslims.
    In May a group of Muslim radicals circulated anti-Christian tracts 
in the North, Far North, and Adamaoua Provinces. Both Muslim and 
Christian religious leaders in the area reacted quickly to identify the 
source of the tracts and to encourage their congregations to respect 
religious diversity and promote religious tolerance.
    In November 2003, a Catholic Church official in the Far North 
Province reported that Muslim ``fundamentalists'' who trained in 
Pakistan and Sudan were jeopardizing the usually good relationship 
between Muslims and Christians in the region. According to the 
official, these fundamentalists were gaining support, particularly 
among the youth, because of the high levels of poverty and unemployment 
in the northern provinces. While the official did not feel that 
fundamentalism had caused serious problems in the region, he recognized 
that relations between religious groups could deteriorate if the 
economic situation remains poor. The official also mentioned that some 
Christian groups were aggressively working to convert Muslims in the 
region.
    There were two reported incidents of religious violence during the 
period covered by this report. In late 2003, a Christian convert from a 
predominantly Muslim area of the West Province came to the Embassy to 
complain that he had been harassed, beaten and jailed by a traditional 
ruler in an effort to convince him to convert back to Islam. There was 
no evidence that local authorities were aware of or took any action in 
this case.
    In May Pastor Alombah Godlove was reportedly beaten and fined by 
the traditional ruler, or Fon, of his village for providing a Christian 
burial for a village elder in accordance with the deceased's will. The 
Fon believed that the elder, who was also a member of a traditional 
religious secret society, should have been buried with traditional 
rites. At the time of this report, no legal action had been brought in 
this case.
    These two incidents of violence appear to have been religiously 
motivated; however, this type of discrimination may reflect a 
combination of ethnic and religious differences.
    The northern region suffers from ethnic tensions between the 
Fulani, an ethnic (or multi-ethnic) Muslim group that conquered most of 
the region 200 years ago, and the Kirdi, the descendents of groups that 
practiced traditional indigenous religions. The Fulani conquered or 
displaced many Kirdi as part of a westward expansion of Islam in 
Africa. Although some Kirdi subsequently adopted Islam, the Kirdi have 
remained socially, educationally, and economically disadvantaged 
relative to the Fulani. The slavery still practiced in parts of the 
north is reported to be largely enslavement of Kirdi (both Muslim and 
non-Muslim) by Fulani.
    The multiplication of new unaffiliated religious groups, most of 
which are Protestant, has led established churches to vigorously 
denounce what they label ``sects'' or ``cults.'' Leaders of established 
religious organizations characterize and denounce these ``sects'' as 
detrimental to societal peace and harmony. It is reported that some 
religious leaders warn congregations during major celebrations to 
beware of such groups.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Embassy organized a panel discussion on ``Islam and Religious 
Tolerance,'' excerpts of which were aired during two editions of the 
weekly television program ``Understanding Islam.'' The Ambassador also 
reached out to the Muslim community by hosting an Iftaar dinner during 
the holy month of Ramadan. Approximately 500 copies of the pamphlet 
``Muslim Life in America'' were distributed to Muslim leaders 
throughout the country. The Embassy also provided regular assistance to 
the American Missionary community in Cameroon and consular repatriation 
services to American citizens in a case of forced religious conversion.
    Embassy officials met on several occasions with Douala Archbishop 
Cardinal Christian Tumi to discuss various issues including religious 
freedom, human rights, freedom of the press, and the democratization 
process. Embassy officials have also met with the imam of the Central 
Mosque in Yaounde, the Bishop of Maroua-Mokolo in the predominantly 
Muslim and animist Far North Province, and regularly with various 
missionary groups active throughout the country to discuss religious 
freedom and human rights. In addition, during their regular trips 
within Cameroon's 10 provinces, Embassy officials frequently meet local 
religious officials to discuss their work and any problems they may be 
experiencing with government officials or individuals belonging to 
other faiths and denominations.
                               __________

                               CAPE VERDE

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country, which consists of 9 inhabited islands, has a total 
area of 1,557 square miles, and its population is approximately 458,000 
according to the country's National Statistics Institute. The 
overwhelming majority, more than 85 percent of the population, is at 
least nominally Roman Catholic according to an informal poll taken by 
local churches. The largest Protestant denomination is the Church of 
the Nazarene. Other churches include the Seventh-day Adventist Church, 
the Church of Jesus Christ of Latter-day Saints (Mormons), the 
Assemblies of God, the Universal Church of the Kingdom of God, and 
various other Pentecostal and evangelical groups. There also are small 
Muslim and Baha'i communities. The number of atheists in the country is 
estimated at less than 1 percent.
    There is no association between religious differences and ethnic or 
political affiliations; however, it generally is understood that the 
Roman Catholic hierarchy is sympathetic to the Movement for Democracy 
(MPD) party, which ruled the country from 1991 to 2001. While many 
Catholics once were hostile toward the Party for the Independence of 
Cape Verde (PAICV), which again became the governing party in 2001, 
some have become supporters of the PAICV due to conflict within the MPD 
party and dissatisfaction over the MPD's performance.
    There are some foreign missionary groups operating in the country, 
including evangelical groups from Brazil and the United States.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    Violation of religious freedom is a crime subject to a penalty of 
between 2 and 8 years' imprisonment.
    There is no state religion. The Constitution provides for the 
separation of church and state and prohibits the State from imposing 
any religious beliefs and practices.
    It generally is recognized that the Catholic Church enjoys a 
privileged status in national life. For example, the Government 
provides the Catholic Church with free television broadcast time for 
religious services. Also, the Government observes Christian holy days, 
such as Ash Wednesday, Good Friday, Easter, All Saints Day, and 
Christmas, as official holidays. Furthermore, each municipality has a 
holiday to honor its patron saint. The Government does not observe any 
other religious holidays.
    The Constitution provides for freedom of association. All 
associations, whether religious or secular, must register with the 
Ministry of Justice to be recognized as legal entities.
    Registration is mandatory under the Constitution and the country's 
Law of Associations. The purpose of mandatory registration is for the 
government to keep track of and discourage the formation of any 
possible illegal associations. The Constitution states that 
associations cannot have illegal objectives or be involved in illegal 
activities. For example, it is illegal for a group to organize for the 
purpose of persecuting others. There are no special incentives for 
registering an association. Failure to register has not previously 
resulted in penalty or prosecution. One disadvantage of not registering 
is the inability of unregistered groups to apply for government or 
private loans and benefits as an association.
    To register, a religious group must submit a copy of its charter 
and statutes, signed by the members of the group, to the Minister of 
Justice. The Constitution sets forth the criteria for all associations, 
including religious ones, and states that the association may not be 
military or armed; may not be aimed at promoting violence, racism, 
xenophobia, or dictatorship; and may not be in violation of the penal 
law. Failure to register with the Ministry of Justice does not result 
in any restriction on religious belief or practice.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.
Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorists organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.
    In 1999 four Adventists were accused of desecration of a Catholic 
Church on Boa Vista Island. The case initially was tried and dismissed 
in the lower court; however, on the Government's appeal, the Supreme 
Court ruled that the case should be retried on the grounds that 
pertinent evidence was not considered in the first trial. The case was 
retried by the lower court and was once again dismissed. Pursuant to a 
second appeal, the case was referred to the Supreme Court where it is 
currently awaiting a decision.
    The 2001 trial of four individuals of the ``Sao Domingos Group,'' 
who were accused of desecrating a Catholic Church in 1996, is still 
pending. There have been no new reports of desecration since 2000.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy's dialogue with the Government focused on the importance 
of religious freedom in an open society and the need to maintain the 
present levels of religious tolerance.
                               __________

                        CENTRAL AFRICAN REPUBLIC

    Until it was suspended following the events of March 15, 2003, the 
Constitution provided for freedom of religion, although it prohibited 
what the former Government considered religious fundamentalism or 
intolerance; at times the Government limited this right in practice. 
The constitutional provision prohibiting religious fundamentalism was 
widely understood to target Muslims. The Government generally permitted 
adherents of all religions to worship without interference.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    Although in general there is religious tolerance among members of 
different religious groups, there were several reported mob killings of 
persons suspected of practicing witchcraft during the period covered by 
this report. There also were occasional reports that villagers believed 
to be witches were harassed or beaten.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 242,000 square miles, 
and its population is approximately 3.7 million of which an estimated 
690,000 live in the capital, Bangui. Approximately 50 percent of the 
population is Christian, approximately 15 percent is Muslim, and 
approximately 35 percent practice traditional indigenous religions or 
no religion. Most Christians also practice some aspects of traditional 
indigenous religions. The Government does not keep data on the number 
of nontraditional religious groups in the country, and there is no data 
available on active participation in formal religious services or 
rituals. There is anecdotal evidence of an increase in conversions to 
Islam by younger persons.
    In general, immigrants and foreign nationals in the country who 
practice a particular religion characterize themselves as Catholic, 
Protestant, or Muslim.
    There are many missionary groups operating in the country, such as 
the Lutherans, Baptists, Catholics, Grace Brethren, and Jehovah's 
Witnesses, as well as missionaries from Nigeria, the Democratic 
Republic of the Congo (DRC), and other African countries. However, 
during November and December 2002, many missionaries left the country 
as a result of fighting between government forces and rebels led by 
General Bozize, particularly in western areas of the country. In the 
period covered by this report, some of the displaced missionaries 
returned to the country and resumed their activities.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Until it was suspended following the events of March 15, 2003, the 
Constitution provided for freedom of religion, although it prohibited 
what the former Government considered religious fundamentalism or 
intolerance; at times the Government limited this right in practice. 
The constitutional provision prohibiting religious fundamentalism was 
widely understood to target Muslims. The Government generally permitted 
adherents of all religions to worship without interference. There is no 
state religion. There is no indication that the Government favors any 
particular religion; however, during the period covered by this report, 
at least one minority religion complained that the Government granted 
free time each week on the official radio station to Catholic, 
Protestant, and Muslim speakers but required the representatives of 
smaller religions to pay.
    Religious groups (except for traditional indigenous religious 
groups) are required by law to register with the Ministry of Interior. 
This registration is free and confers official recognition and certain 
limited benefits, such as customs duty exemption for the importation of 
vehicles or equipment, but does not confer a general tax exemption. The 
administrative police of the Ministry of Interior monitor groups that 
have failed to register; however, the police have not attempted to 
impose any penalty on such groups.
    Religious organizations and missionary groups are free to 
proselytize, worship, and construct places of worship.
    Although the Government does not explicitly prohibit religious 
instruction in public schools, religious instruction is not part of the 
overall public school curriculum. There are approximately 12 Catholic 
schools in Bangui.
    The Government celebrates several Christian holidays as national 
holidays. These include Christmas, Easter Monday, Ascension Day, the 
Monday after Pentecost, and All Saints Day. The Government does not 
officially celebrate Islamic holidays; however, Muslims are allowed to 
take holidays off from work.
    In the past, the Government has taken positive steps to promote 
interfaith dialogue, including organizing interfaith masses to promote 
peace.

Restrictions on Religious Freedom
    Any religious or nonreligious group that the Government considers 
subversive is subject to sanctions. The Ministry of Interior may 
decline to register, suspend the operations of, or ban any organization 
that it deems offensive to public morals or likely to disturb the 
peace. The Ministry of Interior also may intervene to resolve internal 
conflicts about property, finances, or leadership within religious 
groups. The Government has banned the Unification Church since the mid-
1980s as a subversive organization likely to disturb the peace, 
specifically in connection with alleged paramilitary training of young 
church members. However, the Government imposed no new sanctions on any 
religious groups during the period covered by this report.
    The practice of witchcraft is a criminal offense under the Penal 
Code; however, persons generally are prosecuted for this offense only 
in conjunction with some other offense, such as murder. Witchcraft 
traditionally has been a common explanation for diseases of which the 
causes were unknown. Although many traditional indigenous religions 
include or accommodate belief in the efficacy of witchcraft, they 
generally approve of harmful witchcraft only for defensive or 
retaliatory purposes and purport to offer protection against it. The 
practice of witchcraft is understood widely to encompass attempts to 
harm others not only by magic but also by covert means of established 
efficacy such as poisons.

Abuses of Religious Freedom
    On September 26, 2003, the Minister of Territorial Administration, 
in response to his stated concern over the proliferation of churches, 
suspended the activities of 34 Protestant churches on the allegation 
that they were created without consideration for official rules and 
regulations. This decree established preconditions for reopening the 
churches, including proven membership of at least 1,000 persons, 
evidence that the clergy graduated from accredited religious schools, 
and documentation that the church was created with respect to local 
law. According to the Ministry of Territorial Administration, several 
of the churches have since fulfilled these requirements and reopened.
    There were no reports of religious prisoners or detainees.
    During November and December 2002, many missionaries left the 
country as a result of fighting between government forces and rebels 
linked to an initial October 2002 coup attempt led by General Bozize. 
Missionaries working near the area of the insurrections in the western 
part of the country were reportedly attacked and their stations 
experienced severe looting. In December 2002, Father Jean Claude 
Kilamong was found dead in Bossangoa; the priest reportedly was taken 
hostage by rebels linked to an October 2002 coup attempt led by General 
Bozize. There have been no arrests made in regard to the case 
surrounding Father Kilamong's death. Two weeks prior to the priest's 
death, a Franciscan community near Bossangoa was reportedly attacked by 
the same rebels; three missionaries were beaten and threatened with 
death before fleeing to Bangui.
Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Although in general there is religious tolerance among members of 
different religious groups, there have been occasional reports that 
some villagers who were believed to be witches were harassed, beaten, 
or sometimes killed by neighbors. Courts have tried, convicted, and 
sentenced some persons for crimes of violence against suspected 
witches. There were several reported mob killings of persons suspected 
of practicing witchcraft in recent years. No action was taken in the 
case where angry mob killed two elderly women suspected of practicing 
witchcraft in 2001 by the end of the period covered by this report.
    In recent years, bandits have attacked missionaries on several 
occasions. There were no arrests or reports of any action taken against 
the perpetrators.
    When serious social or political conflicts have arisen, 
simultaneous prayer ceremonies have been held in churches, temples, and 
mosques to ask for divine assistance. The Catholic Commission for 
Justice and Peace often conducts developmental and educational programs 
and seminars throughout the country. The members work closely with 
other church groups and social organizations on social issues. Unlike 
in recent years, there were no large-scale ecumenical services.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Although U.S. Embassy operations in Bangui are currently suspended, the 
Embassy's local staff maintains contact with religious groups, 
especially U.S. missionaries in the country, and monitors human rights 
developments as possible, under the direction of the Department of 
State. \1\
---------------------------------------------------------------------------
    \1\ The U.S. Embassy in Bangui temporarily suspended operations on 
November 2, 2002, in response to security concerns raised by the 
military coup. Political relations with the government in Bangui are 
currently handled by the Department of State.
---------------------------------------------------------------------------
                               __________

                                  CHAD

    The Constitution provides for religious freedom; however, at times 
the Government limited this right for a number of religious groups in 
certain situations.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    Although the different religious communities generally coexisted 
without problems, there were reports of occasional tension between 
Christians and Muslims in reaction to proselytizing by evangelical 
Christians.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 495,755 square miles, and its 
population is approximately 9 million. Of the total population, 54 
percent are Muslim, approximately one-third are Christian, and the 
remainder practice traditional indigenous religions or no religion at 
all. Most northerners practice Islam and most southerners practice 
Christianity or a traditional indigenous religion; however, population 
patterns are becoming more complex, especially in urban areas. Many 
citizens, despite stated religious affiliation, do not practice their 
religion regularly.
    The vast majority of Muslims adherents to a moderate branch of 
mystical Islam (Sufism) known locally as Tidjani, which originated in 
1727 under Sheik Ahmat Tidjani in present-day Morocco and Algeria. 
Tidjani Islam, as practiced in the country, incorporates some local 
African religious elements. A small minority of the country's Muslims 
(5 to 10 percent) are considered fundamentalist.
    Roman Catholics are the largest Christian denomination in the 
country; most Protestants are affiliated with various evangelical 
Christian groups.
    Adherents of two other religions, the Baha'i Faith and Jehovah's 
Witnesses, also are present in the country. Both faiths were introduced 
after independence in 1960 and therefore are considered to be ``new'' 
religions. Because of their relatively recent origin and their 
affiliation with foreign practitioners, both are perceived as foreign.
    A representative of the religious community sits on the Revenue 
Management College, the body that oversees the allocation of oil 
revenues. The seat rotates between Muslim and Christian leaders every 3 
years; thus the Muslim representative is expected to transfer 
responsibilities to a designate of the Christian community.
    There are foreign missionaries representing both Christian and 
Islamic groups. Itinerant Muslim imams also visit, primarily from 
Sudan, Saudi Arabia, and Pakistan.

                Section II. Status of Religious Freedom

    Legal/Policy Framework
    The Constitution provides for religious freedom; however, at times 
the Government limited this right for a number of religious groups in 
certain situations. The Constitution also provides that the country 
shall be a secular state; however, despite the secular nature of the 
state, a disproportionately large portion of senior government 
officials are Muslims, and some policies favor Islam in practice. For 
example, the government sponsors annual Hajj trips to Mecca for certain 
government officials.
    The Government requires religious groups, including both foreign 
missionary groups and domestic religious groups, to register with the 
Ministry of the Interior's Department for Religious Affairs. 
Registration confers official recognition, but it does not confer any 
tax preferences or other benefits. There are no specific legal 
penalties for failure to register, and there were no reports that any 
group had failed to apply for registration or that the registration 
process is unduly burdensome.
    Foreign missionaries do not face restrictions, but they must 
register and receive authorization from the Ministry of Interior, as do 
other foreigners traveling in the country. There were no reports that 
authorization was withheld from any group. Muslim, Catholic and 
Protestant missionaries proselytize in the country.
    The Government celebrates both Christian and Muslim holidays as 
national holidays. Muslim national holidays include: Aid-Al-Adha 
(February), Maouloud-Al-Nebi (May), and Aid-Al-Fitr (November). 
Christian holidays include: Easter Monday (April), All Saint's Day 
(November), and Christmas Day (December).
    Religious instruction is prohibited in public schools. All 
religions are permitted to operate private schools.

Restrictions on Religious Freedom
    In July 2002, the Minister of Territorial Administration formally 
admonished the Catholic Church to stay out of all political activities. 
The Minister was reacting specifically to a ``train the trainers'' 
program that the Catholic Church conducted for election observers in 
advance of the municipal elections scheduled for late 2002 (a 
representative from the Ministry attended both the opening and the 
closing of the workshop, at the Church's invitation). According to the 
Minister, the Catholic Church was trying to become a political party or 
a civil society organization, which would illegally combine religion 
and politics. However, during the 2001 presidential elections, the head 
of the Superior Council of Islamic Affairs advocated on behalf of a 
Muslim candidate without a similar rebuke from the Government.
    The Islamic religious group Faid al-Djaria (also spelled Faydal 
Djaria), a Sufi group that adheres to a mystical form of Islam, 
continued to be banned during the period covered by this report. The 
group arrived in the country from Nigeria and Senegal and incorporates 
singing and dancing into its religious ceremonies and activities. Male 
and female members of the group interact with one another during 
religious gatherings. The group is found from the Kanem region around 
Lake Chad into neighboring Chari Baguirmi. The Director of Religious 
and Traditional Affairs, the Superior Council for Islamic Affairs, and 
certain ulama (Muslim religious authorities) objected to Faid al-
Djaria's religious customs that they deemed un-Islamic. The Minister of 
Interior banned the group in 1998 and again in 2001. The 2001 ban was 
implemented on technical grounds, and the Government did not recognize 
the group's registration.
    While the Government treats most faiths or denominations equally, 
Islamic congregations appear to have an easier time obtaining official 
permission for their activities. Non-Islamic religious leaders also 
claim that Islamic officials and organizations receive greater tax 
exemptions and unofficial financial support from the Government. 
Government lands reportedly were accorded to Islamic leaders for the 
purpose of building mosques, while other religious denominations must 
purchase land at market rates to build places of worship.

Abuses of Religious Freedom
    In February 2003, a church in the predominantly Muslim town of 
Abeche was burned; it was the most serious event in a series of acts of 
vandalism against the church. The Church of Christian Assemblies in 
Chad (ACT) had recently built the structure following a conflict with 
Abeche's Islamic Affairs Committee that dated back several years. There 
was no further information at the end of the period covered by this 
report.
    The Government has imprisoned and sanctioned fundamentalist Islamic 
imams believed to be promoting conflict among Muslims. In July 2002, 
the Superior Council of Islamic Affairs rebuked Mahamadou Mahamat (also 
known as Sheikh Faki Suzuki) and Haroun Idriss Abou-Mandela after the 
imams participated in a weekly program on religion aired by the private 
radio station FM Alnassr. According to the Grand Imam, who heads the 
council, only those authorized by the council can speak in the name of 
Islam on the radio. Both had been previously banned from preaching by 
the council.
    Imam Sheikh Mahamat Marouf, a fundamentalist Islamic leader from 
Abeche who the Government arbitrarily arrested and detained in 1999 for 
1 year, continued to be prohibited from leading prayers. His followers 
were allowed to pray in their mosques, but the Government continued 
forbid them from debating religious beliefs in any way that might be 
considered proselytizing or a threat to public order.
    Several human rights organization reported on the problem of the 
``mahadjir'' children. Teachers force these children, who attended 
certain Islamic schools, to beg for food and money. There were no real 
estimates as to the number of mahadjir children; however, UNICEF 
included these children in a recent study and in its child protection 
efforts.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Although the different religious communities generally coexisted 
without problems, there were reports of occasional tension between 
Christians and Muslims in reaction to proselytizing by evangelical 
Christians.
    In the past, former Islamic adherents who have converted to 
Christianity as well to other religions were shunned by their families 
and sometimes have been beaten; however, there were no reported 
incidents of beatings during the period covered by this report.
    Most interfaith dialogue happens on an organizational level and not 
through the intervention of the Government.

                   Section IV. U.S. Government Policy

    The U.S. Embassy discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. In 
the period covered by this report, the Embassy widely distributed 
electronic journals on freedom of religion.
    Embassy officials have continued to increase their outreach 
efforts, particularly among Muslim leaders, communities, and groups, 
including various trade associations, Arab-speaking journalists, and 
youth and women's groups. As part of this strategy, the Embassy donated 
books and posters regarding Islam in the United States to key Muslim 
leaders and to local schools. The Embassy also expanded English 
language learning opportunities to a Muslim university and a local 
mosque. In addition, the Embassy has worked with Arabic speaking 
women's associations, parent-teacher organizations, and journalists. 
Embassy officers also meet with various religious leaders and groups 
during travel outside of the capital. Finally, prominent Muslim leaders 
participated in U.S. Government-sponsored International Visitor 
Programs that focused on teaching American politics and understanding 
U.S. societal, cultural and political processes.
                               __________

                                COMOROS

    The Constitution provides for freedom of religion; however, 
authorities continued to infringe on this right.
    There was no change in the status of the respect for religious 
freedom, which is sometimes limited, during the period covered by this 
report. An overwhelming majority of the population is Sunni Muslim; 
government authorities continued to prohibit Christians from 
proselytizing, and the local authorities and population restricted the 
right of Christians to practice their faith in parts of the country. In 
the past, police regularly threatened and sometimes detained practicing 
Christians; however, there were no reports of such incidents during the 
period covered by this report.
    There is widespread societal discrimination against Christians in 
all sectors of life.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 838 square miles, and its 
population is approximately 635,000. An overwhelming majority--almost 
99 percent--of the population is Sunni Muslim. There are fewer than 400 
Christian citizens (less than 1 percent of the population). There are 
fewer than 200 foreigners who are Hindus, members of Jehovah's 
Witnesses, Protestants, Catholics, and members of other Christian 
religious groups who live on the islands. There are no known atheists.
    A few foreign religious groups maintain humanitarian programs in 
the country but, through an agreement with the Government, do not 
engage in religious proselytizing.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution, which was voted into effect in December 2001 and 
which reincorporates Anjouan, Grand Comore, and Moheli into a new 
federation that grants the islands greater autonomy, specifically 
provides for freedom of religion; however, the Constitution says that 
citizens will draw principles and rules that will govern the country 
from Muslim religious tenets. While the Constitution does not proclaim 
Islam as the official religion, the Government discouraged the practice 
of other religions. Government authorities continued to prohibit 
Christians from proselytizing, and the local authorities and population 
restricted the right of Christians to practice their faith in parts of 
the country.
    The Grand Mufti is part of the Government and manages a department 
that handles issues concerning religion and administration. The Grand 
Mufti's position is attached to the Ministry of Islamic Affairs, and he 
counsels the Government on matters of Islamic faith and ensures that 
Islamic laws are respected. The Grand Mufti is nominated by the 
President. Since 2001 the Grand Mufti periodically has consulted with a 
group of elders to assess whether the principles of Islam are 
respected, and he regularly addresses the nation on the radio regarding 
social and religious issues such as marriage, divorce, and education.
    The tenets of Islam are taught in conjunction with the Arabic 
language in public schools for students at the middle level. There are 
no separate provisions made for religious minorities in public schools. 
There are at least two private schools on the island of Grand Comore 
that cost approximately $27 (15,000 Comorian francs) per month. Almost 
all children between the ages of 4 and 7 also attend Koranic schools to 
learn to recite and understand the Koran, although attendance is not 
compulsory for religious minorities.
    The Government does not require religious groups to be licensed, 
registered, or officially recognized.

Restrictions on Religious Freedom
    The Government discouraged the practice of religions other than 
Islam. In particular Christians faced restrictions on their ability to 
practice their faith. There are two Roman Catholic churches, one in 
Moroni, on the island of Grande Comore, and one in Mutsamudu, on the 
island of Anjouan. There is a Protestant church in Moroni. Many 
Christians practiced their faith in private residences. Foreigners were 
allowed to practice their faith, but they were not allowed to 
proselytize. If caught proselytizing, foreigners are deported, while 
citizens found proselytizing are imprisoned.
    Local authorities and religious leaders continued to harass 
Christians on Anjouan where suspicion of Christians appeared to be 
stronger. Unlike in the previous period covered by this report, there 
were no reports that community authorities on Anjouan banned Christians 
from attending any community events or prohibited Christian burials in 
a local cemetery.
    Bans on alcohol and immodest dress are enforced sporadically, 
usually during religious months, such as Ramadan. Alcohol can be 
imported and sold with a permit from the Government.

Abuses of Religious Freedom
    In the past, the Government arrested and convicted individuals with 
Christian affiliations on charges of ``anti-Islamic activity,'' and 
police regularly threatened and sometimes detained practicing 
Christians; however, there were no reports of such incidents during the 
period covered by this report. Usually the authorities held those 
detained for a few days and often attempted to convert them forcibly to 
Islam.
    In the past, there have been accounts of police and quasi-police 
authorities, known as embargoes, arresting, beating, and detaining 
Christians on the island of Anjouan. There were no reports of 
Christians being detained on Anjouan during the period covered by this 
report.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    There is widespread societal discrimination against Christians in 
some sectors of life. In Grand Comore, there exist no legal 
restrictions that prevent Christians from attending church, and 
noncitizen Christians are allowed to practice their faith without 
government intervention as long as they do not attempt to convert 
citizens; however, Christians sometimes face insults and threats of 
violence from members of their communities. Societal pressure and 
intimidation continued to restrict the use of the country's three 
churches to noncitizens. In previous years, Christians have been 
harassed by mobs in front of mosques and questioned by religious 
authorities.
    Although there were reports in past years that citizens who 
converted to Christianity had been ostracized by family and villages, 
there were no reports of unofficial campaigns against Christians or 
efforts to isolate them from village life during the period covered by 
the report. In some instances in previous years, some Christians were 
forced from their homes, threatened with the loss of financial support, 
or had their Bibles taken by family members; and local government 
officials, religious authorities, and family members attempted to force 
Christians to attend services at mosques against their will. This was 
particularly the case on Anjouan, although no such incidents were 
reported during the period covered by this report.
    There is concern that Islamic fundamentalism is increasing as more 
students return to the country after studying in colleges and 
universities in more fundamentalist Islamic countries. There is some 
indication from government sources that this increase may be the result 
of attempts by young citizens returning from such Islamic theological 
studies abroad to impose a more fundamentalist adherence to Islamic 
religious law on their family members and associates. The Union 
Government has established a university, and government representatives 
state that one important goal of the University is to give young 
citizens the option of doing their university studies in the country 
instead of overseas where they might learn more radical ideas. 
Currently there are 1,900 students enrolled in the university, which 
provides classes in basic sciences and languages.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                    DEMOCRATIC REPUBLIC OF THE CONGO

    The transitional constitution provides for freedom of religion, and 
the Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
in central government-controlled areas during the period covered by 
this report, and government policy continued to contribute to the 
generally free practice of religion. In areas not under central 
government control, respect for religious freedom improved. Unlike the 
previous reporting period, there were no confirmed incidents of 
soldiers or militia members attacking religious leaders or churches.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there continued to be 
credible reports that a number of children and elderly persons were 
accused of witchcraft and abandoned by their families.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 905,000 square miles, and its 
population is approximately 58 million. Approximately 50 percent of the 
population is Roman Catholic, 20 percent is Protestant, 10 percent is 
Kimbanguist, and 10 percent is Muslim. The remainder largely practices 
traditional indigenous religions. There are no statistics available on 
the percentage of atheists. Minority religious groups include, among 
others, Jehovah's Witnesses and the Church of Jesus Christ of Latter-
day Saints (Mormons).
    There is no reliable data on active participation in religious 
services. Ethnic and political differences generally are not linked to 
religious differences.
    Foreign missionaries operate freely within the country. Missionary 
groups include Roman Catholic, Lutheran, Baptist, Evangelical, Mormon, 
and Jehovah's Witness.
    Most religious groups are scattered throughout the country and are 
widely represented in most cities and large towns. Muslims are mostly 
concentrated in the province of Maniema. Members of traditional Bunda 
dia Kongo reside predominately in Bas Congo.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Article 26 of the transitional constitution provides for religious 
freedom, and the Government generally respects this right in practice. 
There is no state religion.
    The establishment and operation of religious institutions is 
provided for and regulated through a statutory order on the Regulation 
of Non-profit Associations and Public Utility Institutions. 
Requirements for the establishment of a religious organization are 
simple and generally are not subject to abuse. Exemption from taxation 
is among the benefits granted to religious organizations. A law 
regulating religious organizations grants civil servants the power to 
recognize, suspend recognition of, or dissolve religious groups; 
however, this law was not invoked in the period covered in this report. 
Although the law restricts the process of recognition, officially 
recognized religions are free to establish places of worship and to 
train clergy.
    A 2001 decree allows nonprofit organizations, including religious 
organizations, to operate without restriction provided they register 
with the government by submitting a copy of their bylaws and 
constitution. The government requires practicing religious groups to be 
registered; however, in practice unregistered religious groups operate 
unhindered.
    Although the government requires foreign religious groups to obtain 
the approval of the President through the Minister of Justice, foreign 
religious groups generally operate without restriction once they 
receive approval from the Government. Many recognized churches have 
external ties, and foreign missionaries generally are allowed to 
proselytize. The Government generally did not interfere with foreign 
missionaries.
    The Government promoted interfaith understanding by supporting and 
consulting with the country's five major religious groups (Catholic, 
Protestant, Orthodox, Muslim, and Kimbanguist). The Consortium of 
Traditional Religious Leaders serves as a forum for religious leaders 
to gather and discuss issues of concern. In addition, it advises the 
Government while presenting a common moral and religious front.

Restrictions on Religious Freedom
    Government policy and practiced contributed to the generally free 
practice of religion. While the Government generally did not interfere 
with foreign missionaries, these groups were not exempt from general 
restrictions by security forces, such as freedom of movement imposed on 
all persons by security force members who erected and manned 
roadblocks, at which they often solicited bribes.
    Bundu Dia Kongo, an ethnically based spiritual and political 
movement that called for the overthrow of the Government and the 
establishment of an ``ethnically pure'' kingdom from the Bakongo tribe 
remained outlawed. Unlike in the period covered by the previous report, 
there were no reports that members of Bundu Dia Kongo were arrested.

Abuses of Religious Freedom
    In areas not under central government control, respect for 
religious freedom improved. Unlike in the period covered by the 
previous report, there were no reported instances of individual attacks 
against priests, parishioners, churches, parish property, and schools. 
No individuals responsible for cases from previous reporting periods 
have been charged, tried, or convicted of wrongdoing.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
individuals or organizations designated as terrorist organizations.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, many children and elderly 
persons were accused of practicing witchcraft and driven from their 
homes by their families. Witchcraft accusations generally occur due to 
financial difficulties, death, disease, unemployment, or the remarriage 
of a parent. Some of the accused children who are not abandoned are 
reportedly taken to special religious groups to undergo exorcisms. 
During the exorcisms, children may be locked in boxes for long periods 
of time, starved for several days, or receive other harsh treatments.
    During the period covered by this report, there was a decrease in 
the number of incidents reported in which persons suspected of 
witchcraft were attacked, tortured, killed, or driven from their homes. 
There is a common belief in the region that some persons have the power 
to cast spells on others; this fear sometimes rises to mass hysteria.
    Unlike in the previous reporting period, there were no reports of 
violence against priests or parishioners. However, no one was charged, 
prosecuted, or punished for such crimes reported in previous years.
    Leaders of major religions consult with one another through the 
Consortium of Traditional Religious Leaders.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
Embassy officials regularly meet with religious leaders throughout the 
country. In addition the Embassy awards self-help, human rights, and 
democracy funds to religious groups for a wide range of activities. Two 
examples of these projects include a grant to a Muslim human rights 
organization to train teachers to educate students about democracy and 
human rights and a grant to a Catholic organization to broadcast radio 
programs on elections, democracy, and human rights. Also, the Embassy 
conducted extensive outreach with members of the Muslim community and 
awarded 22 scholarships to Muslim citizens to assist them in learning 
English.
                               __________

                         REPUBLIC OF THE CONGO

    The Constitution provides for freedom of religion and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    While the generally amicable relations among religions in society 
contributed to religious freedom, the close link between certain self-
proclaimed messianic groups and opposition political movements was a 
source of tension during the civil war period from 1997-2001. In March 
2003, the Government and the last armed opposition group, the Ninjas, 
signed a peace accord that greatly reduced these tensions.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 132,000 square miles, and its 
population is approximately 3 million. Approximately half of its 
citizens are Christian; of these approximately 90 percent are Roman 
Catholic. Other denominations include Methodists, Seventh-day 
Adventists, the Church of Jesus Christ of Latter-day Saints (Mormons), 
and Jehovah's Witnesses. Muslims make up 2-percent of the population; 
most are immigrants from North and West Africa who work in urban 
centers. The remainder of the population is made up of practitioners of 
traditional indigenous religions, those who belong to various messianic 
groups, and those who practice no religion at all. A small minority of 
the Christian community practices Kimbanguism, a syncretistic movement 
that originated in the neighboring Democratic Republic of the Congo. 
While retaining many elements of Christianity, Kimbanguism also 
recognizes its founder (Simon Kimbangu) as a prophet and incorporates 
African traditional beliefs, such as ancestor worship.
    Mystical or messianic practices (especially among the ethnic Lari 
population in the Pool region) have been associated with opposition 
political movements, including some elements of the armed insurrection 
in the southern part of the country during 1998-99. While the 
association continues, its influence has diminished considerably since 
March 2003.
    Several Western Christian missionary groups are active in the 
country, including members of Jehovah's Witnesses, the Salvation Army, 
the Christian and Missionary Alliance, and several Catholic religious 
orders.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Title II, Article 8 of the Constitution provides for freedom of 
religion and specifically forbids discrimination on the basis of 
religion. The Government at all levels strives to protect this right in 
full and does not tolerate its abuse, either by governmental or private 
actors. There is no official state religion.
    All organizations, including religious organizations, businesses, 
unions, and charitable or nonprofit societies, are required to register 
with and be approved by the Government. There were no reports of 
discrimination against religious groups in this process, although all 
admit that it is time-consuming and lengthy. Penalties for failure to 
register involve fines and potential confiscation of goods, 
invalidation of contracts, and deportation for foreigners, but no 
criminal penalties are applicable.
    The Government recognizes the Christian holidays of Christmas, 
Easter Monday, and Pentecost Monday as national holidays. Muslim 
holidays are not nationally observed; however, they are respected.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There is a growing Muslim community in the country, mostly 
consisting of immigrants from West Africa and Lebanon. The West African 
immigrants mostly arrive from Mali, Benin, Togo, and Senegal.

Abuses of Religious Freedom
    In March 2003, the Government and the Ninja rebel militia group, 
led by self-proclaimed prophet Frederic Bistangou (also known as 
Pasteur Ntumi), signed a peace accord. Subsequently, there have been no 
reports of abuse or desecration of churches as alleged in previous 
years.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relations among religions in society 
contributed to religious freedom.
    All organized religious groups are represented in a joint 
ecumenical council, which meets yearly during February.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. These 
discussions include highlighting the importance of the issues with the 
Ministry of Foreign Affairs, the Presidency, and members of the 
National Assembly. The U.S. Embassy also has implemented public 
diplomacy programs with key civil society groups that address these 
issues. Through Democracy and Human Rights funding, the Embassy 
supports four Congolese Human Rights organizations whose goals consist 
of strengthening recognition of religious diversity, including animism.
                               __________

                             COTE D'IVOIRE

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, since 
the 2002 rebellion, the Government has targeted suspected rebels and 
rebel sympathizers among whom there are many Muslims.
    The Government is facing its greatest political crisis since 
independence following the September 2002 failed coup attempt and 
mutiny that led to a de-facto division of the country. After the onset 
of the crisis, the Government cracked down on persons perceived to be 
associated with the rebellion; the crackdown particularly affected 
people of northern origins, many of whom were Muslims, who were 
presumed to be supporters of the rebellion. In January 2003, all major 
parties to the crisis signed the Linas-Marcoussis Accord (LMA), which 
aimed to end the crisis and bring about national reconciliation. There 
was halting progress on LMA implementation during the period covered by 
this report.
    The status of respect for religious freedom improved somewhat 
during the period covered by this report. Unlike during the crisis, 
there were no reports that security forces killed Muslim leaders. While 
the conflict exacerbated political and, at times, ethnic divisions, 
religion was not a significant factor in the crisis. The establishment 
of a Ministry of Religion in March 2003 highlighted the Government's 
efforts to deal with religious strains.
    Relations among the various religious groups were at times strained 
as a consequence of the national crisis; however, strong efforts by 
religious and civil society groups have helped prevent the political 
crisis from turning into a religious conflict. There is some societal 
discrimination against Muslims and followers of traditional indigenous 
religions.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 124,500 square miles, and its 
population is approximately 18 million. Religious groups in the country 
include Muslims, Christians, practitioners of traditional indigenous 
religions, and others. Churches include the Roman Catholic Church, the 
Seventh-day Adventist Church, the Assemblies of God, the Southern 
Baptist Church, the Autonomous Church of Celestial Christianity of 
Oschoffa, the Union of the Evangelical Church of Services and Works of 
Cote d'Ivoire, the Unification Church, the Harrist Church (an African 
Protestant denomination founded in the country in 1913 by a Liberian 
preacher named William Wade Harris), the Church of Jesus Christ of 
Latter-day Saints (Mormons), the Protestant Methodist Church of Cote 
d'Ivoire, the Coptic Church, the Pentecostal Church of Cote d'Ivoire, 
the Interdenominational Church, the Yoruba First Church, the Church of 
God International Missions, and the Baptist Church Missions. Other 
religions include Buddhism, the Baha'i Faith, Jehovah's Witnesses, the 
Dehima, the Church of the Prophet Papa Nouveau (a syncretistic religion 
founded in the country in 1937 that combines Christian doctrine, 
traditional indigenous rituals, and practical concern for social, 
political, and economic progress for Africans), the Messianic Church, 
Bossonism (the traditional religious practices of the Akan ethnic 
group), the Limmoudim of Rabbi Jesus (a small Christian group, the 
origins of which are unknown), the Eckankar religion (a syncretistic 
religion founded in 1965 in Nigeria that sees human passion as an 
obstacle to uniting a person's divine qualities), and the Movement of 
Raelis. Many religious groups in the country are associated with U.S. 
religious groups.
    The most recent national census, conducted in 1998, indicated that 
for citizens and noncitizens, Muslims made up approximately 38.6 
percent of the country's resident population; Catholics, 19.4 percent; 
practitioners of traditional indigenous religions, 11.9 percent; 
Protestants, 6.6 percent; other Christians, 3.1 percent; practitioners 
of other religions, 1.7 percent; Harrists, 1.3 percent; and persons 
without religious preference or affiliation, 16.7 percent. Among 
citizens only, 27.4 percent were Muslim, 20.8 percent were Catholic, 
15.4 percent practice traditional indigenous religions, 8.2 percent 
were Protestant, 3.4 percent were of other Christian affiliations, 1.9 
percent practiced other religions, 1.6 percent were Harrist, and 20.7 
percent were without religious affiliation.
    Foreigners living in the country are 70.5 percent Muslim and 15.4 
percent Catholic with small percentages practicing other religions.
    Most of the country's many syncretistic religions are forms of 
Christianity that contain some traditional indigenous practices and 
rituals. Many such religions were founded by local or other African 
prophets and are organized around and dependent upon the founder's 
personality. Some emphasize faith healing or the sale of sacred objects 
imbued with supernatural powers to bring health and good luck. Many 
nominal Christians and Muslims practice some aspects of traditional 
indigenous religions, especially in difficult times.
    Generally practitioners of traditional religions have followed a 
trend towards conversion to Christianity and Islam. Missionary work, 
urbanization, immigration, and higher education levels have led to a 
decline in the percentage of practitioners of traditional religions 
from 37 percent in 1975 to 11.9 percent in 1998.
    Muslims are found in the greatest numbers in the northern half of 
the country, although they also are increasingly numerous in the cities 
of the South, West, and East due to immigration, migration, and 
interethnic marriages. In 1998 Muslims composed 45.5 percent of the 
total urban population and 33.5 percent of the total rural population. 
Catholics live mostly in the southern, central, and eastern portions of 
the country, although recently some animists in the north have 
converted to Catholicism. Practitioners of traditional indigenous 
religions are concentrated in rural areas of the country's North, West, 
Center, and East. Protestants are concentrated in the central, eastern, 
and southwest regions. Members of the Harrist Church are concentrated 
in the South.
    Political and religious affiliations tend to follow ethnic lines. 
Since population growth and movement have accentuated ethnic 
distinctions between the groups of the Sahel and those of the forest 
zone, those distinctions sometimes have been expressed in terms of 
religion such as northern Muslims and southern Christians and 
traditionalists.
    Immigrants from other parts of Africa generally are at least 
nominally Muslim or Christian. The majority of foreign missionaries are 
European or U.S. representatives of established religions, but some 
Nigerians and Congolese also established churches.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, the 
Government favored some religious groups. Although there is no state 
religion, the Government informally favors Christianity for historical 
and ethnic reasons.
    Beginning with the 2001 Forum for National Reconciliation, the 
Government initiated several programs aimed at improving relations 
between the Government and religious groups. However, some Muslims 
believe that their religious and ethnic affiliation makes them targets 
of discrimination by the Government with regard to both employment and 
the renewal of national identity cards.
    In past years, the Government paid for the construction of Catholic 
cathedrals; however, the Government recently sponsored the construction 
of shrines for groups other than the Catholic Church. During the period 
covered by this report, the Government directed the construction of the 
Plateau Mosque in central Abidjan and financed it with the help of 
governments or government-affiliated religious organizations of some 
largely Islamic Arab countries. According to a Ministry of Religion 
official, there was no significant progress on the mosque construction 
during the reporting period because funds from Islamic donor countries 
decreased due to the instability in the country.
    The Government recognizes all major Muslim religious holidays and 
five Christian holidays. The recognized Muslim holy days are the Eid 
Al-Fitr, Ei Al-Adha, Layla tul-Qadr, and Prophet Muhammad's birthday. 
The recognized Christian holy days are Christmas, Easter Monday, 
Ascension Day, Pentecost, and All Saints Day.
    The law requires religious groups to register with the Government. 
All religious groups wishing to operate in the country must submit to 
the Ministry of the Interior a file including the group's bylaws, the 
names of the founding members, the date of founding (or date on which 
the founder received the revelation of his or her calling), general 
assembly minutes, the names of members of the administrative board, and 
other information. The Ministry of Interior investigates the 
backgrounds of the founding members to ascertain that the group has no 
politically subversive purpose. Although nontraditional religious 
groups, such as public secular associations, are required to register 
with the Government, no penalties are imposed on a group that fails to 
register. In practice registration may bring advantages of public 
recognition, invitations to official ceremonies and events, publicity, 
gifts, and school subsidies. No religious group has complained of 
arbitrary registration procedures or problems with gaining government 
recognition. The Government does not register traditional indigenous 
religious groups; such groups are not formally organized and none have 
applied for registration or recognition.
    The Government grants no tax or other benefits to religious groups; 
however, some religious groups have gained some favors after individual 
negotiations. Examples include reductions in the cost of resident alien 
registration, customs exemptions on certain religious items, diplomatic 
passports for major religious chiefs, and, in some cases, privileges 
similar to those of diplomats. No particular religion is favored 
consistently in this manner.
    Foreign missionaries must meet the same requirements as any 
foreigner, including registering as resident aliens and obtaining 
national identification cards. There were no reports that foreign 
missionaries were denied such registration arbitrarily.
    Religious instruction is permitted in public schools and usually is 
offered after normal class hours. Established Islamic, Catholic, and 
Protestant groups offer religious instruction. While a 1966 government 
decree that allowed ``only'' Catholic and Protestant teachings in 
schools exists, it no longer is enforced. The Government continued to 
subsidize both Roman Catholic and other Christian schools, although 
less than in the past. The Government did not subsidize Muslim schools.
    During the period covered by this report, the Government took 
positive steps to promote interfaith understanding. Government 
officials, including the President and his religious advisers, appear 
at major religious celebrations and events organized by a wide variety 
of faiths and groups. The Government often invites leaders of various 
religious communities, including the Mediation Committee for National 
Reconciliation, to attend official ceremonies and to sit on 
deliberative and advisory committees. However, the Government does not 
invite traditional indigenous religious groups to the ceremonies or 
committee meetings.
    In November 2003, President Gbagbo met with a group of Muslims at 
the end of Ramadan. He told them he was sensitive to the concerns of 
the Muslim community, just as he was sensitive to the concerns of all 
religious groups in the country. President Gbagbo condemned the actions 
of those who ``manipulate'' religion to achieve their political goals.
    In September 2003, the Ministry of Religion, in conjunction with 
the United Nations Population Fund, organized a workshop that sought to 
promote interfaith cooperation between various religious communities. 
No action was taken after the workshop.
    In April 2003, the Government hosted an international colloquium 
for West African religions on ``The Role of Religions in the Resolution 
of Regional Conflicts.'' The colloquium concluded that religion needs 
to be more a force for cohesion rather than division. The colloquium 
praised the local religious communities for putting aside their 
differences and working together for peace.
    In March 2003, following the signing of the Marcoussis agreement, 
the Government created a Ministry of Religion to improve interfaith 
understanding. The Ministry sought to promote national reconciliation 
and to help prevent the national crisis from turning into an 
interethnic and interreligious conflict. The Government created the 
Ministry to emphasize the secular nature of the state because both 
Muslim and Christian groups believe the State disproportionately favors 
the other.
    During the period covered by this report, some Muslim leaders 
claimed that many state institutions, particularly the national 
television and radio stations, were dominated by Christian programming, 
including broadcasts of the Catholic Mass, choirs, religious services, 
and Christian music. Specifically, the Islamic National Council (CNI) 
and the Muslim community questioned why Catholics had more than 10 
radio frequencies, while Muslims had only 1 frequency. However, Muslim 
leaders appear on state television, and have their own television show.

Restrictions on Religious Freedom
    The Government monitors minority religious groups for signs of 
political activity it considers subversive. In the early months of the 
2002 crisis, there were credible reports that the Government expanded 
its surveillance of Islamic associations. There were significantly 
fewer reports of Government surveillance of religious groups during the 
period covered by this report.
    In the past, the Government informally favored the Roman Catholic 
Church. Catholic Church leaders traditionally have had a much stronger 
voice in government affairs than their Islamic counterparts, which has 
led to feelings of disenfranchisement among some in the Muslim 
population. President Gbagbo continues to meet with Muslims leaders to 
discuss their concerns.
    Some Muslims believe their religious or ethnic affiliations made 
them targets of government discrimination with regard to both 
employment and national identity card renewals. Due to the tense 
political situation in the country and the ethnic and religious 
divisions along which political party lines are drawn, some Muslims are 
scrutinized more closely in the identity card application process. The 
national identity card issue is contentious as it has not been clear 
for several years which persons are required to have which card 
(citizen/non-citizen) and how the cards are to be distributed. As most 
Muslims share names, style of dress, and customs with several of the 
country's predominantly Muslim neighboring countries, citizens 
sometimes are wrongly accused of attempting to obtain nationality cards 
illegally in order to vote or otherwise take advantage of citizenship. 
Some noncitizens, particularly from the North, accuse the government of 
delaying or not processing their naturalization cases. Some people, 
particularly northerners and foreigners, complain that security forces 
have harassed them for having the wrong identity cards or not having an 
identity card. The Marcoussis agreement calls for the resolution of the 
national identity question and improved implementation of 
naturalization laws to ensure the granting of citizenship in an 
equitable manner to those qualified.
    Most Muslims in the country are from northern African countries 
from which there has been substantial immigration into the country. 
Consequently, government officials and other citizens often treat 
Muslim citizens like foreigners. For example, northern citizens, who 
are mostly Muslim, complained that when applying for passports or 
national identity cards, they were asked to provide more documents than 
applicants from southern ethnic groups. There were also reports that 
police officers confiscated or destroyed identity cards of northern 
citizens, telling northerners they should apply for a ``work identity 
card'' (carte de sejour), which is normally given to foreigners only. 
Also, security forces were more likely to extract bribes at checkpoints 
from northerners and foreigners than from southern citizens.
    Muslims often struggled for state benefits that came more easily to 
practitioners of other religions. For example, Catholic and Protestant 
schools are regarded as official schools supervised by the Ministry of 
Education and subsidized by the Government. The Government allows 
Islamic schools that follow an official curriculum, but it does not 
subsidize them.
    Some Muslim organizations continue to view the Government's strict 
financial and organizational requirements for Hajj pilgrimages to Saudi 
Arabia as unnecessary and unwarranted interference since Churches 
organize several Christian pilgrimages throughout the year without 
government supervision. In December 2003, the Islamic Front (FOI) and 
the National Trade Union of Couriers asked the Government to liberalize 
the Hajj process so that pilgrims could organize the trips without 
Government involvement. A Ministry of Religion official said the 
Government must be involved in the organization of Hajj as it involves 
3,000-4,000 citizens leaving the country each year.
    Traditional indigenous religions rarely are included in official or 
unofficial lists of the country's religions. There is no generally 
accepted system for classifying the country's diverse traditional 
religious practices, which vary not only by ethnic group, but also by 
region, village, family, gender, and age group. In addition members of 
the country's largely Christian or Islamic urban elite, which 
effectively control the State, generally seemed disinclined to allow 
traditional indigenous religions the social status accorded to 
Christianity and Islam. For example, no traditional indigenous 
religious leader (except for traditional rulers, whose responsibilities 
as rulers required them to perform some traditional religious 
functions) received an invitation to present New Year's greetings to 
the President or to take part in a government advisory council. 
However, traditional Akan chiefs very often were invited to participate 
in traditional libation ceremonies aimed at recognizing ancestors at 
the beginning of important ceremonies.
    The Government does not prohibit links to foreign coreligionists 
but it informally discourages connections with politically radical 
fundamentalist movements, such as Islamic groups based in Iran or 
Libya.

Abuses of Religious Freedom
    In October 2003, Minister of Security Martin Bleou announced that 
the Government discovered a plot to kill Abidjan Cardinal Bernard Agre, 
but did not say who was involved. Bleou announced the opening of an 
investigation arrests or publicized findings. Rebel groups, now known 
collectively as the New Forces, released a statement denying that they 
had any intention to harm Agre.
    In February an unknown gunman shot at five members of the executive 
committee of the Ivoirian High Council of Imams (COSIM) who were 
meeting on the terrace of the Riviera Mosque in Abidjan. Two days after 
the event, the Minister of Religion, Minister of Security, and 
President Gbagbo's religious advisor met the imams to express their 
concern. The imams alleged at a press conference that Government 
response was far slower than its reaction to the threat against 
Cardinal Agre. The Minister of Security opened an investigation into 
the attack; however, no results were released, and no arrests were made 
in connection with the attack by the end of the reporting period.
    Following the 2002 rebellion, there were credible reports that 
Government military and security forces committed abuses, including 
reprisal killings, against presumed rebel sympathizers, which included 
many Muslims. In October 2002, government security forces reportedly 
killed more than 100 noncombatants, mostly Muslims, in Daloa who 
allegedly supported the advancing rebel forces. The Government denied 
that its forces were responsible for the 2002 Daloa killings. However, 
the international press and human rights organizations reported that 
security forces were responsible for the killings in Daloa, citing 
multiple eyewitnesses. In October 2002, the Government announced an 
investigation into the killings, which so far has yielded no arrests or 
other results.
    During the early days of the 2002 crisis, government forces, along 
with unknown assailants, reportedly killed several Muslim leaders. 
There have been no arrests for the January and February 2003 killings 
of Mamadou Ganame, a Koranic instructor in Bianoua, Ayame (in the 
southeast); Imam Mahmoud Samassi, founder and Imam of the Lycee 
Technique Mosque in Abidjan at his residence; Mohamed Sangare, 
assistant Imam for the Adobo Mosque in Abidjan; and Mory Fanny Cisse, 
an Islamic preacher.
    Unlike in the previous reporting period, there were no reports that 
government security forces forcibly searched mosques. According to the 
CNI, government security forces forcibly searched 7 mosques and 
reportedly looted residences of at least 10 Muslim leaders in Abidjan 
during the previous reporting period.
    No action was taken in response to the April 2003 allegations by 
Daloa Muslim leaders that gendarmes regularly entered their mosques to 
conduct searches.
    Unlike in the past, there were no reports that security forces 
detained and questioned Islamic leaders on suspicions that they were 
plotting with the rebel New Forces.
    Unlike in the past, there were no reports that the Federation of 
Students and Scholars of Cote d'Ivoire student group had perpetrated 
violence against Muslim student groups.
    Information gathering is more difficult in the rebel-held North and 
West. Unlike in the previous reporting period, there were no reports of 
rebel New Forces intimidating or attacking Christian or other religious 
leaders in New Forces-held territory. A Ministry of Religion official 
said that Catholic priests and bishops in the north regularly hold 
religious services without any interference from the New Forces. In 
April rebel Patriotic Movement of Cote d'Ivoire Secretary-General 
Guillaume Soro, a Catholic, paid courtesy calls on several Catholic and 
Muslim leaders in New Forces-held villages. Soro told the religious 
leaders that the New Forces, which are often erroneously characterized 
in the press as being a ``Muslim'' rebel group, do not tolerate 
discrimination against any religion.
    At the outset of the rebellion in September 2002, rebels in Bouake 
and elsewhere in the North, executed more than 100 persons. Most of 
those executed were Christians and members of the armed forces or 
persons thought to be loyal to the Government. No action was taken 
against rebels who beat several Buddhist missionaries traveling to 
Bouake in April 2003; rebels who tortured three Christian priests in 
Korhogo in April 2003; or rebels who tortured Maurice Dodo, a church 
leader in Daloa in April 2003.
    Unlike in the previous reporting period, there were no new reports 
of attacks on churches. There is an ongoing investigation into the 
killing of prominent Muslim comedian Camara Yerefe in an Abidjan 
church; however, no arrests have been made.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Relations among the various religious groups became strained after 
the outbreak of the 2002 national crisis; there is some societal 
discrimination against Muslims and followers of traditional indigenous 
religions.
    Some persons consider all Muslims to be foreigners or 
fundamentalists, and sometimes refer to Muslims as ``destabilizing 
forces.'' Some political parties and religious representatives have 
made similar statements so as to use religious divisions to further 
political interests. One of the more prominent examples is the May 29 
speech by Imam Fofana Harrisou, chairman of a pro-FPI (Ivoirian Popular 
Front) Muslim group, before a group of progovernment ``Young 
Patriots.'' In the speech, Harrisou claimed opposition party, Rally of 
Republicans (RDR) had offered approximately $120,000 USD (64,323,403 
XOF) to his organization if its Muslim members would ``cause 
instability'' in the country. Harrisou said he declined the offer. The 
Forum of Religious Confessions, which includes Muslim and Christian 
leaders, immediately condemned Harrisou's comments by announcing that 
Harrisou had no evidence to support his claims and that his comments 
endangered social and religious cohesion in the country. The CNI, which 
is the largest Muslim group in the country, and the RDR denied 
Harrisou's accusations.
    Muslims frequently experienced discrimination because of their 
presumed support for the presidential candidacy of former Prime 
Minister Alassane Ouattara, a Muslim, or because of their ethnic 
origin. Although many northern Muslims supported the presidential 
candidacy of Ouattara and the RDR opposition party, some Muslims of 
northern origin have remained loyal to President Gbagbo's FPI party 
throughout the crisis. Followers of traditional indigenous religions 
also are subject to societal discrimination. Some Christians and 
Muslims refuse to associate with practitioners of traditional 
indigenous religions. Many leaders of religions such as Christianity or 
Islam look down on practitioners of traditional indigenous religions as 
``pagans'' or practitioners of ``black magic'' and human sacrifice. 
Although the purported practice of ``black magic'' or ``witchcraft'' is 
widely feared, traditional indigenous religions discourage such 
practices. For example, there have been no reports of human sacrifice 
in the country since well before independence.
    The practices of traditional indigenous religions often are secret 
and include exclusive initiation rites, oaths of silence, and taboos 
against writing down orally transmitted history. Traditional indigenous 
religions commonly involve belief in one supreme deity as well as 
lesser deities or spirits that are to be praised or appeased. Some 
indigenous religions believe that deities and spirits inhabit or 
associate with particular places, natural objects, or man-made images. 
Many practitioners of traditional indigenous religions are unaware of 
or do not consider themselves victims of societal discrimination and do 
not complain about their treatment.
    Conflicts between and within religious groups have surfaced 
occasionally. For more than 15 years, the Celestial Christians have 
been divided because of a leadership struggle. In June 2003, a clash 
between rival leaders Blin Jacob Edimou and Louis Akeble Zagadou over 
the ownership of a church led to the arrest of six men; they were later 
released. In September 2003, the Minister of Religion sent a delegation 
to Nigeria and Benin to consult with Celestial Christian leaders. In an 
attempt to end the church's religious dispute, and with the support of 
the Ministry of Religion, World Celestial Christian leader, Pastor 
Benoit Agbaossi, came to Abidjan in April and inaugurated Blin Jacob 
Ediemou as the Celestial Christian leader for the country.
    The Ministry of Religion took an active role in trying to end the 
leadership struggle that divided the Harrist community for more than 10 
years. In November 2003, the Minister of Religion, along with Christian 
and Muslim leaders, attended the inauguration of Adolphe Mobio as the 
new President of the Harrist Church.
    Relations between Muslims and Christians, specifically Catholics, 
improved during the period covered by this report. In January, to 
celebrate the New Year, leaders of all major religious groups and the 
Minister of Religion met within the Forum of Religious Groups, an NGO-
inspired, interdenominational gathering. In April an interfaith 
memorial service was held in Abidjan to mourn those killed during the 
March 25 to 27 demonstrations. Religious leaders continued to attend 
each other's main religious celebrations, setting an example of 
reconciliation for their respective communities.
    Prior to the crisis, there were examples of long-standing 
interfaith cooperation. The cooperation has resumed to a lesser extent 
during the period covered by this report. Once a year, on New Year's 
Eve, members of all Christian religious groups gather in the National 
Stadium in Abidjan for a nightlong vigil and prayer. When serious 
social problems arose, simultaneous Catholic, Protestant, and Muslim 
prayer ceremonies were held in churches, temples, and mosques to ask 
for divine assistance. Kouassi-Datekro, a town in the Akan region in 
the eastern part of the country, is famous for ecumenical events 
involving simultaneous prayer services of all faiths. Religious leaders 
from diverse groups assembled on their own initiative to mediate in 
times of political conflict; however, no leaders of traditional 
indigenous religious groups were included.
    The Forum of Religious Confessions endeavors to promote dialogue, 
increase understanding, and improve the relationships among religious 
leaders and groups and is headed by the leader of the Celestial 
Christian Church. The Research Group in Democracy and Social and 
Economic Development of Cote d'Ivoire (GERDDES-CI) created the Forum, 
which comprises leaders of many of the country's religious groups, 
including Catholics, Muslims, various Protestant groups, several 
syncretist groups, the Association of Traditional Priests, and the 
Bossonists, an association of indigenous Akan religious priests. The 
Ministry of Religion cooperates closely and regularly with the Forum of 
Religious Confessions.
    The GERDDES-CI also helped create the Collective of Civil Society 
for Peace (CCSP), which has worked since the beginning of the 2002 
crisis to promote national reconciliation. Some observers believe that 
the CCSP's work helped prevent the national crisis from turning into a 
religious war.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. Since 
the onset of the crisis, the U.S. Embassy has assisted efforts by the 
Government and nongovernmental organizations to mitigate religious 
tensions in the country. The U.S. Ambassador and other U.S. Government 
officials regularly meet with religious leaders. The Public Diplomacy 
section hosted a forum to which all religious denominations were 
invited to discuss the political crisis from the perspective of 
religious organizations. The U.S. Government sent several religious 
leaders to the United States on International Visitor programs.
                               __________

                                DJIBOUTI

    The Constitution, while declaring Islam to be the state religion, 
provides for freedom of religion, and the Government generally respects 
this right in practice; however, proselytizing is discouraged.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    The generally amicable relationship among religions in the society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 8,450 square miles, 
and government sources estimate its population at approximately 
650,000. More than 99 percent of the population are Sunni Muslim. There 
are a small number of Catholics, Protestants, and followers of the 
Baha'i Faith, together accounting for less than 1 percent of the 
population. There are no known practitioners of traditional indigenous 
religions. Because all citizens officially are considered Muslims if 
they do not adhere to another faith, there are no figures available on 
the number of atheists in the country.
    The sizable foreign community supports Roman Catholic, Protestant, 
Greek Orthodox, and Ethiopian Orthodox churches.
    A small number of foreign Christian missionary groups operate in 
the country, including the Eastern Mennonite Mission, Red Sea Team 
International, and Life International.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution, while declaring Islam to be the state religion, 
provides for freedom of religion, and the Government generally respects 
this right in practice; however, proselytizing is discouraged. The 
Government at all levels strives to protect this right in full, and 
does not tolerate its abuse, either by governmental or private actors.
    Although Islam is the state religion, the Government imposes no 
sanctions on those who choose to ignore Islamic teachings or to 
practice other faiths. The Government maintains diplomatic relations 
with the Vatican.
    The Shari'a Court has been replaced by the Family Court, which was 
practically implemented in February. This court uses laws from both the 
Family Code and Shari'a to rule on matters related to the family such 
as marriage, divorce, and inheritance.
    The Government requires that religious groups register with the 
Ministry of the Interior by submitting an application to the Ministry 
of Foreign Affairs, which, along with the Ministry of the Interior, 
investigates the group. Once approved, the group signs an initial 2-
year bilateral agreement detailing the scope of the group's activities. 
Baha'i leaders reported that they were refused the right to register.
    Foreign clergy and missionaries are permitted to perform charitable 
works and to sell religious books. These groups, which focus on 
humanitarian services in the education and health sectors, reportedly 
faced no harassment during the period covered by this report. Foreign 
missionary groups are licensed by the Government to operate schools. 
Religion is not taught in public schools.
    The country observes the Muslim holidays of Eid al-Fitr, Eid al-
Adha, the Prophet Mohammed's birthday, the Islamic New Year and the 
Ascension of the Prophet as national holidays. The country also 
celebrates Christmas as an official holiday.

Restrictions on Religious Freedom
    There is no legal prohibition against proselytizing; however, 
proselytizing is discouraged.
    Islamic law based on the Koran is used only with regard to family 
matters and is administered by the Family Court judges. Civil marriage 
is permitted only for non-Muslim foreigners. Muslims are required to 
marry in a religious ceremony, and a non-Muslim man may marry a Muslim 
woman only after converting to Islam.
    The Ministry of Muslim Affairs monitors the activities of Muslims, 
but it does not restrict their religious practices. The Ministry of 
Muslim Affairs has authority in all Islamic matters, including mosques, 
religious schools, and religious events. The High Islamic Council, 
recently created in the Ministry, is mandated to give advice on all 
religious issues and concerns. It is also in charge of coordinating all 
Islamic NGOs in the country.
    The President is required to take a religious oath at inauguration; 
however, other government employees are not required to do so.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. However, representatives of the 
Catholic, Protestant, and Ethiopian Orthodox churches and some 
nongovernmental organizations noted an increase in animosity towards 
non-Muslims. An Ethiopian Orthodox clergyman expressed concern over 
incidents of local youth throwing stones on the roof of the church. 
Moderate Muslim clerics attribute the rise in Islamic fundamentalism in 
part to the international media, Saudi Wahhabi schools, the growing 
number of Islamic groups, and graduates of Saudi Arabia or Yemen 
Islamic schools.
    French Catholics and Ethiopian Orthodox Christians have been part 
of Djibouti society for almost a century and are an example of the 
considerable familiarity with and tolerance of other faiths by the 
Muslim majority. Persons born as Catholics face no discrimination from 
Muslim relatives. In many cases, these Catholics are children or 
grandchildren of persons raised in French Catholic orphanages during 
the colonial period.
    Approximately 60 percent of the Djiboutian population is ethnically 
Somali. In the ethnic Somali community of the country, clan membership 
has more influence over a person's life than does religion. Djiboutian 
ethnic Somalis who are Christians often are buried according to Islamic 
traditions by relatives who do not recognize their non-Muslim faith.
    There is no formal interfaith dialogue. The Catholic Church 
organizes an annual celebration with all the other Christian churches. 
The Qadi receives Ramadan greetings from Pope John Paul II. He meets 
with the heads of other faiths only at government-organized ceremonies.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy representatives periodically meet with leaders and members of 
religious communities and with U.S. nongovernmental organizations with 
a missionary component. The U.S. Embassy hosted four Iftaars during 
Ramadan to promote religious tolerance and understanding. Guests 
included all local imams as well as local businessmen, government 
officials, and Embassy employees.
                               __________

                           EQUATORIAL GUINEA

    The Constitution provides for freedom of religion, and the 
government generally respects this right in practice.
    Government respect for religious freedom has improved. The Ministry 
of Justice and Religion relaxed administrative controls on church 
activities and the formation of new churches by established 
denominations. However, the Government remains sensitive to criticism 
by religious groups.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government during periodic visits to the country as part of its overall 
policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 10,827 square miles and a 
population of approximately 500,000. Christians account for 
approximately 93 percent of the population. Five percent of the 
population practices various traditional indigenous religions. In 
actuality the number of practitioners of traditional indigenous 
religions is much higher, although the exact figure is unknown. Many 
baptized Catholics reportedly still follow traditional beliefs. 
Muslims, members of the Baha'i Faith, practitioners of other religions, 
and those who are atheist each comprise less than 1-percent of the 
population. Roman Catholicism is the principal religion, dating back to 
the Spanish colonial period, when almost the entire population was 
baptized into this faith. Of the Christian population, approximately 87 
percent are at least nominally Catholic, and approximately 4.5 percent 
belong to Protestant denominations. Christian worship tends to be 
concentrated in the more urbanized areas. Although in the past there 
has been no known organized Christian worship in large, rural parts of 
the country, both Catholic and Protestant church leaders report 
expansion into interior regions.
    Foreign missionary groups operate in the country, both on Bioko 
Island and the mainland. These include Baptists, Seventh-day 
Adventists, Assemblies of God, and Jehovah's Witnesses. 
Nondenominational evangelical Christian groups are also present.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion and the 
Government generally respects this right in practice. However, the 
Government remains sensitive to any criticism and church leaders 
usually avoid discussions that could be construed as critical of the 
Government or government officials.
    The Government generally allows preaching, religious teaching, 
education, and practice by believers. The Government requires 
permission for any activities outside the confines of places of 
worship; however, in practice this requirement does not appear to 
hinder organized religious groups.
    A 1992 Presidential Decree regulates the exercise of religious 
freedom. This decree maintains an official preference for the Catholic 
Church and the Reform Church of Equatorial Guinea due to their 
traditional roots and well-known influence in the social and cultural 
life of the populace. While the decree does not hinder the practice of 
other religions, its effects can be observed in many events throughout 
the country. For example, Roman Catholic masses serve as a normal part 
of any major ceremonial function, such as on the October 12 National 
Day. Another example of these preferences includes the exemption from 
airport entry and exit taxes that officials of the Catholic and Reform 
churches receive. Officials of other religions must pay.
    The 1992 decree regulates the registration of religious groups. To 
register, churches must submit a written application to the Ministry of 
Justice and Worship. The Director General in the Ministry of Justice 
and Religion oversees compliance with the 1992 decree and the 
registration process. This application was not required of the Catholic 
and Reform Churches because of their long-established presence in the 
country.
    A religious organization must be registered formally with the 
Ministry of Justice and Religion before its religious activities are 
allowed. The application and approval process usually takes several 
years, but such delay appears to be the result of general bureaucratic 
inefficiency and not of a policy designed to impede the operation of 
any religious group. There were no reports that the Government refused 
to register any group. Though required by the 1992 decree regulating 
religions, the degree of enforcement of registration requirements and 
other sections of this law are enforced inconsistently. Unregistered 
groups operating in the country can be fined; however, such fines are 
rarely applied. For example, the Assemblies of God received official 
recognition in 1993; however, from 1987 through 1993, the group was 
able to operate although it had not been recognized officially.
    The exact number of registered denominations is not publicly 
available.
    Religious study is required in schools and is usually but not 
exclusively Catholic.
    Religious leaders indicated that they knew of no steps by the 
Government to promote an interfaith dialogue between different faiths. 
However, Protestant churches report a positive dialogue and generally 
good relations between the various Protestant denominations.
    Foreign missionaries work throughout the country, generally without 
impediment.

Restrictions on Religious Freedom
    In the past, the Government and President Teodoro Obiang Nguema's 
ruling Democratic Party of Equatorial Guinea (PDGE) reacted defensively 
to any criticism, and the Government continued to unofficially restrict 
freedom of expression of the clergy in that regard.
    In 2002 and 2003, government agents occasionally made official and 
unofficial visits to monitor church behavior or request a timetable of 
church activities. The Government requires permission for any religious 
or faith-based social assistance activity outside the confines of 
places of worship; however, in practice this requirement did not appear 
to hinder organized religious groups. In 2002, there were some reports 
that a growing international presence and the Government's focus on 
petroleum exploration and development resulted in a reduction of 
religious restrictions during the period covered by this report; 
however, these reports could not be confirmed.
    In 2003, the Director General of the Ministry of Justice and 
Worship declared that churches would be required to pay a registration 
fee for each individual congregation in addition to the existing 
general register fee. The Director General claimed that this 
requirement was contained in the 1992 decree but had never been 
enforced. Consequently, he proposed applying this fee retroactively to 
all congregations established after a religious organization gained 
national recognition. Some individual government officials at the 
Ministry of Justice and Worship defended the full enforcement of church 
registration requirements to ``control'' rapid growth of new and 
unfamiliar religious groups in the country. However, within 2 months 
the Director General was removed from office due to heavy protests from 
the religious community. Since then, no action has been made to apply 
the former Director's General original proposal.
    According to Jose Maguga, the director of the Autonomous Rural 
Development (DAR), a Catholic nongovernmental organization, church 
representatives practiced self-censorship and avoided any criticism of 
the Government. In 2002, the DAR was required to have a government 
delegate present at its meetings. This restriction apparently was in 
response to government fears that DAR encourages antigovernment 
sentiment. The Government required that the DAR office in the diocese 
of Ebibeyin inform the local delegate each time it held a board 
meeting. The DAR complied with the requirement and received permission 
to meet, but the local delegate insisted on being present during the 
meetings. The DAR refused to hold meetings with the delegate present, 
and consequently it did not hold official meetings during 2002.
    While there is no reported workplace discrimination targeted 
against a particular faith, some non-Catholic pastors who work for the 
Government reported that they maintain a low profile in the workplace 
with regard to their religious affiliation. Non-Catholic pastors 
reported that their supervisors informed them of the requirement to 
participate in religious activities related to their position, 
including such events as Catholic masses at government functions.
    On April 25, during the recent legislative and municipal elections, 
security forces and the Mayor of Malabo threatened a missionary pastor 
for removing party campaign posters of the ruling party from the walls 
of his church. The Mayor threatened to put the missionary in jail. He 
accused the pastor of being a ``terrorist'' and also threatened to turn 
off the church's electricity and water services. No action was taken 
against the missionary due to the intercession of his Equatoguinean 
colleagues who asked the Mayor to excuse the missionary's behavior. 
Ruling party supporters later placed posters on the walls of the 
church. Neither the missionary nor any church member removed the newly 
installed posters.
    The country's fundamental law on religion states that each person 
is free to study his or her own religion and should not be forced to 
study another faith. In practice, access to study in one's own faith is 
generally not possible. For example, a Protestant church official cited 
difficulties when enrolling his children at school. At the school, each 
child is required to lead a daily Catholic-based devotional. When the 
child's father requested that a teacher of the child's own faith be 
made available, the school official claimed there was a lack of funds 
and stated that he could provide the teacher only if the child's church 
was willing to pay the teacher's salary.
    In 2003, church leaders and foreign missionaries complained that 
immigration officials at Malabo's international airport had threatened 
denial of entry to U.S. citizens affiliated with their organizations. 
Some religious leaders feared that these denials were motivated by a 
bias against Protestant denominations.
    In 2003, foreign missionaries also complained about the length of 
time and the new costs required to obtain residence permits that were 
previously cost-free. However, during the period covered by this 
report, the new costs associated with the previous Director General at 
the Ministry of Justice and Worship had been removed; however, 
administrative procedures still required a wait of 2 to 3 months for 
non-Catholic foreign missionaries. Catholic missionaries reportedly 
receive residence permits shortly after their arrival.
    In 2001, some citizens working as missionaries received vague 
warnings with no specific consequences detailed from the Ministry of 
Justice and Religion against voting for candidates who were not PDGE 
members. However, these warnings made no threat in the case of 
noncompliance. None of the missionaries were made to appear before the 
Ministry and no further warnings were issued during the remainder of 
the period covered by this report.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who were abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

Improvements in Respect for Religious Freedom
    During the period covered by this report, increased government 
respect for religious freedom contributed to the general free practice 
of religion. In 2003, religious leaders reported a positive 
relationship with the new supervising Director General at the Ministry 
of Justice and Worship. He has not applied fines or otherwise harassed 
religious leaders. For example, leaders of a Protestant church reported 
that the Regional Delegate for Luba began to harass their 
denomination's local church, prevented the establishment of new 
churches, and attempted to have fines imposed by the Director General 
at the Ministry of Justice and Worship. The church leaders took their 
case to the Director General. The Director General asked the Delegate 
to show him exactly which law had been broken. When the Delegate was 
unable to provide concrete reasoning for the imposition of a fine, he 
was warned by the Director General to stop harassing the church. After 
this warning, no more threats were reported and harassment decreased.

                    Section III. Societal Attitudes

    The generally amicable relations among religions in society 
contributed to religious freedom. However, some non-Catholic religious 
groups believe that they face societal pressures within their regions. 
Such concerns may reflect ethnic or individual differences as much as 
religious differences.
    There is a clear divide between the traditionally dominant Catholic 
Church and the rising numbers of non-Catholic congregations, especially 
those of the evangelical denominations. The Archbishop of Malabo has 
reportedly sent letters to non-Catholic churches that he believes are 
interfering in the lives of Catholics. For example, if a married 
person's spouse converts to a non-Catholic faith or if a married couple 
are separated and one member of the couple remarries in the Protestant 
church, these incidents could lead to warnings from the Catholic 
Archbishop.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
During the period covered by this report, U.S. Embassy staff met with 
various church and missionary leaders, as well as government officials 
in the Ministry of Justice and Worship.
    In an April 2003 meeting, Embassy officers informed high-level 
Ministry of Justice and Worship officials of the unfair imposition of 
fines on non-Catholic churches. The Embassy officers claimed that these 
fines were not in accordance with Equatoguinean law. The officials also 
discussed the unequal treatment of non-Catholic missionaries. Within 2-
months, the Director General was removed from office, reportedly due to 
heavy protests from the religious community. Since then, congregations 
have enjoyed good relations with the Ministry and no U.S. missionary 
group entering the country has reported any further visa problems.
    The U.S. Embassy in Malabo re-opened in October 2003. This new 
facility has allowed officials to deepen contacts with the country's 
religious community. Together with the U.S. Embassy based in Yaounde, 
Cameroon, and the U.S. Consular Agent based on the mainland city of 
Bata, the U.S. Embassy in Malabo maintains contact with religious 
groups, especially American missionaries in the country, and monitors 
religious initiatives.
                               __________

                                ERITREA

    The Constitution, which the Government has not yet implemented, 
provides for freedom of religion; however, in practice the Government 
severely restricted this right for all but the four government-
sanctioned religions--Orthodox Christians, Muslims, Catholics, and the 
Evangelical Church of Eritrea (affiliated with the Lutheran World 
Federation), which together represent the vast majority of the 
population. Oftentimes, treatment of religious minorities varied 
depending on local authorities.
    The Government's poor respect for religious freedom for minority 
religious groups continued to decline during the period covered by this 
report. The Government harassed, arrested, and detained members of 
Pentecostal and other independent evangelical groups reform movements 
from and within the Eritrean Orthodox Church, and Jehovah's Witnesses. 
There were also numerous reports of physical torture and attempts at 
forced recantations. Following a May 2002 government decree that all 
religious groups must register or cease all religious activities, the 
Government closed all religious facilities not belonging to the four 
sanctioned religions. These closures, the Government's refusal to 
authorize any registrations, and the restriction on holding religious 
meetings continued through the period covered by this report.
    Citizens generally are tolerant of one another in the practice of 
their religion; however, societal attitudes toward Jehovah's Witnesses 
and Pentecostal groups are an exception to this general tolerance. 
There also were reports that some individuals encouraged harassment of 
these nonsanctioned religious groups and reported their activities to 
the Government.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. In 
September 2004, the Secretary of State designated Eritrea as a 
``Country of Particular Concern'' under the International Religious 
Freedom Act for particularly severe violations of religious freedom.

                    Section I. Religious Demography

    The country has a total area of 48,489 square miles, and its 
population is approximately 3.6 million. Although reliable statistics 
are not available, approximately 50 percent of the population is Sunni 
Muslim, and approximately 40 percent is Orthodox Christian. The 
population also includes a small number of Eastern Rite and Roman 
Catholics (5 percent), Protestants (2 percent), smaller numbers of 
Seventh-day Adventists, and fewer than 1,500 Jehovah's Witnesses. 
Approximately 2 percent practice traditional indigenous religions. Also 
present in very small numbers are practicing Buddhists, Hindus, and 
Baha'is. The population in the eastern and western lowlands 
predominantly is Muslim and in the highlands predominantly is 
Christian. There are very few atheists. Religious participation is high 
among all ethnic groups.
    Within the country's geographic and ethnic groups, the majority of 
the Tigrinya are Orthodox Christian, with the exception of the Djiberti 
Tigrinya, who are Muslim. The majority of members of the Tigre, Saho, 
Nara, Afar, Rashaida, Beja, and Blen ethnic groups are Muslim. 
Approximately 40 percent of the Blen are Christian, the majority being 
Catholic. More than half of the Kunama are Roman Catholic, with a large 
minority of Muslims and some who practice traditional indigenous 
religions. The central and southern highland areas, which generally are 
more economically developed than the lowlands, predominantly are 
populated by Christian Tigrinyas and some Muslim Djiberti Tigrinya and 
Saho. The Afar and Rashaida, as well as some of the Saho and Tigre, 
live in the eastern lowlands. The Blen live on the border between the 
western lowlands and the central highlands and are concentrated in the 
Keren area, which also includes a significant minority of Tigre and 
Tigrinya speakers. The Beja, Kunama, Nara, and the majority of Tigre 
live in the western lowlands.
    Foreign missionaries operate in the country, including 
representatives of the Catholic, Protestant, and Muslim faiths. Some 
missionaries and representatives of the restricted nonsanctioned 
religious groups work in the country but keep a low profile for fear of 
abuse of their congregations. There also are several international 
faith-based nongovernmental organizations (NGOs) that provide 
humanitarian aid, including Mercy Corps, Caritas, Dutch Interchurch 
Aid, Norwegian Church Aid, Lutheran World Federation, Catholic Relief 
Services, and the Islamic Mufti's Relief Organization.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Government drafted and approved a Constitution in 1997 that 
provides the freedom to practice any religion; however, the Government 
has not yet implemented its provisions. The Government severely 
restricted this right in the case of numerous small Protestant churches 
and Jehovah's Witnesses.
    In May 2002, the Minister of Information issued a decree that all 
religious groups must be registered. Leaders of the nonsanctioned 
religious groups were warned that, until the registration applications 
were received and approved, no religious activities or services could 
be held. Registration requirements include a description of the history 
of the religious group in the country, explanation of the 
``uniqueness'' or benefit that the group offers compared to other 
religious groups already in the country, names and personal information 
of religious leaders, a list of group members, detailed information on 
assets and property owned by the group, and sources of funding from 
outside the country. A government committee reviews the applications, 
which in theory are to be approved only if they conform to local 
culture.
    The Government approved no registrations during the period covered 
by this report, despite the fact that several religious groups 
submitted their registration documents over 2 years ago and continued 
to inquire with the relevant government offices. Informal comments from 
senior government officials suggest that no registrations will be 
approved in the foreseeable future.
    The four government-sanctioned religious groups--Orthodox 
Christians, Muslims, Catholics, and members of the Evangelical Church 
of Eritrea--were not required to register, and their services and 
activities were allowed to continue. They have been requested to 
provide to the Government an accounting of their financial sources, as 
well as lists of personnel and real property.
    In 1994, a presidential decree was issued declaring that because 
Jehovah's Witnesses had ``forsaken their nationality'' by refusing to 
vote in the 1993 independence referendum and by avoiding national 
service duty, the Government would dismiss Jehovah's Witnesses from 
government employment, revoke their right to hold business licenses, 
and refuse issuance of identity or travel documents. This government 
action resulted in economic, employment, and travel difficulties for 
many members of Jehovah's Witnesses, especially former civil servants 
and merchants.
    Any religious organization that seeks facilities for worship other 
than private homes must obtain government approval to build such 
facilities.
    Religious organizations, including faith-based NGOs, do not receive 
duty-free privileges, although they sometimes are allowed to import 
items under the reduced duty structure used for companies.
    The following religious holidays are recognized as official 
holidays by the Government: Christmas (both Orthodox and non-Orthodox), 
Epiphany (Christian), Eid al-Fitr (Muslim), Good Friday (Christian), 
Easter (Christian), Eid al-Adha (Muslim), Eid al-Mewlid (Muslim), New 
Year (Orthodox), Meskel (Orthodox).

Restrictions on Religious Freedom
    Islam and Orthodox Christianity are practiced widely and largely 
are tolerated throughout the country, with persons free to worship at 
the religious service of their choice. There is a centuries-old history 
of tolerance and peaceful coexistence between Christianity and Islam in 
the country. Following the May 2002 government decree that certain 
religious groups must register or cease all religious activities, 
religious facilities not belonging to the four sanctioned religious 
groups were forced to close. Authorities also informed nonsanctioned 
religious groups that a standing law would be used to stop political or 
other gatherings in private homes of more than three or five persons. 
In practice, authorities enforced this law sporadically during the 
period covered by this report. Treatment of religious minorities often 
varied depending on local authorities. For example, some local 
authorities allow banned groups to worship quietly whereas others do 
not allow banned groups to meet at all.
    The Government closely monitors the activities and movements of 
nonsanctioned religious groups and individual members, including 
nonreligious social functions attended by members. The Government also 
harassed and monitored some Orthodox congregations whose religious 
services it did not approve.
    The Government denied visa applications for representatives of 
Jehovah's Witnesses and other groups abroad who applied to travel to 
the country to meet with their congregations or discuss religious 
freedom issues with government officials.
    A 1995 proclamation bans religious organizations from involvement 
in politics and restricts the right of religious media from commenting 
on political matters. The Directorate of Religious Affairs in the 
Ministry of Local Government monitors religious compliance with this 
proscription.
    Faith-based organizations are permitted to fund, but not initiate 
or implement, development projects; however, this proclamation was not 
enforced in practice--several religious organizations executed small-
scale development projects without government interference. The 
proclamation also set out rules governing relations between religious 
organizations and foreign sponsors.
    The military has no chaplains. Military personnel are free to 
worship at nearby houses of worship for the four sanctioned religions. 
Military members reportedly are sometimes allowed to possess approved 
religious books to pray privately in their barracks but not in groups. 
Several members of nonsanctioned religious groups reportedly were 
arrested for violating this rule.
    The Government also restricts what it deems to be radical forms of 
Islam. Most foreign preachers of Islam are not allowed to proselytize, 
and funding of Islamic missionary or religious activities is 
controlled.

Abuses of Religious Freedom
    There were numerous credible reports that over 400 members of 
nonsanctioned religious groups have been detained or imprisoned. 
Government restrictions make it difficult to determine the precise 
number of current religious prisoners, but it is likely over 200. These 
reports came from individual religious leaders, members of sanctioned 
and nonsanctioned religious groups, and family members of detainees.
    In March, 20 members of the Kalehiwot Church were arrested while 
praying in a private home in Assab. Also in March, the pastor of the 
Medhane Alem, a component of the Orthodox Church, was arrested and 
released the following day. Officials report that the group is 
currently ``under investigation.''
    In February, 12 members of the Full Gospel Church in Asmara 
reportedly were arrested while praying in a private home. They were 
released after approximately 1 month. Of the 12, 1 was under the age of 
18 and another was handicapped--both of these detainees were released 
after 4 days. Also in February, 50 members of the Hallelujah Church in 
Asmara were arrested.
    In November 2003, the pastor and seven other members of the Kale 
Hiwot Church in Mendefara were arrested and detained. That same month, 
10 young Pentecostal women were arrested and detained at the Sawa 
military camp.
    In August 2003, over 60 teenage Protestants engaged in compulsory 
military training at the Sawa military camp were detained and 
reportedly subjected to severe abuse because they had been caught in 
possession of Bibles. Authorities reportedly imprisoned the youths in 
metal shipping containers.
    In February 2002, 74 military and national service personnel were 
arrested and remained imprisoned near Assab during the period covered 
by this report. Reports suggest they are being detained until they 
repudiate their faith. Some of the detainees reportedly have been 
rolled around in oil drums, abused by fellow prisoners, and the women 
sexually abused; some of the detainees reportedly suffer from partial 
paralysis and other physical injuries as a result of their torture. 
Other reports describe other individuals and groups in the military and 
national service who have been detained, harassed, and physically 
tortured for practicing nonsanctioned religions.
    There were several reports that on occasion police tortured those 
detained for their religious beliefs, including using bondage, heat 
exposure, and beatings. There also were credible reports that some of 
the detainees were required to sign statements repudiating their faith 
or agreeing not to practice it as a condition for release. In some 
cases where detainees refused to sign, relatives were asked to do so on 
their behalf.
    Government officials agreed at the end of the period covered by 
this report to discuss informally details of certain reported abuse 
cases. Senior Ministry of Justice officials said that it was against 
government policy to arrest anyone solely because of religious 
affiliation. According to Ministry officials, cases of such arrests are 
investigated and some detainees have been released, but security 
officials are not punished for making wrongful arrests.
    The Justice Ministry's attention reportedly resulted in the April 
release of approximately 14 members of the Rhema Church who had been 
arrested in February while praying in a private home in Asmara. The 
arrestees, including four adolescents, were reportedly beaten by 
security officials with ropes and locked in metal shipping containers 
at a prison facility outside the capital.
    Members of other churches also reportedly were arrested without 
charges because of religious affiliation. In January, approximately 40 
Jehovah's Witnesses reportedly were arrested while praying in a private 
home in Asmara. Approximately 20 members remained in detention, many 
reportedly in a metal shipping container at a prison outside Asmara. 
One of the members held in a shipping container is reportedly over 90 
years old.
    The Government does not excuse individuals who object to national 
service for religious reasons or reasons of conscience, nor does the 
Government allow alternative service. Most members of Jehovah's 
Witnesses have refused to participate in national service or to vote 
based upon religious beliefs, which has led to widespread criticism 
that they collectively were shirking their civic duty. Some Muslims 
also have objected to universal national service because of the 
requirement that women perform military duty.
    Although members of other religious groups, including Muslims, 
reportedly have been punished in past years for failure to participate 
in national service, the Government has singled out Jehovah's Witnesses 
for harsher treatment than that received by followers of other faiths 
for similar actions. Jehovah's Witnesses who did not participate in 
national service have been subject to dismissal from the civil service, 
revocation of their business licenses, eviction from government-owned 
housing, and denial of passports, identity cards, and exit visas.
    At the end of the period covered by this report, nine Jehovah's 
Witnesses remained in detention without charge and without being tried 
for failing to participate in national service. These individuals have 
been detained for varying periods, some for more than 9 years. The 
maximum official penalty for refusing to perform national service is 3 
years. Ministry of Justice officials have denied that any Jehovah's 
Witnesses were in detention without charge, although they acknowledge 
that some Jehovah's Witnesses and a number of Muslims were jailed for 
evading national service. There were no reports that Jehovah's 
Witnesses who performed national service and participated in the 
national independence referendum were subject to discrimination.

Forced Religious Conversion
    There were reports that police forced some adherents of 
nonsanctioned religious groups to sign statements that they would 
abandon their faith and return to the Orthodox Church.
    There were no reports of forced religious conversion of minor U.S. 
citizens who had been abducted or illegally removed from the United 
States, or of the refusal to allow such citizens to be returned to the 
United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Citizens generally are tolerant of one another in the practice of 
their religion, particularly among the four government-sanctioned 
religious groups. Mosques and the principal Christian churches coexist 
throughout the country, although Islam tends to predominate in the 
lowlands and Christianity in the highlands. In Asmara, Christian and 
Muslim holidays are respected by all religions. Some holidays are 
celebrated jointly.
    Societal attitudes toward Jehovah's Witnesses and some Pentecostal 
groups are an exception to this general religious tolerance. Jehovah's 
Witnesses generally are disliked and face some societal discrimination 
because of their refusal to participate in the 1993 independence 
referendum and to perform national service, a refusal that is widely 
judged as unpatriotic. There was some social prejudice against members 
of the nonsanctioned religious groups. Some individuals reportedly 
cooperated with government authorities by reporting on and harassing 
those members.
    Leaders of the four principal religions meet routinely and engage 
in efforts to foster cooperation and understanding among those 
religions. Of these religions, only the Catholic Church has publicly 
and vigorously defended the right of freedom of conscience for all 
faiths. Leaders of the four principal religious organizations enjoy 
excellent interfaith relations.
    In April, the head of the National Union of Eritrean Youth and 
Students, a quasi-governmental organization, reportedly told 
representatives of the four sanctioned religions that they needed to 
``bring back the youth'' who had strayed into the nonsanctioned 
religions.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy meets regularly with leaders of the religious community 
but has been unsuccessful at arranging meetings with the Government's 
Director of Religious Affairs.
    The U.S. Ambassador and other Embassy officers have raised the 
cases of detentions and restrictions on nonsanctioned religious groups 
with government officials in the President's Office, the Ministry of 
Foreign Affairs, the Ministry of Justice, and the leaders of the sole 
legal political party, the People's Front for Democracy and Justice.
    Two senior staff from the State Department's Office of 
International Religious Freedom traveled to the country and met with 
senior government officials to discuss religious prisoners, religious 
freedom, and freedom of conscience. There were also meetings with 
members of religious organizations.
    In September 2004, the Secretary of State designated Eritrea as a 
``Country of Particular Concern'' under the International Religious 
Freedom Act for particularly severe violations of religious freedom.
                               __________

                                ETHIOPIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, on 
occasion local authorities infringed on this right.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Some Protestant and Muslim 
groups continued to complain that local officials discriminate against 
them when seeking land for churches and cemeteries, but there were 
reports during the period covered by this report of good relations 
between the Ministry of Education and the Ethiopian Islamic Affairs 
Supreme Council (EIASC) regarding the use of headscarves.
    The generally amicable relationship among religions in society 
contributed to religious freedom. In general, there was a decrease in 
interreligious conflict and clashes; however, intrareligious tension 
and government criticism increased among Muslims, which divided 
traditionalists from the stricter fundamentalists.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 435,186 square miles, and its 
population is approximately 71 million. Approximately 40 to 45 percent 
of the population adheres to the Ethiopian Orthodox Church (EOC); 
however, the EOC claims 50 percent of the country's total population, 
or more than 31 million adherents, and 110,450 churches. The EOC is 
predominant in the northern regions of Tigray and Amhara. Approximately 
45 percent of the population is Muslim, although many Muslims claim 
that the actual percentage is higher. Addis Ababa has 1 million 
Muslims, according to the Supreme Islamic Council. Islam is most 
prevalent in the Somali and Afar regions, as well as in all the major 
parts of Oromia. Evangelical and Pentecostal Protestantism continue to 
be the fastest growing faiths and constitute more than 10 percent of 
the population. According to the Evangelical Church Fellowship, there 
are 11.5 million Protestants, although this figure may be a high 
estimate. Established Protestant churches such as Mekane Yesus (with 
4.03 million members--an increase of 195,000 in 2003) and the Kale 
Hiwot followers (with 4.6 million members) are strongest in the 
Southern Nations, Nationalities, and People's Regional State (SNNPRS), 
western and central Oromia, and in urban areas around the country. In 
Gambella in the western part of the country, where ethnic clashes broke 
out in December 2003, the Mekane Yesus followers represent 60 percent 
of the population, according to the president of the Ethiopian 
Evangelical Church of Mekane Yesus. The Evangelical Church Fellowship 
claims there are now 22 denominations under their religious umbrella 
and that the number of adherents increased by 4 million in the period 
covered by this report.
    There are more than 7,000 Jehovah's Witnesses in the country. 
Oriental Rite and Latin Rite Roman Catholics (Roman Catholics number 
500,000), Jews, animists, and other practitioners of traditional 
indigenous religions make up most of the remaining population. In Addis 
Ababa and western Gondar, in the Amhara region, there are those who 
claim that their ancestors were forced to convert from Judaism to 
Ethiopian Orthodoxy (Feles Mora). There are very few atheists. Although 
precise data is not available, active participation in religious 
services is high throughout the country.
    A large number of foreign missionary groups operate in the country, 
including Catholic and Protestant missionaries. Protestant 
organizations, operating under the umbrella of the 22-member 
Evangelical Church Fellowship of Ethiopia, sponsor or support 
missionary work: the Baptist Bible Fellowship; the New Covenant Baptist 
Church; the Baptist Evangelical Association; Mekane Yesus Church 
(associated with the Lutheran Church); Kale Hiwot Church (associated 
with SIM--Service in Mission); Hiwot Berhan Church (associated with the 
Swedish Philadelphia Church); Genet Church (associated with the Finnish 
Mission); Lutheran-Presbyterian Church of Ethiopia; Emnet Christos; 
Muluwongel (Full Gospel) Church; and Messerete Kristos (associated with 
the Mennonite Mission). There also is missionary activity by 
Pentecostals, Jehovah's Witnesses, and the Church of Jesus Christ of 
Latter-day Saints (Mormons).

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, on 
occasion government authorities infringed on this right. The 
Constitution requires the separation of religion and the state and 
prohibits a state religion, and the Government generally respects these 
rights in practice. The Federal Government interfered during 2003 in 
the internal affairs of the EIASC by orchestrating the installation of 
EIASC officials following an internal power struggle.
    The Government requires that religious groups be registered. 
Religious institutions, like nongovernmental organizations (NGOs), are 
registered with the Ministry of Justice and must renew their 
registration every 3 years. The new registration policy obliging 
churches to re-register every 3 years went into effect in December 
2002, supplanting a previous annual registration requirement. The 
Ethiopian Human Rights Council (EHRCO) stated that the change in the 
registration requirement does not reflect any progress or improvement 
in the Government's treatment of ``newer religions,'' specifically 
Protestant churches.
    The EOC has never registered and has never faced ramifications for 
not registering. Similarly, the Supreme Islamic Council, after 
registering 8 years ago, has never re-registered since it protested 
this requirement to the Prime Minister's Office. Protests from other 
religious groups over these exceptions have not resulted in equal 
treatment from the Government. Evangelical Church Fellowship 
representatives reported that they met with the Speaker of the House 
(Parliament) in December 2002 and complained about the registration 
requirement, requesting that they be treated equally with other groups. 
The Speaker assured the leaders that the issue would be discussed in 
Parliament. However, the Chairman of Parliament's Social Affairs 
Committee does not recall Parliament ever discussing the matter. The 
Roman Catholic Nuncio in the country has written repeatedly to the 
Prime Minister's office seeking a reversal of this policy. However, 
there was no change in the government policy during the period covered 
by this report. The Mekane Yesus leadership confirmed their frustration 
with the registration requirement of every 3 years as well and sent 
their complaints to the Ministry of Justice by means of a document 
signed by Mekane Yesus, the Evangelical Fellowship, and the Roman 
Catholics. The statement requested that religions be placed in a 
``different status than NGOs.'' The president of Mekane Yesus stated 
that the lack of feedback from the Government on this issue makes it 
clear that the present leadership does not treat all religions equally.
    Unlike NGOs, religious groups are not subject to a rigorous 
registration process. Under current law, any religious organization 
that undertakes development activities must register its development 
wing separately as an NGO. To register, each religious organization 
must complete an application form and submit a copy of its bylaws, 
curriculum vitae of the organization's leader, and a copy of the 
leader's identity card. Failure to register results in the lack of any 
legal standing. For example, any organization that does not register 
with the Ministry of Justice would not be allowed to open a bank 
account and would be severely disadvantaged in any court of law.
    Religious groups are not accorded duty-free status. Religious 
groups are given the free use of government land for churches, schools, 
hospitals, and cemeteries; however, schools and hospitals, regardless 
of how long they have been in operation, are subject to government 
closure and land forfeiture at any time. Religious groups, like private 
individuals or businesses, must apply to regional and local governments 
for land allocation. An interfaith effort to promote revision of the 
law for religious organizations to obtain duty-free status continued 
during the period covered by this report.
    The Meserte Kristos/Mennonite Church suffered a setback during the 
period covered by this report. Although the Derg seized their church 
and church school many years ago, the Church was able to reclaim its 
building with the fall of Mengistu. The Church received permission to 
reclaim the building for worship, but the adjacent Sunday school 
building was converted to a government school, a deviation from extant 
provisions protecting land used for prayer houses and cemeteries from 
government reclamation (unless they had been built illegally). After 
the Church received a letter in November 2003 stating it could not 
continue to use the building for worship and had to vacate the 
premises, the Government seized the church building to use it as part 
of the government school on the same compound.
    After reports that mosques built by squatters had been demolished 
in 2003, the Addis Ababa Municipality appears to have suspended plans 
to demolish other mosques built illegally by squatters.
    In most interreligious disputes, the Government maintains 
neutrality and tries to be an impartial arbitrator. Some religious 
leaders have requested the establishment of a federal institution to 
deal with religious groups. In 2001 a charter signed by the Roman 
Catholics, Mekane Yesus, and the Evangelical Church Fellowship was 
presented to the Speaker of the House requesting a federal arbitrator. 
According to the president of the Mekane Yesus Church, the Government 
considered the request; however, no action had been taken to establish 
such a federal institution by the end of the period covered by this 
report.
    The Government has interpreted the constitutional provision for 
separation of religion and state to mean that religious instruction is 
not permitted in schools, whether they are public or private. Schools 
owned and operated by Catholic, Orthodox, evangelical, and Muslim 
groups are not allowed to teach religion as a course of study. Most 
private schools teach morals courses as part of school curricula, and 
the Government Education Bureau in Addis Ababa has complained that such 
courses are not free of religious influence. Churches are permitted to 
have Sunday schools, the Koran is taught at mosques, and public schools 
permit the formation of clubs, including those of a religious nature.
    The Government officially recognizes both Christian and Muslim holy 
days and continues to mandate a 2-hour lunch break on Fridays to allow 
Muslims to go to a mosque to pray. Recognized Christian holy days 
include Christmas, Epiphany, Good Friday, and Easter. Muslim holy days 
recognized are Arefa, Moulid, and Id Al Fetir (Ramadan). The Government 
also agreed to a request from Muslim students at Addis Ababa Commercial 
College to delay the start of afternoon classes until 1:30 p.m. to 
permit them to perform afternoon prayers at a nearby mosque.
    The Government has taken steps to promote interfaith understanding 
by including religious leaders in major societal campaigns. In the 
launching of the National Partnership Forum against HIV/AIDS in the 
country, all principal religious leaders were present in the forum 
organization. No interreligious exchanges were conducted during the 
period covered by this report.

Restrictions on Religious Freedom
    The Government bans the formation of political parties based on 
religion.
    The Government does not issue work visas to foreign religious 
workers unless they are attached to the development wing of a religious 
organization licensed by the Government. The Government requires 
religious organizations to separate their development activities from 
their religious ones and imposes different licensing processes for 
each. The Government issued licenses for religious organizations' 
development activities in the period covered by this report but not for 
their religious activities. Licenses are required for all religious 
groups domestic and foreign. The Ministry of Justice denied a license 
to at least one traditional Oromo religious organization, called 
Wakafeta, for unspecified reasons, presumably because the Government 
suspects the group of collaborating with the outlawed Oromo Liberation 
Front. The Papal Nuncio of the country reported that Roman Catholic 
religious workers, unless linked to development work, have a difficult 
time gaining work permits. This is a common problem facing religious 
groups except for Muslims and Orthodox Christians.
    Under the press law, it is a crime to incite one religion against 
another. The press law also allows defamation claims involving 
religious leaders to be prosecuted as criminal cases. Charges against 
two journalists detained and charged with defamation in 2001 after 
writing articles critical of the EOC were pending at the end of the 
period covered by this report. Also during the reporting period, the 
EHRCO reported that no journalists had been detained or charged with 
inciting religious groups or with defamation of religious leaders.
    Evangelical leaders have complained that, in general, regulations 
on the importation of Bibles are too strict, and that customs duties on 
Bibles and other religious articles are excessive; however, Bibles and 
religious articles are subject to the same customs duties as all 
imported books, donated or otherwise.
    While some Muslim leaders complained in the past that public school 
authorities sometimes interfered with their free practice of Islam 
because they prohibited the wearing of headscarves in schools, the 
leaders reported that the Ministry of Education (MOE) has accepted the 
practice of headscarves in schools not only in Addis Ababa but in 
regional areas as well. In the Southern Nations and Dire Dawa, there 
have been scattered problems but the local Islamic Council has 
addressed them. Three years ago the problems with headscarves centered 
on the complete covering (hijab) worn by some female students. The 
EIASC does not support this position, which they claim originates in 
the Middle East and not from the Koran.
    Minority religious groups have complained of discrimination in the 
allocation of government land for religious sites. Protestant groups 
occasionally complain that local officials discriminate against them 
when seeking land for churches and cemeteries. Evangelical leaders have 
complained that because they are perceived as ``newcomers,'' they 
remain at a disadvantage compared with the EOC and the EIASC in the 
allocation of land.
    The EIASC has complained that it has more difficulty than the EOC 
obtaining land from the Government; others believe that the EIASC is 
favored for mosque locations. Local authorities in the northern town of 
Axum, a holy city for the EOC, continued to deny Muslim leaders' 
repeated requests to allocate land for the construction of a mosque 
there, even though the Constitution provides for freedom to establish 
institutions of religious education and administration. Tigray regional 
government officials choose not to interpret this provision liberally 
in the town of Axum; however, the Federal Government has not overruled 
the regional officials' interpretation. Muslims have had access to land 
since the country became a republic in 1995. In 2003 a group of Muslims 
attempted to build a mosque in Axum, but it was torn down by a local 
mob because it was built without permission from the regional 
government. Local officials ordered the Muslim community not to resume 
construction.
    Members of the Jehovah's Witnesses have stated in the past that 
they have leased their own plots of land in the capital, due to lack of 
suitable properties available from the Government. They have also 
purchased buildings to use as places of worship throughout Addis Ababa. 
In a few places in Oromiya plots have been free.
    The Government has not returned to the Mekane Yesus Church some 
properties that had been seized under the Mengitsu regime, including 
three student hostels and two schools. The Mekane Yesus leadership 
stated that these issues were still pending. The Church has been 
attempting to repossess the Sidist Kilo hostel building for the past 16 
years, with no resolution. Only the headquarters building has been 
returned to the Church; ownership of the remaining property was 
unresolved. The issue of providing adequate space for churches within 
Addis Ababa continued to be a major issue among Protestant groups. 
Protestants noted that the Orthodox Church has built at least 20 
churches within the past 2 years, but no other groups have been able to 
construct new edifices.
    The Government also has not returned the Seventh-day Adventists 
properties taken by the prior regime, including two hospitals. The 
Supreme Islamic Council continued to try to obtain properties that were 
confiscated outside of the capital under the Derg regime. In Addis 
Ababa and Oromia, structures have been returned under federal 
provisions; those edifices under regional provisions have yet to be 
returned. There is a precedent and a perception that the Government 
favors the EOC, yet government officials state there is no 
discrimination.
    A March 2002 declaration by the Oromia Regional State Parliament 
called for the return of all nationalized property originally belonging 
to religious organizations; however, no property was returned by the 
end of the period covered by this report.

Abuses of Religious Freedom
    Two men charged with the July 2002 murder of Full Gospel Church 
leader Pastor Demtew remain in prison while their trials continue. The 
Pastor was killed when a mob of EOC priests and other adherents 
forcibly entered his home at night.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, some minor conflicts between 
religious groups continued during the period covered by this report. 
These occurred most noticeably between Ethiopian Orthodox Christians 
and evangelical Protestants, and between Ethiopian Orthodox Christians 
and Muslims. In addition, there continued to be pockets of 
interreligious tension and criticism between some religious groups.
    Followers of evangelical and Pentecostal churches continued to 
complain about favoritism given to Ethiopian Orthodox Christians and 
their churches. During the period covered by this report, no major 
clashes occurred between Protestants and members of the Ethiopian 
Orthodox Church, although there were reports of clashes between Muslims 
and members of the Ethiopian Orthodox Church as well as between the 
Protestants and the Ethiopian Orthodox Church during the period covered 
by the previous report.
    According to EHRCO, while the Government allows for freedom of 
religion, the EOC has tried, under the Patriarch, to consolidate its 
power and strengthen its influence. For example, members of newer 
faiths, such as Pentecostals, have encountered overt opposition from 
the public that has required police intervention to protect them while 
proselytizing. Muslims and Orthodox Christians report proselytization 
by Pentecostals and Jehovah's Witnesses. Ethiopian Orthodox leaders 
report that sometimes Protestants fail to respect Orthodox holy days 
and Orthodox customs. Muslims report that some Pentecostal preachers 
disparage Islam in their services. There were complaints by Muslim and 
Protestant leaders that the EOC's desire to ``show supremacy'' 
sometimes caused irritation in the regions.
    The Roman Catholic Church has reported good relations with the 
Supreme Islamic Council as well as with the Mekane Yesus and EOC 
leadership, while the non-Orthodox Church leaders continue to address 
the ``supremacy issue'' exhibited by the EOC. There is a higher degree 
of respect between the Roman Catholic Church and the EOC than between 
the EOC and Protestant religions. The Catholic Church does not actively 
try to convert EOC members to Catholicism. Protestant religions, 
particularly Mekane Yesus, actively try to convert Orthodox followers, 
resulting in the charge by Protestants of the EOC's exhibited 
supremacy.
    An investigation by the Federal Police into the November and 
December 2002 confrontations between members of Lideta Maryam Orthodox 
Parish in Addis Ababa and EOC officials in which police officers raided 
the church compound and forcibly dispersed members of the congregation 
concluded that police officers acted properly and did not use excessive 
force. According to the Federal Police, an off-duty soldier--not a 
policeman--killed a man who was outside the church compound. The 
soldier remained in army custody. According to the EHRCO, police 
indiscriminately beat many persons in the compound, including nuns, 
monks, elderly women, and other bystanders, including two journalists. 
The EHRCO also reported that, after the raid, police detained 
approximately 700 persons at Kolfe police training camp and subjected 
them to physical abuse; however, the Federal Police estimated that the 
number of detainees was about 300. Police required them to sign 
statements under duress admitting to their roles in inciting riots at 
the church before they could be released. At the end of the period 
covered by this report, no one remained in custody for involvement in 
those confrontations.
    In most sections of the country, Orthodox Christians and Muslims 
generally respect each other's religious observances, and there was 
tolerance for intermarriage and conversion in certain areas, most 
notably in Welo, in the Amhara region, as well as in urban areas 
throughout the country. The new challenge of Wahhabism and the lack of 
tolerance for others have disturbed the more traditional Ethiopian 
Muslims of the present EIASC. Members of the EIASC state that the 
Wahhabists believe in supremacy and do not tolerate a mix of Muslims 
and Christians. The majority of Ethiopian Muslims continued to enjoy 
collegial relationships with their neighbors, attending cross cultural 
and religious ceremonies such as weddings and funerals. The Wahhabists 
within the country shun this type of social mixing.
    In the capital, Addis Ababa, persons of different faiths often live 
side-by-side. Most urban areas reflect a mixture of all religious 
denominations. The Roman Catholic Church and evangelical Protestant 
denominations, particularly the Mekane Yesus Church and Kale Hiwot 
Churches, provided social services such as health care and education to 
nonmembers as well as to members.
    Clashes between Muslims and Orthodox Christians were minimal during 
the period covered by this report. However, the Evangelical Fellowship 
reported conflicts between Protestants and Muslims and also between 
Protestants and Orthodox Christians.
    Leaders of the EIASC struggled with Wahhabist fundamentalism within 
their ranks during the period covered by this report. The growing 
influence of intolerant elements within Islamic communities in the 
country, aided by funding from Saudi Arabia and other Gulf states for 
mosque construction and social services, continued to concern the 
Council.
    In January 2004, the Council voted to remove all executive members 
of the Council, and staunch anti-Wahhabists were elected to fill the 
top leadership positions. A Ministry of Foreign Affairs representative 
attended the election sessions to demonstrate the Government's interest 
in the issue.
    The evangelicals of Kotebe reported that in December 2003 locals on 
their way to church beat worshippers coming to the Ethiopian Gospel 
Deliverance Church. While the incident was reported to the police, 
neither police officials nor the local administration took any action.
    In December 2003, the current leader of the Evangelical Fellowship 
received a letter from the Mahabare Kedusan (an ultra-conservative 
Orthodox group) that had been circulated among Sunday school groups in 
Addis Ababa). The letter named the pastor specifically and accused him 
of attempting to ``dismantle the Orthodox Church.'' In December 2002, 
there was an article in an independent Addis Ababa newspaper that 
mentioned specific names of individuals in the evangelical movement and 
accused them of trying to undermine the Orthodox Church.
    In 2002, the Patriarch of the Ethiopian Orthodox Church, the 
chairman of the EIASC, the Archbishop of the Ethiopian Church, and the 
president of the Ethiopian Evangelical Church Mekane Yesus met with 
their Eritrean counterparts and officials from the Eritrean Foreign 
Ministry in Eritrea. The religious leaders then traveled to the country 
to continue their discussions. They issued statements appealing for 
peace and reconciliation between the two countries. No further progress 
on this issue was noted during the period covered by this report.
    In 2002, in the Gurage zone (Muhur and Aklil Woreda), evangelical 
believers were beaten, their property taken, and their houses 
destroyed. By the end of the period covered by this report, there had 
been no resolution. The victims alleged the police have not been 
helpful either in giving them assistance or bringing the perpetrators 
to justice.
    In November 2003, in the Buta Jira area (Silte Zone) a Protestant 
family buried a child in a local cemetery. Muslims reportedly dug up 
the body at night after the burial and dumped it in town. Members of 
the family reported the incident to the local police and zonal 
administration, but authorities took little action to resolve the case. 
The evangelicals claim that they are not able to bury their dead in 
cemeteries given to them by the Government because the Muslims and 
Orthodox refuse to allow it. In Harar evangelicals also were not able 
to bury their dead in the same cemeteries used by the Orthodox and 
Muslims.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The U.S. Embassy has encouraged the Government to ensure that no 
religious groups are channeling funds through the country to finance 
terrorist aims. Embassy officials also made an active effort to visit 
all of the religious groups and religious NGOs during the period 
covered by this report. The Embassy paid close attention to attempts by 
Wahhabist elements to exert their influence over the EIASC and 
discussed the matter with government officials.
    The U.S. Ambassador continued to hold regular meetings with 
religious leaders to promote HIV/AIDS awareness. The U.S. Agency for 
International Development (USAID) continued to work with the Ethiopian 
Orthodox Development Assistance Authority to provide food commodities 
and grants to support food security programs in four areas. USAID 
supported a variety of programs through Catholic Relief Services, World 
Vision International, and Family Health International. USAID continued 
to work with the EOC and Mekane Yesus Church, as well as with the 
Ethiopian Kale Hiwot Church and the Missionaries of Charity Sisters, to 
support HIV/AIDS programs. During the period covered by this report, 
the EOC received a $5 million grant from USAID for the next 3 years to 
fight the HIV/AIDS epidemic in Orthodox communities.
                               __________

                                 GABON

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 103,347 square miles, and its 
population is approximately 1.3 million. Major religions practiced in 
the country include Christianity (Catholicism and Protestantism), 
Islam, and traditional indigenous religions. Government statistics 
indicate that approximately 60 percent of the country's citizens 
practice Christianity, almost 40 percent practice traditional 
indigenous religions, and 1 percent practice Islam. However, 
noncitizens constitute approximately 20 percent of the population; as a 
result, Muslims make up a much larger proportion of the total 
population. The country's President is a member of the Muslim minority. 
Many persons practice both elements of Christianity and elements of 
traditional indigenous religions. It is estimated that approximately 73 
percent of the total population, including noncitizens, practice at 
least some elements of Christianity; approximately 12 percent practice 
Islam (of which 80 to 90 percent are foreigners); approximately 10 
percent practice traditional indigenous religions exclusively; and 
approximately 5 percent practice no religion or are atheists.
    Foreign Christian missionaries are present and active in the 
country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. A 1970 decree 
banning Jehovah's Witnesses, which the Government promulgated on the 
grounds that Jehovah's Witnesses allegedly do not adequately protect 
individuals who might dissent from the group's views, remained in 
effect; however, the Government did not enforce the ban.
    The Ministry of the Interior maintains an official registry of some 
religious groups; however, it does not register small, indigenous 
religious groups. The Government does not require religious groups to 
register but recommends that they do so to receive full constitutional 
protection. No financial or tax benefit is conferred by registration; 
but religious groups are not taxed, can import duty-free items, and are 
exempted from land use and construction permit fees.
    Islamic, Catholic, and Protestant denominations operate primary and 
secondary schools in the country. These schools are required to 
register with the Ministry of Education, which is charged with ensuring 
that these religious schools meet the same standards required for 
public schools. The Government does not contribute funds to private 
schools, whether religious or secular.
    Both Catholic and Protestant radio stations broadcast in the 
country.
    The Government promotes interfaith relations by facilitating 
meetings of leaders of the Roman Catholic Church hierarchy and the 
Islamic Council. Such meetings are held periodically, usually once 
every year or every other year.
    The Government celebrates Christian and Muslim holidays as national 
holidays; these include Easter Sunday and Monday, Ascension Day, 
Assumption Day, All Saints' Day, Christmas, Aid El Kebir, and Aid El 
Fitr.

Restrictions on Religious Freedom
    The Government has refused to register approximately 10 religious 
groups, 9 of which were small, indigenous groups. A government decision 
on the registration of Jehovah's Witnesses has been pending for several 
years without resolution. In practice, the Government allows Jehovah's 
Witnesses to assemble and practice their religion. In addition, the 
Government has made uncorroborated claims that it permitted Jehovah's 
Witnesses to proselytize.
    The government television stations accorded free transmission time 
to the Catholic Church, some Protestant congregations, and Islamic 
mosques. Some Protestant denominations alleged that the government 
television station does not accord free airtime to minority religious 
groups. Protestants also alleged that the armed forces favor Roman 
Catholics and Muslims in hiring and promotion. Some Protestant pastors 
complain that local officials discriminated against them by making it 
difficult to obtain building permits to construct churches.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by the report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There were no reports of inter-
religious violence or intra-religious incidents during the period 
covered by this report.
    There have been credible reports indicating incidents of violence 
in which practitioners of some traditional indigenous religions 
inflicted bodily harm on other persons. The Ministry of the Interior 
has stated that violence and bodily harm to others in the practice of a 
traditional religion is a criminal offense and is prosecuted 
vigorously. However, no information about such prosecutions or their 
results was available.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officials meet regularly with leaders of the Catholic Church, 
the Islamic Superior Council, and Protestant churches. Contacts are 
maintained with the Ministry of Interior to discuss the general state 
of religion in the country. The Embassy also maintains close contacts 
with various Christian missionary groups in the country.
                               __________

                               THE GAMBIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 4,361 square miles, and its 
population is 1,364,507. Sunni Muslims constitute 90 percent of the 
population. The vast majority are Malikite Sufis, of which the main 
orders represented are Tijaniyah, Qadiriyah, Muridiyah, and Ahmadiyah. 
Except for Ahmadiyah Sufis, all orders pray together at common mosques. 
A small percentage of Muslims, predominately immigrants from South 
Asia, do not ascribe to any traditional Islamic school of thought.
    An estimated 9 percent of the population practices Christianity and 
1 percent practices indigenous animist religions. The Christian 
community, situated mostly in the west and south of the country, is 
predominantly Roman Catholic; there are also several Protestant 
denominations including Anglicans, Methodists, Baptists, Seventh-day 
Adventists, Jehovah's Witnesses, and various small Protestant 
evangelical denominations.
    There is a small group of followers of the Baha'i faith, and no 
significant Jewish population.
    Intermarriage between Muslims and Christians is common. In some 
areas, Islam and Christianity have been syncretized with animism. There 
are few atheists in the country.
    Foreign missionary groups operate in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    The Constitution establishes Cadi Courts in such places as the 
Chief Justice determines. The two Cadi Courts in the country sit in 
Banjul and Kanifing. Their jurisdiction applies only to matters of 
marriage, divorce and inheritance that involve Muslims. The Cadi Courts 
apply classical Maliki fiqh.
    The Government considers the following religious holidays national 
holidays: Tobaski (Eid-al-Adha), Yaomul Ashora, Mawlud al-Nabi, Koriteh 
(Eid al-Fitr), Good Friday, Assumption Day, and Christmas Day. 
Religious holidays do not affect negatively any religious group.
    The Government does not require religious groups to register. 
Religiously based nongovernmental organizations (NGOs) are subject to 
the same registration and licensing requirements as other NGOs.
    The Government permits and does not limit religious instruction in 
schools. Biblical and Koranic studies are provided in both public and 
private schools throughout the country without government restriction 
or interference. Religious instruction in public schools is provided at 
government expense but is not mandatory.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    In several interviews, Catholic and Anglican bishops have praised 
the Government and people of the country for the friendly protection 
and accommodation of the Christian minority. The Gambian Christian 
Council, an organization consisting of clerical leaders of the 
Catholic, Anglican and Baptist churches, discusses matters of 
importance to Christians in the country.
    In April 2003, approximately 70 Muslim students at St. Theresa's 
Upper Basic School, a Catholic Mission school that offers both Koranic 
and Biblical Studies in addition to the national academic curriculum, 
wore veils to school to protest the school uniform policy that forbade 
any headwear. In May 2003, after closing the school due to the 
subsequent controversy, the Department of State for Education issued a 
letter of instruction to all schools stating ``veil wearing should be 
allowed'' and ``no child or student should be sent away from school for 
wearing a veil.'' In July 2003, President Jammeh reversed the 
Department's decision to allow students to wear veils to school and 
pronounced that each school administration should determine its own 
policy. During the period covered by this report, like before the 
controversy, Muslim school uniforms included headscarves while 
Christian school uniforms did not.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Intermarriage between members of 
different religious groups is legal and socially acceptable.
    Practitioners of female genital mutilation (FGM) in the country 
firmly believe that Islam mandates the practice and its surrounding 
rites. Although government programs to promote girls' education and 
development quietly work to reduce the prevalence of FGM by changing 
societal attitudes, the Government's official stance is that female 
circumcision is a cultural issue that the Government cannot forbid. 
However, well-respected local Muslim leaders continue to speak out 
against it.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. In 
particular, the U.S. Embassy was able to promote interfaith dialogue by 
sending religious leaders on International Visitor Programs. One 
participant, a prominent Muslim Imam, joined other Muslim clerics at a 
U.S. Government-sponsored symposium to discuss his experiences and to 
describe what he learned about religious freedom during his visit.
                               __________

                                 GHANA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, tensions sometimes occurred 
between different branches of the same faith, as well as between 
Christian and traditional faiths. A number of governmental and 
nongovernmental organizations (NGOs) promoted interfaith and intrafaith 
understanding.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total land area of approximately 238,538 square 
miles and its population is approximately 21 million. According to the 
2000 government census, approximately 69 percent of the country's 
population is Christian, 15.6 percent is Muslim, and 15.4 percent 
adheres to traditional indigenous religions or other religions. The 
Muslim community has protested these figures, asserting that the Muslim 
population is closer to 30 percent. To clarify the possible 
discrepancy, suggestions have been made by religious and government 
leaders to include religious identity on national citizenship cards, 
when a national citizen register is established. Other religions 
include the Baha'i Faith, Buddhism, Judaism, Hinduism, Shintoism, 
Ninchiren Shoshu Soka Gakkai, Sri Sathya Sai Baba Sera, Sat Sang, 
Eckanker, the Divine Light Mission, Hare Krishna, Rastafarianism, and 
other international faiths, as well as some separatist or spiritual 
churches which include elements of Christianity and traditional beliefs 
such as magic and divination. Zetahil, a practice unique to the 
country, combines elements of Christianity and Islam. There are no 
statistics available for the percentage of atheists in the country. 
Atheism does not have a strong presence since most persons have some 
spiritual and traditional beliefs.
    Christian denominations include Roman Catholic, Methodist, 
Anglican, Mennonite, Evangelical Presbyterian, Presbyterian, African 
Methodist Episcopal Zionist, Christian Methodist, Evangelical Lutheran, 
F'eden, numerous charismatic faiths, the Church of Jesus Christ of 
Latter-day Saints (Mormons), Seventh-day Adventist, Pentecostal, 
Baptist, and the Society of Friends. Christianity often includes an 
overlay of traditional beliefs. No figure of the number of persons who 
attend services was available.
    Traditional indigenous religions include a belief in a supreme 
being, referred to by the Akan ethnic group as Nyame or by the Ewe 
ethnic group as Mawu, and lesser gods who act as intermediaries between 
the supreme being and human beings. Veneration of ancestors also is a 
characteristic of traditional indigenous religions because ancestors 
also provide a link between the supreme being and the living and at 
times may be reincarnated. The religious leaders of those sharing these 
diverse beliefs commonly are referred to as priests and are trained in 
the arts of healing and divination. These priests typically operate 
shrines to the supreme deity or to one of the lesser gods, and rely 
upon the donations of the public to maintain the shrine and for their 
own maintenance. One known group, Afrikania, also known as the Afrikan 
Renaissance Mission (ARM), actively supports traditional religious 
practices. Afrikania often criticizes the Government, foreign 
diplomatic missions, and NGOs for corrupting traditional values and 
imposing foreign religious beliefs. Afrikania leaders claim the 
movement has more than 4 million followers; however, no independent 
confirmation of the claim was available.
    Three dominant Islamic orientations are represented in the country: 
the Wahhabi-oriented Ahlussuna, the Tijanis, and the Ahmadis. A small 
number of Shi'a also are present.
    The majority of the Muslim population is concentrated in the urban 
centers of Accra, Kumasi, Sekondi-Takoradi, Tamale, and Wa, and in 
northern areas of the country. The majority of the followers of more 
traditional religions mainly reside in the rural areas of the country. 
Christians live throughout the country.
    Religions considered new or ``foreign'' to the country include the 
Baha'i Faith, Buddhism, Hinduism, Shintoism, Ninchiren Shoshu Soka 
Gakkai, Sri Sathya Sai Baba Sera, Sat Sang, Eckankar, the Divine Light 
Mission, Hare Krishna, and Rastafarianism.
    Foreign missionaries operate freely in the country, including 
Catholic, Methodist, Presbyterian, Baptist, Seventh-day Adventist, 
Muslim, and Mormon groups.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    Religious institutions that wish to have formal government 
recognition are required to register with the Registrar General's 
Department. The registration requirement for religious bodies at the 
Office of the Registrar General is the same for any NGO. The 
organization pays $.56 (approximately 5,000 cedis) for the application 
form, approximately $4 for the registration form and approximately $69 
(approximately 610,000 cedis) for the registration. Applicants are 
required to renew their registration annually for approximately $17. 
Registration is a formality only, and there were no reports that the 
Government denied registration to any group. Most traditional 
religions, with the exception of the Afrikania Mission, do not 
register. Formally registered religions are exempt from paying taxes on 
ecclesiastical, charitable, and educational activities that do not 
generate income from trade or business; however, religious 
organizations are required to pay taxes on business activities that 
generate income.
    Government employees, including the President, are required to 
swear an oath upon taking office; however, this oath can be either 
religious or secular, depending on the wishes of the individual.
    The Government often takes steps to promote interfaith 
understanding. At government meetings and receptions, there generally 
is a multidenominational invocation usually led by religious leaders 
from various faiths. The Government recognizes Christian, Muslim, and 
secular holidays throughout the calendar year. Regional and local 
government authorities have successfully implemented recommendations of 
a 2001 Joint Parliamentary Committee to resolve problems in the Ga 
traditional area surrounding the annual ban on drumming prior to the 
Ga's Homowo Festival (see Section III).

Restrictions on Religious Freedom
    In the past, the Government did not always prosecute those 
responsible for religious violence; however, the Government increased 
its prosecution of violent acts, including religious violence. All 
incidents of religious violence were prosecuted during the period 
covered by this report.
    Ministry of Education regulations state that public school 
authorities should not force students of minority religious groups to 
worship with the majority religious groups in school. The Minister of 
Education also directed all schools to respect the religious rights of 
all students. During the period covered by this report, Muslim 
organizations reported that while there were a few isolated reports of 
disrespect for the directive, Muslim students generally experienced 
greater religious freedom in public schools. In a few cases reported by 
the Director of the Islamic Education Unit in the Greater Accra Region, 
some school authorities even went beyond what is required to ensure the 
freedom of Muslim students to practice their religious beliefs. 
Students attending government-administered boarding schools are 
required to attend a nondenominational service on Sundays. Muslim 
students in these boarding schools are exempted from the service and 
are permitted to practice daily prayers.
    In April 2003, the Federation of Muslim Students criticized the 
decision of authorities at the University of Ghana to halt the 
construction of a mosque in one of the campus residential halls, which 
would have provided a more centrally located place of worship for 
Muslim students. Currently, there are different Christian denominations 
that have designated places of worship within the university's five 
residence halls. Prior to the Federation's request for a similar 
institution to accommodate Muslim students, only one mosque--very 
remotely located from the main residence area--existed for this 
purpose. University officials initially approved the request for a 
centrally located mosque but then stopped construction on the grounds 
that the project did not fit into the university's architectural 
design. The Federation perceived this as an act of religious 
discrimination and voiced its concerns in April 2003. The controversy 
was resolved in March when university authorities designated several 
temporary spaces in residence halls where Muslim students could 
practice their faith. The Federation and university authorities have 
agreed to the construction of a centrally located mosque but no action 
has been taken.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.
Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    There are generally amicable relations between the various 
religious communities, and spokesmen for these communities often 
advocate tolerance toward different religions; however, there was some 
tension among some religious groups. Public debate continued over 
religious worship versus traditional practices and respect for the 
rights and customs of others in a diverse society.
    Unlike in the past, there were no reports of violence between 
practitioners of the ethnic Ga tradition and members of some 
charismatic churches over the Ga traditional leaders' annual ban on 
drumming and noise making prior to the Ga's Homowo (harvest) festival. 
The Gas are the original inhabitants of Accra, and some consider the Ga 
tradition to be a religion. Ga traditionalists maintain that their 
beliefs should be respected, while some Christians resent the 
imposition of bans, which they believe infringes on their right to 
worship.
    Following several incidents of violence reported during the 2001 
ban on drumming, the Government made extensive efforts to mediate 
between charismatic Christians and ethnic Ga traditionalists. A 
parliamentary committee examined the ban on drumming and noise-making 
and recommended that local government authorities establish a 
monitoring team to enforce existing by-laws regarding noise levels 
throughout the year and encourage dialogue between all parties. The Ga 
Traditional Council and the Forum of Religious Bodies agreed that 
during the ban, drumming and noise making by churches should not exceed 
the decibel level proscribed by existing law. Regional and city 
authorities formed a monitoring team comprised of police, the 
Environmental Protection Agency, and city and traditional authorities 
to ensure that existing noise regulations were enforced throughout the 
year and not only during the period of the ban. A public education 
campaign also was launched to urge charismatic churches to respect 
existing law.
    There were occasional reports of interreligious and intrareligious 
incidents but no violent incidents based on religious affiliation. 
There were no reports of intra-Muslim violence during the period 
covered by this report; however, tensions continued between members of 
the Tijanniya and Ahlussuna groups throughout the country. Muslim 
organizations are working to decrease intra-Muslim tensions through 
education and conflict resolution exercises.
    Trokosi, also known as Fiashidi, is a religious practice involving 
a period of servitude lasting up to 3 years. It is found primarily 
among the ethnic Ewe group in the Volta Region. A virgin girl, 
sometimes under the age of 10, but often in her teens, is given by her 
family to work and be trained in traditional religion at a fetish 
shrine for a period lasting between several weeks and 3 years as a 
means of atonement for an allegedly heinous crime committed by a member 
of the girl's family. In exceptional cases, when a girl of suitable age 
or status is unavailable, a boy can be offered. The girl, who is known 
as a Trokosi or a Fiashidi, then becomes the property of the shrine god 
and the charge of the shrine priest for the duration of her stay. As a 
charge of the priest, the girl works in the shrine and undergoes 
instruction in the traditional indigenous religion. She helps with the 
upkeep of the shrine, which may include working on the shrine's farm, 
drawing water, and performing other agricultural or household labor. A 
Trokosi may or may not attend school. Shrine priests generally are 
male, but may be female as well. The practice explicitly forbids a 
Trokosi or Fiashidi to engage in sexual activity or contact during her 
atonement period. In the past, there were reports that the priests 
subjected the girls to sexual abuse; however, while instances of abuse 
may occur on a case-by-case basis, there is no evidence that sexual or 
physical abuse is an ingrained or systematic part of the practice.
    During the atonement period, most Trokosis do not live in the 
shrines, which generally are little more than fenced-in huts with small 
courtyards; many remain with their families or stay with members of the 
shrine who live nearby. During the girl's stay, her family must provide 
for the girl's needs, including food and clothing; however, in some 
cases families are unable to do so. After a Trokosi has completed her 
service to the shrine, the girl's family completes its obligation by 
providing items that may include drinks, cloth, money, and sometimes 
livestock to the shrine for a final release ritual. After the release 
ritual, the girl returns to her family and resumes her life, without, 
in the vast majority of cases, any particular stigma attaching to her 
status as a former Trokosi shrine participant. In very occasional 
cases, the family abandons the girl or cannot afford the cost of the 
final rites, in which case she may remain at the shrine indefinitely. 
Alternatively, an abandoned or poor Trokosi may leave the shrine and 
return to her village, with her family's association then sundered with 
the shrine. Generally former Trokosi girls continue to associate 
themselves with the shrine into adulthood, making voluntary visits for 
ceremonies. In many instances, when a Trokosi woman dies, even years or 
decades after she has completed her service and resumed her life in the 
village, her family is expected to replace her with another young girl, 
thus continuing the association of the family to the shrine from 
generation to generation.
    Reports on the number of women and girls bound to various Trokosi 
shrines vary; however, shrines rarely have more than four girls serving 
their atonements at any one time. According to credible reports from 
international observers, there were no more than 100 girls serving at 
Trokosi shrines throughout the Volta Region (see Section IV).
    During the period covered by this report, reports by several NGOs 
indicated that the incidence of Trokosi was declining considerably.
    Comprehensive legislation protects women's and children's rights 
and includes a ban on ritual servitude, which many activists 
interpreted to include Trokosi. According to human rights groups, the 
practice has decreased in recent years because other belief systems 
have gained followers, and fetish priests who die have not been 
replaced. Adherents of Trokosi describe it as a practice based on 
traditional African religious beliefs; however, the Government does not 
recognize it as a religion.
    Belief in witchcraft remains strong in many parts of the country. 
Rural women may be banished by traditional village authorities or their 
families for suspected witchcraft. Most accused witches are older 
women, often widows, who are identified by fellow villagers as the 
cause of difficulties, such as illness, crop failure, or financial 
misfortune. Many of these banished women go to live in ``witchcamps,'' 
villages in the north populated by suspected witches. The women do not 
face formal legal sanction if they return home; however, most fear that 
they may be beaten or lynched if they return to their villages. The law 
provides protection for alleged witches.
    During the period covered by this report, the Government continued 
to prosecute violence against suspected witches. In the past, human 
rights NGOs estimated that the number of occupants of the witches' camp 
was growing; however, there are no definitive statistics regarding the 
number of women living in northern witchcamps, and international and 
domestic observers estimate that there are fewer than 850 women in the 
camps. The government-funded Commission for Human Rights and 
Administrative Justice (CHRAJ) and human rights NGOs mounted a campaign 
to end the practice of banishing these women from their villages, but 
have met with little success. Various organizations provide food, 
medical care, and other forms of support to the residents of the camps.
    There were no developments, nor were any likely, in the 2001 case 
in which members of the Christo Asafo Christian church clashed with 
members of the Boade Baaka traditional shrine at Taifa, greater Accra 
Region, after shrine members accused a Christian woman of witchcraft.
    In July 2002, tensions between a local church and the traditional 
council led a mob to set fire to the church's worship center in 
Techiman, Brong-Ahafo Region. No injuries were reported. Traditional 
authorities have denied involvement in the fire. Those who follow 
traditional practices in the area have accused the church of preaching 
against the traditional Apoo Festival and ban on fishing on the Tano 
River. Traditional authorities ban fishing on certain days of the week 
and for festival periods during certain months. The reasons for the ban 
are partly superstitious and partly ecological since it is believed 
that the brief ban on fishing will replenish the community's fish 
stock. The ban is generally respected. This incident was an isolated 
case in which one church was accused of preaching against the widely 
accepted custom. The Techiman District Security investigated the 
incident in 2003. The District Security Committee advocated that local 
religious leaders refrain from making insubstantial claims and using 
intemperate language. Both sides of the conflict have agreed to respect 
each other's beliefs and no disturbances have arisen during the period 
covered by this report.
    The clergy and other religious leaders actively discourage 
religiously motivated violence, discrimination, or harassment.
    For the period covered by this report, there were no reports of 
anti-Semitic acts by the Government or private citizens. There were 
occasional and isolated anti-Semitic sentiments expressed in a bi-
weekly independent newspaper. The publication has an annual circulation 
of about 48,000 and generally supports the opposition political party.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. In 
view of the particular social and economic challenges faced by Muslim 
communities in the country, Muslim outreach has been a focal point of 
the U.S. Embassy since 2002. In the period covered by this report, the 
U.S. Embassy hosted several Muslims through the International Visitors 
Program. The Embassy sponsored Iftaar programs during Ramadan in 2003, 
to which both Muslim and Christian leaders were invited. Throughout 
2003, the U.S. Embassy, Peace Corps, and U.S. Agency for International 
Development hosted several roundtable discussions with Muslim leaders 
in the Accra and Kumasi regions to raise awareness of potential long-
term programming and short-term project opportunities to benefit Muslim 
communities. Representatives from the U.S. Embassy were present at a 
Religious Interfaith Cooperation Seminar in December 2003 and continue 
to meet with different religious NGOs and traditional leaders on a 
regular basis. During the April Earth Day Celebration, the Embassy, as 
part of its Muslim outreach effort, promoted the use of energy 
efficient stoves in an impoverished neighborhood in Accra that is 
predominantly Muslim.
    U.S. Embassy officers meet regularly with government and NGO 
contacts to monitor issues related to religious freedom that have been 
problematic in the past, such as the Trokosi tradition in the Volta 
region, the ban on drumming, and incidents of interreligious and 
intrareligious conflict (see Section III).
                               __________

                                 GUINEA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion; 
however, the Government reportedly favors Muslims over non-Muslims.
    Relations between the various religions generally are amicable. 
However, in some areas, strong social pressure discourages non-Muslims 
from openly practicing their religion, and the Government tends to 
defer to local Muslim sensibilities.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 94,926 square miles, and its 
population is an estimated 8.4 million. Islam is demographically, 
socially, and culturally the dominant religion. According to credible 
estimates, approximately 85 percent of the population adheres to Islam, 
10 percent follows various Christian faiths, and 5 percent holds 
traditional indigenous beliefs. Muslims in the country generally adhere 
to the Sunni branch of Islam; there are relatively few adherents of the 
Shi'a branch, although they are increasing in number. Among the 
Christian groups, there are Roman Catholic, Anglican, Baptist, 
Jehovah's Witnesses, Seventh-day Adventist, and other Christian 
evangelical churches active in the country and recognized by the 
Government. There is a small Baha'i community. There are small numbers 
of Hindus, Buddhists, and practitioners of traditional Chinese 
religions among the expatriate community. Few citizens, if any, profess 
atheism.
    Although there are no known organized heterogeneous or syncretistic 
religious communities, followers of Islam and Christianity incorporated 
syncretistic tendencies into the practice of both, reflecting the 
continuing influence and acceptability of traditional indigenous 
beliefs and rituals.
    Demographically, Muslims are a majority in all four major regions 
of the country. Christians are most numerous in Conakry, in the 
southern part of the country, and in the eastern forest region. 
Christians are also found in all large towns except those in the Fouta 
Djalon region in the middle of the country, where the deep cultural 
entrenchment of Islam in Pular (or Fulani or Peuli) society makes it 
difficult to establish other religious communities. Traditional 
indigenous religions are most prevalent in the forest region.
    No data is available regarding active participation in formal 
religious services or rituals; however, the Ministry of the National 
Islamic League, formerly the National Islamic League (NIL), estimates 
that 70 percent of Muslims practice their faith regularly.
    The country's large immigrant and refugee populations generally 
practice the same faiths as citizens, although those from neighboring 
Liberia and Sierra Leone have higher percentages of Christians and 
adherents of traditional indigenous religions.
    Foreign missionary groups are active in the country and include 
Roman Catholic, Philafricaine, Pentecostal Assemblies of Canada, and 
many American missionary societies.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion; however, the Government reportedly 
favors Muslims over non-Muslims.
    Unlike in the past, there were no reports that the Government 
required government ministers to take an oath on either the Koran or 
the Bible.
    Both Muslim and Christian holidays are recognized by the Government 
and celebrated by the population. Religious holy days celebrated as 
national holidays include Easter, Assumption Day, Christmas, Tabaski, 
Maouloud, and Ramadan.
    The government-controlled official press, which includes the daily 
``Horoya'' and the Guinean Radio and TV network, reports on religious 
events involving both Islamic and Christian groups.
    All religious groups newly operating in the country are required to 
register with the Ministry of Territorial Administration. Registration 
with the Government entitles religious organizations to VAT exemptions 
on incoming shipments and some energy subsidies. Unregistered religious 
groups continued to operate in the country; however, without official 
recognition, they were not entitled to VAT exemptions and other 
benefits available to registered groups. Also, unregistered religious 
groups are subject to Government expulsion, a penalty with limited 
opportunity for legal appeal.
    The small Baha'i community practices its faith openly and freely 
though it is not officially recognized; it is unknown whether the 
community has asked for official recognition.
    Like other religious groups seeking government recognition, 
missionary groups are required to apply and declare their aims and 
activities to the Ministry of Territorial Administration. Most new 
missionary groups join the Association of Churches and Missions in 
Guinea (AEMEG) and receive assistance in fulfilling the administrative 
requirements of the recognition process.
    With rare exceptions, foreign missionary groups and church-
affiliated relief agencies operate freely in the country.
    There were reports during the year that the Government, under a 
previously unused law, began requiring foreign members of missionary 
and church groups to pay a visa fee. In previous years, visas were free 
for members of church groups.
    All private schools are required to register with the Government's 
Ministry of Pre-University and Civic Education. The Government's 
Service for Statistics and Planning, which is part of the Ministry of 
Pre-University and Civic Education, officially monitors all secular and 
religious private schools to ensure they follow the standard national 
curriculum. Due to the high demand for education and the inadequate 
supply of teachers and schools in urban areas, the number of 
unregistered private schools grew. Because of limited government 
resources, unregistered schools were not closed, but rather were 
ignored by government authorities. However, students at unregistered 
schools graduated without any recognized credentials or certificates. 
While there were some government-financed ``Franco-Arab'' schools, 
which included religious instruction in their curriculum, the vast 
majority of students attend secular public schools.
    There is a general tradition of Koranic schools throughout the 
country. Koranic schools are particularly strong in the Fouta Djalon 
region, which was ruled as an Islamic theocracy during the 18th 
century.
    There are a few scattered madrassas, schools usually associated 
with a mosque, in the northern part of the country and in the Forest 
Region. Private radical Islamic groups sponsored such schools with 
foreign funds. The madrassas were not linked with the public school 
system and were not recognized by the Government. As with other private 
schools, madrassas may be closed arbitrarily since they do not have the 
Government's official recognition.
    Missionaries also operate their own schools with no interference 
from the Government. Catholic and Protestant schools are primarily in 
Conakry but there are some throughout the country as well. Christian 
missionary schools teach the national curriculum (which is not 
influenced by religion), and include a special education component for 
Christians.
    The Government did not have a specific program to promote 
interfaith understanding; however, the Government met with the Inter-
Religious Council, which is composed of members from Anglican, Catholic 
and Protestant churches, and the Ministry of Islamic Affairs. The 
Government included the Inter-Religious Council in dialogue efforts 
with opposition parties on electoral and governmental reform during the 
period covered by this report. The Government also invited all 
religious groups to participate in its civic education efforts and 
included different religious groups in its national prayers for peace.

Restrictions on Religious Freedom
    The Ministry of the National Islamic League represents the 
country's Sunni Muslim majority. The Ministry's stated policy is to 
promote better relations with other religious denominations and 
dialogue aimed at ameliorating interethnic and interreligious tensions. 
The Government has spoken out against the proliferation of Shi'a 
fundamentalist groups on the grounds that they ``generate confusion and 
deviation'' within the country's Islamic family. On at least one 
occasion, the Government refused to allow the opening of a foreign-
funded Shi'a Islamic school; otherwise, the religious activities of 
these groups were not restricted.
    Government support of Islam through the Ministry of Islamic Affairs 
has led some non-Muslims to claim the Government uses its influence to 
favor Muslims over non-Muslims. Conversions of senior officials to 
Islam, such as the former Defense Minister, are ascribed to the 
Ministry's efforts to influence the religious beliefs of senior 
government leaders. Nevertheless, non-Muslims are represented in the 
Cabinet, administrative bureaucracy, and the armed forces. However, the 
Government refrains from appointing non-Muslims to important 
administrative positions in certain parts of the country, in deference 
to the particularly strong social dominance of Islam in these regions.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by the period covered 
by this report.

                    Section III. Societal Attitudes

    Relations between the various religions generally are amicable; 
however, in some parts of the country, Islam's dominance was such that 
there was strong social pressure that discouraged non-Muslims from 
openly practicing their religion.
    In June, a violent clash between Muslim Malinke and Christian 
Guerze ethnic groups left two dead in Nzerekore. The incident was 
prompted more by ethnic rather than religious tensions. It represents a 
continuation of the long-simmering ethnic tensions that resulted in 
similarly violent clashes in 1992 and 2000.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy maintains contact with clergy and religious leaders from 
all major religious communities and monitors developments affecting 
religious freedom.
    The Embassy sponsors lectures and seminars that provide information 
on the religious diversity found in American society. The Embassy's 
American Center sponsored an exhibit on ``Muslim Life in America'' that 
included reading material, a documentary, and a poster show. The 
Embassy also distributed copies of the U.S. Government-sponsored Arabic 
language magazine, ``Hi'', to imams and mosques in Conakry. The Embassy 
sponsored a tour of Conakry's Grand Mosque for members of the 
expatriate American community. Similarly, the Ambassador and an Embassy 
delegation visited a historic mosque in Dinguiraye, in northern Guinea, 
and held a discussion with Muslim clerics there. The Ambassador and 
other U.S. officials also met with the leaders of the Ministry of the 
National Islamic League.
                               __________

                             GUINEA-BISSAU

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 13,948 square miles, and its 
population is 1,388,363. Approximately 49 percent of the population 
follows traditional indigenous or animist religious practices, 38 
percent of the population are Muslim, and estimates for the percentage 
of Christians range from 5 to 13 percent. There are few atheists.
    Christians belong to a number of groups, including the Roman 
Catholic Church and various Protestant denominations. Christians are 
concentrated in Bissau and other large towns. The Muslim population is 
concentrated in the Fula and Mandinka ethnic groups, and Muslims 
generally live in the north and northeast. Practitioners of traditional 
religions inhabit the remainder of the country.
    Missionaries from numerous Christian denominations long have been 
active. Numerous foreign missionary groups operate in the country 
without restriction.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion. Members of all major faiths are 
represented in the National Assembly.
    Christmas is the only religious holiday considered a national 
holiday.
    The Government requires that religious groups be licensed and did 
not refuse any applications. There were no reports that new 
applications were made during the period covered by this report.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. There were no reports of government harassment or 
expulsion of religious associations. In 2003, the Ahmadiya, an Islamic 
religious group expelled from the country in 2001, was permitted to 
return after the Government determined that former President Yala's 
decision to expel them had been an illegal breach of due process.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Society is tolerant on religious 
matters.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. 
However, since there is no U.S. Embassy in Bissau, the U.S. Embassy in 
Dakar, Senegal, handled all official contact with Guinea-Bissau. Local 
employees staff the U.S. Office in Bissau and American diplomats from 
the Embassy in Dakar travel frequently to Bissau to conduct normal 
diplomatic relations.
    The Embassy has good relations with leaders of major religious 
organizations, nongovernmental organizations, and missionary groups in 
the country, including the National Islamic Council and the Catholic 
bishops. In November 2003, the Embassy hosted an Iftar dinner for 
Muslim leaders in Bissau. The Embassy seeks opportunities to further 
understanding of religious freedom in the United States through public 
diplomacy programs, such as the International Visitors Program, and 
publications.
                               __________

                                 KENYA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Constitution 
does not provide for an official state religion.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion. 
However, some Muslim leaders have charged that the Government is 
hostile toward Muslims.
    There generally is a great level of tolerance among religious 
groups; however, some Muslims continued to perceive themselves to be 
treated as second-class citizens in a predominantly Christian country. 
There are some interfaith movements and political alliances, but one of 
the main alliances, the Ufungamano Initiative, faltered during the 
period covered by this report.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of approximately 225,000 square miles, 
and its population is approximately 32 million, of which approximately 
88 percent lives in rural areas. According to official government 
figures, Protestants are the largest religious group, representing 
approximately 38 percent of the population. Approximately 28 percent of 
the population is Roman Catholic. Seven percent of the population 
practices Islam, 1 percent practices Hinduism, and the remainder 
follows various traditional indigenous religions or offshoots of 
Christian religions. There are very few atheists. Muslim groups dispute 
government estimates; most often they claim to represent 15 to 20 
percent of the population, sometimes even higher.
    Members of most religious groups are active throughout the country. 
Certain religions dominate particular regions. For example, Muslims 
dominate North Eastern Province, where the population is chiefly 
Somali. Muslims also dominate Coast Province, except for the western 
areas of the province, which predominantly are Christian. Eastern 
Province is approximately 50 percent Muslim (mostly in the north) and 
50 percent Christian (mostly in the south). The rest of the country 
largely is Christian, with some persons practicing traditional 
indigenous religions.
    Many foreign missionary groups operate in the country, the largest 
of which are the African Inland Mission (Evangelical Protestant), the 
Southern Baptist Church, the Pentecostal Assembly of Kenya, and the 
Church Missionary Society of Britain (Anglican). The Government 
generally has permitted these missionary groups to assist the poor and 
to operate schools and hospitals. The missionaries openly promote their 
religious beliefs and have encountered little resistance.

                Section II. Status of Religious Freedom

Legal Policy/Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. However, Muslim 
and Christian groups remain engaged in a long-standing debate over 
whether special Islamic courts should be recognized in the country's 
Constitution. The Government is currently involved in this dispute in 
its efforts to write a new constitution. Religious groups have also 
voiced their concerns over a proposed anti-terrorism bill and over 
government assistance to Islamic schools.
    The Constitution and the Kadhis' Courts Act of 1967 established a 
venue to have certain types of civil cases adjudicated based on Islamic 
law. Article 66 of the Constitution provides for the establishment of 
Kadhis' courts where ``all the parties profess the Muslim religion'' in 
suits relating to ``questions of Muslim law relating to personal 
status, marriage, divorce or inheritance.'' Articles 65 and 67 make it 
clear that Kadhis' courts are ``subordinate'' courts, meaning that the 
High Court has jurisdiction to supervise any civil or criminal 
proceedings before a subordinate court. It also indicates that if a 
constitutional or legal interpretation question arises in a Kadhis' 
court proceeding, any party involved in the proceedings may refer the 
question to the High Court. For example, in May, the High Court 
overruled a decision made by the Chief Khadi (Islamic judge) that a 
matrimonial dispute in the town of Kisumu in the western part of the 
country should be transferred to Mombasa on the Indian Ocean coast.
    In March, the Constitution of Kenya Review Commission (CKRC), which 
began its work in April 2003, completed a new draft constitution. 
Article 9 of the draft constitution states that the State and religion 
shall be separate, that there shall be no state religion, and that the 
State shall treat all religions equally. Article 48 provides for 
freedom of religious expression, protects the rights of religious 
communities to provide religious instruction in places of education, 
proscribes discrimination in employment based on religious belief, and 
prohibits any person from compelling another person to engage in any 
practice that is contrary to that person's religious beliefs. Articles 
198 and 199 retain Kadhis' courts as subordinate courts with 
essentially the same jurisdictions as are included in the Constitution. 
However, unlike in the current Constitution, the draft constitution 
does not mention a minimum or maximum number of Kadhis' courts, nor 
does it specify how the Kadhis will be selected.
    The political debate over the draft constitution has revolved 
mainly around issues such as the role of the executive branch and the 
devolution of authority to sub-national units of government. The 
articles regarding the Kadhis' courts have highlighted latent religious 
animosities between the country's Muslims and Christians. In 2003, an 
interfaith group launched a separate initiative to draft a 
constitution. This effort, called the Ufungamano Initiative, originally 
included both Christians and Muslims. However, when the Muslims 
realized that the Christians opposed including Kadhis' courts in the 
new constitution, they withdrew.
    Some Christian clerics argue that Muslims will be given 
preferential treatment if Kadhis' courts are incorporated into the new 
constitution. The National Christian Council of Kenya (NCCK) states 
that it is not opposed to Kadhis' courts as such. They agree that 
Parliament should have the right to establish these courts or any other 
subordinate court. However, they argue that including Kadhis' courts in 
the constitution would grant formal recognition to Islam, which 
contradicts the provisions of Article 9 in the draft constitution 
proscribing the establishment of any religion. Some opponents of 
Kadhis' courts also contend that the courts' inclusion in the 
constitution could pave the way for the full application of Shari'a law 
in the country. In May 2004, a group of 34 Protestant churches, allied 
under the name of the Federation of Churches in Kenya, threatened to 
take legal action to expunge Article 66, which establishes Khadis' 
courts, from the draft constitution. The Catholic Church believes that 
Parliament should adopt the provisions of the draft constitution that 
are not in dispute and subject contentious issues to a popular 
referendum.
    Proponents of Kadhis' courts argue that other religious groups 
could establish their own courts if necessary. Some also argue that the 
Kadhis' courts should be seen as a matter concerning the judiciary and 
not religion. They further contend that the recognition of Kadhis' 
courts was a condition for the integration of the coastal strip at the 
time of independence and question why opponents now object to this 
system. Moreover, they argue that the proposed constitutional provision 
does not signify the full application of Shari'a law in the future. In 
May 2004, two leading Muslim groups, the Council of Imams and Preachers 
of Kenya and the Supreme Council of Kenya Muslims, threatened protests 
and strikes if the draft constitution was not adopted in its entirety. 
By the end of this reporting period, the effort to adopt a new 
constitution remained stalemated.
    In April 2003, the Government published the Suppression of 
Terrorism Bill. Many observers, including the NCCK, found the bill 
objectionable on human rights grounds, arguing that it contains 
provisions that violate the Constitution. Muslim leaders argue that the 
bill specifically targets members of their community. In June 2004, the 
Council of Imams and Preachers of Kenya, referring to the arrest of 
some 30 Muslims on terrorism charges, accused the Government of 
targeting Muslims and applying the bill even before it is enacted. In 
2003, the Law Society of Kenya produced an amended version of the bill 
that eliminated or revised the articles to which the religious and 
human rights groups most objected. However, in June 2004, the Council 
of Imams and Preachers called for rejection of even the amended version 
of the bill. The Suppression of Terrorism Bill has not yet been voted 
on in Parliament, and the debate was still ongoing at the end of the 
period covered by this report.
    The Government requires new religious organizations to register 
with the Registrar of Societies, which reports to the Office of the 
Attorney General. The Government allows traditional indigenous 
religious organizations to register, although many choose not to do so. 
Once registered, religious organizations may apply for tax-free status, 
including exemption from paying duty on imported goods. Applications 
for tax exemptions are not automatic but are granted on a case-by-case 
basis. Some religious institutions accused the former Government of 
revoking their exempt status on value added tax and custom duties. For 
example, the Presbyterian Church of East Africa claims that the 
Government revoked its exempt status because the Church supported 
opposition political groups.
    Religious organizations generally receive equal treatment from the 
Government; however, some small splinter groups have found it difficult 
to register when the Government views them as an offshoot of a larger 
religious organization. The Government has not granted registration to 
the Tent of the Living God, a small Kikuyu religious order banned 
during the single-party era (pre-1992). However, since the arrival of a 
multiparty system in 1992, membership in the Tent of the Living God has 
decreased greatly. It is still not registered and has made no recent 
attempts to do so.
    Political parties also must register with the Government. Despite 
1997 reforms and the subsequent registration of a large number of 
political parties, the Government has refused to reverse its 1992 
denial of registration of the Islamic Party of Kenya (IPK) on the 
grounds that the IPK, which in 1992 was involved in a number of violent 
confrontations with police, offended the ``secular principle'' of the 
Constitution.
    In the areas of the country that are largely Christian, there are 
morning prayers in public schools. All children participate in the 
assembly but are not punished if they remain silent during prayers. The 
Government and some churches frequently disagree over school management 
when both the Government and the church have a stake in the school. 
Often churches provide the land and the buildings for the schools, 
while the Government provides the teachers. This has led to disputes 
over school management and occasionally the closing of schools. In its 
May 2003 report on religious freedom in public schools, the Standing 
Committee on Human Rights found that the Africa Inland Church (AIC) 
infringed on students' freedom of worship. The AIC sponsors a number of 
schools, some of which are public schools. The report found that the 
AIC compelled all students admitted to its schools to adhere to AIC 
beliefs, which contradicts the Constitution.
    Islamic institutions sponsor a few public schools that the 
Government supports through the employment of teachers and the 
provision of equipment. Some members of the Muslim community have 
expressed concern that the lack of a university in Coast Province, 
which has a large Muslim population, hinders educational opportunities 
for Muslims; however, higher education is available to Muslim students 
in other regions of the country. Throughout the period covered by this 
report, some Muslims voiced opposition to a planned government program, 
financed in part by the U.S. Government, which would work with Islamic 
schools to improve the quality and efficiency of primary education. 
They charge that the aim of this program is to dilute the teaching of 
true Islam.
    The Ministry of Transport and Communication has approved regional 
radio and television broadcast licenses for several Muslim and 
Christian groups. The petition of the Catholic Church for a national 
frequency was not resolved by the end of the period covered by this 
report. To date, no media organization except the government-owned 
Kenya Broadcasting Corporation has been granted a national frequency. 
Rather, some organizations--both secular and religious--have been 
assigned a series of regional broadcasting frequencies to give their 
broadcasts national reach. These include Radio Iqra (Muslim), Radio 
Baraka FM Radio (interdenominational Christian), Waumini (Catholic), 
Hope FM (Pentecostal), and Family Radio FM (interdenominational 
Christian). In addition, HOPE Radio of the Pentecostal Church of East 
Africa began broadcasting in Nairobi in 2003.
    The Government celebrates several religious holidays as national 
holidays, including Christmas, Good Friday, Easter Monday, Idd-ul-Fitr, 
and Idd'ul-Azha.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. However, some Muslim leaders have charged that 
the Government is hostile toward Muslims. They complain that non-
Muslims receive better treatment when requesting citizenship documents. 
According to these leaders, authorities more rigorously scrutinize the 
identification cards of persons with Muslim surnames and require them 
to present additional documentation of their citizenship, such as birth 
certificates of parents and, sometimes, grandparents. The Government 
has singled out the overwhelmingly Muslim ethnic Somalis as the only 
group whose members are issued and required to carry an additional form 
of identification to prove that they are citizens. They must produce 
upon demand their national identification card and a second 
identification card verifying screening. Both cards also are required 
to apply for a passport. The Government says that this heightened 
scrutiny is an attempt to deter illegal immigration, rather than to 
discriminate against the religious affiliation of ethnic Somalis. 
Muslim leaders claim that since the 1998 bombing of the U.S. Embassy in 
Nairobi, the November 2002 terrorist attacks in Mombasa, and terrorist 
attacks elsewhere, government discrimination against their community 
has worsened, especially demands for identity documents.
    In the past, the misuse of authority by mainly Christian security 
forces in the northeast, which largely is Muslim and in which banditry 
is widespread, had contributed to Muslim mistrust. However, during the 
period covered by this report, there continued to be greater inclusion 
of Muslims in security forces and provincial administration. For 
example, in April the Government named Brigadier General Mohammed 
Hussein Ali, a Muslim, as the new Commissioner of Police.
    The former Minister of Trade and Industry Nicholas Biwott also has 
been engaged in a public dispute since 1998 with the Catholic Church 
over an intended project to use public land to create an educational 
facility to be named after the Minister's mother. Father Michael Rop, 
who is in charge of the local parish where the facility is proposed, 
protested the appropriation of public land to honor Biwott's mother. 
The Bishop of Eldoret, Cornelius Korir, accused Biwott of harassing 
Father Rop and his supporters and claimed that the former Minister was 
persecuting the church and its followers. The dispute culminated in a 
confrontation between Biwott's supporters and the Catholic Church in 
July 2001 when armed police attempted to block Bishop Korir from 
entering Father Rop's church. Biwott has vowed to continue with the 
building project. Church supporters who oppose the project destroyed 
the site's perimeter fencing in 2003. The dispute was ongoing at the 
end of the period covered by this report.
    In June 2002, in Busia, a district officer who was a Seventh-day 
Adventist was suspended for refusing to perform his official duties on 
Madaraka Day, which fell on a Saturday. During the same month, in 
Nandi, the Board of Governors suspended 10 high school students, who 
were Seventh-day Adventists, for refusing to take a test on a Saturday. 
Supporters of the students challenged the board's decision, arguing 
that the school did not have the constitutional right to deny 
individuals the right to observe their religious practices. No further 
information was available at the end of the period covered by this 
report.
    In May 2004, members of the Seventh-day Adventist Church claimed 
that they were among hundreds of workers that were fired by private 
companies operating in Nairobi's Export Processing Zone. The church 
members claimed that they lost their jobs because they refused to work 
on Saturdays.
    Unlike in the past, there were no reports that religious meetings 
at the Emmanuel Church of God were restricted.
    The Government historically has been unsympathetic to tribal 
religious groups that have engendered protest movements. The Government 
frequently harassed and periodically arrested and detained members of 
the Mungiki, a cultural and political movement based in part on Kikuyu 
ethnic traditions, which espouses political views and cultural 
practices that are controversial in mainstream society. While religion 
may have played a role in the formation of the Mungiki, observers 
believe that it is no longer a key characteristic of the group. The 
Mungiki do not adhere to any single religion, and members are free to 
choose their own religion; the group includes Muslims and Christians. 
The number of Mungiki members is unknown, but the group draws a 
significant following from the unemployed and other marginalized 
segments of society.
    Mungiki members have been accused of extortion, killings, illegal 
drug sales, and for-hire vigilantism. In February, a group of Mungiki 
defectors charged a Mungiki leader with kidnapping another defector. In 
March, the police arrested 30 Mungiki members, including the alleged 
kidnapper, charging them with various crimes, including the killings of 
group defectors. Subsequently, the police rounded up 100 additional 
persons alleged to be Mungiki, including 2 police officers, and later 
83 were released. In May and June, one of the released prisoners was 
beheaded and a young woman with alleged connections to Mungiki was also 
killed. Observers believe that as many as 14 killings or disappearances 
of former Mungiki in the period from February to June 2004 were meant 
to punish Mungiki defectors. At the end of the period covered by the 
report, a former Member of Parliament (M.P.) and 13 alleged Mungiki 
were in detention on charges that they murdered 10 persons in January 
2003. The killings allegedly occurred after the M.P. hired Mungiki to 
instigate violence after his re-election defeat in the December 2002 
general elections. In addition, 40 Mungiki were also awaiting trial for 
the alleged killing of a matatu (minibus taxi) driver in 2002.
    Practicing witchcraft is a criminal offense under colonial-era 
laws; however, persons generally are prosecuted for this offense only 
in conjunction with some other offense, such as murder. Witchcraft 
traditionally has been a common explanation for diseases for which the 
causes were unknown. The practice of witchcraft is understood widely to 
encompass attempts to harm others not only by magic, but also by covert 
means such as poisons. Although many traditional indigenous religions 
include or accommodate belief in the efficacy of witchcraft, they 
generally approve of harmful witchcraft only for defensive or 
retaliatory purposes and purport to offer protection against it.
    In May 2004, police arrested a Nigerian pastor, a prominent doctor, 
and six other members of Winners Chapel International in the Western 
Province town of Kitale and charged them with torturing a church 
member. Local newspapers alleged that the man was tortured to force him 
to give up his child as a human sacrifice. The Nigerian-based religion, 
which has 10 churches in the country, has denied the allegations.
Abuses of Religious Freedom

    Although the Constitution provides for freedom of assembly, in the 
past, the Government has used sections of the Public Order Act and the 
Penal Code to restrict or disrupt public meetings that religious groups 
organized or participated in, primarily for political reasons. During 
the period covered by this report, however, there were no reports that 
the Government restricted public meetings organized by religious 
groups.
    Prominent Muslims in the country continue to charge the Government 
with arbitrarily harassing Muslims in the name of the war on terrorism. 
In May 2004, a Somali-Kenyan M.P. wrote a letter to a leading newspaper 
citing several cases of what he alleged were arbitrary arrests and 
deportation of Muslims. The M.P. also said that the Government is 
deliberately attempting to keep Muslims out of the country on the 
instructions of certain foreign embassies who are ``enemies of 
Muslims'' and who have no ``regard for the lives of other human beings 
except those of their own (citizens).''
    In March 2002, government authorities charged Wanjiru Nduhiu, the 
leader of an unregistered Kikuyu group, with urging her followers to 
renounce Christianity and revert to traditional beliefs and practices, 
such as female genital mutilation. Nduhiu denied the charges and 
remained in custody at the end of the period covered by this report.
    There were no other reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    There generally is a great level of tolerance among religious 
groups, although some Muslims perceive themselves to be treated as 
second-class citizens in a predominantly Christian country. 
Intermarriage between members of Christian denominations is common, and 
interfaith prayer services occur frequently. Intermarriage between 
Muslims and Christians, although less frequent, also is socially 
acceptable, and mosques and Christian churches are found on the same 
city blocks.
    For years Muslims and Christians have held an open debate over 
their respective places in society. Each group claims to have a larger 
number of adherents than is plausible, and some Muslim groups believe 
that the Government and business communities deliberately have impeded 
development in predominantly Muslim areas. Some Muslim leaders claim 
that discrimination against Muslims has resulted in a greater incidence 
of poverty among Muslims than among other religious groups; however, 
there is no statistical evidence to support this claim. At times the 
debate has undermined mutual trust.
    In June 2003, Muslims in Bura Division of Tana River District 
reportedly burned down five churches after an Islamic preacher was 
arrested and briefly interrogated by police. The Muslims were followers 
of the cleric and were reportedly angered by the arrest. The cleric had 
converted to Islam from Christianity and had reportedly angered the 
Christians in the area with his teachings against Christianity; he was 
released from police custody at the request of a Member of Parliament. 
The churches that were burned down were the Anglican Church of Kenya in 
Bura, the Pentecostal Evangelism Fellowship of Africa (PEFA), the East 
African Pentecostal Church, the Full Gospel Church of Kenya, and the 
Bethel Church. Reverend Simon Mgumba of PEFA said his congregation was 
diminishing after the incident, due to fears of additional attacks. 
Reconciliation efforts between the communities are underway and no 
further church burnings occurred during the period covered by this 
report.
    Unlike in previous years, there were no reports of Muslim youths or 
demonstrators burning down churches.
    There were several disputes over land ownership and institutional 
conflicts between rival religious factions during the period covered by 
this report; some resulted in violence.
    In March 2003, Joseph Okech was killed in a fight during Sunday 
services between two factions of St. Stephen's Church in Dandora, 
Nairobi. The conflict reportedly was the result of a leadership 
struggle. However, church leaders contend that non-church members were 
actually responsible for the incident, which remained under 
investigation during the period covered by this report.
    In May 2003, rival factions of the African Independent Pentecostal 
Church of Africa in Nyeri clashed violently and several worshippers 
were injured. The two factions are aligned to two feuding archbishops.
    In December 2002, eight persons were arrested in connection with 
the invasion of the African Independent Pentecostal Church during 
services. Three worshippers and the bishop were injured during the 
attack and property was damaged. The invasion was suspected to have 
resulted from an internal church conflict that was sparked when the 
previous bishop was ordered to retire by church headquarters.
    Unlike in previous years, members of the Othaya Presbyterian Church 
and the Pentecostal Assemblies of God were not forcibly dispersed 
during services.
    In January 2002, Egerton University officials barred approximately 
300 worshippers from the AIC from conducting services in the Lord 
Egerton Castle, which has been the subject of a longstanding property 
dispute between the University and the AIC. According to the AIC, 
former President Moi allocated the castle and the 50 adjacent acres to 
the Church in 1995; according to records at the Ministry of Lands, the 
property belongs to the chaplain of the University and 2 other 
individuals. Former President Moi issued a statement soon after the 
January 2002 incident indicating that the castle and surrounding 
property belonged to the University; however, AIC leaders urged their 
followers to ignore the statement. The dispute was ongoing at the end 
of the period covered by this report.
    No actions have been taken against youths involved in the forcible 
dispersion of persons from a church in Nairobi in March 2002.
    In April, a mob killed a man in Mt. Elgon whom they accused of 
practicing witchcraft. Villagers claimed they had found a snake and 
witchcraft paraphernalia in the man's house and blamed him for the 
death of 810 persons. A week earlier, a group of Mt. Elgon villagers 
stormed the homestead of another man they suspected of witchcraft. The 
man escaped, but the mob set fire to five houses in his homestead. 
Unlike similar cases in past years, no one alleged that either of these 
incidents was politically motivated.
    Upon the request of several Christian organizations, the government 
of former President Moi appointed a commission to investigate the 
Freemasons and any other organizations that might be practicing devil 
worshiping. In January, the Anglican Church in Nairobi refused to 
preside over the funeral of a Member of Parliament, who was also an 
Assistant Minister, because the M.P. was said to be a grand master of 
the Freemasons Society. However, when the funeral moved to the M.P.'s 
hometown in Nyanza Province, the local Anglican bishops, together with 
Catholic and Evangelical Protestant clergy, presided over the funeral. 
Unlike their counterparts in Nairobi, the Nyanza clergy were all 
members of the same ethnic group, Luo, as the deceased M.P.
    In April, a High Court Registrar postponed an inquiry into the 
death of Father John Anthony Kaiser, a Catholic priest working in the 
country for more than 30 years. Kaiser was found dead of gunshot wounds 
near Naivasha town in August 2000. Father Kaiser was a vocal human 
rights activist and a critic of key members of the Government. Although 
there was much public speculation to the contrary, an investigative 
report released by a foreign government in 2001 concluded that the 
evidence was most consistent with suicide, and that it was unlikely 
that Father Kaiser had been murdered. The Catholic Church disputed this 
report and called for further independent investigation. The newly 
elected Government, under pressure from the Catholic Church, agreed in 
April 2003 to hold an inquest into Kaiser's death. The High Court 
Registrar suspended the inquiry after the presiding magistrate was 
retired amid corruption allegations. The inquiry resumed in June 2004 
and was ongoing at the end of the period covered by this report. The 
Catholic Church has also called for fresh investigations into the 
deaths of other Catholic priests who it believes died under suspicious 
circumstances during the previous government's term.
    There have been reports of intolerance among refugee groups in the 
country. Somali refugees reportedly have attacked relatives who marry 
refugees belonging to faiths other than Islam. Somali refugees at the 
Dadaab camps also reportedly have verbally and physically attacked 
Sudanese refugee women who wear westernized clothing considered ``too 
revealing'' by Somali standards.
    In the first 6 months of 2004, youth groups in Coast Province 
threatened to strip women they perceived as wearing westernized 
clothing that was ``too revealing.'' However, the Minister of Tourism 
made it clear that these threats were unacceptable and any such acts 
would meet with arrest. No such acts were reported.
    There have been societal efforts to bridge religious divides. The 
Inter-Faith Peace Movement represents a broad religious spectrum, and 
its members include the Anglican Church of Kenya, the Supreme Council 
of Kenyan Muslims, the Muslim Consultative Council (MCC), the Methodist 
Church, the Catholic Church, the National Council of Churches of Kenya 
(NCCK), the AIC, the PCEA, and the Hindu Council. The NCCK generally is 
involved in a variety of civil society initiatives, including conflict 
resolution. The Catholic Justice and Peace Commission, the MCC, and the 
NCCK launched a pilot program in 2002 to promote interfaith dialogue 
and reduce ethnic conflict in Isiolo district. There are other 
cooperative efforts among religious groups to work on societal 
problems, including the Inter-Religious Steering Committee for 
Elimination of Female Genital Mutilation, formed in April 2003.
    In April 2003, the Supreme Council of Kenya Muslims (SUPKEM) 
withdrew from the Ufungamano Initiative, an interfaith movement that 
helped spur the constitutional review process. SUPKEM left Ufungamano 
after some Christian members of the group decided to oppose the 
inclusion of Kadhis' courts in a new constitution.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy has made a concerted effort to bridge the gaps that exist 
between Muslims and Christians. Embassy officials maintain regular 
contact with all religious communities, and the Ambassador regularly 
hosts meetings with religious leaders to discuss issues affecting their 
communities. The Ambassador and Embassy officials routinely travel 
throughout the country to meet with various religious and community 
leaders in an effort to facilitate dialogue on religious freedom.
    U.S. Government agencies also provide assistance to many 
communities that, for historical and religious reasons, perceive 
themselves to have been marginalized by previous Governments. This 
assistance takes the form of grants by the U.S. Agency for 
International Development, the Ambassador's Self-Help Fund, and the 
Embassy's Democracy and Human Rights Fund. The U.S. military also 
carries out civic action programs to provide medical and veterinary 
assistance as well as to build and repair schools in marginalized 
communities. The U.S. Peace Corps also provides volunteers to many of 
these communities.
                               __________

                                LESOTHO

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 11,720 square miles, and its 
population is approximately 2.2 million.
    Christianity is the dominant religion. Approximately 90 percent of 
the population is Christian, of which 70 percent is Roman Catholic and 
20 percent is Lesotho Evangelical, Anglican, and other Christian 
denominations. Muslims, Hindus, and members of traditional indigenous 
religions, comprise the remaining 10 percent of the population.
    While Christians can be found throughout the country, Muslims live 
mainly in the northeastern part of the country. Most practitioners of 
Islam are of Asian origin, while the majority of Christians are the 
indigenous Basotho. Many devout Christians still practice their 
traditional cultural beliefs and rituals along with Christianity. The 
Catholic Church has fused some aspects of local culture into its 
services; for example, the singing of hymns during services has 
developed into a local and traditional way of singing (a repetitive 
call and response style) in Sesotho--the indigenous language--as well 
as English. Priests dress in traditional local attire during services.
    Missionaries active in the country are evangelical, traditional 
Protestant, and Catholic groups from North America, Europe, and South 
Africa.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion and no evidence that the Government favors any particular 
religion.
    There are four religious holidays that are also national holidays: 
Christmas; Good Friday; Easter Monday; and Ascension Day. The 
observance of these holidays does not negatively affect any religious 
group.
    The Government does not establish requirements for religious 
recognition. Generally the Government does not provide benefits to any 
religious groups. Any religious group may apply for a waiver of taxes 
on charitable donations from outside the country; however, in practice 
few, if any, waivers are given. Under the Societies Act of 1966, any 
group may register with the Government, regardless of the purpose of 
the organization. The only requirements are a constitution and a 
leadership committee. Unregistered groups are not recognized as 
official for any government benefits, such as duty-free import permits 
for donated items or tax relief on donated funds. There are no 
punishments for not registering, and it is common for informal church 
groups not to register.
    The strong Catholic presence in the country led to the 
establishment of Catholic schools in the last century and their 
influence over education policy. However, the influence of the Catholic 
Church has decreased in recent years, and the Catholic Church now owns 
less than 40 percent of all primary and secondary schools in the 
country. The Ministry of Education paid and certified all teachers, and 
required a standard curriculum for both secular and parochial schools.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There generally was mutual 
understanding and cooperation between Christians and Muslims. There 
were efforts within the ecumenical community to promote tolerance and 
cooperation on social issues. Although there were some tensions between 
Christians and Muslims in the past, there were no reports of such 
tensions during the period covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The U.S. Embassy and religious leaders of the country discuss their 
roles in the fight against HIV/AIDS and in maintaining political peace 
and the consolidation of democracy.
                               __________

                                LIBERIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice; however, there 
were some exceptions during the first few months of the reporting 
period.
    Respect for religious freedom improved during the period covered by 
this report. The administration of former President Charles Taylor 
tolerated some religious tensions between Christians and Muslims. 
However, once the National Transitional Government of Liberia (NTGL) 
took office in October 2003, there were no reports of discrimination 
against Muslims or Islamic leaders. Unlike in the past, there were no 
prisoners of conscience.
    The generally amicable relationship among religions in society 
contributed to religious freedom. Inter-religious interaction increased 
considerably; however, there was some tension between the major 
religious communities. In rural areas, specifically in Lofa County, 
there was tension between certain communities as a result of population 
movements during the war. Specifically, there was tension between 
ethnic Mandingos, who are predominantly Muslim, and ethnic Lormas, 
Kisii, and Gbandi, who are a mix of Christian, Muslim, and animist.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 43,000 square miles, and its 
population is estimated at 3.3 million. As much as 40 percent of the 
population practices either Christianity or elements of both 
Christianity and traditional indigenous religions. Approximately 40 
percent practices traditional indigenous religions exclusively. 
Approximately 20 percent of the population practices Islam, which 
continued to gain adherents. There is a small percentage of atheists 
and Baha'i.
    The Lutheran, Baptist, Episcopalian, Presbyterian, Roman Catholic, 
United Methodist, African Methodist Episcopal (AME), and AME Zion 
denominations, as well as Pentecostal churches are represented in the 
Christian community. Some of the Pentecostal movements are affiliated 
with churches outside the country, while others are independent.
    The country's Muslim population comes mainly from the Mandingo 
ethnic group, who occupy the northern counties, and the Vai ethnic 
group, who are found predominantly in the western part of the country. 
Ethnic groups in the central, eastern, and southern parts of the 
country participate in the traditional religious practices of the Poro 
and Sande secret societies. Christians live throughout the country.
    Foreign missionary groups in the country include Baptists, 
Catholics, and Jehovah's Witnesses.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. Since taking 
office, the NTGL at all levels strives to protect this right in full 
and does not tolerate its abuse, either by governmental or private 
actors. Unlike the Taylor Government, the NTGL did not harass, 
marginalize, or attempt to intimidate the Muslim population. The NTGL 
encouraged religious freedom.
    There is no state religion. However, government ceremonies 
invariably open and close with prayer and may include the singing of 
hymns. The prayers and hymns are usually Christian, but are 
occasionally Islamic.
    In the past, former President Charles Taylor divided the National 
Muslim Council of Liberia by seeding the Council with his loyalists. To 
undermine the independence of the Council, former President Taylor 
sponsored the expulsion of Sheik Kafumba Konneh as Chairman and 
appointed one of his loyalists within the country's Islamic community, 
Alhaji Jakaity Taylor, to the position. After Alhaji Jakaity Taylor's 
death in April 2002, Alhaji Ibrahim Sheriff, was selected with the 
approval of Taylor to fill the chairman position. The National Muslim 
Council remained divided into two rival councils during the period 
covered by this report. Konneh formed a separate council that gained 
more-widespread recognition and support among the population after 
former President Taylor's departure. Before being expelled from his 
position with the National Muslim Council, Sheik Kafumba Konneh had 
become vice president of the Inter-Religious Council of Liberia (IRC), 
a well-known organization led by Archbishop Michael Kpakala Francis 
that has tried to coordinate peace efforts between the Liberians United 
for Reconciliation and Democracy (LURD) and Movement for Democracy in 
Liberia (MODEL) rebels, and the ex-government/pro-Taylor forces. Konneh 
remained vice president of IRC during the period covered by this 
report.
    In 2004, the NTGL did not sponsor a Muslim pilgrimage to Mecca, but 
Muslim adherents independently made the pilgrimage.
    Major Christian holidays, including Fast and Prayer Day, Easter, 
Thanksgiving Day, and Christmas Day, are observed as national holidays 
while Islamic holy days, such as Eid Fatr, are not celebrated as 
national holidays. The NTGL mandates that public businesses and 
markets, including Muslim businesses and shops, remain closed on 
Sundays and Christian holidays. Muslim leaders complained about the 
policy and have taken the issue to the National Transitional 
Legislative Assembly. There is no legal obligation to excuse Muslims 
from employment or classes for Friday prayers. Some employers, at their 
discretion, excuse Muslim employees for Friday prayers.
    All organizations, including religious groups, must register their 
articles of incorporation with the government, along with a statement 
of the purpose of the organization; however, traditional indigenous 
religious groups are not required to register, and generally do not 
register. Registration is routine, and there were no reports that the 
registration process was burdensome or discriminatory in its 
administration.
    The Government permits, but does not require, religious instruction 
in public schools. Religious education, particularly Christian 
Education, is taught in public schools but is not mandatory. Students 
can opt out; however, minority faiths are not taught in public schools. 
Parents are allowed to enroll their children in private schools for 
religious reasons.
    Members of the military service have churches and mosques 
accessible near their barracks. The military provides chaplains for 
members of major religious groups as well as minority groups.
    The NTGL has not specifically dedicated material resources to anti-
bias and religious tolerance education; however, it supports societal 
efforts to promote interfaith understanding. Specifically, the NTGL 
urged the IRC to continue its efforts to encourage inter-religious 
dialogue.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    Although the law prohibits religious discrimination, Islamic 
leaders complained of government discrimination against Muslims. 
Although there are some Muslims in senior government positions, many 
Muslims believed they were bypassed for desirable jobs.
    Unlike in the previous reporting period, there was no ban on street 
corner evangelism or preaching during the period covered by this 
report.
    High-level government officials were required to take oaths based 
on their religious beliefs when swearing into their new office.
    The Government responded positively to requests for the restitution 
of religious properties. In the past, former President Taylor's militia 
confiscated the properties of ethnic Mandingo Muslims for their alleged 
involvement or sympathy with LURD. Since Taylor's departure from the 
country, most properties seized by his loyalists either have been 
abandoned or returned to their owners. All religions had equal 
opportunity to regain control over former property of religious 
organizations, in particular those used to hold religious services.

Abuses of Religious Freedom
    During the regime of former President Taylor, dozens of Muslim 
citizens were jailed because they were perceived to be sympathizers of 
the nominally Muslim-dominated LURD rebel group. They were all released 
before President Taylor's departure from office. Under the NTGL there 
were no arrests based on religion or ethnicity. There were no state 
executions of any person based on his or her religion; it is presumed 
that in the past Taylor's forces killed some of the ethnic Mandigo 
Muslims who had been arrested on suspicion of being LURD collaborators.
    The threats and burglaries against members of the Catholic Church's 
Peace and Justice Commission stopped following the departure of Charles 
Taylor.
    Unlike in the past, there were no reports that persons were 
detained without charge or placed under house arrest based on their 
religious beliefs or practices. Under former President Taylor, some 
Muslims were arrested on suspicion of collaborating with, or sympathy 
with, LURD; however, it was unclear whether they were targeted 
specifically because of their religion.
    All religious and political detainees held by Taylor's government 
were released, and the NTGL did not detain anyone on the basis of their 
religion.
    During the conflict between the Taylor Government and LURD forces, 
pro-government militias suspected Mandingo Muslim youths of being 
sympathetic to the LURD cause and harassed, imprisoned, and tortured 
them. Also during the conflict, LURD forces reportedly destroyed 
churches in some areas that they captured from government troops. For 
example, in early 2003, during fighting between government troops and 
LURD rebel forces in the town of Ganta, rebel forces systematically 
burned down churches and destroyed church related buildings. When 
government troops later regained control of the town, they 
systematically destroyed mosques and homes that had belonged to ethnic 
Mandingo Muslims, who made up the bulk of LURD fighters.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizen to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. The IRC, comprised of both Christians 
and Muslims, promotes dialogue between various religious communities. 
The relationship between Christians and Muslims has so far been cordial 
and peaceful. However, in the countryside, there was some tension 
between communities that had fought on opposite sides during the war 
between Charles Taylor's government and LURD; these tensions appeared 
to be related more to ethnic and clan conflicts than religious 
differences.
    The country's civil war had a religious undertone in that the LURD 
rebels were mostly Mandingo Muslims while government troops were mostly 
animists and Christians. Ethnic tensions persisted in Lofa County 
between the predominantly Muslim Mandingo ethnic group and the Lorma 
ethnic group in which there are both Christians and animists.
    Ritual killings, in which body parts used in traditional indigenous 
rituals are removed from the victim, continued to occur. Little 
reliable information is readily available about traditional religions 
associated with ritual killings. The number of such killings was 
difficult to ascertain since police often describe deaths as accidents 
even when body parts were removed. Deaths that appeared to be natural 
or accidental sometimes were rumored to be the work of ritual killers. 
It is believed that practitioners of traditional indigenous religions 
among the Grebo and Krahn ethnic groups, which are concentrated in the 
southeastern counties, most commonly engage in ritual killings. Body 
parts of a member the group believed to be powerful were considered the 
most effective for the purposes of the rituals. The body parts most 
frequently removed included the heart, liver, and genitals. In some 
cases, the rituals reportedly involved eating body parts. Some 
traditional religious beliefs hold that human body parts, when 
consumed, grant special powers to the person who eats them. Fighters on 
all sides of the conflict (LURD, MODEL and the ex-Government/pro-Taylor 
forces) were reported to have engaged in such practices at times. 
During the civil war, faction leaders sometimes ate (and one faction 
leader had himself filmed eating) body parts of leaders of rival 
factions. Ritual killings for the purpose of obtaining body parts 
traditionally were committed by religious group members called ``heart 
men''; however, since the civil war, criminals inured to killing also 
may sell body parts.
    Incidents of ritualistic killings increased during the reporting 
period due to the breakdown of law and order in rural counties, 
including Maryland County. During the first 3 months of 2004, there was 
an increase in the number of mysterious deaths in and around Monrovia 
and residents blamed such deaths on ritualistic killers but no 
evidences was found to support their claim.
    The private sector in urban areas, particularly in the capital, 
gave preference to Christianity in civic ceremonies and observances. 
Many public meetings generally began with a Christian prayer; however, 
Muslims were not prohibited from also saying a prayer. The IRC brings 
together leaders of Christian, Islamic, and other faiths to promote 
inter-religious dialogue.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
Ambassador and other Embassy officers met with the IRC and other 
Christian and Muslim leaders to discuss religious freedom issues. The 
U.S. Government provided funding to the IRC and assisted with other 
logistical support to facilitate the IRC's work in promoting inter-
religious dialogue and its efforts to end the civil conflict.
                               __________

                               MADAGASCAR

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 228,880 square miles, and its 
population is approximately 16.5 million. Although precise official 
figures are unavailable, approximately half of the population belongs 
to one of the country's four Christian denominations. The Roman 
Catholic Church is the largest denomination, followed by the Reformed 
Protestant Church of Jesus Christ in Madagascar (FJKM). President 
Ravalomanana is a lay vice president of FJKM. The Lutheran and Anglican 
Churches account for most of the remainder of the country's Christians. 
Most other citizens follow traditional indigenous religions. Muslims 
constitute slightly less than 10 percent of the population, with strong 
concentrations in the North and the northwestern portion of the island. 
Aboriginal and ethnic Indians who immigrated over the past century make 
up the majority of the Muslims in the country. There is a small number 
of Hindus among the ethnic Indians.
    Foreign missionary groups operate freely in the country, including 
Catholics, Protestants of various denominations, the Seventh-day 
Adventists, Jehovah's Witnesses, and the Church of Jesus Christ of 
Latter-day Saints (Mormons). Several faith-based organizations, some 
with international affiliations, operate freely in health and social 
services, development projects, schools, and higher education.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    The law strongly recommends, but does not require, religious 
organizations to register with the Ministry of Interior. Registration 
provides a religious organization with the legal status necessary for 
receipt of direct bequests and other gifts. There are no penalties for 
failure to register.
    The Malagasy Council of Christian Churches (FFKM) is the umbrella 
organization for the country's four principal Christian denominations. 
Composed of the Roman Catholic, FJKM, Lutheran, and Anglican Churches, 
the FFKM is a key player on a broad range of issues. The FFKM is a 
traditional leader in education, and recently its role has expanded to 
include activities such as coordinating a national campaign against 
HIV/AIDS and election monitoring. In the political arena, the FFKM has 
been a mediator, bringing together antagonistic factions, but it has 
occasionally taken an overtly political position. Most recently, during 
the 2001 presidential campaign and the ensuing political crisis, it 
supported the then-mayor of Antananarivo, Marc Ravalomanana, in his 
ultimately successful bid to be president. President Ravalomanana's 
position as a lay Vice President of FJKM still generates some political 
criticism alleging church and state interests are not kept entirely 
separate. Nevertheless, the FFKM remains an active force on social and 
political issues.

Restrictions on Religious Freedoms
    Government policy and practice contributed to the generally free 
practice of religion.
    Numerous religious organizations operate freely in all regions of 
the country, often disseminating their message through public and 
private media. Religious organizations are granted free access to 
state-run media on the grounds that such access constitutes a public 
service. During the period covered by this report, there were no 
reports of any religious organizations that were denied free access to 
state-run media.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversions
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationships among religions in society 
contributed to religious freedom. Ethnic Malagasy occasionally express 
resentment toward members of the predominantly Muslim Indo-Pakistani 
(``Karana'') community. This attitude is derived from the relative 
economic prosperity of the Karana and not based on their religious 
affiliation. During the period covered by this report, President 
Ravalomanana continued to meet with Karana and Muslim leaders to 
discuss economic and citizenship issues.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy's September 2003 Human Rights Working Group session, 
devoted entirely to the country's Muslim community, stimulated 
discussion and increased mutual understanding between Muslim and non-
Muslims. Representatives of various elements of the Muslim community 
made presentations on their beliefs and on the role and social context 
of Islam in the country. This session allowed a group traditionally on 
the outskirts of society to voice its desire for fuller acceptance into 
society.
                               __________

                                 MALAWI

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were tensions between 
Christians and Muslims during the period covered by this report.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 45,747 square miles, and its 
population is approximately 12 million. More than 70 percent of the 
population is Christian. Among the Christian denominations, the largest 
are the Roman Catholic Church and the Church of Central Africa 
Presbyterian (CCAP), with smaller numbers of Anglicans, Baptists, 
Evangelicals, and Seventh-day Adventists. There is a substantial Muslim 
minority totaling approximately 20 percent of the population. The vast 
majority of Muslims are Sunni, ascribing to either the Qadriya or 
Sukkutu groups. There are also Hindus, Baha'is, and followers of 
traditional indigenous religions. There are few atheists.
    Foreign missionary groups are present in the country, including 
Protestants, Catholics, Pentecostals, Jehovah's Witnesses, and Islamic 
aid organizations.
    The concentration of faiths in certain regions of the country has 
sometimes been reflected in regional voting trends.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    There are no separate requirements for the recognition of 
religions, but religious groups must register with the Government. 
Religious groups must submit documentation detailing the structure and 
mission of their organization along with a nominal fee, for review by 
the Ministry of Justice. Once approved, a religious group registers 
formally with the Registrar General's Office in Blantyre. There were no 
reports that the Government refused to register any religious groups.
    The Government observes both Christian and Muslim holidays. Public 
holidays in the country include Eid-El Fitr, Good Friday, Easter 
Monday, and Christmas.
    Foreign missionaries experienced occasional delays in renewing 
employment permits. This appeared to be the result of bureaucratic 
inefficiency rather than a deliberate government policy against foreign 
missionaries. Missionaries and charitable workers pay lower fees for 
employment permits than do other professionals.
    In May Bingu wa Mutharika, a Catholic, was elected President. The 
new vice president is Muslim. Both were strongly supported by the 
former president, Bakili Muluzi, who is Muslim.
    Former president Muluzi had regular meetings with all religious 
groups, and President Bingu wa Mutharika has indicated he intends to do 
the same.
    Some Christian politicians and clerics have raised Islam as a 
political issue, citing the Islamic faith of former president Muluzi 
and of the new Vice President Cassim Chilumpha. The same few opposition 
leaders have cited the Government's friendliness with Islamic 
countries, along with the building of new mosques, as their 
justification for accusations against the ruling party.
    As a result of previous debate, many public schools offer a course 
entitled ``Bible Knowledge,'' which is Christian oriented, and another 
entitled ``Moral and Religious Education,'' which includes Muslim, 
Hindu, Bahai, and Christian material.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. In January 2002, the Office of the Ombudsman 
directed the Ministry of Agriculture to pay benefits and salary arrears 
to a self-exiled member of Jehovah's Witnesses who fled the country in 
1977 to escape religious persecution under then-President Hastings 
Banda. The ombudsman cited a 1999 notice issued by the Office of the 
President and Cabinet that directed the Government to reimburse all 
persons dismissed from office on religious grounds during the Banda 
era. According to an officer in the Ministry of Agriculture, all former 
exiles with documentation to prove their status were reimbursed.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, there were tensions between 
Christians and Muslims during the period covered by this report. 
Although there were no significant conflicts, these minor tensions were 
especially evident during the presidential and parliamentary campaign 
period in April and May, and they seem to have been largely fueled by 
political candidates. Christians and Muslims generally coexisted 
peacefully, often participating in business or civil-service 
organizations together.
    During the presidential and parliamentary campaign period, some 
prominent Christian religious leaders frequently spoke about 
corruption, the electoral process, and the candidates. The churches' 
remarks were often openly critical of the ruling political party. While 
candidates and officials took issue with the churches' statements, the 
Government did not make attempts to silence religious leaders, other 
than declaring that such statements deviated from the proper role of 
religious leaders. Churches continued to be a significant source of 
political influence, particularly in rural areas.
    On December 19, a group of Muslims in Blantyre allegedly beat a 
Christian preacher for refusing to hand over a copy of the Koran. The 
preacher did not suffer serious injuries. No arrests were reported.
    In June 2003, Muslims rioted in Blantyre and Mangochi following the 
Government's arrest and reported deportation of five alleged Al-Qaeda 
members. On June 27, rioters vandalized property at the offices of the 
Muslim Association of Malawi (MAM) Secretariat in Blantyre. They blamed 
the leaders of the organization for failing to ensure that the suspects 
received a trial. In Mangochi rioters damaged vehicles, including one 
belonging to Father Lazarus Girevulo of the Catholic Church, five 
Christian churches, and the offices of a U.S. nongovernmental 
organization, Save the Children. On June 28, police arrested many of 
the key instigators of the riots, but tensions remained high in the 
major cities. Those arrested have not yet gone to trial, although the 
cases have been turned over to the Director of Public Prosecution. 
Tensions have since decreased, and no further conflict has occurred, 
although some Muslim groups have continued to criticize publicly the 
Government's actions. The Government roundly condemned the violence and 
delivered a strong public message that religious groups should remain 
peaceful and tolerant of one another.
    In February 2002, MAM and a Christian missionary group sought 
government intervention to resolve complaints regarding each other's 
behavior. Christians were accused of trying to convert Muslims in the 
mosques, and Muslims were rumored to be planning to harm members of the 
Christian group; however, no violence was reported.
    In May during the parliamentary and presidential campaign period, 
Radio Islam was accused of permitting callers and guests to make 
inflammatory or intolerant on-air remarks concerning other religions, 
but no formal complaint was filed. In September 2002, the Catholic 
Church of Malawi filed a complaint against Radio Islam with the Malawi 
Communications Regulatory Authority (MACRA) for broadcasting insulting 
statements about Christians. However, MACRA reviewed the case and 
attributed no fault to Radio Islam. In December 2002, four members of 
the Seventh-day Adventist Apostolic Church were arrested by the 
Blantyre police and subsequently convicted on charges of breaching the 
peace for their role in inciting a violent clash with Muslims. No 
further action was taken on this case during the reporting period.
    In March 2002, six Catholic bishops released a pastoral letter 
protesting a constitutional amendment that would eliminate presidential 
term limits. Although the letter ignited a heated political debate in 
the press, there was no reaction from the Government. The 
constitutional amendment was not passed.
    There have been active efforts to foster cooperation between 
religious groups. For example, during the year, presidential and 
parliamentary candidates of various religious backgrounds attended a 
series of ``Presidential Prayer Breakfasts'' organized by a Christian 
group. Other invited guests included Muslim leaders, the diplomatic 
community, and civil society leaders.
    The Public Affairs Committee (PAC), a nonprofit and politically 
unaligned local organization, was involved prominently in promoting 
civic education and human rights and was also active in monitoring the 
electoral process. PAC included representatives of various churches and 
mosques.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officials maintained frequent contact with leaders and members 
of all religious communities in the country.
    During the period covered by this report, the Embassy sponsored a 
speaker on Islam in the U.S. and continued to promote religious 
tolerance through grants, meetings, and the distribution of reading 
materials. In October 2003, the Ambassador was interviewed and took 
calls from the public on a Radio Islam program.
    In 2003 the Embassy's Democracy and Human Rights Fund sponsored a 
Christian group's efforts to increase rural access to various services, 
especially those promoting education of girls and victims counseling.
                               __________

                                  MALI

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a land area of 474,764 square miles, and its 
population is approximately 11.5 million. Muslims make up an estimated 
90 percent of the population, and the vast majority of Muslims are 
Sunni. Approximately 5 percent of the population is Christian, and the 
Christian community is roughly two-thirds Catholic and one-third 
Protestant. Most of the remainder practices traditional indigenous 
religions or no religion. Atheism and agnosticism are rare. Most 
immigrants come from neighboring countries and either practice the 
majority Muslim faith or belong to a Christian denomination. The 
majority of citizens practice their religion daily.
    Religious groups are not geographically concentrated or segregated. 
Christian communities tend to be located in and around urban areas, 
generally in the southern regions of the country. Groups that practice 
traditional indigenous religions are located throughout the country, 
but they are most active in rural areas.
    Foreign Islamic preachers operate in the north, while mosques 
associated with Dawa (an Islamic fundamentalist group) are located in 
Kidal, Mopti, and Bamako. Dawa has gained adherents among the Bellah, 
who were once the slaves of the Tuareg nobles, and also among 
unemployed youth. The interest these groups have in Dawa is based on a 
desire to dissociate themselves from their former masters, and for the 
youth, to find a source of income. The Dawa sect has a strong influence 
in Kidal, while the Wahabi movement has been growing in Timbuktu. The 
country's traditional approach to Islam is peaceful and moderate, as 
reflected in the ancient manuscripts from the former University of 
Timbuktu.
    Foreign missionary groups operate in the country; the most numerous 
are Christian groups that are based in Europe and are engaged in 
development work, primarily the provision of health care and education. 
A number of U.S.-based Christian missionary groups also are present.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion; the Constitution defines the country as a secular state and 
allows for religious practices that do not pose a threat to social 
stability and peace.
    The Government requires the registration of all public 
associations, including religious associations; however, registration 
confers no tax preference or other legal benefits, and failure to 
register is not penalized in practice. The registration process is 
routine and not burdensome. Traditional indigenous religions are not 
required to register.
    Foreign missionary groups operate in the country without government 
interference, and they do not link the benefits of their development 
activities to conversion. Muslims and non-Muslims may proselytize 
freely.
    Family law, including laws pertaining to divorce, marriage, and 
inheritance, are based on a mixture of local tradition and Islamic law 
and practice.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    The Minister of Territorial Administration and Local Collectivities 
may prohibit religious publications that he concludes defame another 
religion; however, there were no reports of instances in which 
publications were prohibited during the period covered by this report.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. Adherents of a variety of faiths may 
be found within the same family. Many followers of one religion attend 
religious ceremonies of other religions, especially weddings, baptisms, 
and funerals.
    Non-Muslim missionary communities live and work in the country 
without difficulty. Christian missionaries, particularly the rural-
based development workers, have good relations with their communities.
    Islam as practiced in the country is tolerant and adapted to local 
conditions. Women participate in economic and political activity, 
engage in social interaction, and generally do not wear veils.
    In August 2003, there was a conflict in the village of Yerere when 
traditional Sunni practitioners attacked Wahhabi Sunnis, who were 
building an authorized mosque. Nine persons were killed and two were 
seriously wounded. The case is currently under investigation.
    In November 2003, a statue of the Virgin Mary was vandalized, 
shortly before the annual Catholic pilgrimage to the town of Kita. 
Local authorities quickly responded to the incident and the responsible 
individual was arrested and is being prosecuted.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy officers meet regularly with religious authorities and 
government officials in ministries who deal with these issues.
    During the period covered by this report, Embassy officials 
expanded dialogue with Muslim groups to promote mutual understanding 
and to encourage continued secularism of the Government. In January and 
June, the Embassy sponsored two workshops through its Democracy and 
Human Rights Fund focused on the Islamic community. The first was a 
workshop on the ``Role of Tolerance and Traditional Methods of Conflict 
Resolution in Malian Society,'' and the second, entitled ``Role of 
Young Muslims in Conflict Resolution,'' targeted youth. Embassy 
officials have also engaged Muslim groups through other events, such as 
an Iftaar dinner hosted at the American Cultural Center and several 
similar events.
    The Embassy's Public Affairs office concentrated on the Muslim 
community through speakers and musicians.
    The U.S. Embassy maintains contact with the foreign missionary 
community and monitors any governmental or societal threat to religious 
freedom.
                               __________

                               MAURITANIA

    The Constitution establishes the country as an Islamic republic and 
recognizes Islam as the religion of its citizens and the State.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. The Government limits freedom 
of religion by prohibiting the distribution of non-Islamic religious 
materials and the proselytization of Muslims; however, non-Muslim 
resident expatriates and the few non-Muslim citizens practice their 
religions openly and freely.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 419,212 square miles, and its 
population is approximately 3 million. Virtually 100 percent of the 
population practices Sunni Islam. There is a very small number of non-
Muslims, and Roman Catholic or denominational Christian churches have 
been established in Nouakchott, Atar, Zouerate, Nouadhibou, and Rosso.
    There are several foreign faith-based nongovernmental organizations 
(NGOs) active in humanitarian and developmental work in the country. 
Although there are no synagogues, a very small number of expatriates 
practice Judaism.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution establishes the country as an Islamic republic and 
recognizes Islam as the religion of its citizens and the State. The 
Government limits freedom of religion by prohibiting the distribution 
of non-Islamic religious materials and the proselytization of Muslims; 
however, non-Muslim resident expatriates and a few non-Muslim citizens 
practice their religions openly and freely.
    Both the Government and citizenry consider Islam to be the 
essential cohesive element unifying the country's various ethnic 
groups. There is a cabinet-level Ministry of Literacy Programs, Islamic 
Orientation, and Traditional Education. A High Council of Islam, 
consisting of six imams, advises the Government on the conformance of 
legislation to Islamic precepts. Although the Government provided a 
small stipend to the imam of the Central Mosque in the capital city of 
Nouakchott, mosques and Koranic schools are normally supported by their 
members and other donors.
    The Government does not register religious groups; however, secular 
NGOs, including humanitarian and development NGOs affiliated with 
religious groups, must register with the Ministry of the Interior. 
Nonprofit organizations, including both religious groups and secular 
NGOs, generally are not subject to taxation. The judiciary consists of 
a single system of courts with a modernized legal system that conforms 
with the principles of Shari'a (Islamic law).
    The Government observes Muslim holidays as national holidays, but 
this practice does not negatively affect other religious groups. A 
magistrate of Shari'a, who heads a separate government commission, 
determines the lunar dates for observing religious holidays and 
addresses the nation on these holidays.

Restrictions on Religious Freedom
    Shari'a, proclaimed the law of the land under a previous government 
in 1983, includes the Koranic prohibition against apostasy or 
conversion to a religion other than Islam; however, this prohibition 
has never been codified in civil law or enforced. The small number of 
known converts from Islam suffered no social ostracism, and there were 
no reports of societal or governmental attempts to punish them.
    Although there is no specific legal prohibition against 
proselytizing by non-Muslims, in practice the Government prohibits 
proselytizing of Muslims by non-Muslims through the use of Article 11 
of the Press Act. The Act bans the publication of any material that is 
against Islam or contradicts or otherwise threatens Islamic principles. 
In May 2003, the Government banned Arab-language newspaper Al-Raya, 
noted for its Islamic activist leanings, under the provisions of this 
law. The Government views any attempts by practitioners of other 
religions to convert Muslims as undermining society. Foreign faith-
based NGOs limit their activities to humanitarian and development 
assistance.
    In June 2003, the Government passed a law prohibiting the use of 
mosques for any form of political activity, including the distribution 
of propaganda and incitement of violence. In March, the Government used 
this law to forbid a Salafist imam, Imam Dedew, from preaching anywhere 
but in his home mosque. He continued to preach from his home mosque 
without persecution, but on several occasions during the reporting 
period, he was prevented from preaching in other locations.
    Under Article 11 of the Press Law, the Government may restrict the 
importation, printing, or public distribution of Bibles or other non-
Islamic religious literature. In practice, Bibles are neither printed 
nor publicly sold in the country; however, the possession of Bibles and 
other non-Islamic religious materials in private homes is not illegal, 
and Bibles and other religious publications are available among the 
small non-Islamic communities.
    Except for the President, the members of the 5-person 
Constitutional Council, and the 10-person High Council of Magistrates 
over which the President presides, government employees or members of 
the ruling political party are not required to take a religious oath. 
The Constitutional Council and the High Council of Magistrates advise 
the President in matters of law and the Constitution. The oath of 
office includes a promise to God to uphold the law of the land in 
conformity with Islamic precepts.
    Both the privately run Koranic schools and the Government's public 
schools include classes on religion. These classes teach the history 
and principles of Islam and the classical Arabic of the Koran. Although 
attendance of these religious classes is ostensibly required, many 
students, the great majority of whom are Muslims, decline to attend 
them for diverse ethno-linguistic and religious reasons. Since 
religious classes make up a disproportionately small percentage of the 
overall academic grade, these students are able to advance in school 
and graduate with diplomas, provided they compensate for their failure 
to attend the required religion classes by their performance in other 
classes.
    Following the May 2003 crackdown on Islamic activists, the 
Government closed a number of Saudi- and Gulf-funded Islamic schools 
and charities. These organizations remained shut at the end of the 
period covered by this report. The Government also closed an Islamic 
charity association in late April for its alleged connections to local 
Islamic activists. ISERI, the government-funded and -supported 
Institute for Islamic Science, Studies, and Research, remained open and 
fully funded.
    Shari'a law provides the legal principles upon which the country's 
law and legal procedure are based. The testimony of two women is 
necessary to equal that of one man. In addition, in awarding an 
indemnity to the family of a woman who has been killed, the courts 
grant only half the amount that they would award for a man's death. For 
commercial and other issues not addressed specifically by Shari'a, the 
law and courts treat women and men equally.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There were no reported incidents of 
inter-religious violence during this period. Several public protests 
against the Government's recognition of Israel made negative references 
to Jewish persons as part of the Israeli state. Anti-Israeli graffiti 
also made negative references to Jewish persons in this context.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
    The U.S. Government monitors developments affecting religious 
freedom and maintains contact with imams and the leaders of other 
religious groups. These contacts include the Minister of Islamic 
Orientation, Literacy Programs, and Traditional Education.
    The U.S. Government sponsored visitors to give lectures to ISERI 
faculty and students during this period. In March, an American scholar 
of Islam discussed his conversion to Islam and his deep interest in 
Sufism. In April, an American academic discussed Western concepts of 
the separation of church and state.
    The Ambassador and the Deputy Chief of Mission (DCM) actively 
engaged prominent religious leaders in a dialogue to broaden mutual 
understanding of religious principles and freedom in an Islamic 
republic. The Ambassador and DCM have also discussed issues of 
religious freedom with representatives of American faith-based NGOs 
working in country.
                               __________

                               MAURITIUS

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    Tensions between the Hindu majority and Christian, Creole, and 
Muslim minorities persist; however, members of each group worshipped 
without hindrance.
    The U.S. Government discusses religious freedom issues with the 
Government in the context of its overall policy to promote human 
rights.

                    Section I. Religious Demography

    The country has a total area of 718 square miles, and its 
population is approximately 1.2 million. In the 2000 census, 
approximately 50 percent of the population claimed to be Hindu, 32 
percent Christian, and 16 percent Muslim. Less than 1 percent claimed 
to be Buddhist, atheist, agnostic, or of another faith. There are no 
figures for those who practice their faith, but there are estimates 
that the figure is approximately 60 percent for all religious groups.
    Approximately 85 percent of Christians are Roman Catholic. The 
remaining 15 percent are members of the following churches: Adventist, 
Assembly of God, Christian Tamil, Church of England, Pentecostal, 
Presbyterian, Evangelical, Jehovah's Witnesses, and the Church of Jesus 
Christ of Latter-day Saints (Mormons). Sunnis account for more than 90 
percent of Muslims; there are some Shi'a Muslims. Many Buddhists also 
are practicing Catholics, since many citizens of Chinese ancestry have 
sent, and continue to send, their children to the Loreto Convent 
primary schools in the major towns, which are managed by the Catholic 
diocese.
    The north is more Hindu and the south is more Catholic. There also 
are large populations of Hindus and Catholics in the main cities from 
the capital of Port Louis to the central cities of Quatre Bornes and 
Curepipe, and most Muslims and Christian churches are concentrated in 
these areas. The offshore island of Rodrigues, with a population of 
approximately 36,000, is predominantly Catholic.
    The country is a small island nation, and its ethnic groups, known 
as ``communal groups,'' are tightly knit. Intermarriage is relatively 
rare, although the most recent census indicates that intermarriage is 
increasing. An individual's name easily identifies his or her ethnic 
and religious background. There is a strong correlation between 
religious affiliation and ethnicity. Citizens of Indian ethnicity 
usually are Hindus or Muslims. Citizens of Chinese ancestry usually 
practice both Buddhism and Catholicism. Creoles and citizens of 
European descent usually are Catholic. Although there is concern among 
Hindu organizations that evangelical Christian churches are converting 
Hindus to Christianity, the 1990 and 2000 censuses show that the 
proportions of membership in the various faiths have remained the same 
during the last 10 years.
    There are foreign missionary groups active in the country, 
including the Baptist Church, the Church of Jesus Christ of Latter-day 
Saints (Mormons), and the International Society for Krishna 
Consciousness.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    Religious organizations that were present in the country prior to 
independence, such as the Roman Catholic Church, the Church of England, 
the Presbyterian Church, the Seventh-day Adventists, Hindus, and 
Muslims, are recognized in a parliamentary decree. These groups also 
receive an annual lump-sum payment from the Ministry of Finance based 
upon the number of adherents as determined by the census. Newer 
religious organizations (which must have a minimum of 7 members) are 
registered by the Registrar of Associations and are recognized as legal 
entities with tax-free privileges. The Government is not known to have 
refused registration to any group.
    Foreign missionary groups are allowed to operate on a case-by-case 
basis. Although there are no government regulations detailing the 
conditions of their presence or limiting their proselytizing 
activities, groups must obtain both a visa and a work permit for each 
missionary. The Prime Minister's office is the final authority on all 
matters pertaining to the issuance of these required documents to 
missionaries. While there are no limits on the ability of missionaries 
to operate in the country, there are limits on the number of 
missionaries permitted to obtain the requisite visas and work permits. 
During the period covered by this report, the Government reportedly 
turned down a petition to increase the number of permits for Mormon 
missionaries.
    National holidays are representative of the country's multi-
religious, multiethnic population. Hindu (Maha Shivratree, Ganesh 
Chathurthi, and Divali), Tamil (Thaipoosam Cavadee, and Ougadi), 
Christian (Christmas and All Saints Day), and Muslim (Eud-Ul-Fitr) 
religious holy days are national holidays. There was no evidence that 
the observance of these holidays negatively affected any religious 
group.
    The Ministry of Arts and Culture is responsible for promoting 
cultural interaction among different cultural components within the 
country, and in the past year ran daylong events aimed at fostering 
cultural (and therefore religious) understanding. The Ministry held 
daylong activities for Divali and Eid-Ul-Fitr in the past year.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. While for political reasons in the past it has 
favored the population's Hindu majority with greater access to 
government patronage, there were no reports that this continued during 
the period covered by this report.
    Due to the predominance of citizens with a Hindu background in the 
upper echelons of the civil service, some minorities, usually Creoles 
and Muslims, allege that a glass ceiling exists that prevents them from 
reaching the highest levels in the civil service. Despite this 
sentiment, a member of the Franco-Mauritian minority, Paul Raymond 
Berenger, became Prime Minister through a prearranged agreement between 
the parties of the governing coalition. Berenger is the first Christian 
Prime Minister of the country.
    While some Creole political groups allege that Christian Creoles 
receive unjust treatment from the police, there was no evidence that 
this was based on religious differences. Observers believe that such 
incidents likely are a result largely of both the Creoles' position as 
the country's underclass as well as ethnic differences, since the 
police force predominantly is Indo-Mauritian. Tensions between Creoles 
and police were ongoing at the end of the period covered by this 
report.
    Foreign missionaries sometimes are prohibited from residing in the 
country beyond 5 years (which would permit them to seek citizenship). 
Religious organizations are permitted to send new missionaries to 
replace them; however, groups sometimes encounter bureaucratic 
obstacles in obtaining work permits and residence visas for 
replacements. This occasionally prevents such organizations from 
replacing departing missionaries in a timely fashion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
    At least one nongovernmental organization is engaged in programs to 
facilitate better understanding between religious groups. This 
organization has produced booklets for children explaining 
characteristics of the country's main religions.

                    Section III. Societal Attitudes

    Tensions between the Hindu majority and Christian, Creole, and 
Muslim minorities persist; however, no violent confrontations occurred 
during the period covered by this report.
    There are 12 Catholic secondary schools, called Catholic Colleges, 
which are administered by the Catholic diocese and receive grants from 
the Government. The Private Secondary School Authority (which is a 
government body under the Ministry of Education charged with oversight 
over the country's nongovernment schools) oversees the schools. With 
the government's agreement, 50 percent of the available seats in these 
schools were allocated to pupils according to the certificate of 
primary education results, and, therefore, based on merit. The 
remaining 50 percent were administered by the Catholic Church and 
therefore given to Catholic students. The President of the Hindu 
Teacher's Union, Suttyhudeo Tengur, challenged the constitutionality of 
this agreement between the Government and Catholic Church. Although the 
Government denied knowledge of a preference for Catholic students under 
its seat allocation policy, the Supreme Court decided in April in favor 
of Tengur's claims that religious beliefs should not be taken into 
account when pupils are admitted to these Catholic Schools. The matter 
of how students will be selected for these schools in the future 
remained undecided at the end of the period covered by this report.
    In December 2003, Cehl Meeah, the leader of the local chapter of 
Hezbullah, was cleared of all charges related to the 1996 killing of 
three rival Muslim political activists. The Director of Public 
Prosecutions decided there was not enough evidence to sustain charges 
against Meeah, and he was released.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.
                               __________

                               MOZAMBIQUE

    The Constitution provides for freedom of religion, and the 
Government generally respected this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion; 
however, the Constitution bans religious denomination-based political 
parties as threats to national unity.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 308,642 square miles, and its 
population is approximately 18 million. According to the National 
Institute of Statistics, half of the population does not profess to 
practice a religion or creed; however, scholars at local universities 
assert that virtually all persons recognize or practice some form of 
traditional indigenous religion. Of the approximately 8 million persons 
who profess a recognized religion, 24 percent are Roman Catholic, 22 
percent are Protestant, and 20 percent are Muslim. Many Muslim clerics 
disagree with this statistic, claiming that Islam is the country's 
majority religion.
    Religious communities are dispersed throughout the country. The 
northern provinces and the coastal strip are most strongly Muslim, 
Catholics predominate in the central provinces, and Protestants are 
most numerous in the southern region. Government sources note that 
evangelical Christians represent the fastest growing religious group, 
with the number of young adherents under the age of 35 increasing 
rapidly.
    There are over 500 distinct religious denominations and 107 
religious organizations registered with the Department of Religious 
Affairs of the Ministry of Justice (see Section II). Among Muslims only 
a generic ``Islamic'' community (Sunni) and the Ismaili community (of 
non-Indian origin) are registered. Among Christians the Roman Catholic, 
Anglican, and Greek Orthodox Churches are registered along with 
Presbyterian, Methodist, Baptist, Congregational, Seventh-day 
Adventist, Church of Jesus Christ of Latter-day Saints (Mormons), 
Nazarene, and Jehovah's Witnesses groups, as well as many other 
evangelical, apostolic, and Pentecostal churches. The Zion Christian 
Church, the largest of the African Independent Churches in the country, 
also has a large number of adherents. Jewish, Hindu, and Baha'i 
communities are registered and constitute small minorities. Religious 
communities tend to draw members from across ethnic, political, 
economic, and racial lines.
    Traditional indigenous practices and rituals are present in most 
Christian churches, including Catholic churches, and in most Muslim 
worship. For example, members of these faiths commonly travel to the 
graves of ancestors to say special prayers for rain. Similarly, 
Christians and Muslims continue to practice a ritual of preparation or 
inauguration at the time of important events (for example, before a 
first job, a school examination, or a swearing-in) by offering prayers 
and pouring beverages on the ground to please ancestors. Some 
Christians and Muslims consult ``curandeiros,'' traditional healers or 
spiritualists--some of whom themselves are nominal Christians or 
Muslims--in search of good luck, healing, and solutions to problems.
    Dozens of foreign missionary and evangelical groups operate freely 
in the country, representing numerous Protestant denominations, as well 
as the Summer Institute of Languages Bible Translators and the Tabligh 
Islamic Call Mission. Muslim missionaries from South Africa have 
established Islamic schools (``madrassas'') in many cities and towns of 
the northern provinces and provide scholarships for students from the 
south to study in South Africa.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides that all citizens have the freedom to 
practice or not to practice a religion and gives religious 
denominations the right to pursue their religious aims freely. The 
Government generally respects these rights in practice. The Government 
at all levels strives to protect this right in full and does not 
tolerate its abuse, either by governmental or private actors. The 
Government does not favor a particular religion, nor is there a state 
or dominant religion.
    The law requires religious institutions and missionary 
organizations to register with the Ministry of Justice, reveal their 
principal source of funds, and provide the names of at least 500 
followers in good standing. No particular benefits or privileges are 
associated with the registration process, and there were no reports 
that the Government refused to register any religious group during the 
period covered by this report. The Christian Council reports that not 
all religious groups register, but unregistered groups worship 
unhindered by the Government.
    There are no national holidays that are religious in nature, but 
the Government has a liberal leave policy to permit religious 
observance.
    The Government routinely grants visas and residence permits to 
foreign missionaries. As is the case for all foreigners residing in the 
country, missionaries face a somewhat burdensome process in gaining 
legal residency; however, they conduct activities without government 
interference throughout the country.
    The Constitution gives religious groups the right to own and 
acquire assets, and these institutions are allowed by law to own and 
operate schools. There are increasing numbers of religious schools in 
operation. The Islamic community constructed a primary and secondary 
school for 1,000 students in Maputo and has established a small college 
in Nampula; the primary school began operating in 2003 and the 
secondary school in 2002. A Sudanese organization registered with the 
Ministry of Education provides funding for two secondary schools in 
Nampula and Gaza. The Kuwaiti-based Africa Muslim Agency finished 
construction of a new facility in Maputo for administration and for the 
accommodation of students receiving scholarships to study abroad. It 
also financed several Islamic schools in Nampula Province. The Catholic 
University has educational facilities in Beira, Nampula, and Cuamba, 
and has opened a new facility in Pemba. Religious instruction in public 
schools is prohibited strictly.
    A conference of bishops, including Catholic and Anglican members, 
meets regularly and consults with the President. Throughout the period 
covered by this report, these groups freely held seminars and produced 
pastoral letters. There has been increased engagement by religious 
leaders on issues such as HIV/AIDS and trafficking in persons. 
Activities and positions were reported by the press without 
restriction.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, the law governing political parties 
specifically forbids religious parties from organizing and any party 
from sponsoring religious propaganda. The Independent Party of 
Mozambique (PIMO), a predominantly Muslim group without representation 
in Parliament, took positions based on religious principles, advocated 
behavior based on Muslim principles, and criticized the government for 
corruption. The Government thus far has tolerated PIMO's activities, 
and PIMO remained a minor political party. PIMO won three seats in the 
November 2003 municipal elections, all in predominantly Muslim 
municipalities in the northern part of the country. Since its 
inception, PIMO has not yet been able to achieve the 5 percent of 
national votes required to obtain a seat in the National Assembly.
    Most places of worship nationalized by the Government have been 
returned to the respective religious organizations; however, the 
Catholic Church and certain Muslim communities claimed that some other 
properties such as schools, health centers, and residences unjustly 
remain in state hands and continued to request their return. The 
Directorate for Religious Affairs is mandated by the Council of 
Ministers to address the issue of the return of church properties. 
Government sources stated that the majority of properties were 
returned, with a few cases still being examined on an individual basis, 
including two cases in Maputo that remained unresolved by the end of 
the period covered by this report. Return of the properties often is 
delayed due to the need to construct new facilities, particularly 
schools and health clinics. Provincial governments have the final 
responsibility for establishing a process for property restoration. The 
Papal Nunciatura indicated that properties are generally returned in 
poor condition, due to the lack of government resources.
    The Islamic community completed construction of a Grand Mosque in 
downtown Maputo in early 2003, although the Government previously had 
refused to grant permission for new mosques to be built in the center 
of major cities. The mosque was formally inaugurated later in the year, 
and religious services are now being held there. The Hindu temple in 
Maputo, which was inaugurated in May 2002, was the country's first 
official Hindu temple in 80 years.
    There were no reports of religious prisoners or detainees.

Abuses of Religious Freedom
    A Brazilian missionary of the Evangelical Lutheran Church, Doraci 
Edinger, was murdered in the province of Nampula in February. There is 
no evidence that the murder was based on the missionary's religious 
affiliation.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    Relations among communities of different faiths generally were 
amicable, especially at the grassroots level. The black and Indian 
Islamic communities tended to remain separate; however, there were no 
reports of conflict, and, furthermore, the mostly Indian Muslim 
communities have also provided financial assistance to the poorer, 
black Islamic mosques.
    The 6-year-old Inter-Religious Forum, an organization for social 
and disaster relief composed of members of the Christian Council of 
Mozambique, the Greek Orthodox Church, and the Muslim, Baha'i, and 
Jewish communities, serves as an example of interfaith cooperation. The 
goal of the forum is to offer collective assistance to the needy, 
without regard to creed. During the floods of 2000 and 2001, numerous 
religious communities jointly contributed to flood relief efforts. They 
officially established themselves as an organization in March 2002, 
after at least a year of relative inactivity. During the period covered 
by this report, the forum conducted limited campaigns to promote HIV/
AIDS prevention.
    The Catholic Church played a leading role in brokering the 1992 
Rome Peace Accords between the FRELIMO Government and RENAMO opposition 
party coalition. Since that time, it has continued to encourage the 
evolution of the political system.
    Two prominent Christian figures, Reverend Jamisse Taimo and 
Reverend Arao Litsuri, chaired the last two National Elections 
Commissions, in 1999 and 2003. The Vice President of the Mozambican 
Islamic Council is a member of Agenda 2025, the Government's national 
development strategy.
    On December 9, 2003, the National Assembly passed a new Family Law, 
which would replace the colonial-era Civic Code and bring the law into 
line with equality provisions in the Constitution. However, the law was 
returned to the National Assembly for revisions due to apparent 
incompatibilities with Constitutional provisions covering marriage. The 
new law, if accepted, would raise the marriage age to 18 for both 
sexes, eliminate husbands' de facto status as heads of families, and 
legalize civil, religious, and common law unions. The law would end 
legal recognition of polygynous marriages and make them illegal, 
although women in polygynous marriages currently are granted full 
marital and inheritance rights.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Government actions in support of religious freedom have involved a 
variety of presentations on human rights matters to the Government. The 
Ambassador and Embassy officials also held several meetings with 
representatives of faith-based nongovernmental organizations (NGOs), 
Catholic bishops, the Papal Nunciatura, and numerous U.S. missionaries.
    Relations were strengthened with the Mussa Bin Bique University in 
Nampula, where an ``American Corner'' was inaugurated in 2002. The 
American Corner provides the general public with access to information 
about the United States through book collections and other media, and 
local programming. In October 2003, the Ambassador hosted a luncheon 
with Muslim community leaders. In May the Embassy supported a weeklong 
workshop on capacity building for HIV/AIDS activists affiliated with 
local churches. The workshop brought together 30 activists from 
churches in the Maputo region and included officials from the Ministry 
of Health and an activist from a local NGO. Sessions included remarks 
by the Ambassador and a videotape on HIV/AIDS.
                               __________

                                NAMIBIA

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total area of 320,827 square miles, and its 
population is approximately 1.8 million. A vast majority of citizens--
more than 90 percent--identify themselves as Christian. The two largest 
denominations are the Lutheran and Roman Catholic Churches, while 
smaller numbers are affiliated with the Baptist Church, the Methodist 
Church, and the Church of Jesus Christ of Latter-day Saints. There are 
also a number of Zionist Churches (a mixture of traditional African 
beliefs and Pentecostal Christianity), especially in urban areas. The 
Afrikaner ethnic group is the predominant patron of the Dutch Reformed 
Church of Namibia.
    The Himba, an ethnic group that constitutes less than 1 percent of 
the population, practice a traditional indigenous religion oriented 
toward their natural environment in the desert northwest. The San 
people, who constitute less than 3 percent of the population, also 
practice a traditional indigenous religion. Other religions include 
Judaism, Islam, Buddhism, and the Baha'i faith. Practitioners of these 
religions predominantly are immigrants, descendents of immigrants, or 
converted after recent proselytizing. They reside primarily in urban 
areas. There are few atheists in the country.
    Foreign missionary groups, including Lutherans, Roman Catholics, 
Baptists, Mormons, and Baha'is, operate in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion, nor does the Government subsidize any particular 
denomination.
    The Government does not recognize any religion formally. However, 
government officials publicly emphasized the role of three 
denominations--Anglican, Lutheran, and Roman Catholic--in mobilizing 
political support during the country's struggle for independence, and 
occasionally expressed distrust of other religious groups.
    There are no registration requirements for religious organizations.
    The Government recognizes Good Friday, Easter Monday, Ascension 
Day, and Christmas Day as national holidays.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom.

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. U.S. 
Embassy staff members have frequent contact with citizens and foreign 
visitors from a wide variety of religious faiths. The U.S. Embassy 
continues to support activities that encourage religious tolerance and 
respect for human rights through the Democracy and Human Rights Fund 
(DHRF).
                               __________

                                 NIGER

    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice.
    There was no change in the status of respect for religious freedom 
during the period covered by this report, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religions in society 
contributed to religious freedom.
    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights.

                    Section I. Religious Demography

    The country has a total land area of 490,000 square miles, and its 
population is approximately 11.3 million. Islam is the dominant 
religion and is practiced by more than 90 percent of the population. 
There also are small practicing communities of Christians and Baha'i. 
Christians, both Catholics and Protestants, account for less than 5 
percent of the population but are active particularly in the region of 
Maradi, Dogondoutchi, Niamey, and other urban centers with expatriate 
populations. Christianity was the religion of French colonial 
institutions, and its followers include many local believers from the 
educated, the elite, and colonial families, as well as Africans from 
neighboring coastal countries; particularly Benin, Togo, and Ghana. 
Numbering only a few thousand, the Baha'i are located primarily in 
Niamey and in communities on the west side of the Niger River, 
bordering Burkina Faso. A small percentage of the population practices 
traditional indigenous religions. There is no information available 
regarding the number of atheists in the country.
    Active Christian missionary organizations include Southern 
Baptists, Evangelical Baptists, Catholics, Assemblies of God, Seventh-
day Adventists, Serving in Mission (SIM), and Jehovah's Witnesses.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, and the 
Government generally respects this right in practice. The Government at 
all levels strives to protect this right in full, and does not tolerate 
its abuse, either by governmental or private actors.
    No religious group was subsidized; however, the Islamic 
Association, which acts as an official advisory committee on religious 
matters to the Government, conducted biweekly broadcasts on the 
government-controlled television station. Christian programming 
generally was broadcast only on special occasions, such as Christmas 
and Easter.
    Religious organizations must register with the Interior Ministry. 
This registration is a formality, and there is no evidence that the 
Government favors any religion over another or that it ever has refused 
to register a religious organization. Approval is based on submission 
of required legal documents and the vetting of organization leaders. 
The Government must also authorize construction of any place of 
worship; however, there were no reports that the Government refused 
construction permits during the period covered by this report.
    Foreign missionaries work freely, but their organizations must be 
registered officially as associations. In addition to proselytizing, 
most missionary groups generally offered development or humanitarian 
assistance. The Christian community in Galmi, Tahoua Department, housed 
a hospital and health center run by SIM missionaries. The hospital and 
health center have been in operation for more than 40 years.
    Public school instruction is conducted in French, and there are 
also public bilingual schools conducted in French and Arabic. The 
government does not permit religious instruction in public schools.
    Christmas, Easter Monday, and Muslim holy days are recognized as 
national holidays. It is not uncommon for Muslims and Christians to 
attend each other's festivities during these holidays.

Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion; however, in the fall of 2001, the Government 
banned two Islamic organizations because they sent threatening letters 
to a foreign embassy. Despite the ban in 2002, the same organizations 
issued a tract calling for a jihad in which they denounced the secular 
state and advocated Shari'a law. The Government reaffirmed the ban and 
warned those who signed the tract to stop such actions. Later, in 2002, 
the Government arrested the leaders of both organizations and charged 
them with incitement to revolt. They were released in 2003, but their 
organizations remained banned at the end of the period covered by this 
report. No mainstream Islamic organizations or human rights 
organizations have challenged the legality of the bans.
    The Constitution forbids political parties from having a doctrine 
based on any religious ideology.
    The Government does not impose religious speech restrictions as 
long as there is no intent to disrespect public order, social peace, 
and national unity. In Spring 2004, during a regional polio vaccination 
campaign sponsored by the United Nations, seven Muslim preachers urged 
violent resistance to the campaign, claiming it was a plot by 
Westerners to sterilize Muslim children. In reaction, the Government 
temporarily detained the preachers on the grounds of inciting a riot. 
Nigerian Islamic associations and President Tandja publicly supported 
the campaign.
    Some senior-level government employees are required to take 
religious oaths. The Constitution specifies that the President of the 
Republic, the Prime Minister, the President of the National Assembly, 
and the President of the Constitutional Court, must take an oath on a 
holy book of their own choosing. Members of the Constitutional Court, 
Independent National Election Commission, and High Council for 
Communications are also required to take religious oaths on a holy book 
of their own choosing.
    There were no reports of religious prisoners or detainees.

Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor U.S. citizens who had been abducted or illegally removed from the 
United States, or of the refusal to allow such citizens to be returned 
to the United States.

Abuses by Terrorist Organizations
    There were no reported abuses targeted at specific religions by 
terrorist organizations during the period covered by this report.

                    Section III. Societal Attitudes

    The generally amicable relationship among religions in society 
contributed to religious freedom. There have been reports in the past 
of isolated instances where individual Muslims were not tolerant of the 
rights of members of minority religions to practice their faith; 
however, there were no reported cases of intolerance toward non-Islamic 
communities or religions during this reporting period.
    In March 2003, Islamic organizations in Niamey held a rally to 
protest the war in Iraq and expressed solidarity with Iraqi citizens. 
No violence was reported.
    In Spring 2004, Muslim preachers verbally protested a polio 
vaccination campaign, and the government intervened to limit their 
effect (see Section II).

                   Section IV. U.S. Government Policy

    The U.S. Government discusses religious freedom issues with the 
Government as part of its overall policy to promote human rights. The 
U.S. Embassy regularly emphasizes the importance of tolerance in its 
public statements and in meetings with government officials and members 
of civil society.
    As part of the U.S. Embassy's continued outreach to the Muslim 
community, the U.S. Government funded an important cultural 
preservation project by supplying equipment and training to 
electronically preserve thousands of revered Islamic texts. The U.S. 
Government also funded a renowned American religious scholar to tour 
the country and lead discussions on Islam in America, prompting in-
depth discussions and promoting a deeper appreciation of American 
society.
    The U.S. Embassy hosted a series of Iftaar dinners during Ramadan, 
met with traditional Muslim leaders in Kiota and with Islamic leaders 
at the Islamic University in Say, enhanced existing relationships with 
Islamic journalists, and presented programs at French/Arabic bilingual 
schools. In March 2003, Embassy officials met with key Muslim leaders 
regarding the U.S. military operations in Iraq, in an effort to lessen 
any potential anti-Christian or anti-Western reactions.
    The U.S. Embassy maintains good relationships with Protestant 
religious groups, most of which are long-term resident missionaries and 
well-known members of the American community. Embassy officials also 
have contact with the Catholic mission, the Baha'i community, and 
Islamic organizations.
                               __________

                                NIGERIA

    The Constitution provides for freedom of religion, including 
freedom to change one's religion or belief, and freedom to manifest and 
propagate one's religion or belief in worship, teaching, practice, and 
observance. While the Federal Government generally respects religious 
freedom, there were some instances in which limits were placed on 
religious activity to address security and public safety concerns.
    There was no change in the status of respect for religious freedom 
during the period covered by this report.
    Interreligious tension between Christians and Muslims remained high 
in some areas of the country, and there were several violent economic, 
ethnic, and political conflicts that took on religious overtones.
    The U.S. Government broached and actively pursued several religious 
freedom-related issues, and this is an important part of the U.S. 
Mission's program in the country. The Ambassador and several sections 
and agencies in the Mission have taken an active role in discussing and 
advocating these issues with government, religious and community 
leaders, and are involved in these issues country-wide. The Mission has 
also devoted substantial funding and projects to various aspects of 
religious freedom and outreach, which was implemented by several 
agencies and sections of the Mission.

                    Section I. Religious Demography

    The country has a total area of 356,700 square miles and its 
population is estimated at 137 million; however, there has not been an 
accurate census for more than 30 years, and many observers believe that 
the country's population exceeds this figure. Approximately half of the 
country's population practices Islam, more than 40 percent practices 
Christianity, and the remainder practice traditional indigenous 
religions or no religion. Many persons combine elements of Christianity 
or Islam with elements of a traditional indigenous religion. The 
predominant form of Islam in the country is Sunni. The Christian 
population includes Roman Catholics, Anglicans, Baptists, Methodists, 
Presbyterians, and a growing number of Evangelical and Pentecostal 
Christians. Catholics constitute the largest Christian denomination.
    There is a strong correlation between religious differences and 
ethnic and regional diversity. The north, dominated by the large Hausa 
and Fulani ethnic groups, is predominantly Muslim; however, there are 
significant numbers of Christians in urban centers of the north. Both 
Muslims and Christians are found in large numbers in the Middle Belt. 
In the southwest, where the large Yoruba ethnic group is the majority, 
there is no dominant religion. Most Yorubas practice either 
Christianity or Islam, while others continue to practice the 
traditional Yoruba religion, which includes a belief in a supreme deity 
and the worship of lesser deities that serve as the supreme deity's 
agents in aspects of daily life. In the east, where the large Igbo 
ethnic group is dominant, Catholics and Methodists are the majority, 
although many Igbos continue to observe traditional rites and 
ceremonies.
    Christian missionaries from many denominations operate in the 
country. Rough estimates put the number of foreign Christian 
missionaries at more than 1,000 with many residing in the area around 
Jos in the Middle Belt's Plateau State. Many Christian missionaries 
have resided in the country for a decade or longer. There are fewer 
foreign Muslim missionaries, and they generally stay in the country for 
shorter periods of time than their Christian counterparts.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The Constitution provides for freedom of religion, including 
freedom to change one's religion or belief, and freedom to manifest and 
propagate one's religion or belief in worship, teaching, practice, and 
observance. While the Federal Government generally respects religious 
freedom, there were some instances in which limits were placed on 
religious activity to address security and public safety concerns.
    The Government remained an observer in the Organization of the 
Islamic Conference (OIC) during the period covered by this report. 
However, there is no state religion.
    There are 36 states in the country; governors have substantial 
autonomy in all decisionmaking but derive the vast majority of their 
resources from the Federal Government. The Constitution prohibits state 
and local governments from adopting an official religion; however, some 
Christians have alleged that Islam has been adopted as a de facto state 
religion in several northern states, citing the reintroduction of 
criminal law aspects of Shari'a and the continued use of state 
resources to fund the construction of mosques, the teaching of Kadis 
(Muslim judges), and pilgrimages to Mecca (hajj). For example, the 
Governor of Zamfara disbursed public funds to refurbish mosques. 
However, several states, including northern states, use government 
revenues to fund Christian pilgrimages to Jerusalem. In general, 
states, whether dominated by Christians or Muslims, lean toward the 
faith practiced by the majority of residents.
    The Constitution provides that states may elect to use Islamic 
(Shari'a) laws and courts. In 2000 Zamfara State began implementing 
traditional Shari'a in its entirety, with the exception that apostasy 
was not criminalized. There are 11 other northern states that have 
adopted at least parts of Shari'a law--Sokoto, Kebbi, Niger, Kano, 
Katsina, Kaduna, Jigawa, Yobe, Bauchi, Borno, and Gombe. Adherence to 
Shari'a provisions is compulsory for Muslims in some states and 
optional in others. Non-Muslims are not required in any state to submit 
to Shari'a jurisdiction, though in some states they are given the 
option, which may work to a defendant's advantage when the penalty 
under Shari'a is less severe, such as paying a fine rather than a jail 
sentence under secular law. Defendants have the right to challenge the 
constitutionality of Shari'a criminal statutes through the secular 
courts; however, no challenges with adequate legal standing made it 
through the appellate system during the period covered by this 
report.The Constitution also provides for the Federal Government to 
establish a Federal Shari'a Court of Appeal and a Final Court of 
Appeal; however, the Government has not yet established such courts. 
There were no cases involving Shari'a law that reached the federal 
appellate level during the period covered by this report.
    The Federal Government created a committee to draft uniform Shari'a 
criminal and procedural codes for states adopting Shari'a; there was no 
progress on the draft during the period covered by this report.
    Each year the Government observes the following Islamic and 
Christian holy days as national holidays: Eid-el-Asha, Eid-el-Fitr, 
Good Friday, Easter Monday, Eid-el-Maulud, Christmas Day, and Boxing 
Day.
    Christian and Islamic groups planning to build new churches or 
mosques are required by law to register with the Corporate Affairs 
Commission (CAC). This law was put into effect to stem the 
proliferation of new religious buildings in the absence of zoning laws, 
to resolve legal questions arising from disputes over church ownership 
and control, to provide a single registry for government reference in 
the event that compensation is demanded following civil disturbances, 
and to allow for legal solemnization of marriages. The law requires 
religious groups to name a board of trustees, place a notice of the 
group's intent to organize in three nationwide newspapers, and send 
trustee information to the CAC. If the CAC receives no objections, the 
group can proceed with construction. The CAC did not deny registration 
to any religious group during the period covered by this report. Many 
nascent churches and Islamic congregations ignored the registration 
requirement, and a small number, most notably those in Abuja, had their 
places of worship shut down when the zoning laws were enforced.
    Both Federal and state governments were involved in the regulation 
of mandatory religious instruction in public schools.
    Some state governors actively encouraged interfaith and interethnic 
discussions and took steps to prevent further violence and tension. The 
Government encouraged the activities of nongovernmental organizations 
(NGOs) such as the Kaduna-based Inter-Faith Mediation Center and the 
Muslim/Christian Dialogue Forum.

Restrictions on Religious Freedom
    The Government required permits for outdoor public functions; 
government authorities and those assembling often ignored this 
requirement. The Government retained legal provisions banning 
gatherings whose political, ethnic, or religious content might lead to 
unrest. Many states prohibited open-air religious services held away 
from places of worship due to fears that these religious services would 
heighten interreligious tensions or lead to violence. Ondo State 
continued to ban open-air religious events, and the Kaduna State 
government enforced a ban on processions, rallies, demonstrations, and 
meetings in public places on a case-by-case basis. In the southern part 
of the country, large outdoor religious gatherings were common.
    Several northern state governments continued to ban public 
proselytizing to avoid ethno-religious violence. However, some 
proselytizing groups remained active despite these formal bans, which 
generally were enforced on a case-by-case basis.
    In April, the National Broadcasting Commission ruled that 
televangelists who broadcasted religious miracles would be required to 
provide evidence to prove the genuineness of the alleged miracles. The 
Lagos High Court ordered a suspension of the ruling pending its hearing 
of a lawsuit contesting the policy.
    Although distribution of religious publications was generally 
unrestricted, the Government sporadically enforced a ban against 
broadcasting religious advertisements on state-owned radio and 
television stations.
    Both Christian and Muslim organizations accused the Ministry of 
Foreign Affairs and the Immigration Department of restricting certain 
religious practitioners from entering the country, particularly persons 
suspected of intending to hold mass rallies.
    While many citizens remain interested in the institutional 
development of Shari'a jurisprudence, many politicians who once sought 
to make political gains by pushing for the adoption of Shari'a have 
turned to other populist issues. In April, the Governor of Zamfara 
announced a plan called ``Shari'a Phase Two'' to extend what he termed 
``Islamic concepts'' to governance of education and economic 
development. He also threatened to demolish houses of worship in his 
state that did not have proper permits.
    The Governor of Kano, who took office after Kano State im