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   110th Congress 1st 
         Session         JOINT COMMITTEE PRINT         S. Prt.
                                                        110-32
_______________________________________________________________________

                                     


                            ANNUAL REPORT ON
                  INTERNATIONAL RELIGIOUS FREEDOM 2006


                               ----------                              


                              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

                                     
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                     COMMITTEE ON FOREIGN RELATIONS

                JOSEPH R. BIDEN, Jr., Delaware, Chairman
CHRISTOPHER J. DODD, Connecticut     RICHARD G. LUGAR, Indiana
JOHN F. KERRY, Massachusetts         CHUCK HAGEL, Nebraska
RUSSELL D. FEINGOLD, Wisconsin       NORM COLEMAN, Minnesota
BARBARA BOXER, California            BOB CORKER, Tennessee
BILL NELSON, Florida                 JOHN E. SUNUNU, New Hampshire
BARACK OBAMA, Illinois               GEORGE V. VOINOVICH, Ohio
ROBERT MENENDEZ, New Jersey          LISA MURKOWSKI, Alaska
BENJAMIN L. CARDIN, Maryland         JIM DeMINT, South Carolina
ROBERT P. CASEY, Jr., Pennsylvania   JOHNNY ISAKSON, Georgia
JIM WEBB, Virginia                   DAVID VITTER, Louisiana
                   Antony J. Blinken, Staff Director
            Kenneth A. Myers, Jr., Republican Staff Director



                      COMMITTEE ON FOREIGN AFFAIRS

                    TOM LANTOS, California, Chairman
HOWARD L. BERMAN, California         ILEANA ROS-LEHTINEN, Florida
GARY L. ACKERMAN, New York           CHRISTOPHER H. SMITH, New Jersey
ENI F.H. FALEOMAVAEGA, American      DAN BURTON, Indiana
    Samoa                            ELTON GALLEGLY, California
DONALD M. PAYNE, New Jersey          DANA ROHRABACHER, California
BRAD SHERMAN, California             DONALD A. MANZULLO, Illinois
ROBERT WEXLER, Florida               EDWARD R. ROYCE, California
ELIOT L. ENGEL, New York             STEVE CHABOT, Ohio
BILL DELAHUNT, Massachusetts         THOMAS G. TANCREDO, Colorado
GREGORY W. MEEKS, New York           RON PAUL, Texas
DIANE E. WATSON, California          JEFF FLAKE, Arizona
ADAM SMITH, Washington               JO ANN DAVIS, Virginia
RUSS CARNAHAN, Missouri              MIKE PENCE, Indiana
JOHN S. TANNER, Tennessee            THADDEUS G. McCOTTER, Michigan
GENE GREEN, Texas                    JOE WILSON, South Carolina
LYNN C. WOOLSEY, California          JOHN BOOZMAN, Arkansas
SHEILA JACKSON LEE, Texas            J. GRESHAM BARRETT, South Carolina
RUBEN HINOJOSA, Texas                CONNIE MACK, Florida
JOSEPH CROWLEY, New York             JEFF FORTENBERRY, Nebraska
DAVID WU, Oregon                     MICHAEL T. McCAUL, Texas
BRAD MILLER, North Carolina          TED POE, Texas
LINDA T. SANCHEZ, California         BOB INGLIS, South Carolina
DAVID SCOTT, Georgia                 LUIS G. FORTUNO, Puerto Rico
JIM COSTA, California
ALBIO SIRES, New Jersey
GABRIELLE GIFFORDS, Arizona
RON KLEIN, Florida
                     Robert R. King, Staff Director
                Yleem Poblete, Republican Staff Director

                                  (ii)




                            C O N T E N T S

                              ----------                              
                                                                   Page

Letter of Transmittal............................................   vii

Preface..........................................................    ix

Introduction.....................................................    xi

Executive Summary................................................  xiii

             REPORT ON INTERNATIONAL RELIGIOUS FREEDOM 2006
                             country index

Africa:

    Angola.......................................................     1
    Benin........................................................     3
    Botswana.....................................................     5
    Burkina Faso.................................................     6
    Burundi......................................................     9
    Cameroon.....................................................    10
    Cape Verde...................................................    14
    Central African Republic.....................................    15
    Chad.........................................................    18
    Comoros, Union of............................................    22
    Congo, Democratic Republic of the............................    24
    Congo, Republic of...........................................    26
    Cote d'Ivoire................................................    27
    Djibouti.....................................................    33
    Equatorial Guinea............................................    34
    Eritrea......................................................    37
    Ethiopia.....................................................    42
    Gabon........................................................    47
    Gambia, The..................................................    49
    Ghana........................................................    50
    Guinea.......................................................    56
    Guinea-Bissau................................................    59
    Kenya........................................................    60
    Lesotho......................................................    63
    Liberia......................................................    65
    Madagascar...................................................    67
    Malawi.......................................................    69
    Mali.........................................................    71
    Mauritania...................................................    73
    Mauritius....................................................    75
    Mozambique...................................................    77
    Namibia......................................................    81
    Niger........................................................    82
    Nigeria......................................................    84
    Rwanda.......................................................    90
    Sao Tome and Principe........................................    94
    Senegal......................................................    95
    Seychelles...................................................    97
    Sierra Leone.................................................    98
    Somalia......................................................   100
    South Africa.................................................   102
    Sudan........................................................   105
    Swaziland....................................................   113
    Tanzania.....................................................   115
    Togo.........................................................   121
    Uganda.......................................................   123
    Zambia.......................................................   126
    Zimbabwe.....................................................   128

East Asia and the Pacific:

    Australia....................................................   133
    Brunei.......................................................   135
    Burma........................................................   139
    Cambodia.....................................................   148
    China (includes Hong Kong, Macau, and Tibet).................   150
        Hong Kong................................................   165
        Macau....................................................   168
        Tibet....................................................   170
    China (includes Taiwan only).................................   177
    East Timor...................................................   179
    Fiji.........................................................   182
    Indonesia....................................................   183
    Japan........................................................   195
    Kiribati.....................................................   196
    Korea, Democratic People's Republic of.......................   197
    Korea, Republic of...........................................   203
    Laos.........................................................   204
    Malaysia.....................................................   213
    Marshall Islands.............................................   217
    Micronesia, Federated States of..............................   218
    Mongolia.....................................................   219
    Nauru........................................................   221
    New Zealand..................................................   223
    Palau........................................................   225
    Papua New Guinea.............................................   226
    Philippines..................................................   228
    Samoa........................................................   232
    Singapore....................................................   234
    Solomon Islands..............................................   237
    Thailand.....................................................   238
    Tonga........................................................   243
    Tuvalu.......................................................   244
    Vanuatu......................................................   246
    Vietnam......................................................   247

Europe and Eurasia:

    Albania......................................................   265
    Andorra......................................................   269
    Armenia......................................................   270
    Austria......................................................   274
    Azerbaijan...................................................   279
    Belarus......................................................   284
    Belgium......................................................   297
    Bosnia and Herzegovina.......................................   302
    Bulgaria.....................................................   310
    Croatia......................................................   314
    Cyprus.......................................................   322
    Czech Republic...............................................   326
    Denmark......................................................   331
    Estonia......................................................   334
    Finland......................................................   337
    France.......................................................   340
    Georgia......................................................   351
    Germany......................................................   357
    Greece.......................................................   363
    Hungary......................................................   371
    Iceland......................................................   375
    Ireland......................................................   379
    Italy........................................................   381
    Latvia.......................................................   385
    Liechtenstein................................................   389
    Lithuania....................................................   391
    Luxembourg...................................................   399
    Macedonia....................................................   400
    Malta........................................................   405
    Moldova......................................................   407
    Monaco.......................................................   412
    Netherlands, The.............................................   413
    Norway.......................................................   418
    Poland.......................................................   421
    Portugal.....................................................   426
    Romania......................................................   429
    Russia.......................................................   448
    San Marino...................................................   478
    Serbia and Montenegro........................................   480
        Kosovo...................................................   485
    Slovak Republic..............................................   493
    Slovenia.....................................................   499
    Spain........................................................   501
    Sweden.......................................................   506
    Switzerland..................................................   510
    Turkey.......................................................   518
    Ukraine......................................................   526
    United Kingdom...............................................   535

Near East and North Africa:

    Algeria......................................................   543
    Bahrain......................................................   548
    Egypt........................................................   552
    Iran.........................................................   564
    Iraq.........................................................   575
    Israel.......................................................   584
        Occupied Territories, the................................   597
    Jordan.......................................................   605
    Kuwait.......................................................   611
    Lebanon......................................................   619
    Libya........................................................   623
    Morocco......................................................   626
        Western Sahara...........................................   630
    Oman.........................................................   630
    Qatar........................................................   633
    Saudi Arabia.................................................   635
    Syria........................................................   646
    Tunisia......................................................   650
    United Arab Emirates.........................................   655
    Yemen........................................................   660

South Asia:

    Afghanistan..................................................   665
    Bangladesh...................................................   673
    Bhutan.......................................................   681
    India........................................................   685
    Kazakhstan...................................................   711
    Kyrgyz Republic..............................................   718
    Maldives.....................................................   723
    Nepal........................................................   726
    Pakistan.....................................................   730
    Sri Lanka....................................................   749
    Tajikistan...................................................   757
    Turkmenistan.................................................   762
    Uzbekistan...................................................   772

Western Hemisphere:

    Antigua and Barbuda..........................................   789
    Argentina....................................................   790
    Bahamas......................................................   792
    Barbados.....................................................   793
    Belize.......................................................   795
    Bolivia......................................................   796
    Brazil.......................................................   798
    Canada.......................................................   800
    Chile........................................................   804
    Colombia.....................................................   806
    Costa Rica...................................................   811
    Cuba.........................................................   813
    Dominica.....................................................   818
    Dominican Republic...........................................   819
    Ecuador......................................................   821
    El Salvador..................................................   822
    Grenada......................................................   824
    Guatemala....................................................   825
    Guyana.......................................................   827
    Haiti........................................................   828
    Honduras.....................................................   831
    Jamaica......................................................   832
    Mexico.......................................................   834
    Nicaragua....................................................   838
    Panama.......................................................   840
    Paraguay.....................................................   842
    Peru.........................................................   843
    Saint Kitts and Nevis........................................   847
    Saint Lucia..................................................   848
    Saint Vincent and the Grenadines.............................   849
    Suriname.....................................................   850
    Trinidad and Tobago..........................................   852
    Uruguay......................................................   854
    Venezuela....................................................   855

                               Appendices

A. The Universal Declaration of Human Rights.....................   859

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.................   863

C. Training at the Foreign Service Institute Related to the 
  International Religious Freedom Act............................   877

D. Department of Homeland Security and the International 
  Religious Freedom Act..........................................   881

E. Overview of U.S. Refugee Policy...............................   883
?



                         LETTER OF TRANSMITTAL

                              ----------                              

                                  U.S. Department of State,
                                                    Washington, DC.
Hon. Richard G. Lugar,
Chairman, Committee on Foreign Relations,
U.S. Senate, Washington, DC.
    Dear Mr. Chairman: On behalf of Secretary Rice, we are 
pleased to transmit the 2006 Annual Report on International 
Religious Freedom. This report is submitted in compliance with 
Sec. 102 of P.L. 105-292, the International Religious Freedom 
Act of 1998, which calls for a report to describe and assess 
the nature and extent of violations of religious freedom in 
each country, to describe U.S. actions and policies in support 
of religious freedom, and to provide specified information on a 
variety of topics related to religious freedom.
    The report reviews the status of religious freedom in 197 
countries or areas, and provides an overview of U.S. policy on 
religious freedom and information about U.S. actions taken to 
address religious freedom issues in each country. The report is 
available on the Department of State web page at www.state.gov.
    We hope you find this information helpful. Please let us 
know if we can be of further assistance.
            Sincerely,
                                        Jeffrey T. Bergner,
                          Assistant Secretary, Legislative Affairs.


                                 (vii)

                                     
                                PREFACE

                              ----------                              


             2006 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 ``an 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

    U.S. embassies prepare the initial drafts of these reports, 
gathering information 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.
    The Office of International Religious Freedom collaborated in 
collecting and analyzing information for the country reports, drawing 
on the expertise of other Department of State offices, religious 
organizations, other non-governmental organizations, foreign government 
officials, representatives from the United Nations and other 
international and regional organizations and institutions, and experts 
from academia and the media. In compiling and editing the country 
reports, the Office of International Religious Freedom consulted with 
experts on issues of religious discrimination and persecution, 
religious leaders from a wide variety of faiths, and experts on legal 
matters. The office's guiding principle was to ensure that all relevant 
information was assessed as objectively, thoroughly, and fairly as 
possible.
    The report will be used by a wide range of U.S. government 
departments, agencies, and offices to shape policy; conduct diplomacy; 
inform assistance, training, and other resource allocations; and help 
determine which countries have engaged in or tolerated ``particularly 
severe violations'' of religious freedom, otherwise known as Countries 
of Particular Concern.
    This document, like several other State Department reports, uses 
the Chicago Manual of Style format. For that reason, it uses a style of 
capitalization in which, in general, only full proper names are 
capitalized. In this style, for example, ``Secretary of State 
Condoleezza Rice'' is capitalized, but ``secretary of state'' is not. 
No disrespect is meant to foreign or domestic leaders through this 
style of capitalization.

                            A Word on Usage

    When the International Religious Freedom Report states that a 
country ``generally respected'' the right of religious freedom over the 
reporting period, this phrase signifies that the country attempted to 
protect religious freedom in the fullest sense. ``Generally respected'' 
is thus the highest level of respect for religious freedom assigned by 
this report. The phrase ``generally respected'' is used because the 
protection and promotion of religious freedom is a dynamic endeavor; it 
cannot be stated categorically that any government fully respected this 
right over the reporting year, even in the best of circumstances.

                            Acknowledgements

    The 2006 report covers the period from July 1, 2005, to June 30, 
2006, and reflects a year of dedicated effort by hundreds of foreign 
service and civil service officers in the Department of State and U.S. 
missions abroad. 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. 
In addition to their efforts, we acknowledge the diligent labor and 
tireless commitment to religious freedom of those within the Office of 
International Religious Freedom whose work made this report possible: 
Clarissa Adamson, Patricia Aguilo, Philip Barth, Donna Brutkoski, 
Warren Cofsky, Doug Dearborn, Karen DeBolt, Lisa DeBolt, Sarah Drake, 
Kenneth Durkin, Maureen Gaffney, Nancy Hewett, Jeremy Howard, Victor 
Huser, Shellette Jackson, Anthony Jones, Emilie Kao, Patrick Kelly, 
Stephen Liston, Kathryn Lurie, Mary Maher, Michael Mates, Safia 
Mohamoud, Joannella Morales, Aaron Pina, and Deborah Schneider. The 
work of all of these individuals advances the cause of freedom, ensures 
accuracy in our reporting, and brings hope to repressed people around 
the world.
                              INTRODUCTION

                              ----------                              

    Faith as a personal choice and an essential freedom is a 
cornerstone of the American character, rooted in the vision of our 
founding fathers. Freedom of religion has been one of our foremost 
liberties from the birth of our nation to this day, and the resolve of 
Americans to champion that freedom--not only at home, but also around 
the world--has remained steadfast. As Secretary of State Condoleezza 
Rice has stated, ``There is no more fundamental issue for the United 
States than freedom of religion and religious conscience. This country 
was founded on that basis, and it is at the heart of democracy.''
    Religious liberty is America's ``first freedom,'' enshrined in the 
First Amendment of our Bill of Rights. In the same way, freedom of 
religion is a cornerstone of universal human rights, for it encompasses 
freedom of speech, assembly, and conscience, which together form the 
foundation for democratic governance and respect for the individual. 
For this reason the growth of democracy we are witnessing today has 
gone hand in hand with a growth in religious freedom and other human 
rights. Freedom House, which annually categorizes each nation as 
``free,'' ``partly free,'' or ``not free'' based on a wide range of 
criteria, including religious freedom, estimated that 44 countries were 
``free'' in 1972, the first year that it released its country ratings. 
By last year, that number had risen to 89 countries. The number of 
``not free'' countries, in turn, has fallen from 68 in 1972 to 45 
today.
    Yet, while democracy and respect for basic freedoms have gained 
ground throughout the world, many governments still pay no more than 
lip service to their responsibilities under the Universal Declaration 
of Human Rights and other international agreements. In too many 
countries, governments refuse to recognize and protect religious 
freedom. A number of governments actively work against this 
foundational right. And in some nations today, violent extremists, 
exploiting religion in the service of an ideology of intolerance and 
hate, direct their attacks against those who seek only to worship 
according to the dictates of their conscience. Even as we stand 
together with those who rightly demand religious freedom, we stand 
firmly against those who, whether acting on behalf of governments or on 
behalf of organizations that manipulate faith for violent purposes, 
impede human liberty and democracy.
    The Annual Report on International Religious Freedom was 
established as a means to help promote and protect this universal 
right. The report seeks to shed light in those parts of the world where 
religious persecution is perpetrated, and by that light to impede its 
progress. The very process underlying the report, of investigating, 
documenting, and protesting abuses, can help mitigate the violations. 
That so many endure beatings, torture, and imprisonment, yet remain 
committed to their beliefs, sometimes even to the point of death, is a 
testament to the strength and resilience of their faith. The Annual 
Report on International Religious Freedom testifies to this strength, 
speaking for the many millions who continue to suffer on the basis of 
their religious identity, belief, or practice.
    This report is a natural outgrowth of our country's history. That 
which is precious to us, we urge others to protect and preserve as 
well. Our own record as a nation on this and other freedoms is not 
perfect. However, our imperfections cannot serve as an excuse to 
retreat from the challenge of working to make this universal right a 
reality for all humankind.
    As the Ambassador at Large for International Religious Freedom, 
with responsibility to both the President and the Secretary of State as 
principal advisor on advancing religious freedom worldwide, it is my 
mission and that of my office to stand with those who seek and promote 
religious freedom, and against those who would stifle it. Under my 
direction, the Office of International Religious Freedom undertakes a 
wide range of activities aimed at implementing U.S. policy on religious 
freedom, working closely with colleagues in the Department of State and 
U.S. embassies overseas in order to bring the full set of diplomatic 
tools to bear on the issue. Through formal and informal bilateral 
negotiations with foreign governments, participation in multilateral 
fora such as the United Nations and the Organization for Security and 
Cooperation in Europe, cooperation with human rights and faith-based 
NGOs, and meetings with victims of abuse, we develop and carry out 
strategies to address persecution wherever it is found.
    As we present to Congress and the public this eighth edition of the 
Annual Report on International Religious Freedom, I wish to express my 
gratitude for the strong and vigilant leadership of President Bush and 
Secretary of State Rice on this issue, as well as for the bipartisan 
support which Congress has provided. We all owe a debt of gratitude, as 
well, to so many who work in non-governmental organizations on behalf 
of the oppressed.
    The good news, as the Freedom House ranking of countries shows, is 
that together we are making progress. But clearly, enormous challenges 
remain. ``As the United States advances the cause of liberty,'' 
President Bush has said, ``we remember that freedom is not America's 
gift to the world, but God's gift to each man and woman in this world. 
This truth drives our efforts to help people everywhere achieve freedom 
of religion and establish a better, brighter and more peaceful future 
for all.''
    It is to the courageous men, women, and children around the world 
who suffer because of their faith that we dedicate this annual report. 
May it provide some measure of encouragement to their aspirations and 
some hope that their story is not untold, nor their plight forgotten in 
the press of world affairs.
                                       John V. Hanford III,
           Ambassador at Large for International Religious Freedom.
                           EXECUTIVE SUMMARY

                              ----------                              


                           The Annual Report

    The purpose of this report is to document the actions of 
governments--those that repress religious expression, persecute 
innocent believers, or tolerate violence against religious minorities, 
as well as those that respect, protect, and promote religious freedom. 
We strive to report equally on abuses against adherents of all 
religious traditions and beliefs. The governments we report on range 
from those that provided a high level of protection for religious 
freedom in the broadest sense (those that ``generally respected'' 
religious freedom) to totalitarian regimes that sought to control 
religious thought and expression and regarded some or all religious 
groups as threats.
    The promotion of religious freedom is a core objective of U.S. 
foreign policy and is part of the U.S. Department of State's mission. 
The commitment of the United States to religious freedom and to 
international human rights standards is also articulated in such 
documents as Article 18 of the Universal Declaration of Human Rights, 
which clearly states that everyone has the right to freedom of thought, 
conscience and religion. As an expression of our deep national 
commitment to these freedoms, the department monitors religious 
persecution and discrimination worldwide, recommends and implements 
policies directed toward regions and countries, and develops programs 
to promote religious freedom. Through transformational diplomacy, the 
United States seeks to promote freedom of religion and conscience 
throughout the world as a fundamental human right and as a source of 
stability for all countries. In so doing, it strives to assist newly 
formed democracies in implementing freedom of religion and conscience, 
assist religious and human rights NGOs in promoting religious freedom, 
and identify and promote changes in the policies and actions of regimes 
that severely persecute their citizens or others on the basis of 
religious belief.
    The large majority of the world's people have religious beliefs, 
which they hold dear. It is because religion is viewed by people as 
having such a central place in their lives that many regard religious 
freedom as the most important right. At the same time, global trends, 
regional distinctions, local preferences, and personal histories often 
lead to significant overlap between religious identity and ethnicity, 
class, language group, or political affiliation. The right to religious 
freedom can be abused in many ways both blatant and subtle. The 
following typology, although far from exhaustive, represents the major 
types of abuses identified in this report, and may serve as a helpful 
guide to assessing trends in religious freedom: totalitarian/
authoritarian regimes, state hostility toward minority religions, state 
neglect of societal discrimination, discriminatory legislation that 
favors majority religions, and denunciation of certain religions as 
cults.
    The first and most stark category of abuses is seen in totalitarian 
and authoritarian regimes, which seek to control religious thought and 
expression. Such regimes regard some or all religious groups as enemies 
of the state because of their religious beliefs or their independence 
from central authority. Some governments are hostile and repressive 
towards particular groups, often identifying them as ``security 
threats.'' It is important to distinguish between groups of religious 
believers who express legitimate political grievances, and those that 
misuse religion to advocate violence against other religious groups or 
the state. This report documents it as an abuse when a government 
broadly represses religious expression among a peacefully practicing 
population on the grounds of security concerns. For example, the war on 
terror must not be used as an excuse to repress peaceful worship. The 
report also notes those countries and situations in which authorities' 
over-zealous actions taken against observant believers suspected of 
extremism have had the principal effect of restricting religious 
freedom. In some countries, for example, many are afraid to attend 
mosque frequently lest the government characterize them as religious 
extremists.
    A second category of abuses occurs with state hostility toward 
minority or non-approved religions. These governments implement 
policies designed to demand that adherents recant their faith, cause 
religious group members to flee the country, or intimidate and harass 
certain religious groups. This report notes, for example, when state 
repression of religious groups was linked to ethnic identity because a 
government dominated by a majority ethnic group suppressed the faith of 
a minority group. Also detailed in this report are instances where 
governments used an individual's religious devotion as a proxy for 
determining his or her political ideology, which resulted in the 
intimidation and harassment of certain religious groups.
    Yet a third kind of abuse stems from a state's failure to address 
either societal discrimination or societal abuses against religious 
groups. In these countries, legislation may discourage religious 
discrimination and persecution, but officials fail to prevent 
conflicts, harassment, or other harmful acts against minority religious 
groups. Protecting religious freedom is not just a matter of having 
good laws in writing. It requires active work by a government at all 
levels to prevent abuses by governmental or private actors, to bring 
abusers to justice, and to provide redress to victims, when 
appropriate. Governments have the responsibility to ensure that their 
agents do not commit abuses of religious freedom, and to protect 
religious freedom by rule of law in a way that ensures that private 
actors obey. In addition, governments must foster an environment of 
respect and tolerance for all people. This report documents cases in 
which a government has failed to prevent violations of religious 
freedom, or has not responded with consistency and vigor to violations 
of religious freedom by private actors, nongovernmental entities, or 
local law enforcement officials.
    In a fourth category are abuses that occur when governments have 
enacted discriminatory legislation or policies that favor majority 
religions and disadvantage minority religions. This often results from 
historical dominance by the majority religion and a bias against new or 
minority religions. In a number of these countries, governments have 
acted on a widely held ideology that links national identity with a 
particular religion by enacting legislation that favors the majority 
religion and discriminates against minority religions. Though the 
majority of the population in such a country may worship without 
harassment, such a situation cannot be characterized as true freedom to 
choose one's faith and worship freely. Furthermore, government backing 
of a religion can result in restrictions even on worshippers in the 
majority when the state enforces only one interpretation of that 
religion.
    Finally, the practice of discriminating against certain religions 
by identifying them as dangerous cults or sects is a common type of 
abuse, even in countries where religious freedom is otherwise 
respected. For example, this report discusses denunciations against 
Shi'ite Muslims in Sunni-majority countries, and vice versa, especially 
where governments have taken it upon themselves to regulate religious 
belief and practice according to one of these faith traditions.
    Between July 1, 2005, and June 30, 2006, the period covered by this 
report, wide-ranging events had implications for religious freedom. One 
trend was a significant increase in international media attention to 
religious freedom issues and controversies. Such events included an 
international backlash in February 2006 against the republication of a 
series of twelve cartoons depicting satirical images of Mohammed, 
originally published in September 2005 by the Danish newspaper 
Jyllands-Posten. In choosing to publish them, the European media cited 
freedom of expression. However, many observers, especially in Europe's 
minority Muslim communities, interpreted this as a direct attack on or 
demonstration of intolerance toward the Islamic faith.
    The remainder of this Executive Summary consists of two parts. Part 
I summarizes, on a country-by-country basis, actions the U.S. 
Government has taken to advance international religious freedom in the 
nations designated ``Countries of Particular Concern'' for particularly 
severe violations of religious freedom. Part II provides a summary of 
conditions in those countries where religious freedom is of significant 
interest, including in Countries of Particular Concern. For each 
country, this section notes the legal situation and relevant policies, 
and gives examples of particular government abuses or positive steps 
governments have taken to promote or protect religious freedom. In most 
cases, these countries exhibit one or more of the abuses outlined 
above.

        Part I: U.S. Actions in Countries of Particular Concern

    The International Religious Freedom Act of 1998 (IRF Act) requires 
an annual review of the status of religious freedom worldwide and the 
designation of countries that have ``engaged in or tolerated 
particularly severe violations of religious freedom'' during the 
reporting period as ``Countries of Particular Concern'' (CPCs). 
Following the designation, a period of negotiation may ensue, in which 
the United States seeks to work with a designated country to bring 
about change. Subsequently, depending upon the results of these 
discussions, one or more actions are chosen by the secretary of state, 
as required by the IRF Act. These actions range from sanctions to an 
agreement to a waiver. In countries where U.S. sanctions are currently 
in force, the Secretary may designate one or more of these sanctions 
jointly to fulfill the requirements of the IRF Act and other U.S. law. 
The ambassador at large for international religious freedom and his 
office take actions to promote religious freedom in each CPC throughout 
the year. This section highlights actions by other U.S. Government 
officials to promote religious freedom and to encourage the governments 
to take positive steps to increase religious freedom. In November 2005, 
the Secretary re-designated Burma, China, North Korea, Iran, Sudan, 
Eritrea, Saudi Arabia, and Vietnam as CPCs. Further details on U.S. 
actions in CPCs and other countries may be found in each individual 
country report.
Burma
    Every year since 1999, the Secretary of State has designated Burma 
as a CPC. In 2005 the Secretary continued the designation of a 
sanction, consisting of a prohibition on exports or other transfers of 
defense articles and defense services pursuant to the Arms Export 
Control Act, as the action under the IRF Act. The U.S. Government has a 
wide array of financial and trade sanctions in place against Burma for 
its violations of human rights. The U.S. Government advocated religious 
freedom with all facets of society, including with government 
officials, religious leaders, private citizens, and scholars, foreign 
diplomats, and international business and media representatives. 
Through outreach and travel, when not blocked by regime officials, 
embassy representatives offered support to and exchanged information 
with many otherwise isolated local nongovernmental organizations and 
religious leaders.
China
    The Secretary of State has designated the People's Republic of 
China a CPC every year since 1999. In 2005, the secretary continued the 
designation of a sanction, consisting of the restriction of exports of 
crime control and detection instruments and equipment pursuant to the 
Foreign Relations Authorization Act, as the action under the IRF Act. 
The U.S. 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 China, 
condemning abuses while supporting positive trends. In public and in 
private, U.S. officials repeatedly urged the P.R.C. Government to 
respect citizens' constitutional and internationally recognized rights 
to exercise religious freedom and to release all those serving prison 
sentences for religious activities. President Bush regularly raised 
religious freedom in his meetings with government leaders, including in 
his April 2006 and November and September 2005 meetings with President 
Hu Jintao. Assistant Secretary for Democracy, Human Rights and Labor 
Barry Lowenkron held talks on religious freedom during a February 2006 
visit to Beijing. The U.S. ambassador to China highlighted problems of 
religious freedom and cases of individual religious prisoners of 
conscience in his public speeches and in his private diplomacy with 
Chinese officials.
Eritrea
    The Secretary of State first designated Eritrea as a CPC in 2004. 
As the action under the IRF Act, in 2005 the Secretary of State ordered 
the denial of commercial export to Eritrea of any defense articles and 
services controlled under the Arms Export Control Act, excluding 
certain items such as those used for peacekeeping and anti-terrorism 
efforts. U.S. embassy officials meet regularly with leaders of the 
religious community. The U.S. ambassador and other embassy officers 
have raised the cases of detention and restrictions on unregistered 
religious groups with 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.
Iran
    Every year since 1999, the Secretary of State has designated Iran 
as a CPC. In 2005, the Secretary continued the designation of a 
sanction, consisting of restrictions on U.S. security assistance 
pursuant to the Arms Export Control Act, as the action under the IRF 
Act. The United States has no diplomatic relations with Iran, and thus 
it cannot raise directly the restrictions that the Iranian Government 
places on religious freedom and other abuses the government commits 
against adherents of minority religious groups. The U.S. Government has 
expressed strongly its objections to the government's harsh and 
oppressive treatment of religious minorities through public statements, 
support for relevant UN and nongovernmental organization (NGO) efforts, 
and diplomatic initiatives toward states concerned about religious 
freedom in Iran. The United States calls on other countries with 
bilateral relations with Iran to use those ties to press Iran on 
religious freedoms and human rights. For example, at the fall 2005 
session of the Third Committee of the UN General Assembly, the United 
States co-sponsored a successful resolution against Iran, which 
specifically addressed religious freedom issues among other violations 
of human rights and fundamental freedoms. The United States has 
publicly condemned the treatment of the Baha'is in UN resolutions. On 
numerous occasions, the U.S. State Department has addressed publicly 
the situation of the Baha'i and Jewish communities in the country, and 
the U.S. Government has encouraged other governments to make similar 
statements.
North Korea
    Every year since 2001, the Secretary of State has designated the 
Democratic People's Republic of Korea (D.P.R.K.) as a CPC. In 2005, the 
Secretary continued the designation of a sanction, consisting of 
restrictions on normal trade relations and other trade benefits 
pursuant to the Trade Act of 1974 and the Jackson-Vanik Amendment, as 
the action under the IRF Act. The U.S. Government does not have 
diplomatic relations with the D.P.R.K., and raises its concerns about 
the deplorable state of human rights in the country with other 
countries and in multilateral fora. For example, the U.S. cosponsored a 
successful resolution that addressed restrictions on religious freedom 
at the UN General Assembly in fall 2005. Assistant Secretary of State 
for East Asian and Pacific Affairs Christopher Hill has publicly stated 
that dialogue on the D.P.R.K.'s human rights record will be a part of 
any future normalization process between the D.P.R.K. and the United 
States. In April 2005, several State Department officials testified 
before the House International Relations Committee on the D.P.R.K.'s 
human rights record and U.S. Government efforts to implement the 2004 
North Korean Human Rights Act (NKHRA). They and the U.S. ambassador at 
large for international religious freedom have repeatedly raised 
awareness of the deplorable human rights conditions in the D.P.R.K. 
through speeches before U.S. audiences. In August 2005, the president 
appointed Jay Lefkowitz as Special Envoy for Human Rights in North 
Korea, in keeping with one provision of the NKHRA. Since his 
appointment, Special Envoy Lefkowitz has urged other countries, 
including the Republic of Korea and Japan, to join the growing 
international campaign urging the D.P.R.K. to address its human rights 
conditions and abuses of religious freedom. Also in 2005, the U.S. 
Department of State provided a grant of $496,000 to the National 
Endowment for Democracy to improve and expand monitoring and reporting 
on human rights conditions in the D.P.R.K., as well as a grant to 
Freedom House for a series of conferences and other activities 
dedicated to urging the regime to end its abuses. Radio Free Asia and 
Voice of America also provide regular Korean-language broadcasting. 
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.
Saudi Arabia
    The Secretary of State first designated Saudi Arabia as a CPC in 
2004. Senior U.S. officials and embassy officers met with senior Saudi 
Government and religious leaders regarding religious freedom, and the 
U.S. ambassador also raised specific cases of violations with senior 
officials. U.S. Government officials also met with the Saudi Government 
to raise their concerns over the dissemination of intolerant literature 
and an extremist ideology, and discussed the need for the Saudi 
Government to honor consistently its public commitment to permit 
private religious worship by non-Muslims, eliminate discrimination 
against minorities, promote tolerance toward non-Muslims, and respect 
the rights of Muslims who do not follow the conservative Hanbali 
tradition of Sunni Islam. These discussions made it possible to 
identify and confirm a number of key policies that the government is 
pursuing and will continue to pursue for the purposes of promoting 
greater freedom for religious practice and increased tolerance for 
religious groups. These include policies designed to halt the 
dissemination of intolerant literature and extremist ideology, both 
within Saudi Arabia and around the world, to protect the right to 
private worship, and to curb harassment of religious practice. For 
example, the Saudi Government is conducting a comprehensive revision of 
textbooks and educational curricula to weed out disparaging remarks 
toward religious groups, a process that will take one to two more 
years. The Saudi Government is also retraining teachers and the 
religious police to ensure that the rights of Muslims and non-Muslims 
are protected and to promote tolerance and combat extremism. The Saudi 
Government has also created a Human Rights Commission to address the 
full range of human rights complaints. In view of these developments, 
the Secretary issued a waiver of sanctions ``to further the purposes of 
the Act.''
Sudan
    Every year since 1999, the Secretary of State has designated Sudan 
a CPC. Among the numerous U.S. sanctions against Sudan, in 2005 the 
Secretary continued the designation of one sanction consisting of the 
use of the voice and vote of the U.S. to abstain on or oppose loans or 
other uses of the funds of the international financial institutions to 
or for Sudan, pursuant to the International Financial Institutions Act, 
as the action under the IRF Act. The U.S. Government encouraged the 
Government of National Unity (GNU) to fulfill the promises of religious 
freedom made in the Comprehensive Peace Agreement and the Interim 
National Constitution, and made clear that restrictions on religious 
freedom impede improved relations between the United States and Sudan. 
Deputy Secretary of State Robert Zoellick hosted an interfaith forum 
with Christian and Muslim leaders in Khartoum during his November 2005 
visit. Embassy officials frequently met with leaders of different 
religious groups. The U.S. embassy has developed working relationships 
with a number of Muslim and Christian leaders, and U.S. officials met 
on a regular basis with such leaders in Khartoum, Juba, and on trips 
outside the capital.
Vietnam
    During the period covered by this report, significant improvements 
occurred in the status of religious freedom in Vietnam (see Part II). 
First designated a CPC in 2004, the United States and Vietnam worked 
closely together in the months that ensued, resulting in an exchange of 
letters in May 2005 that covered the following issues: full 
implementation of the new laws on religious activities; instruction of 
local authorities to strictly and completely adhere to the new 
legislation and ensure their compliance; facilitation of the process by 
which religious congregations are able to open houses of worship; and 
special consideration to prisoners and cases of concern raised by the 
United States during the granting of prisoner amnesties. This exchange 
of letters mitigated other actions under the IRF Act. The U.S. Embassy 
in Hanoi and the U.S. Consulate General in Ho Chi Minh City maintain an 
active and regular dialogue with senior and working-level government 
officials to advocate greater religious freedom. U.S. officials also 
meet and communicate regularly with religious leaders of the Buddhist, 
Catholic, Protestant, Cao Dai, Hoa Hao, and Muslim communities, 
including religious activists under government scrutiny. When traveling 
outside of Hanoi and Ho Chi Minh City, embassy and consulate general 
officers regularly met with provincial Religious Affairs Committees, 
village elders, local clergy, and believers. The U.S. ambassador and 
other U.S. officials, including the ambassador at large for 
international religious freedom, raised concerns about the registration 
and recognition difficulties faced by religious organizations; the 
detention and arrest of religious figures; the difficulties Protestants 
face in the Central Highlands and northern Vietnam, including the 
Northwest Highlands; and other restrictions on religious freedom with 
the prime minister, deputy prime minister, government cabinet 
ministers, Communist Party of Vietnam (CPV) leaders, provincial 
officials, and others. The ambassador at large for international 
religious freedom and his staff traveled to various regions of the 
country on six occasions between 2003 and 2006 to meet religious 
leaders and government authorities. The U.S. Government has regularly 
worked for the release of prisoners deemed to be detained primarily for 
religious reasons. The government during the period covered by this 
report freed four individuals viewed by various sources as having been 
imprisoned in connection with religious activities.

Part II: Country-Specific Conditions of International Religious Freedom

    This section provides a summary of conditions in a number of 
countries where religious freedom is of significant interest. For each 
country, this section notes the legal situation and relevant policies, 
and gives examples of particular government abuses or positive steps 
governments have taken in the reporting period to promote or protect 
religious freedom.
Afghanistan
    The Afghan constitution states that ``followers of other religions 
are free to exercise their faith and perform their religious rites 
within the limits of the provisions of law.'' However, it also states 
that Islam is the ``religion of the state'' and that ``no law can be 
contrary to the beliefs and provisions of the sacred religion of 
Islam.'' While the government generally respected the right to 
religious freedom, decades of war and years of Taliban rule and weak 
democratic institutions, including an unreformed judiciary, have 
contributed to a conservative culture of intolerance, which at times 
manifested in acts of harassment and violence against reform-minded 
Muslims and religious minorities. Widespread condemnations that arose 
during a case of conversion, and a case of censorship, increased 
concerns about the ability of Afghans to freely practice their 
religion. Due to societal pressure, some minority religious believers 
hide their religion and the Afghan Sikh and Hindu populations faced a 
number of problems. Relations among the different sects of Islam in the 
country continued to be difficult. Historically, the minority Shi'a 
have faced discrimination from the majority Sunni population. Despite 
these problems, the government took some positive steps during the 
reporting period to increase religious freedom. The Ministries of 
Women's Affairs and Religious Affairs worked together to provide women 
with greater access to mosques. The government also responded 
positively to international approaches on religious freedom and worked 
effectively on high-profile legal cases such as the blasphemy charges 
against journalist Mohaqeq Nasab and the apostasy charges against 
Christian convert Abdul Rahman.
Brunei
    Despite constitutional provisions providing for the full and 
unconstrained exercise of religious freedom, the Government of Brunei 
used a range of laws to restrict the expansion of religions other than 
official Islam. Brunei's various religious groups coexist peacefully, 
but ecumenical interaction is hampered by the dominant Islamic 
religious ethos, which discourages Muslims from learning about other 
faiths and forbids persons of other faiths from proselytizing. At the 
same time, Islamic authorities organize a range of activities to 
explain and propagate Islam, and they also offer financial incentives, 
housing, and new mosques for converts to Islam.
Burma
    The Burmese Government's repressive, authoritarian military regime 
imposed restrictions on certain religious activities and frequently 
committed abuses of the right to freedom of religion. Most adherents of 
registered religions were permitted to worship as they chose, but the 
government continued to infiltrate and monitor activities of virtually 
all organizations, including religious organizations. It also 
systematically restricted efforts by Buddhist clergy to promote human 
rights and political freedom. The government actively promoted 
Theravada Buddhism, particularly among minority ethnic groups, and 
adherence to Buddhism remains generally a prerequisite for promotion to 
senior government and military ranks. Anti-Muslim violence continued, 
as did the close monitoring of Muslims' activities. Restrictions on 
worship of other non-Buddhist minority groups also continued throughout 
the country.
China
    The Chinese constitution provides for freedom of religious belief; 
however, the government's respect for freedom of religion and freedom 
of conscience remained poor. There was little evidence that new 
regulations on religious affairs, which took effect in 2005, improved 
the situation of religious freedom; they continued to define only 
government-approved practices and faiths as normal or legitimate. In 
most areas of the country, religious believers could worship without 
difficulty in officially approved venues. However, in some areas there 
were significant restrictions. Officials in the Xinjiang Uighur 
Autonomous Region tightly controlled religious activity. In one case in 
August 2005, Uighur teacher Aminan Momixi and 30 students were detained 
after Momixi held Qur'an study sessions in her home during summer 
vacation. In apparent retaliation for the international human rights 
and religious freedom activism of Uighur Muslim Rebiya Kadeer, the 
Chinese Government detained and reportedly abused her three adult sons, 
charging them with financial crimes related to her business ventures in 
Xinjiang. Followers of Tibetan Buddhism, including in the Inner 
Mongolian Autonomous Region and Tibetan areas of China, faced 
restrictions on their religious practice and ability to organize. 
Repression of unregistered Protestant church networks and ``house'' 
churches continued to be widely reported. House church leaders 
sometimes faced detention, formal arrest and sentences of reeducation 
or imprisonment. Government officials continued to scrutinize closely 
contacts between citizens and foreigners involved in religion, 
detaining some citizens for providing religious information to 
foreigners and preventing some religious figures from traveling abroad, 
including church historian Zhang Yinan, whom authorities placed under 
house arrest and refused to issue a passport. In June 2006, Henan 
Province Christian pastor Zhang Rongliang, was sentenced to 7 \1/2\ 
years in prison for obtaining a passport through fraud and illegal 
border crossing. ``Underground'' Catholic bishops also faced 
repression, in large part due to their loyalty to the Vatican, which 
the government accused of interfering in China's internal affairs. The 
government showed some signs of willingness to improve relations with 
the Vatican after the appointment of Pope Benedict XVI but Beijing and 
the Vatican clashed in April 2006 over control of the process of 
ordaining bishops. The government continued its repression of groups 
that it categorized as ``cults'' in general and of small Christian-
based groups and the Falun Gong in particular. In June 2006 Pastor Xu 
Shuangfu and five other members of the ``Three Grades of Servants'' 
church, which China considers a cult, were sentenced to death in a 
murder case involving conflict between the church and the Eastern 
Lightning group, which China also considers a cult. Scores of Three 
Grades of Servants church members were tried during the period covered 
by this report. Falun Gong practitioners continued to face arrest, 
detention, and imprisonment, and there have been credible reports of 
deaths due to torture and abuse. Practitioners who refuse to recant 
their beliefs are sometimes subjected to harsh treatment in prisons, 
and reeducation through labor camps and extra-judicial ``legal 
education'' centers.
Cuba
    The Cuban constitution recognizes the right of citizens to profess 
and practice any religious belief within the framework of respect for 
the law; however, in law and in practice the government continued to 
place restrictions on freedom of religion.
    Some religious figures who criticized the Cuban Government's 
totalitarian system in sermons were subjected to intense harassment. In 
general, unregistered religious groups continued to experience varying 
degrees of official interference, harassment, and repression. The 
government maintained its policy of permitting apolitical religious 
activity to take place in government-approved sites. However, citizens 
worshipping in officially sanctioned churches were subject to 
surveillance by state security forces, and the government's efforts to 
maintain a strong degree of control over religion continued. The Cuban 
Government implemented new regulations that restricted the operation of 
house churches but eased its policy on issuing work permits to foreign 
Catholic clergy.
Egypt
    The Egyptian constitution provides for freedom of belief and the 
practice of religious rites, although the government places 
restrictions on these rights in practice. Religious practices that 
conflict with the government's interpretation of Shari'a, or Islamic 
law, are prohibited. Members of the non-Muslim religious minorities 
officially recognized by the Egyptian Government generally worship 
without harassment; however, tradition and some aspects of the law 
discriminated against religious minorities, including Christians and 
particularly Baha'is, which are not recognized legally. The government 
continued to deny civil documents, including identity cards, birth 
certificates, and marriage licenses, to members of the Baha'i 
community, which numbers 500 to 2,000 persons. It appealed an April 4 
decision by the administrative court, that supported the right of 
Baha'i citizens to receive ID cards and birth certificates with 
religion noted on the documents. Many churches continued to encounter 
difficulty with obtaining permits for church repair and rebuilding, 
despite a presidential decree in December 2005 stating that such 
permits, previously requiring his approval, could be granted by 
provincial governors. In the past, the government did not provide a 
legal means for converts from Islam to Christianity to amend their 
civil records to reflect their new religious status. Over the past 2 
years, approximately 32 Muslims who had converted from Christianity 
have been issued verdicts allowing them to recover their original 
Christian identities. Metwalli Ibrahim Metwalli Saleh, arrested by the 
State Security Intelligence Service (SSIS) in May 2003, apparently for 
his views on Islam, including support of the right to convert, was 
released on April 23 after receiving eight separate rulings from the 
Supreme State Security Emergency Court in his favor and an official 
statement from the state security prosecutor ordering his release.
Eritrea
    Religious freedom did not improve overall, and in some areas 
deteriorated further. The Eritrean Government severely restricts 
freedom of religion for groups that it has not registered, and 
infringes upon the independence of some registered groups. Following a 
2002 decree that religious groups must register, the Government closed 
all religious facilities not belonging to the country's four principal 
religious institutions: the Eritrean Orthodox Church, the Roman 
Catholic Church, the Evangelical (Lutheran) Church of Eritrea, and 
Islam. The government continued to harass, arrest, and detain members 
of independent Evangelical groups (including Pentecostals), Jehovah's 
Witnesses, and a reform movement within the Eritrean Orthodox Church. 
The government also intervened in procedural and administrative 
decisions of the Eritrean Orthodox Church by displacing the patriarch 
in favor of its own candidate. The government failed to register any of 
the four religious groups who applied in 2002 for registration, and it 
restricted religious meetings and arrested individuals during religious 
ceremonies, gatherings, and prayer meetings. There were also reports of 
forced recantations. Some religious detainees were held in harsh 
conditions that included extreme temperature fluctuations with limited 
or no access to family.
India
    The Indian constitution provides for freedom of religion, and the 
government generally respects this right in practice. While the 
national government took positive steps in key areas to improve 
religious freedom, the status of religious freedom generally remained 
the same during the period covered by this report. The United 
Progressive Alliance government continued to implement a platform based 
on respect for secular government and religious tolerance. The vast 
majority of Indians of every religious faith lived in peaceful 
coexistence. However, some extremists continued to perceive ineffective 
prosecution of attacks on religious minorities, particularly at the 
state and local level, as a signal that they could commit such violence 
with impunity. Religious conversion remained a highly contentious issue 
and terrorists continued deadly violence against religious targets. The 
national government reacted in a swift manner to rein in Hindu 
extremists, prevent revenge attacks and reprisal, and assure the Muslim 
community of its safety. In March 2006, the government of Rajasthan 
passed an anti-conversion bill, but it had not been approved by the 
governor by the end of the period covered by this report, and awaited 
presidential review. In August 2005, the Nanavati commission, tasked 
with conducting a re-inquiry into the anti-Sikh riots of 1984, released 
its report, citing several prominent Congress Party leaders for 
complicity in the violence, implicating law enforcement personnel in 
the deaths, and setting up committees to dispense compensation for 
victims' families. In response to a supreme court mandate, in February 
2006, the Gujarat police stated that it would reinvestigate 1600 of the 
approximately 2,000 cases that were filed and closed in 2002.
Iran
    There was a further deterioration of the extremely poor status of 
respect for religious freedom during the reporting period. Government 
actions and rhetoric created a threatening atmosphere for nearly all 
who do not practice Ja'fari (Twelver) Shi'a Islam. Government-
controlled media, including broadcasting and print, intensified 
negative campaigns against religious minorities, particularly the 
Baha'is, following the June 2005 election of President Mahmoud 
Ahmadinejad. There were reports of imprisonment, harassment, 
intimidation, and discrimination based on religious beliefs. 
Zoroastrians, Jews, and Christians are the only legally recognized 
religious minorities; however, even members of these groups have 
reported imprisonment, harassment, intimidation, and discrimination 
based on their religious beliefs. On November 22, 2005, unidentified 
persons killed a man who had converted to Christianity more than 10 
years earlier. Reportedly, his death was followed by repression of and 
threats to other Christians, including arrests of 10 Christians. The 
Iranian Government regards the Baha'i faith as a heretical Islamic 
group with a political orientation that is antagonistic to the 
country's Islamic revolution, and continued to prohibit Baha'is from 
teaching and practicing their faith. (Baha'is view themselves not as 
Muslims, but as an independent religion with origins in the Shi'a 
Islamic tradition.) Government restrictions on Sufi Muslim groups and 
houses of worship also became more pronounced during the year covered 
by this report, and Sufis reported the constant harassment and 
intimidation of prominent Sufi leaders by the intelligence and security 
services. Although laws governing Sufi practice are ambiguous, there 
are reports that the government called for a full ban on the practice 
of Sufism.
Israel and Occupied Territories
    Israeli law provides for freedom of worship, and the Israeli 
Government generally respects this right. In response to terrorist 
attacks in the Occupied Territories, Israel's strict closure policies 
frequently had the effect of restricting the ability of Palestinians to 
reach places of worship and practice their religions. The violence that 
has persisted since the beginning of the second Intifada, or uprising, 
in 2000 has significantly curtailed religious practice in many areas of 
the Occupied Territories and caused damage to places of worship and 
religious shrines there. The construction of a separation barrier by 
the Government of Israel also limited access to sacred sites, and 
seriously impeded the work of religious organizations that provide 
humanitarian relief and social services to Palestinians. Such 
impediments were not exclusive to religious believers or to religious 
organizations, and at times the government made efforts to lessen the 
impact on religious communities. The Government of Israel confiscated 
land (usually offering limited compensation, which churches did not 
accept) belonging to several religious institutions to build the 
barrier. Mahmoud Abbas, president of the Palestinian Authority (PA), 
took steps to eliminate religious incitement, although incidents of 
such incitement still occurred. The Basic Law approved by the PA states 
that the principles of Shari'a (Islamic law) are ``the main source of 
legislation.'' The strong correlation between religion, ethnicity, and 
politics in the Occupied Territories at times imbues the Israeli-
Palestinian conflict with a religious dimension. Rhetoric by 
Palestinian terrorist groups included expressions of anti-Semitism. 
Some Muslim religious leaders preached sermons on the official PA 
television station that also included expressions of anti-Semitism. 
However, on October 28, 2005, Israeli media quoted PLO Chief Negotiator 
Sa'eb Erekat's statement that the Iranian president's declaration that 
Israel should be wiped off the map was ``unacceptable.'' In the midst 
of growing chaos and lawlessness in the West Bank and Gaza Strip, there 
were credible reports in previous years that PA security forces and 
judicial officials colluded with members of gangs to seize land from 
Christians. While there were no reports of Christians being targeted 
for extortion or abuse during the period covered by this report, the PA 
did not take action to investigate past injustices allegedly 
perpetrated by PA officials. Within Israel, problems continued to exist 
stemming primarily from the unequal treatment of religious minorities, 
and from the state's recognition of only Orthodox Jewish religious 
authorities in personal and some civil status matters concerning Jews. 
Relations among religious groups--between Jews and non-Jews, Muslims 
and Christians, secular and religious Jews, and among the different 
streams of Judaism--often were strained, and institutional, legal, and 
societal discrimination persisted against the country's Arab citizens.
Laos
    In some areas, authorities continued to display intolerance for 
minority religious practice, especially by evangelical Christians. 
Christians were detained and arrested, or told to renounce their faith 
on threat of arrest or forceful eviction from their villages. In early 
2006, a village chief in Oudomsai Province confiscated the land of 
several Christian families. A Christian in Salavan Province has been 
under house arrest since April 1, 2006, for refusing to renounce his 
faith. A group of displaced ethnic Hmong minors, sent over the border 
by Thai authorities, has been detained in Bolikhamsai Province since 
December 2005; some sources indicated that the Hmong were Christians 
and may have been detained in Laos in part due to their religious 
affiliation. Also in late 2005, village officials burned a Lao 
Evangelical Church (LEC) in Bokeo Province and six church leaders were 
arrested; five of the six were later released, but the other died after 
being transferred from jail to a military hospital. Conflicts between 
ethnic groups sometimes exacerbated religious tensions.
North Korea
    Although the constitution provides for ``freedom of religious 
belief,'' genuine religious freedom does not exist, and there was no 
change in the extremely poor level of respect for religious freedom 
during the reporting period. The government severely restricts 
religious freedom, including organized religious activity, except that 
which is supervised tightly by officially recognized groups linked to 
the government. Some foreigners who have visited the country stated 
that church services appeared staged and contained political content 
supportive of the regime. Outsiders have limited ability to ascertain 
the level of government control over these groups, but it is generally 
assumed they are monitored closely. Defector reports continued to 
allege that they witnessed the arrests and execution of members of 
underground Christian churches by the regime in prior years. There is 
no reliable information on the number of religious detainees or 
prisoners, but there are unconfirmed reports that many people are 
detained for their religious beliefs and activities. Prison conditions 
are harsh; starvation and forced labor are common.
Pakistan
    The country is an Islamic Republic. Islam is the state religion and 
the constitution requires that laws be consistent with it. The 
government took some steps to improve the treatment of religious 
minorities during the period covered by this report, but serious 
problems remained. Discriminatory legislation and the government's 
failure to take action against societal forces hostile to those who 
practice a different faith fostered religious intolerance and acts of 
violence and intimidation against religious minorities. The Ahmadiyya 
community continued to face legal bars to the practice of its faith. 
Anti-blasphemy laws provide the death penalty for defiling Islam or its 
prophets; life imprisonment for defiling, damaging, or desecrating the 
Qur'an; and 10 years' imprisonment for insulting the religious feelings 
of any citizen. These laws are often used to intimidate reform-minded 
Muslims, sectarian opponents and religious minorities, or to settle 
personal scores. ``Hudood Ordinances'' impose elements of Qur'anic law 
on both Muslims and non-Muslims and different legal standards for men 
and women. Religious leaders, representing the country's six major 
Shi'a and Sunni groups, issued a religious injunction in May 2005 
banning sectarian violence and the killing of non-Muslims. However, 
except for the Federally Administered Northern Areas, the sectarian 
violence situation remained unchanged, which led to more than 110 
deaths during the reporting period. Under government pressure, many of 
the leaders of Muttahida Majlis-i-Amal, a coalition of Islamist 
political parties that leads the opposition in the national assembly, 
joined various interfaith efforts to promote religious tolerance. Anti-
Ahmadi and anti-Semitic rhetoric continued unabated, although rhetoric 
against Ismaili followers of the Aga Khan was largely abandoned. The 
government worked with moderate religious leaders to organize programs 
on sectarian harmony and inter-faith understanding, maintained its ban 
on and actively attempted to curb the activities of sectarian and 
terrorist organizations, implemented a registration program for Islamic 
religious schools known as madrassahs, and continued with reform of the 
public education curriculum designed to end the teaching of religious 
intolerance. On July 1, 2006, President Musharraf instructed the 
Council on Islamic Ideology (CII) to prepare a revised Hudood Ordinance 
that eliminates discriminatory treatment of women and minorities not 
later than August 2006. In addition, the president ordered the release 
of all women detained under the current ordinance; according to local 
NGOs, approximately 700 women have been released.
Russia
    The practice of religion was generally free for a significant 
majority of the population. However, some federal officials have taken 
actions that raise concerns about the Russian Government's consistency 
and vigilance in protecting religious freedom. In addition, some local 
and regional authorities have relied on provisions of the complex 1997 
Law on Religion to restrict several minority religious groups. A 2004 
court decision banning Jehovah's Witnesses in Moscow continued to have 
significant negative ramifications for the activities of Jehovah's 
Witnesses during the reporting period. There were indications that the 
security services, including the Federal Security Service (FSB), 
increasingly treated the leadership of some minority religious groups 
as security threats. Popular attitudes toward traditionally Muslim 
ethnic groups are negative in many regions, and there are 
manifestations of anti-Semitism as well as hostility toward Roman 
Catholics and other non-Orthodox Christian denominations. Some 
observant Muslims claimed harassment because of their faith. Instances 
of religiously motivated violence continued, although it often was 
difficult to determine whether xenophobic, religious, or ethnic 
prejudices were the primary motivation behind violent attacks. Some 
Russian Orthodox Church clergy have stated publicly their opposition to 
any expansion of the presence of Roman Catholics, Protestants, and 
other non-Orthodox denominations. The Russian president and Government 
reacted quickly in condemning a January 2006 attack on a Moscow 
synagogue.
Saudi Arabia
    Islam is the official religion, and the law requires that all 
citizens be Muslims. The government does not provide legal recognition 
or protection for freedom of religion, and it is severely restricted in 
practice. The public practice of non-Muslim religions is prohibited. As 
a matter of policy, the government confirmed that it guarantees and 
protects the right to private worship for all, including non-Muslims 
who gather in homes for religious practice; however, this right is not 
always respected in practice and is not defined in law. During the 
reporting period, the government identified and confirmed its policies 
with regard to religious practice and tolerance in a number of key 
areas. The government continued a campaign against religious extremism, 
and top officials, including the king, continued to call for the 
promotion of tolerance. There were reports that some imams in their 
Friday sermons called for all citizens to show respect for other 
religious faiths, but denunciations from government-sanctioned pulpits 
of non-Muslim religions and the Shi'a branch of Islam were also 
reported. The government enforces a strictly conservative 
interpretation of Sunni Islam, and Muslims who do not adhere to it can 
face significant societal discrimination and serious repercussions at 
the hands of mutawwa'in (religious police, officially known as the 
Commission to Promote Virtue and Prevent Vice). Reports of harassment 
of non-Muslims and non-Sunni Muslims by mutawwa'in continued, including 
raids of private residences and detentions of non-Muslims for religious 
violations, such as possession of non-Muslim literature or holding non-
Muslim worship services; however, there were fewer reports than last 
year. Anecdotal evidence suggests that there was a decrease in both 
long-term and short-term detentions, and in arrests and deportations, 
of non-Muslims. However, there were also reports that mutawwa'in 
targeted several non-Muslim religious leaders and active members of 
non-Muslim religious groups for arrest and deportation. Many non-
Muslims continued to worship in fear of harassment and in such a manner 
as to avoid discovery by police or mutawwa'in. Members of the Shi'a 
minority continued to face political, economic, legal, social, and 
religious discrimination, including discrimination in employment, 
little representation in official institutions, and restrictions on the 
practice of their faith and on the building of mosques and community 
centers. However, the government made efforts to improve the climate of 
tolerance toward other religions and within Islam. In December 2005, 
King Abdullah hosted a ministerial summit of the Organization of the 
Islamic Conference (OIC), inaugurating it with a call for moderation, 
tolerance, rejection of extremist violence, and reform of educational 
programs (including textbooks and curricula). The government clarified 
that it will continue to revise educational materials to remove 
disparaging references to other religious traditions, and to retrain or 
remove imams whose preaching promotes extremist religious thought.
Sri Lanka
    The constitution accords Buddhism the ``foremost place,'' but it is 
not recognized as the state religion. While the government publicly 
endorses the right of members of other faiths to freely practice their 
religion, in practice, there were problems in some areas. Anti-
conversion legislation first introduced in 2004 remained under 
consideration. Despite generally amicable relations among persons of 
different faiths, there has been ongoing violent resistance by some 
Buddhists to Christian church activity, in particular that conducted by 
evangelical groups. There were sporadic attacks on Christian churches 
by Buddhist extremists and some societal tension due to ongoing 
allegations of forced conversions and debate on anti-conversion 
legislation.
Sudan
    The 2005 Interim National Constitution provides for freedom of 
religion throughout the entire country, and there was some improvement 
in the status of respect for religious freedom in the period covered by 
this report. However, regional distinctions in the constitution, 
negotiated as part of the Comprehensive Peace Agreement (CPA), have 
resulted in disparities in the treatment of religious minorities in the 
North and the South. The Interim National Constitution preserved 
Shari'a as a source of legislation in states outside southern Sudan, 
but recognized ``popular consensus'' and ``the values and the customs 
of the people of Sudan, including their traditions and religious 
beliefs,'' as sources of legislation in the South. The Government of 
Southern Sudan generally respected the rights of Christians and Muslims 
in the 10 states of the south as provided for in its separate interim 
constitution, signed on December 5, 2005, but the new Government of 
National Unity (GNU) continued to place restrictions on Christians in 
the North, particularly by denying building permits for new churches. 
The national government required that all students in the North study 
Islam in school, regardless of whether they were Muslim, and even if 
enrolled in private, Christian schools. The Interim National 
Constitution calls for the establishment of a Commission for the Rights 
of Non-Muslims in the capital, Khartoum, to ensure that non-Muslims are 
not adversely affected by the application of Shari'a law there, but 
that had not taken place by the end of the period covered by this 
report. Relations among religious groups improved during the reporting 
period. Dialogue between Christian and Muslim groups continued under 
the auspices of the Sudan Inter-Religious Council (SIRC), a 
nongovernmental organization supported by the Government of National 
Unity, and the Sudan Council of Churches (SCC), comprising Catholic, 
Orthodox, and Protestant groups. The SIRC supported peace and 
reconciliation efforts between Christians and Muslims, sponsoring a 
conference on the role of religious leaders in peace building with the 
U.S. Institute of Peace in July 2005.
Turkmenistan
    The constitution provides for freedom of religion and does not 
establish a state religion, but in practice the government continued to 
monitor all forms of religious expression. However, the status of 
government respect for religious freedom improved during the period 
covered by this report. The government's Council for Religious Affairs 
(CRA) was more willing to assist minority religious groups in resolving 
conflicts with other government agencies. On October 20, 2005, several 
government agencies hosted a roundtable discussion with leaders of 
registered religious groups to discuss registration procedures for 
branch religious groups and other related concerns. During the 
reporting period, the Government of Turkmenistan introduced a temporary 
procedure for registering branches of registered religious groups 
located outside of the capital, Ashgabat. However, the procedure was 
not clear and the implementation by government officials was not 
consistent. The Government of Turkmenistan limited the activities of 
unregistered religious congregations by prohibiting them from gathering 
publicly, proselytizing, and disseminating religious materials. 
Government officials outside the capital often interpreted the law more 
strictly than those in Ashgabat. Although the level of harassment 
continued to decrease for registered religious groups, most 
unregistered groups continued to experience official harassment, 
including detention, arrest, confiscation of religious literature and 
materials, pressure to abandon religious beliefs, and threats of 
eviction and job loss. There were reports of abuse for religious belief 
or observance, and there were several accounts of persons being 
detained for questioning in connection with practicing their faith. To 
better facilitate government control of mosques, the Turkmen Government 
replaced a number of Sunni Muslim imams with individuals believed to be 
less independent in their interpretations of Islam.
Uzbekistan
    There was a decline in the status of religious freedom during the 
period covered by this report. The constitution provides for freedom of 
religion; however, the government continued to restrict these rights in 
practice. The government permits the operation of approved Muslim 
groups, Jewish groups, the Russian Orthodox Church, and various other 
Christian denominations, such as Roman Catholics, Lutherans, and 
Baptists. The law prohibits or severely restricts activities such as 
proselytizing, importing and disseminating religious literature, and 
offering private religious instruction. A number of minority religious 
groups, including congregations of a variety of Christian 
denominations, had difficulty satisfying the strict registration 
requirements set out by the law. There were several reports that 
Christian congregations were denied registration on spurious technical 
grounds. As in previous years, Protestant groups with ethnic Uzbek 
members reported operating in a climate of harassment and fear. Law 
enforcement officials raided and harassed some registered groups, 
several of which were de-registered and closed. The government 
continued its campaign against unauthorized Islamic groups suspected of 
extremist sentiments or activities, arresting numerous alleged members 
of these groups and sentencing them to lengthy jail terms. Many of 
these were suspected members of Hizb ut-Tahrir (HT), a banned extremist 
Islamic political movement. Many others were conservative Muslims whose 
beliefs or teachings differed from those of state-sanctioned clerics. 
The government pressured the banned Islamic group Akromiya 
(Akromiylar), especially in Tashkent and Andijon, with those actions 
spilling over into violence and deaths in Andijon in May 2005. A small 
but growing number of ``underground'' mosques operated under the close 
scrutiny of religious authorities and the security services. Mosques 
operating without registration are technically illegal and only operate 
with the indulgence of the local government.
Vietnam
    Overall, respect for religious freedom in Vietnam improved during 
the period covered by this report. Both the constitution and law 
provide for freedom of worship; however, the government continued to 
restrict organized activities of religious groups that it declared to 
be at variance with State laws and policies. The government attempts to 
regulate religious practice through a legal framework, the foundation 
of which is the 2004 Ordinance on Religion and Belief, which requires 
that the government officially sanction the organization and activities 
of all religious denominations. A number of positive legal reforms 
adopted in recent years remained in the early stages of implementation. 
The 2005 implementation decree for the Ordinance delineates established 
guidelines for religious denominations to register their activities and 
seek official recognition. The 2005 ``Instruction on Protestantism'' 
promulgated by the prime minister directs officials to assist 
unrecognized Protestant denominations in registering their activities 
so that they can practice openly. The Instruction also calls on the 
Vietnamese Government to facilitate gathering for worship during the 
registration process. Protestant believers in the Central Highlands 
reported significant improvements in their situation. Furthermore, the 
government began to promote registration of Protestant house churches 
in northern Vietnam and the Northwest Highlands region, but progress 
was slow and the Vietnamese Government stated that only six previously 
unregistered northern congregations were allowed to legally register 
their activities during the reporting period. Despite several confirmed 
reports of police harassment and beatings of unregistered believers, 
Protestants across the north reported improvement in most officials' 
attitudes towards religious practice, and in general Protestants were 
allowed to gather for worship without significant harassment. 
Restrictions on the hierarchies and clergy of some religious groups 
remained in place, and the Vietnamese Government maintained a prominent 
role in supervising recognized religions. Religious leaders encountered 
greatest restrictions when they engaged in activities that the 
government perceived as political activism or a challenge to its rule. 
The Government of Vietnam continued to ban and actively discourage 
participation in one unrecognized faction of the Hoa Hao Buddhists. The 
government also actively restricted the leadership of the unrecognized 
United Buddhist Church of Vietnam and maintained that it will not 
recognize this organization under its current leadership. The Catholic 
Church reported that the government continued to ease restrictions on 
church assignment of new clergy but indicated that it would like to 
open additional seminaries in the North. During the period covered by 
this report, the government released four prominent prisoners viewed by 
various sources as having been imprisoned in connection with religious 
activities.
                                 AFRICA

                              ----------                              



                                 ANGOLA

    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.
    The generally amicable relationship among religious groups 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 was approximately 13 million. Christianity was the religion 
of the vast majority of the population, with Roman Catholicism as the 
largest single denomination. The Catholic Church claimed five million 
adherents, but this figure could not be verified. The major Protestant 
denominations also were present, along with a number of Brazilian and 
indigenous African Christian denominations. The largest Protestant 
denominations, which included Methodists, Baptists, Congregationalists 
(United Church of Christ), and Assemblies of God, claimed to have three 
to five million adherents. The largest syncretic religious group was 
the Kimbanguist Church, whose followers believe that mid-twentieth 
century Congolese pastor Joseph Kimbangu was a prophet. A small portion 
of the rural population practiced animism or traditional indigenous 
religions. There was also a small Islamic community, less than 1 
percent of the population, mainly composed of migrants from West Africa 
and families of Lebanese extraction. There were few declared atheists 
in the country.
    Foreign-based missionaries operated freely throughout the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors.
    The Government requires religious groups to petition for legal 
status with the Ministries of Justice and Culture. Legal status gives 
religious groups the right to act as juridical persons in the court 
system and secures their standing as officially registered 
denominations. Groups must provide general background information to 
register. In March 2004 the national assembly unanimously approved a 
law establishing stricter criteria for the registration of religious 
organizations. According to the new law, a religious group must have at 
least 100,000 adult adherents to qualify for registration. All eighty-
five previously registered groups retained their registration and legal 
status, regardless of the number of members. At the end of the period 
covered by this report, more than 800 groups had pending applications. 
The Government did not shut down any religious groups with legal status 
during the period covered by this report, and no adverse action had 
been taken against groups with pending applications.
    The Ministries of Justice and Culture recognize eighty-five 
denominations. There reportedly were more than 800 other religious 
organizations, many of which are Congolese- or Brazilian-based 
Christian evangelical groups that have not had action taken on their 
registration applications and were unlikely to meet the membership 
requirement of at least 100,000 members to receive legal status. 
Colonial-era statutes banned all non-Christian religious groups from 
the country; although those statutes have not been repealed, they are 
no longer enforced. Religious groups have the right to civil 
registration.
    The Christian holy days of Christmas and Good Friday are national 
holidays with no negative impact on other religious groups.
    Public schools in Angola do not require religious instruction. The 
Government permits religious organizations and missions to establish 
and operate schools. In 2004 some members of the small Lebanese Muslim 
community in Luanda complained that they had been thwarted in efforts 
to establish an Islamic community school.
    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 as well as social and development issues. In June 2005 the 
ecumenical Inter-Church Committee for Peace in Angola and the Ministry 
of External Relations cosponsored a conference on peace and 
reconciliation. This conference was widely attended by government, 
religious, and civil society leaders and was an important interfaith 
effort between the Government and religious leaders to support national 
reconciliation.
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 2003 government officials sharply criticized 
Catholic Church-owned Radio Ecclesia's call-in programs in which 
participants criticized the Government. However, Radio Ecclesia 
continued to broadcast these programs. In May 2004 President dos Santos 
stated publicly that Radio Ecclesia could operate nationwide. In April 
2005 Radio Ecclesia's operators began taking steps to broadcast from 
five provincial capitals in addition to Luanda in order to meet the 
requirements of the new press law. The law, promulgated in May 2006, 
requires nonpublic radio networks to have provincial radio stations in 
order to broadcast nation-wide.
    Seventeen religious groups remained banned in Cabinda on charges of 
practicing harmful exorcism rituals on adults and children accused of 
witchcraft, illegally holding religious services in residences, and not 
being registered. Members of these groups were not harassed, but two 
leaders were arrested for child abuse.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom. There is a vibrant ecumenical 
movement, particularly in support of post-conflict peace and 
reconciliation efforts. Groups involved include the ecumenical Inter-
Church Committee for Peace in Angola, the Council of Christian Churches 
in Angola, and the Catholic Pro-Peace movement.
    In March 2005 several lay members of the Catholic Church in Cabinda 
displayed banners protesting the nomination of a non-Cabindan as bishop 
during an Easter season Mass celebrated by the archbishop of Luanda. 
Police did not interfere with the protest but stepped in to protect the 
archbishop when protesters threw rocks at him as he left the cathedral 
in Cabinda. In August 2005 individuals in Cabinda continuing protests 
against the nomination of the new bishop assaulted a priest who had 
recently been appointed apostolic administrator for Cabinda. Following 
the detention of two priests in connection with the assault, Catholic 
priests in Cabinda stopped holding mass throughout the province. 
Services resumed in December 2005, and the new bishop of Cabinda 
peacefully assumed office in June 2006.
    In February 2006 three mosques were closed for holding services 
that authorities claimed disrupted public order by impeding the flow of 
traffic. By the end of the reporting period, one of the three mosques 
had been reopened. Public attitudes toward Islam were generally 
negative, and these sentiments were evident in statements by government 
officials that opposed Muslim proselytizing and in public commentaries 
by citizens in the media. While religious intolerance could have been 
an aspect of these attitudes, many citizens cited cultural differences 
as the basis for their negative views toward Islam. Muslim leaders 
submitted a second request for legal status in March 2006, since the 
first application submitted in 2004 was improperly prepared.
    Governmental agencies and civil society organizations continued 
campaigns against traditional religions that involve shamans, employ 
animal sacrifices, or are identified as practicing witchcraft. There 
have been periodic reports of children being accused of witchcraft in 
some poor, rural areas and smaller cities. In some instances these 
accusations led to exorcism rituals that included willful neglect and 
physical abuse. In some cases deaths have been reported. Established 
church groups have organized education campaigns to combat these 
practices. Current cases remained under investigation; however, in the 
past authorities have arrested and prosecuted those who have abused, 
injured, or reportedly killed others accused of witchcraft.

                   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. 
Embassy officials, including the ambassador, maintained an ongoing 
dialogue with the leadership of the country's religious denominations. 
The ambassador gave interviews to newspapers and radio in which she 
specifically called for recognition of Muslims' right to worship in the 
country.
    The U.S. government provided financial support to Radio Ecclesia to 
increase its public affairs and news programming as an independent 
alternative source of information for citizens. In addition, the 
embassy funded dissemination of human and civil rights information 
through an ecumenical newsletter network.
                               __________

                                 BENIN

    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.
    The generally amicable relationship among religious groups 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 an area of 43,483 square miles and a population of 
approximately 6.8 million. According to the 2002 census, 27.1 percent 
of the population was Roman Catholic, 24.4 percent Muslim, 17.3 percent 
Vodun, 5 percent Celestial Christian, 3.2 percent Methodist, 7.5 
percent other Christian, 6 percent other traditional religions, 1.9 
percent other religions, and 6.5 percent claimed no religious 
affiliation.
    Many individuals who nominally identified themselves as Christian 
or Muslim also practiced traditional indigenous religions. Among the 
most commonly practiced was the animist Vodun system of belief, also 
commonly known as voodoo, which originated in this area of Africa. 
There were few atheists.
    More than half of all Christians were Roman Catholic. Other 
religious groups, both Christian and non-Christian, included Baptists, 
Methodists, Assemblies of God, Pentecostals, Seventh-day Adventists, 
the Church of Jesus Christ of Latter-day Saints (Mormons), Jehovah's 
Witnesses, Celestial Christians, Rosicrucians, the Unification Church, 
Eckankar, and Baha'is. Nearly all Muslims adhered to the Sunni branch 
of Islam. The few Shi'a Muslims were primarily Middle Eastern 
expatriates.
    There were Christians, Muslims, and adherents of traditional 
indigenous religions throughout the country. However, most adherents of 
the traditional Yoruba religion were in the south, while other 
indigenous faiths were followed in the north. Muslims were represented 
most heavily in the north and in the southeast. Christians were 
prevalent in the south, particularly in Cotonou, the economic capital. 
It was not unusual for members of the same family to practice 
Christianity, Islam, traditional indigenous religions, or a combination 
of all of these.
    Foreign missionary groups known to be operating in the country 
included the Watchtower Society, Mormons, Assemblies of God, 
Mennonites, Church of the Nazarene, Seventh-day Adventists, Society in 
Mission, Wycliffe Bible Translators, and Baptists.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did 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 November 2004, the court ruled that religious groups could 
not deny access to public properties or facilities to other groups 
because such denial of access violated the constitutional principle of 
secularism. In this case, the chief priest of a Vodun group had tried 
to claim possession of a lake as religious property and refused other 
groups, including evangelical Christians, access to it.
    In 2003, the constitutional court upheld a Defense Ministry 
decision permitting its gendarmes to intervene in conflicts between 
religious groups only as a neutral peacekeeping force. Any intervention 
needed 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 2003, the constitutional court ruled that simple discussions on 
religion, even when they turn into mockery, cannot be deemed to be 
violations of religious freedom, because of the right to 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 was 
refused permission to register or subjected to unusual delays or 
obstacles in the registration process. Religious groups are free from 
taxation.
    Government officials accorded 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 were 
assigned to provide security to any religious event upon request.
    Missionary groups operated freely throughout the country.
    In accordance with Article 2 of the constitution, which provides 
for a secular state, public schools are not authorized to provide 
religious instruction. Religious groups are permitted to establish 
private schools.
    National holidays include the Christian holy days of Easter Monday, 
Ascension Day, Whit Monday, Assumption Day, All Saints' Day, and 
Christmas; the Islamic holy days of Ramadan, Tabaski, and the Birth of 
the Prophet Muhammad; and the indigenous celebration of Traditional 
Religions holiday. State-operated 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 in the 
country.
Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor United States 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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom. Due to the diversity of 
religious affiliations within families and communities, religious 
tolerance was widespread at all levels of society and in all regions. 
Interfaith dialogue occurred regularly, and citizens respected 
different religious traditions and practices, including syncretistic 
beliefs. Many Vodun followers also were Christian and Muslim and 
tolerant of other religions.
    Ecumenical Day has been celebrated every first Wednesday of May for 
the past thirty-seven years and traditionally includes a large 
celebration of interreligious cooperation in the historic town of 
Ouidah. Individual religious leaders make an effort 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 
U.S. 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. The embassy sent 
two religious scholars to the United States as participants in the 
International Visitor's Program ``United States Political Process for 
Emerging Muslim Leaders.''
                               __________

                                BOTSWANA

    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.
    The generally amicable relationship among religious groups 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 an area of 224,710 square miles, and its population 
is approximately 1.76 million. An estimated 70 percent of the country's 
citizens identified themselves as Christians. Anglicans, Methodists, 
and the United Congregational Church of Southern Africa, formerly the 
London Missionary Society, claimed the majority of Christians. There 
were also congregations of Lutherans, Roman Catholics, the Church of 
Jesus Christ of Latter-day Saints (Mormons), Seventh-day Adventists, 
Jehovah's Witnesses, Baptists, the Dutch Reformed Church, Mennonites, 
and other Christian denominations. In recent years, the number of new 
religious groups, some of West African origin, increased; these 
churches have begun holding services and drawing substantial crowds 
with a charismatic blend of Christianity and traditional indigenous 
religions. According to the most recent census (2001), the country's 
Muslim community, primarily of South Asian origin, numbered just over 
5,000. The 2001 census also listed approximately 3,000 Hindus and 700 
Baha'is. Members of each community estimated that these figures 
significantly understated their respective numbers. Approximately 20 
percent of citizens espoused no religion.
    Religious services were well attended in both rural and urban 
areas.
    Foreign missionary groups operated in the country, including 
Jehovah's Witnesses, Mormons, Quakers, Baptists, Lutherans, Roman 
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 respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion. Although it is common for government meetings to begin with a 
Christian prayer, members of other religions are not excluded from 
leading non-Christian prayers at such occasions. 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 a local 
bank. Any person who holds an official position in, manages, or assists 
in the management of an unregistered organization is liable to a fine 
of up to $188 (P1,000) and/or up to seven years in prison. Any member 
of an unregistered society is liable to penalties including fines up to 
$94 (P500) and/or up to three years in prison. Ninety-four religious 
organizations registered from July 2005 to May 2006. No religious 
organization was deregistered during that period. In this time frame, 
114 religious groups started the process of registration, but their 
applications were terminated after they failed to submit the required 
application forms, constitution, and fees within ninety days.
    Religious education, with a primary emphasis on Christianity but 
that also addresses other religions in the country, is part of the 
curriculum in public schools. 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 proselytizism.
    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.''
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom. An interfaith council exists, 
which includes representatives of Christian, Muslim, Hindu, and Baha'i 
organizations.
    Unlike in the previous reporting period, there were no indications 
of tension between Muslim and other religious communities.

                   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.
                               __________

                              BURKINA FASO

    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.
    The generally amicable relationship among religious groups 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 an area of 105,689 square miles, and its population 
is approximately 13.1 million. While exact statistics on religious 
affiliation were not available and varied widely according to a source, 
the Government estimated in its most recent census (1996) that 
approximately 60 percent of the population practiced Islam, the 
majority of whom belonged to the Sunni branch of Islam, while remaining 
minorities adhered to the Shi'a, Tidjania, or Wahhabi branches. The 
Government also estimated that 16.6 percent of the population practiced 
Roman Catholicism, approximately 3 percent were members of various 
Protestant denominations, and 23.7 percent exclusively or principally 
maintained traditional indigenous beliefs.
    Statistics on religious affiliation were approximate because 
syncretistic beliefs and practices were widespread among both 
Christians and Muslims, many of whom incorporated indigenous beliefs 
and traditions into their practices. Additionally, the majority of 
citizens practiced traditional indigenous religions to varying degrees, 
and strict adherence to Christian and Muslim beliefs was often nominal. 
Almost all citizens were believers in a supernatural order, making 
atheism virtually nonexistent.
    Muslims were concentrated largely around the northern, eastern, and 
western borders, while Christians were concentrated in the center of 
the country. Traditional religious practices were commonly found 
throughout the country, especially in rural communities. Ouagadougou, 
the capital, had a mixed Muslim and Christian population; however, 
Bobo-Dioulasso, the country's second largest city, was mostly Muslim. 
Small Syrian and Lebanese immigrant communities, found in the two main 
cities of Ouagadougou and Bobo-Dioulasso, were overwhelmingly (more 
than 90 percent) Christian.
    There were more than sixty different ethnicities in the country. 
Members of the dominant ethnic group, the Mossi, belonged to all three 
major religious groups (Christian, Muslim, and animist), while Fulani 
and Dioula communities were overwhelmingly Muslim. Smaller groups, such 
as the Lobi, were religiously heterogeneous as well.
    Generally, there was little correlation between religion and 
political affiliation or economic status. Government officials belonged 
to all of the major religions, and religious affiliation appeared 
unrelated to membership in the ruling party, the Congress for Democracy 
and Progress, or any other political party.
    Christian missionary groups were active in the country and included 
the Assemblies of God, Campus Crusade for Christ, the Christian and 
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 Catholic organizations. 
Islamic missionary groups were also active in the country and included 
the African Muslim Agency, the World Movement for the Call to Islam, 
the World Islamic League, and Ahmadiyya.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors. Islam, 
Christianity, and traditional indigenous religions were practiced 
freely without government interference.
    There is no official state religion, and the Government neither 
subsidized nor favored any particular religion. The practice of a 
particular faith was not known to confer any advantage or disadvantage 
in the political arena, the civil service, the military, or the private 
sector.
    The Government has established the following religious holy days as 
national holidays: Eid al-Adha, Easter Monday, Ascension Day, the Birth 
of the Prophet Muhammad, Assumption Day, All Saints' Day, Ramadan, and 
Christmas Day. There was no evidence that these holidays had a negative 
effect on any religious group.
    All organizations, religious or otherwise, were required to 
register with the Ministry of Territorial Administration. Registration 
confers legal status, but it entails no specific controls or benefits. 
According to article 45 of the Freedom of Association Code, failure to 
register may result in a fine of approximately $97 to $292 (50,000 CFA 
to 150,000 CFA). All religious groups were given equal access to 
registration, which the Government routinely approved. Religious groups 
are taxed only if they engage in commercial activities, such as farming 
and dairy production.
    The constitution provides freedom of expression in publications and 
broadcasts, including those by religious groups, unless the judicial 
system determines that such expression is harming public order or 
committing slander; this has never occurred. The Government did not 
deny a publishing or broadcasting license to any religious group that 
requested one during the period covered by this report.
    Religious organizations operated under the same regulatory 
framework for publishing and broadcasting rights as other entities. 
Once a broadcast license is granted, for example, the Government 
regulates the operation of religious radio stations in accordance with 
the same rules that apply to commercial and state-run stations. 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. Additionally, there were no special tax preferences granted 
to religious organizations operating print or broadcast media.
    Foreign missionary groups also operated freely and faced few, if 
any, restrictions. The Government neither forbade missionaries from 
entering the country nor restricted their activities; however, 
missionary groups occasionally faced complicated bureaucratic 
procedures in pursuit of particular activities.
    Religious instruction was not offered in public schools; rather, it 
was limited to private schools and to the home. Muslim, Catholic, and 
Protestant groups operated primary and secondary schools. A total of 18 
percent of elementary school students attended religious schools in the 
2005-06 academic year, while 13 percent of secondary school students 
attended religious schools during the same period. Although school 
officials had to submit the names of their directors to the Government 
and register their schools, religious or otherwise, the Government was 
never involved in appointing or approving these officials.
    The Government did not fund any religious schools. Unlike other 
private schools, religious schools were not required to pay taxes 
unless they conducted for-profit activities. The Government reviewed 
the curriculum of such schools to ensure that religiously oriented 
schools offered the full standard academic curriculum found in all 
other schools. The Government, however, did not interfere with the 
curriculum of supplemental classes offered by private schools, such as 
classes on the Bible or the Qur'an.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. In contrast with the previous report, there were 
no new reports that individuals were imprisoned or detained for 
refusing to allow their children to be inoculated against polio and 
measles on the grounds of religion. Residents of the village of Dar el 
Assane who had been arrested for resisting a national vaccination 
campaign in 2004 were released in early 2005 by law enforcement 
authorities. The Government did not follow through on the threat to 
charge them with child endangerment.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom. Religious tolerance is 
widespread as members of the same family often practice different 
religions.
    The Ministry of Social Action and National Solidarity maintained a 
shelter in Ouagadougou for women forced to flee their villages because 
they were accused of being witches. Similar shelters financed by 
nongovernmental and religious organizations were also located in 
Ouagadougou.
    During the period covered by this report, the World Health 
Organization and the National Committee for the Fight Against Excision 
reported that some persons in the country were performing female 
genital mutilation (FGM) on young girls in violation of the 1996 anti-
FGM law forbidding the practice, which was considered by some Muslims 
to be a religious activity. Sometimes those persons used baptismal 
ceremonies as a cover for the mutilation because the baby was expected 
to cry during the ceremony.
    Tensions existed between and within some Muslims groups due to 
leadership disputes; however, unlike in previous years, those tensions 
did not result in violent clashes within sectors of the Muslim 
community during the period covered by this report.

                   Section IV. U.S. Government Policy

    The U.S. embassy and different Islamic organizations co-sponsored a 
number of workshops and public events discussing religious tolerance in 
the United States and promoting its continued practice locally. 
Activities also included a summer camp focusing on tolerance for 
children attending Qur'anic schools and discussions between Muslim-
American employees of the embassy and local Muslim groups on the topic 
of religious diversity in the United States. The embassy also sent two 
young Muslim leaders to the United States on an International Visitor 
Program focusing on Muslim life in a democracy and provided 
scholarships to sixty Muslims students to learn English at the American 
Language Center. The embassy maintained contacts with representatives 
of all the major religious organizations.
                               __________

                                BURUNDI

    The constitution provides for freedom of religion, and the 
Government generally respected 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 religious groups 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 an area of 10,747 square miles and its population 
is approximately 7.2 million. Although reliable statistics on the 
number of followers of various religions were not available, a Roman 
Catholic official estimated that 60 percent of the population was 
Catholic, with the largest concentration of adherents located in the 
center and south of the country. A Muslim leader estimated that up to 
10 percent of the population was Muslim, the majority of whom lived in 
urban areas. The remainder of the population belonged to other 
Christian churches, practiced traditional indigenous religions, or had 
no religious affiliation. There were a number 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 were active in the 
country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution, promulgated on March 18, 2005, provides for 
freedom of religion, and the Government generally respected this right 
in practice. The Government at all levels sought to protect this right 
in full and did not tolerate its abuse, either by governmental or 
private actors. Discrimination on the basis of religious conviction is 
prohibited. A 1992 law covering nonprofit organizations, including 
religious groups, is the basis for the recognition and registration of 
religious bodies.
    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 or affiliation 
of the religious institution, a copy of its statutes, the address of 
its headquarters in the country, an address abroad if the local 
religious institution is a subsidiary, and information about the 
association's governing body and legal representative. If an 
association with a religious character fails to register with the 
ministry, its representative is reminded of the requirement to do so. 
If the representative does not comply, the place of worship or 
association is instructed 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 six months to five 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 Catholic holy days, including the 
Assumption, the Ascension, All Saints' Day, and Christmas. In 2005 the 
Government also officially recognized the Muslim holy day Eid al-Fitr.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
Abuses of Religious Freedom
    There were no known abuses of religious freedom by the Government 
during the period covered by this report.
    On June 16, 2005 members of the PALIPEHUTU-FNL killed five 
civilians taking part in a religious service in Bujumbura Rural 
Province, and at least ten persons were wounded by grenades and 
gunfire.
    In October 2004 in Makamba Province, armed assailants shot and 
killed Catholic priest Gerard Nzeyimana. According to press reports, 
Nzeyimana was specifically targeted; the killers reportedly verified 
his identity before killing him. Catholic World News reported that 
Nzeyimana was killed for his stance against human rights abuses; a news 
report from the Fides Agency quoted sources that identified the killers 
as PALIPEHUTU-FNL rebels.
    In August 2004 the PALIPEHUTU-FNL rebels reportedly captured a 
twenty-member delegation headed by Anglican Bishop Pie Ntukamazina in 
Kabezi Commune, Bujumbura Rural Province. Government forces rescued the 
delegation the same day. The motive for the capture was not known.
    In July 2004 Dieudonne Hakizimana, a Party for the Liberation of 
the Hutu People-National Liberation Force (PALIPEHUTU-FNL) rebel who 
reportedly admitted to taking part in the December 2003 killing of 
Papal Nuncio Michael Courtney, died in government custody, reportedly 
from wounds sustained prior to his capture on February 1, 2004.
    In December 2003 unknown assailants killed Papal Nuncio Michael 
Courtney near Minago, Bujumbura Rural Province. The motive for the 
attack is unknown; there is no indication that the attack was motivated 
by the religious affiliation of the victim.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    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 to promote human rights. U.S. 
embassy officials also maintain regular contact with leaders and 
members of various religious communities. The embassy has supported 
Muslim, Catholic, and Protestant groups in the fields of health, 
education, and conflict resolution. It appears that the program has 
been instrumental in resolving disputes within religious communities, 
the latest illustration being elections to choose the Burundian Muslim 
spiritual leader. In addition, the embassy funded a range of human 
rights and democracy programs supporting religious and civil society 
organizations.
                               __________

                                CAMEROON

    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.
    The overall amicable relationship among religious groups 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. This reflects ethnic more than religious differences. In 
general, persons of different religions cohabitate peacefully in the 
country. The country is characterized by a high degree of religious 
tolerance.
    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 operated freely throughout the 
country. Approximately 40 percent of the population was at least 
nominally Christian, approximately 20 percent was at least nominally 
Muslim, and approximately 40 percent practiced traditional indigenous 
religions or no religion. The Christian population was divided 
approximately equally between Catholic and Protestant denominations.
    Christians were concentrated chiefly in the southern and western 
provinces; however, Muslims were found in large numbers in every 
province, and there was significant internal migration within the 
country. Large cities had significant populations of every religion, 
with mosques and churches often located near each other. The two 
Anglophone provinces of the western region largely were Protestant; the 
francophone provinces of the southern and western regions largely were 
Catholic. In the northern provinces, the locally dominant Fulani (or 
Peuhl) ethnic group was mostly Muslim, but the overall population was 
fairly evenly mixed between Muslims, Christians, and animists, each 
often living in their own communities. The Bamoun ethnic group of the 
West Province was largely Muslim. Traditional indigenous religions were 
practiced in rural areas throughout the country but rarely were 
practiced publicly in cities, in part because many indigenous religions 
were intrinsically local in character.
    Missionary groups were present throughout the country, including 
Roman Catholic, Muslim, the Baha'i Faith, Baptist, Presbyterian, 
evangelical Protestants, Methodist, Jehovah's Witnesses, Unification 
Church, Seventh-day Adventists, New Church of God, Church of Jesus 
Christ of Latter-day Saints (Mormons), and Pentecostal groups.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors. There is no 
official state religion.
    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 the End of Ramadan (Muslim).
    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. This is evidenced by the proliferation within the 
major cities of what persons call sects, but which their leaders claim 
are subgroups of some Protestant denominations. Few of those are 
registered, and all of them operate freely. Although official 
recognition confers no general tax benefits, it allows 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 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, stating that the practice of 
traditional religion is a private concern observed by members of a 
particular ethnic or kinship group or 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 Qur'anic 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. School attendance--public, private, or parochial--is 
mandatory through junior high school. The campuses of the Central 
Africa Catholic University and the International Adventist University 
are located in the country.
    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 the country. 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. 
Radio Veritas has temporary authorization to broadcast and has been 
broadcasting without incident.
    The state-sponsored television station, CRTV, carries two hours of 
Christian programming on Sunday mornings, normally an hour of Catholic 
Mass and an hour from a Protestant church. There is also one 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.
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.
    There were no reports of religious prisoners or detainees in the 
country.
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. In addition, the Government responded promptly to 
assist the U.S. embassy in the case of the forced conversion of 
American citizens by a private actor. In January 2004 the embassy 
assisted an American citizen in securing physical custody over her two 
American citizen children, who were being held by their Cameroonian-
born father on a family compound and forced to worship a family elder 
and perform invasive purification rituals. Following the embassy's 
intervention in cooperation with law enforcement officials, the mother 
and children were repatriated to the United States. The religious 
leader of the group was detained pending formal charges but later 
released for lack of sufficient evidence. At the end of the period 
covered by this report, the compound was locked and no outside 
observers were admitted.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups 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 Christians and persons who practice traditional 
indigenous religions continued.
    In May 2004 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 encourage their congregations to respect 
religious diversity and promote religious tolerance. In April 2005 the 
Garoua assistant subdivisional officer reported that a meeting with all 
the religious groups had been held the week before to discuss extremism 
in the area. The group reiterated their previous statement, asserting 
that it was nonresidents who circulated the extremist pamphlets. In 
early 2006 the Garoua subdivisional officer stated that the Government 
could not identify the source of the pamphlets, thus confirming primary 
perception that it was nonresident activists who disseminated them.
    In 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 believe 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 was 
no reported deterioration of relations between religious groups.
    In May 2004 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 end of the period covered by this report, the 
case was under investigation by the National Commission on Human 
Rights. There was no further development in this case, as Pastor 
Alombah Godlove did not sue his traditional ruler.
    Michel Atanga Effa and Gervais Balla, charged with the 2003 killing 
of German missionary Anton Probst, remained under preventive detention, 
pending trial, at the end of the period covered by this report.
    From time to time, the northern region suffers from ethnic tensions 
between the Fulani, an ethnic (or multiethnic) 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. Some religious leaders 
reportedly warn congregations during major celebrations to beware of 
such groups.
    Religious affiliation may influence political choice. In April 2005 
an administration official from the North (Garoua) declared that some 
members of one of the leading political parties of the region openly 
stated that they could not vote for a Christian.

                   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 
2004 the U.S. 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.'' 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 and consular 
repatriation services to American citizens in a case of forced 
religious conversion. Additionally, the ambassador and other staff 
members reached out to the Rain Forest International School (RFIS), a 
Yaounde school predominately serving the Protestant missionary 
community.
    Another grant was given to support the creation of the Federation 
of Muslim Women in Cameroon that enabled the organization to host a 
nation-wide conference that brought together Muslim women from all ten 
of the provinces. The embassy worked closely with the local imams to 
ensure they had an opportunity to take advantage of Voice of America's 
new Islamic channel.
    Embassy officials met on several occasions with the Catholic 
archbishop of Douala, Christian Cardinal Tumi, to discuss various 
issues including religious freedom, human rights, freedom of the press, 
and the democratization process. Embassy officials also met with the 
imam of the Central Mosque in Yaounde, the bishop of Maroua, the 
archbishop of Yaounde, and various missionary groups active throughout 
the country to discuss religious freedom and human rights. In addition, 
during their regular trips within the ten provinces, embassy officials 
continued to meet with local religious officials to discuss any 
problems with government officials or individuals belonging to other 
faiths and denominations.
                               __________

                               CAPE VERDE

    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.
    The generally amicable relationship among religious groups 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

    Cape Verde is an archipelago consisting of ten islands, nine of 
which are inhabited. It has an area of 1,557 square miles, and its 
population is approximately 458,000, according to the National 
Statistics Institute. More than 85 percent of the population was at 
least nominally Roman Catholic, according to an informal poll taken by 
local churches. The largest Protestant denomination was the Church of 
the Nazarene. Other groups included 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 were small 
Muslim and Baha'i communities. The number of atheists in the country 
was estimated at less than 1 percent of the population.
    There was no association between religious differences and ethnic 
or political affiliations; however, the Roman Catholic hierarchy was 
sympathetic to the Movement for Democracy (MPD) party, which ruled the 
country from 1991 to 2001. While many Catholics once were hostile 
toward the MPD 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 latter's performance.
    There were 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 respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors.
    The new penal code, which entered into force in July 2004, states 
that violations of religious freedom are a crime subject to a penalty 
of between three months' and three 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.
    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 the Christian holy days, of 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 law of 
associations. There are no special incentives for registering and 
failure to do so has not 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 in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom.
    The case before the Supreme Court of four Seventh-day Adventists 
who were accused of desecrating a Catholic church on Boa Vista Island 
was pending at the end of 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. This 
dialogue 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

    The constitution provides for freedom of religion, although it 
prohibits what the Government considers to be religious fundamentalism 
or intolerance and establishes fixed legal conditions based on group 
registration with the Ministry of Interior. The Government generally 
respected the right to religious freedom 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 religious groups in 
society contributed to religious freedom; however, certain groups 
adhering to traditional practices continued to be targets for societal 
violence.
    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 an area of approximately 242,000 square miles and a 
population of approximately 4 million, of which an estimated 690,000 
live in the capital, Bangui. An estimated 50 percent of the population 
was Christian, and approximately 20 percent was Muslim. The remainder 
of the population, approximately 30 percent, practiced traditional 
indigenous religions or no religion at all.
    The Government does not keep data on the number of nontraditional 
religious groups in the country, and there was no data available on 
active participation in formal religious services or rituals; however, 
most Christians were believed to practice some aspects of traditional 
indigenous religions. Additionally, there was anecdotal evidence which 
suggested an increase in conversions to Islam by younger persons.
    In general, immigrants and foreign nationals in the country who 
practiced a particular religion characterized themselves as Catholic, 
Protestant, or Muslim.
    There were many missionary groups operating in the country, 
including the Lutherans, Baptists, Catholics, Grace Brethren, and 
Jehovah's Witnesses. While these missionaries were predominantly from 
the Unites States, France, Italy, and Spain, many also came from 
Nigeria, the Democratic Republic of the Congo, and other African 
countries. Many missionaries who left the country due to fighting 
between rebel and government forces in 2002 and 2003 returned to the 
country and resumed their activities during the reporting period.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The November 2004 constitution provides for freedom of religion, 
and the Government generally permitted adherents of all religions to 
worship without interference; however, the constitution prohibits what 
the Government considers to be religious fundamentalism or intolerance. 
The constitutional provision prohibiting religious fundamentalism was 
widely perceived as targeting Muslims however, it was not supported by 
any additional legislation.
    There is no state religion, and there was no indication that the 
Government favored any particular religion. Religious organizations and 
missionary groups were free to proselytize and worship throughout the 
country; however, the practice of witchcraft or sorcery continued to be 
a criminal offense.
    Witchcraft or sorcery is a criminal offense under the penal code, 
punishable by execution. Although no one accused of witchcraft received 
the death penalty during the reporting period, numerous individuals 
were arrested for these practices throughout the year--often in 
conjunction with some other offense, such as murder. Authorities stated 
that police often arrested and detained persons accused of witchcraft 
or sorcery to protect them from societal violence aimed against them 
within their communities.
    Most individuals convicted of sorcery received sentences of one to 
five years in prison; they can also be fined up to $1,500 (817,836 CFA 
francs). During a typical trial of someone accused of sorcery, 
traditional doctors were called to give their opinion of the suspect's 
ties to sorcery. ``Truth herbs'' were used to make a suspect 
``confess.'' Neighbors were called as witnesses, and because spells 
were believed to involve burying bits of clothing, sample cuttings of 
clothes were brought before the jury as evidence. Police and gendarmes 
conducted investigations into witchcraft, and according to the minister 
of justice, investigations into allegations of sorcery were difficult.
    Bangui prison officials estimated that 50 to 60 percent of women 
detainees were arrested in connection with charges of sorcery or 
witchcraft. On September 20, 2005, for example, Bangui's Bimbo prison 
for women held forty-four women. The general prosecutor later reported 
that approximately twenty-three of the women, in addition to fourteen 
men in the Ngaragba men's prison, were arrested and detained for 
offenses in connection to witchcraft; of these, five men and four women 
were sentenced, and the others were liberated for lack of evidence of 
their crime.
    In 2005 a sixty-year old man was arrested for the killing of a 
twenty-four-year old man, whom he accused of having an affair with his 
wife, after the victim's family pressed charges against him. According 
to the criminal court, the plaintiff used sorcery to commit the killing 
and consequently was found guilty of a criminal offense. He was 
sentenced to ten years in jail after pleading guilty to his crime.
    The Government celebrated several Christian holy days as national 
holidays including Christmas, Easter Monday, Ascension Day, the Monday 
after Pentecost, and All Saints' Day. The Government did not officially 
celebrate Islamic holy days; however, Muslims were allowed to take 
these days off from work.
    Religious groups (except for traditional indigenous religious 
groups) were required by law to register with the Ministry of Interior. 
Registration is free and confers official recognition and certain 
limited benefits such as customs duty exemption for the importation of 
vehicles or equipment. The administrative police of the Ministry of 
Interior monitored groups which failed to register; however, the police 
did not attempt to impose any penalty on such groups.
    Religious organizations and missionary groups were free to 
proselytize and worship throughout the country.
    According to the Government and nongovernmental organizations, 
participation in religious education was not forced or required of 
students and students were free to attend any religious program of 
their choosing. Although the Government did not explicitly prohibit 
religious instruction in public schools, such instruction was not part 
of the overall public school curriculum; nor was it common. Religious 
instruction was permitted without government interference in private 
schools. Private Catholic schools, of which there were twelve in 
Bangui, generally included one hour of religious education per week.
    The Government granted religious groups one day each week, of their 
choosing, to make free broadcasts on the official radio station. All 
religious representatives that wished to broadcast on public airwaves 
were required to pay a fee when covering certain activities or making 
religious advertisements. There were three religious broadcasting 
stations--two protestant and one Catholic.
    The Government continued to take positive steps to promote 
religious freedom, such as the organizing of interfaith services, for 
the purpose of promoting peace and interfaith dialogue. President 
Francois Bozize continued to be involved in religious activities and 
maintained close ties with a range of religious leaders in the country.
Restrictions on Religious Freedom
    While government policy and practice contributed to the generally 
free practice of religion, any religious or nonreligious group that the 
Government considered subversive, a term not specifically defined by 
the Government, was subject to sanctions by the Ministry of Interior.
    When imposing 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. For 
example, the Government continued to ban the Unification Church, 
claiming that it is a subversive organization likely to disturb the 
peace because of its alleged training of younger church members as 
paramilitaries. The Ministry of Interior may also intervene in 
religious organizations to resolve internal conflicts about property, 
finances, or leadership within religious groups. Under this framework, 
the Ministry of the Interior indefinitely closed a Protestant church in 
Bangui at the end of March 2006 after authorities were notified that 
two factions within the church were planning to fight each other with 
knives. Government authorities declared the closure was necessary to 
prevent violence until tensions subsided. Police made no arrests, and 
the church remained closed at the end of the reporting period. The 
Government imposed no other sanctions on any religious groups during 
the period covered by this report.
    Unlike in previous years, the Government did not attempt to suspend 
or interfere with the activities of religious institutions operating 
within its legal framework; however, it maintained legal requirements 
which restricted the activities of some groups. According to the 
Ministry of Territorial Administration, several of the thirty-four 
Protestant churches whose activities were suspended by the Government 
in 2003 (for supposedly being created without regard for official rules 
and regulations) had fulfilled government requirements to reopen and 
had resumed their activities by the end of the reporting period. To 
reopen, these religious institutions had to prove they had a minimum of 
one thousand members. Additionally, church leaders had to present 
evidence that they graduated from what the Government considered high 
caliber religious schools and provide documentation proving that the 
church was created with respect to local law. A few of these churches 
did not reopen for failure to meet these requirements. Some observers 
perceived this decree as an attempt by the Government to regulate the 
proliferation of places of worship, which had become a trend in the 
country and a source of concern for the Government over recent years.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religions in society 
contributed to religious freedom; however, the killing and injuring of 
suspected sorcerers or witches continued.
    Witchcraft is widely understood to encompass attempts to harm 
others not only by magic but also by covert means of established 
efficacy such as poisons. Although many traditional indigenous 
religions include or accommodate belief in the efficacy of witchcraft, 
they generally only approve of harmful witchcraft for defensive or 
retaliatory purposes. It has traditionally been used as a common 
explanation for diseases, such as HIV/AIDS, for which the causes were 
unknown.
    In June 2005 seven residents of Bangui's Miskine suburb killed a 
woman they accused of being a witch. No additional information 
regarding this case was available at the end of the reporting period. 
Although courts have tried, convicted, and sentenced some persons for 
crimes committed against suspected witches in the past, violence 
against these individuals continued.

                   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 
response to political and military unrest in the country, the embassy 
suspended its operations from November 2002 through December 2004. It 
partially reopened in January 2005 with the arrival of a charge 
d'affaires and resumed the monitoring of political and human rights 
developments in the country, despite having only a limited diplomatic 
presence in the country.
                               __________

                                  CHAD

    The constitution provides for freedom of religion; however, at 
times, the Government limited this right for certain groups.
    There was no change in the status of respect for religious freedom 
during the period covered by this report. Government policy continued 
to contribute to the generally free practice of religion.
    The different religious communities generally coexisted without 
problems, although some tensions across different Muslim groups and 
between Muslims and Christians were reported.
    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 an area of 495,755 square miles and a population of 
approximately 9 million. Of the total population, more than half were 
Muslim, approximately one-third were Christian, and the remainder 
practiced traditional indigenous religions or no religion at all. Most 
northerners practiced Islam, and many southerners practiced 
Christianity or a traditional indigenous religion; however, population 
patterns were becoming more complex, especially in urban areas, and 
anecdotal evidence indicated that Muslim conversion was on the rise in 
areas that were previously Christian or animist. Many citizens, despite 
having stated religious affiliations, did not practice their religion 
regularly.
    The vast majority of Muslims were adherents of a moderate branch of 
mystical Islam (Sufism) known locally as Tijaniyah, which incorporates 
some local African religious elements. A small minority of the 
country's Muslims (5 to 10 percent) held more fundamentalist practices, 
which, in some cases, may be associated with Saudi-oriented belief 
systems such as Wahhabism or Salafism.
    Roman Catholics represented the largest Christian denomination in 
the country. Most Protestants, including the Nigeria-based ``Winners 
Chapel,'' were affiliated with various evangelical Christian groups. 
Members of the Baha'i and Jehovah's Witnesses religious communities 
also were present in the country. Both faiths were introduced after 
independence in 1960 and therefore were considered to be ``new'' 
religions in the country.
    There were foreign missionaries representing both Christian and 
Islamic groups. Itinerant Muslim preachers primarily from Sudan, Saudi 
Arabia, and Pakistan, also visited. Saudi Arabian funding generally 
supported social and educational projects and extensive mosque 
construction.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for religious freedom; however, at times 
government practices limited this right. The constitution also provides 
that the country shall be a secular state; however, a large portion of 
senior government officials were Muslim, and some policies favor Islam 
in practice. For example, under a recent decree, a government 
commission was made responsible for organizing the Hajj and the Umra.
    The Hajj is organized by a committee composed of members of the 
High Council for Islamic Affairs, headed by the Grand Imam, and the 
Directorate of Religious Affairs, in the Ministry of the Interior. 
Through these channels, the Government and High Council for Islamic 
Affairs have direct and close contacts with Saudi officials throughout 
the organizing period each year. Additionally, government journalists 
are often sponsored by the Government to cover the event in Mecca.
    In addition to organizing the Hajj and the Umra, the Government 
annually sponsors Hajj trips to Mecca for certain officials. In 
February 2006 the Association of Evangelical Churches sent a memorandum 
to the Government criticizing this and other practices as eroding the 
traditionally secular stance of the country; however, the Government 
did not respond to the memorandum.
    While the Government is legally obligated to treat all faiths or 
denominations equally, Islamic congregations continued to be viewed as 
having preferential status, particularly when requesting official 
clearance or permission for certain activities.
    Non-Muslim religious leaders also claimed that Muslim officials and 
organizations received greater support from the Government. In the 
past, the Government reportedly accorded public lands to Muslim leaders 
for the purpose of building mosques, while representatives of other 
faiths were required to purchase land at market rates to build places 
of worship.
    Religious matters are overseen by the director of religious and 
traditional affairs. Working under the minister of the interior, the 
director of religious and traditional affairs is responsible for 
arbitrating inter-communal conflicts and ensuring religious freedom. 
The director also monitors religious practices within the secular 
state. An independent religious organization, the High Council for 
Islamic Affairs, oversees all Islamic religious activities in the 
country, including the supervision of Arabic language schools and 
higher institutions, the representation of the country in international 
Islamic meetings, and coordination of the Hajj.
    The High Council for Islamic Affairs, in coordination with the 
country's president, also has the responsibility of appointing the 
grand imam--a spiritual leader for all Muslims in the country who 
oversees each region's high imam (a regional Muslim leader) and serves 
as head of the council.
    When President Deby came to power in 1990, he dissolved the former 
High Council for Islamic Affairs, formed a new council, and appointed 
the current grand imam, Sheikh Hassan Hissein Abakar, a representative 
of the generally moderate Sufi (Tijaniyah) branch of Islam. In 
principle, the grand imam has the authority to restrict proselytizing 
by other Islamic groups throughout the country, regulate the content of 
mosque sermons, and exert control over activities of Islamic charities 
operating in the country. Viewed as a generally moderate, pro-Western 
religious figure, Grand Imam Abakar has had his authority challenged by 
followers of other sects of Islam who adhere to more fundamentalist 
teachings derived from eastern and northern Africa and the Middle East.
    In addition to religious matters, religious leaders are also 
involved in managing the country's wealth. 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 three years. In 2004 the Muslim 
representative handed responsibilities over to a Catholic priest 
designated by the Christian community.
    The Government requires religious groups, including both foreign 
missionary groups and domestic religious groups, to register with the 
Ministry of the Interior's Department of Religious Affairs. Since 2004 
registration has taken place without discrimination and been 
interpreted as official recognition. Despite popular perceptions to the 
contrary, registration is not intended to confer tax preferences or 
other benefits to religious groups.
    Muslim, Catholic, and Protestant missionaries continued to 
proselytize in the country. Generally, foreign missionaries did not 
face restrictions; however, they must register and receive 
authorization from the Ministry of Interior to circulate within the 
country, as do other foreigners traveling and operating throughout the 
country. There were no reports that authorization was withheld from any 
group.
    Religious instruction is prohibited in public schools; however, all 
religious groups were permitted to operate private schools without 
restriction. The poor quality of Chad's educational system has prompted 
many Muslim families to look to Islamic schools as an opportunity for 
educating children who would otherwise have little or no access to 
formal schooling. Most large towns have at least one or two private 
religious schools. Although the Government does not publish official 
records on school funding, many Islamic schools were commonly believed 
to be financed by Arab donors (governments, NGOs, and individuals), 
particularly from Middle Eastern countries such as Saudi Arabia. Egypt 
also provided a number of Egyptian teachers for Islamic educational 
institutions operating at the high school and university level in 
N'djamena and Abeche. Libya was also known to financially support 
teachers at Qur'anic and Arab-language schools throughout the country.
    Among the numerous private radio stations, several stations 
broadcasting throughout the country were owned by religious 
organizations (six Christian and two Islamic). Radio stations run by 
both nonprofit and commercial groups were subject to close official 
scrutiny.
    The Government celebrates both Christian and Islamic holy days as 
national holidays. Islamic national holidays include Eid al-Adha, the 
Birth of the Prophet Muhammad, and Eid al-Fitr. Christian holidays 
include Easter Monday, All Saints' Day, and Christmas Day.
    While most interfaith dialogue takes place on a voluntary basis and 
not through government intervention, the Government was generally 
supportive of these initiatives.
Restrictions on Religious Freedom
    Al Faid al-Djaria (also spelled Al Faydal Djaria), a Sufi group 
that adheres to a mystical form of Islam and is found in the Kanem, 
Lake Chad, and Chari Baguirimi areas, 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 freely interact with one another during religious gatherings. The 
director of religious and traditional affairs, the High Council for 
Islamic Affairs, and certain Ulema (Muslim religious authorities) 
objected to some of Al Faid al-Djaria's customs, such as the 
incorporation of singing, dancing, and the intermixing of sexes during 
religious ceremonies, which they deemed un-Islamic. The minister of 
interior banned the group in 1998 and again in 2001. The 2001 ban 
(which was implemented on the technical grounds that the group did not 
have by-laws or basic statutes) denied the group's registration request 
and led to Al Faid al-Djaria's filing of a case against the Government. 
During this reporting period, the ban on Al Faid al-Djaria continued as 
the group's case continued in court, and the group carried out 
activities in the Chari Baguirmi region of the country.
Abuses of Religious Freedom
    Several human rights organizations reported on the problem of the 
mahadjirin children. Qur'anic teachers force these children, who 
attended certain Islamic schools, to beg for food and money. There were 
no credible estimates as to the number of mahadjirin children; however, 
UNICEF included these children in its child protection efforts. In 
September 2005 French television broadcast a program on the situation 
of the mahadjirin children, who testified in one case that they were 
chained and beaten. After this broadcast, the High Council for Islamic 
Affairs appealed for an immediate end to such practices, and the 
Government called for the closure of such schools. Despite these 
attempted reforms, the schools remained open during the reporting 
period.
    The Government also remained concerned about some Islamic 
organizations, such as the Wahhabist group Ansar al Sunna, which were 
well funded by Arab donors and able to use money and other material 
incentives to encourage adherence to their more austere interpretation 
of Islam.
    There were no reports of religious prisoners or detainees in the 
country.
Forced Religious Conversion
    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.

            Section III. Societal Abuses and Discrimination

    Although the different religious communities generally coexisted 
without problems, there was occasional tension between Christians and 
Muslims as well as between more fundamentalist and more moderate 
Muslims. During the year there were regular meetings between key 
religious leaders to discuss peaceful collaboration among their groups.
    The publication of Danish cartoons depicting Muhammad had a 
particularly negative impact on Muslim-Christian relations in the 
country. On February 11, 2006, the president of the High Council for 
Islamic Affairs led a demonstration of several thousand Muslims to 
protest the publication, by a Danish newspaper, of caricatures of 
Muhammad perceived as derogatory and blasphemous. While the 
demonstration was intended to be peaceful, some demonstrators damaged a 
school and bookstore belonging to a Catholic Church, attacked an 
expatriate evangelical missionary, and burned her vehicle. The Catholic 
Church and Association of Evangelical Churches sent official protests 
to the Government for their failure to respond to the situation; 
however, they received no official response.
    Muslim citizens appealed to the Government, asking it to ban all 
newspapers and press releases insulting Islam and Mohammed. Some 
Muslims also recommended sanctions against Denmark. By the end of the 
reporting period, the Government had not offered a response to Muslims' 
requests or made a public statement regarding its stance on the issue.
    The marketplace violence in the southern town of Bebedja between 
Christians and Muslims that resulted in twelve dead and twenty-one 
wounded in 2004 remained a source of tension among the local populace. 
At the end of the reporting period, some of the twenty suspects 
originally detained were still in prison awaiting trial. Some victims 
contacted by human rights groups have accused the Government of failing 
to investigate the cases thoroughly and conduct proper trials.
    There were reports of tensions within the Muslim community between 
the High Council for Islamic Affairs and radical elements within the 
community. Such tensions arose from differences between the leading 
Tijaniyahs and more fundamentalist groups regarding interpretations of 
proper practices, preaching, and the leading of prayers. Each group 
considered its interpretation of the Qur'an to be correct in terms of 
Islamic practices and teachings and contested other interpretations of 
Islam.
    Most interfaith dialogues that attempted to address Christian-
Muslim and Muslim-Muslim tensions were facilitated by the groups 
themselves and not through government intervention. During the 
reporting period, religious groups met regularly to try and resolve 
sources of tension and promote greater collaboration. During these 
encounters, leaders discussed problems of peaceful cohabitation, 
tolerance, and respect for religious freedom. While these dialogues 
were usually initiated by the Commission for Peace and Justice, a 
Catholic organization, both Christian and non-Christian groups 
participated.
    During the reporting period, there were no reports of tension 
between Christians and Muslims in reaction to proselytizing by 
evangelical Christians.

                   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 ambassador met regularly with 
senior representatives of the Muslim and Christian faiths. In May 2006, 
for example, the ambassador traveled to Eastern Chad where he visited 
the high imam of Abeche and the sultan of Ouaddai, two of the most 
prominent and recently vested Muslim leaders in the country. During his 
visit, the ambassador described the embassy's outreach programs to the 
country's Muslims as a means for facilitating greater collaboration 
with the Muslim community. Additionally, the ambassador discussed the 
ongoing political instability in the region and requested the leaders' 
interpretation of the situation while emphasizing the U.S. government's 
desire to find a lasting peace for Sudan and its neighbors.
    Embassy officers also meet with various religious leaders and 
groups during travel outside of the capital. Embassy officials, for 
example, attended the closing ceremony of a five-day training seminar 
on human rights for local imams and marabouts, personal spiritual 
leaders who often preside over small-scale religious ceremonies. Funded 
by the embassy, the seminar was organized by the Islamic Association 
for Justice, a local nongovernmental organization, and trained 
approximately thirty religious leaders on topics such as religious 
freedom, women's rights, educational equality, and the rule of law.
    In addition to meeting with religious and community leaders, the 
embassy also sponsored the visit of an U.S. Muslim leader who met with 
numerous religious, civil society, and academic groups. His visit gave 
an appreciation of the role religious freedom plays in providing peace 
and stability in diverse communities such as the United States.
    Embassy relations with Muslim communities were also strengthened by 
the participation of Muslim leaders in the U.S. government's 
International Visitor Program. While focused on understanding U.S. 
societal, cultural, and political processes, this program also 
highlights the role of religion and religious tolerance in U.S. 
politics and society. Participants in the program included prominent 
Muslims such as the sultan of Abeche, the director of Radio Al Qur'an 
(a Muslim radio station owned by the High Council of Islamic affairs), 
and the principal of Ibnu Cina High School, a well-known Muslim school 
in the country.
                               __________

                            UNION OF COMOROS

    The constitution provides for freedom of religion; however, the 
Government continued to infringe upon 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. Approximately 99 percent of the population was Muslim, and an 
overwhelming majority were Sunni. There was no sharp divide between 
Sunni and Shi'a, and most Muslims respected the doctrinal differences 
between the two branches of Islam. Government authorities continued to 
prohibit Christians from proselytizing; however, there were no known 
instances where the local authorities and population restricted the 
right of Christians to practice other aspects of their faith.
    There is widespread societal discrimination against Christians in 
all sectors of society.
    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 an area of 838 square miles, and its population is 
approximately 635,000. An overwhelming majority--approximately 99 
percent--of the population was Sunni Muslim. Foreigners living on the 
islands numbered several hundred, and included Hindus, Jehovah's 
Witnesses, or members of various Christian, Catholics, and Protestants. 
A few foreign religious groups maintained humanitarian programs in the 
country, but by agreement with the Government, they did not engage in 
proselytizing.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The 2002 constitution, reincorporates Ndzuwani (Anjouan), Ngazidja 
(Grand Comore), and Moheli into a new federation that grants the 
islands greater autonomy. It specifically provides for freedom of 
religion; however, the constitution states 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, government authorities continued to prohibit Christians from 
proselytizing.
    A law dating from the early 1980s states ``whoever divulges, 
promotes, or teaches Muslims a religion other than Islam will be 
punished with a three-month prison sentence and a fine of 50,000 to 
500,000 Comoran Francs.''
    The grand mufti is part of the Government and manages a department 
that handles issues concerning religion and religious 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. The grand mufti periodically consulted with a group 
of elders to assess whether the principles of Islam were respected, and 
he regularly addressed 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 at the middle school level. There are no 
separate provisions made for religious minorities in public schools. 
There are at least two private schools on the island of Ngazidja (Grand 
Comore) that cost approximately $27 (15,000 Comorian francs) per month. 
Almost all children between the ages of four and seven also attend 
schools to learn to recite and understand the Qur'an, although 
attendance is not compulsory for religious minorities.
    Several Islamic holy days, including the Islamic New Year, the 
Birth of the Prophet Muhammad, and Eid al-Fitr, are national holidays.
    The Government does not require religious groups to be licensed, 
registered, or officially recognized.
Restrictions on Religious Freedom
    There are two Roman Catholic churches, one in Moroni, on the island 
of Ngazidja (Grand Comore), and one in Mutsamudu, on the island of 
Ndzuwani (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 for religions other than Islam, 
foreigners are deported. Citizens who proselytize are afforded an open 
trial and are subject to imprisonment.
    On May 29, 2006, four men were convicted to three months in prison 
for ``evangelizing Muslims.'' One woman was also convicted but received 
a three-month suspended sentence. They had been arrested one week 
earlier for hosting Christian religious debates in a private residence.
    In February 2006 the International Church of Moroni received 
permission to distribute gift boxes of toys for Comoran children. After 
promising the boxes would not contain any Bibles or religious 
literature, the church distributed boxes in four villages, two schools, 
and two hospitals. On March 27, the minister of education demanded to 
meet with the pastor of the International Church. During the meeting 
the minister revealed that a children's Bible storybook and two 
necklaces with crosses were found during the toy distribution. The 
minister demanded that the church stop all gift distribution; the 
church complied. On April 1, one of the church leaders was arrested for 
his involvement in toy distribution. He spent one night in prison, and 
his house was searched. Other church leaders were similarly detained, 
and their houses were searched. On April 3, the ministers of interior 
and education met with the pastor and threatened to have him expelled 
from the country. The school directors that gave permission for the 
boxes to be distributed were suspended and village leaders were 
questioned.
    Unlike in previous years, there were no known cases where local 
authorities and religious leaders harassed Christians on Ndzuwani 
(Anjouan).
    Officials in Moheli reportedly stopped a group traveling from Grand 
Comore to Anjouan via Moheli to attend a Jehovah's Witnesses meeting.
    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 2004 the island government of Ndzuwani (Anjouan) arrested and 
shaved the beards of several participants who had participated in an 
unauthorized gathering of several hundred followers of the Djawula 
interpretation of Islam. They were then released.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    There is widespread societal discrimination against Christians in 
some sectors of society. On Ngazidja (Grand Comore), there are 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. Societal pressure and intimidation continued to restrict the 
use of the country's three churches to noncitizens.
    There is concern that Islamic fundamentalism is increasing as young 
citizens return to the country after Islamic theological studies abroad 
and seek to impose a stricter adherence to Islamic religious law on 
their family members and associates. The Union Government has 
established a university, and government representatives stated that an 
important goal of the university is to give young citizens the option 
of pursuing university studies in the country instead of overseas where 
they might absorb more radical ideas. There were 2,450 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. An 
officer from the U.S. embassy in Madagascar met with religious leaders 
on the islands of Ndzuwani (Anjouan) and Ngazidja (Grand Comore) to 
discuss religious tolerance. A U.S. presidential delegation emphasized 
tolerance and nonviolence during a May 27, 2006, meeting with the newly 
elected president. In public and private, the new president professed 
moderate Islam and decried radicalism.
                               __________

                    DEMOCRATIC REPUBLIC OF THE CONGO

    The new constitution, approved in a national referendum in December 
2005 and formally adopted February 18, 2006, provides for freedom of 
religion, and the Government generally respected this right in 
practice, provided that worshipers did not disturb public order or 
contradict commonly held morals.
    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 religious groups 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 or abused 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 an area of 905,000 square miles, and its population 
is approximately sixty million. Approximately 55 percent of the 
population was Roman Catholic, 30 percent was Protestant, and less than 
5 percent each Kimbanguist and Muslim. The remainder largely practiced 
traditional indigenous religions. There were no statistics available on 
the percentage of atheists. Minority religious groups included, among 
others, Jehovah's Witnesses, the Church of Jesus Christ of Latter-day 
Saints (Mormons), and Coptic (Orthodox) Christians.
    Most religious groups were scattered throughout the country and 
were widely represented in cities and large towns. Muslims were mainly 
concentrated in the provinces of Maniema and Kinshasa. Members of the 
syncretistic religion Bunda dia Kongo resided predominately in Bas 
Congo.
    Foreign missionaries operated freely within the country. Missionary 
groups included Roman Catholics, Lutherans, Baptists, Evangelical 
Christians, Mormons, Jehovah's Witnesses, Muslims, and Coptic 
(Orthodox) Christians.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    Article 26 of the transitional constitution provides for religious 
freedom, and the Government generally respected this right in practice. 
During the period covered by this report, a new constitution that 
provides for the right to freedom of thought, conscience, and religion 
was passed by national referendum. 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 Nonprofit 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 by this report. Although the law 
restricts the process of recognition, officially recognized religions 
are free to establish places of worship and 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 operated 
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.
    Public schools permit religious instruction, and many public 
schools are operated by religious groups. Religious education is 
required for all students in religious schools. Parents may choose to 
send their children to any school, religious or nonreligious.
    The Government promoted interfaith understanding by supporting and 
consulting with the country's five major religious groups (Catholic, 
Protestant, Orthodox, Islamic, and Kimbanguist). The Consortium of 
Traditional Religious Leaders serves as an informal forum for religious 
leaders to gather and discuss issues of concern.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. While the Government generally did not interfere 
with foreign missionaries, they were not exempt from general 
restrictions on freedom of movement imposed on all persons by security 
force members who erected and manned roadblocks, at which they often 
solicited bribes. These groups were also not exempt from general 
restrictions or violent crimes committed by security forces. For 
example, on May 7, 2005, men in military uniform shot and killed a 
seventy-one-year-old Belgian Jesuit priest while robbing a grocery 
store. In early June 2005, police arrested and charged five Congolese 
Armed Forces deserters with the crime. During the period covered by 
this report, they were sentenced to lengthy jail terms. The victim was 
in a high crime area, and there was no evidence the man was targeted 
because he was a priest.
    Bundu Dia Kongo, an ethnically based spiritual and political 
movement that called for the establishment of an ``ethnically pure'' 
kingdom from the Bakongo tribe, remained outlawed for its separatist, 
political goals.
    During 2005, the Government banned all religious radio and 
television stations from broadcasting political and news programs.
    On April 27, 2005, the High Media Authority (HAM) suspended 
religious television station Radio Tele Message de Vie for one month. 
The suspension followed the station's refusal to give the Government 
tape recordings of a call-in program broadcast between April 9 and 11 
that allegedly ``incited violence and rebellion.'' This particular 
program edition featured a taped message by Reverend Fernand Kuthino, 
the station's owner, who stated that the transitional government should 
transfer power to the citizenry on June 30, 2005.
    This ban was revoked shortly after June 30, 2005, and religious 
radio and television stations operated normally. HAM may suspend 
stations, religious or secular, for hate speech and calls for ethnic 
violence.
Abuses of Religious Freedom
    In eastern areas of the country, where significant numbers of armed 
groups remained active, religious freedom was not abused. However, as 
part of the general population, religious individuals and institutions 
were attacked by armed groups, as were nonreligious individuals and 
institutions. There was no evidence that religion was the motivating 
factor in any attacks during the reporting period.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups 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.
    During the period covered by this report, there continued to be 
reports of incidents 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. During 
the period covered by this report, there was an increase in reports 
that certain leaders of revival churches, or small evangelical 
Protestant churches, exploited the people's fear of witchcraft by 
either encouraging families to drive accused witches from their homes 
or performing costly and painful exorcisms in which victims may be 
locked in boxes for long periods of time, starved for several days, or 
receive other harsh treatment. Reliable estimates by international 
nongovernmental organizations working in the country suggest that up to 
70 percent of homeless children were accused witches. No one was 
charged, prosecuted, or punished for such crimes reported in previous 
years or for crimes reported during the period covered by this report.
    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. U.S. 
embassy officials regularly meet with religious leaders throughout the 
country.
                               __________

                         REPUBLIC OF THE CONGO

    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.
    While the generally amicable relations among religious groups 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 
to 2001. In 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 an area of 132,000 square miles, and its population 
is approximately 4 million. Approximately half of its citizens were 
Christian; of these approximately 90 percent were Roman Catholic. Other 
denominations included Methodists, Seventh-day Adventists, the Church 
of Jesus Christ of Latter-day Saints (Mormons), and Jehovah's 
Witnesses. There was a growing Muslim community in the country, 
estimated at 2 percent of the population. In fact, 2005 saw the 
construction of large new mosque in Brazzaville. Most workers in the 
urban centers were immigrants from West Africa and Lebanon, with some 
also from North Africa. The West African immigrants arrived mostly from 
Mali, Benin, Togo, Mauritania, and Senegal. The Lebanese were primarily 
Sunni Muslims. There was also a large Chadian Muslim population.
    The remainder of the population was made up of practitioners of 
traditional indigenous religions, those who belonged to various 
messianic groups, and those who practiced no religion at all. A small 
minority of the Christian community practiced 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 (particularly 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 from 1997 to 2001. While the 
association persisted, its influence has diminished considerably since 
2003.
    Several Western Christian missionary groups were active in the 
country, including the 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
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors. There is no 
official state religion, and the constitution specifically forbids 
discrimination on the basis of 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 holy days of Christmas, 
Easter Monday, Ascension, Pentecost, and All Saints' Day as national 
holidays. Muslim holy days are not nationally observed; however, they 
are respected. For example, employers grant leave for those who wish to 
observe holy days not on the national calendar.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    In 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 in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relations among religious groups in society 
contributed to religious freedom. Although uncommon, interreligious 
marriage was generally socially acceptable. Children of majority and 
minority religions usually sat side-by-side in school. In practice, 
religion was generally kept separate from public education. Religious 
tolerance was greater in urban areas than in the rural areas. In some 
forest communities where there are pygmy populations, there is some 
discrimination against them in education and employment as well as 
intolerance for their social practices, including at times their 
animist religious practices.
    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 religious freedom 
with the Ministry of Foreign Affairs, the presidency, nongovernmental 
organizations, and members of the national assembly. The U.S. embassy 
also has implemented programs with key civil society groups that 
address these issues. The embassy supported four human rights 
organizations whose goals include strengthening recognition of 
religious diversity, including animism. U.S. government funding also 
assisted the local branch of CARITAS, which is affiliated with Catholic 
Relief Services and local church organizations, and implemented several 
grassroots projects.
                               __________

                             COTE D'IVOIRE

    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice, although ethnic 
discrimination paralleling differences in religious affiliation and 
resulting from the ongoing political conflict continued.
    The Government continued to experience political instability as a 
result of the failed coup attempt of 2002 that led to a de facto 
division between the northern and southern regions of the country. 
Since 2003 numerous peace accords, including the Linas-Marcoussis 
Accord, have been signed between the major parties involved in the 
conflict, but none has resulted in sustained peace or reconciliation.
    Although the country's political conflict lay along ethnic rather 
than religious lines, political and religious affiliations tended to 
follow ethnic lines; consequently, some religious groups have been 
especially impacted by the conflict. Many ethnic northerners, for 
example, were Muslim. As a result, many Muslims were assumed to be and 
were targeted as suspected rebels and rebel sympathizers by the 
Government during the reporting period.
    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 
although, relations among the various religious groups were at times 
strained as a consequence of the continuing political crisis. Strong 
efforts by religious and civil society groups helped prevent the 
political crisis from turning into a religious conflict; however, there 
continued to be 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. U.S. 
government officials also meet regularly with religious leaders, both 
individually and as a group, and have engaged them in projects to 
advance religious tolerance and conciliation.

                    Section I. Religious Demography

    The country has an area of 124,500 square miles and a population of 
approximately 18 million. An estimated 35 to 40 percent of the country 
was Christian or syncretistic, practicing a mixture of Christian and 
indigenous religions. Approximately 35 percent of the population was 
Muslim, while an estimated 25 to 30 percent of the population practiced 
traditional indigenous religions. Many persons who were nominally 
Christians or Muslims also practiced some aspects of traditional 
indigenous religions, particularly as economic or political conditions 
worsened.
    Christian sub groups found in the country included the Roman 
Catholic Church, the Jehovah's Witnesses, the Seventh-day Adventist 
Church, the Southern Baptist Church, the Coptics, and the Church of 
Jesus Christ of Latter-day Saints (Mormons). The largest Protestant 
church was the Protestant Methodist Church of Cote d'Ivoire. 
Evangelical groups such as the Shekinah Glory Ministries and the 
Assemblies of God also were active. Syncretistic churches included the 
Harrist Church (an African Protestant denomination founded in the 
country in 1913 by a Liberian preacher named William Wade Harris), the 
Primitive Protestant Church, God's Soldiers (founded by an Ivoirian 
woman), and the Messianic Church. Bossonism, a traditional religious 
practice from the Akan ethnic group, was also practiced.
    Other religions with a presence in the country included Buddhism, 
the Baha'i Faith, and the International Association for the Conscience 
of Krishna. Additionally, many religious groups in the country were 
associated with religious groups in the United States.
    Approximately 70 percent of foreigners living in the country were 
Muslim and 20 percent were Christian, with small percentages practicing 
other religions, including Judaism.
    There has been an increase in the membership of evangelical 
churches. Missionary work, urbanization, immigration, and higher 
education levels were also believed to have contributed to a decline in 
the percentage of practitioners of traditional religions. Generally, 
practitioners of traditional religions have followed a trend of 
conversion to Christianity and Islam.
    Muslims were found in the greatest numbers in the northern half of 
the country, however, they were becoming increasingly numerous in the 
cities throughout the country due to immigration, migration, and 
interethnic marriages. According to the most recent census (1998), 
Muslims composed 45.5 percent of the total urban population and 33.5 
percent of the total rural population.
    Both Catholics and Protestants were found in the southern and 
central regions. Additionally, Catholics were concentrated in the east, 
while Protestants were also found in the southwest. Practitioners of 
traditional indigenous religions were concentrated in rural areas of 
the country. Generally, the north was associated with Islam and the 
south with Christianity and other traditional religions.
    Political and religious affiliations tended to follow ethnic lines. 
For example, the Mende and Voltaic groups, which included the Malinke 
and Senufo people, were largely Muslim. The Akan ethnic group, which 
included the Baoule and Agni people, tended to be Catholic. There was 
also some correlation between religion and political affiliations and 
socio-economic class. For example, most Muslims favored the opposition 
Rally of Republicans (RDR) party; additionally, the merchant class was 
mostly Muslim.
    Immigrants from other parts of Africa were at least nominally 
Muslim or Christian.
    Missionaries were active in the country and were primarily from the 
United States and Europe--the most prevalent missionaries being from 
the Baptist Church.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. Although there 
is no state religion, the Government informally favors Christianity for 
historical and ethnic reasons.
    In the past, the Government informally favored the Roman Catholic 
Church and, consequently, gave Catholic Church leaders a much stronger 
voice in government affairs than their Islamic counterparts. Such 
preferential treatment led to feelings of disenfranchisement among some 
Muslims.
    Muslims continued to be underrepresented in the legislature, 
largely because the RDR political party, dominated by Muslims, 
boycotted the last legislative elections in 2000. During the reporting 
period, Muslims represented nine out of thirty-one ministers in the 
transitional government's cabinet. In the previous government of 
National Reconciliation, formed after the January 2003 Linas-Marcoussis 
peace accords, Muslims made up twelve of forty ministers.
    In addition to the legislature, Muslims continued to be 
disproportionately underrepresented in media outlets, such as radio and 
television, as well. Of the approximately eighty-eight radio 
frequencies in the government-controlled zone, for example, there were 
seven Catholic frequencies, one evangelical, and one Muslim. The Muslim 
community tried to apply for more radio frequencies in the early 1990s 
but were unsuccessful in their attempt.
    The armed forces were dominated by southerners, few of whom were 
Muslim. Christian members of the military are offered access to 
chaplains, and Muslim members are allowed time to pray. Since many of 
the leaders of the 2002 attempted coup were Muslim northerners, Muslims 
in the military generally kept a low profile. Although the position of 
Muslim military chaplain was created in 1967, it was only in 2003 that 
a Muslim military chaplain was designated. During the reporting period, 
seven active-duty Muslim soldiers went on pilgrimage to Mecca.
    The Government observes major Muslim and Christian religious 
holidays. The recognized Muslim holy days are Eid al-Fitr, Eid al-Adha 
(Tabaski Day), Layla tul-Qadr (Night of Destiny), and Maulid al-Nabi 
(the Birth of the Prophet Muhammad) The recognized Christian holy days 
are Christmas, Easter Monday, Ascension Day, Pentecost Monday, and All 
Saints' Day.
    In the past the Government paid for the construction of a Catholic 
cathedral. The Plateau Mosque in central Abidjan, a project started in 
1994 under the direction of the Government, remained unfinished. No 
progress on the mosque occurred since shortly after the outbreak of the 
rebellion in 2002, due to a withdrawal of financial support from 
Islamic Arab governments concerned over the country's decreased 
stability.
    The law requires religious groups to register with the Government. 
In accordance with the 1960 law governing associations, all religious 
groups wishing to operate in the country must submit a file including 
the group's by-laws, names of the founding members, date of founding 
(or the 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 to the Ministry of 
Territorial Administration. The Ministry of Territorial Administration 
investigates through the Ministry of Security the backgrounds of the 
founding members to ensure that the group has no politically subversive 
members or purpose. Despite this thorough registration process, no 
religious group had complained of arbitrary registration procedures or 
problems with gaining government recognition. Traditional indigenous 
religious groups were less formally organized, and none had applied for 
registration or recognition. There is no evidence that indigenous 
groups would be denied if they were to apply.
    The Government grants no tax or other benefits to religious groups; 
however, some religious groups gained favors through 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 has been favored 
consistently in this manner.
    Foreign missionaries must meet the same requirements for residency 
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.
    The Government recognizes and oversees all schools, regardless of 
religion, that meet certain nationally established curriculum 
requirements. The national curriculum was the minimum standard of 
teaching in sciences and liberal arts; schools operated by religious 
groups were free to also teach and regulate their own religion courses.
    Religious instruction is permitted in public schools and is usually 
offered outside of normal class hours by established Islamic, Catholic, 
and Protestant groups, including evangelical churches. The Government 
did not interfere with Muslim, Catholic or Protestant groups that 
wished to provide religious instruction in public schools during 
students' vacation breaks.
    Religious instruction in private schools varied. Some private 
schools included religious instruction in their curriculum, some 
allowed religious groups to teach religion during students' vacation 
breaks, and some did not allow any religious instruction. In theory, 
the Government subsidizes private secondary schools, although arrears 
have been accumulating for several years. Some of these subsidized 
schools are run by Christian groups. Muslim groups operate only primary 
schools, although a Muslim school in Daloa is trying to build a 
secondary school.
    The Government recognized several Muslim schools as official 
schools whose curriculum would be overseen by the State for the first 
time. One such school, Iqra, was founded in 2003 by the Islamic 
National Council (CNI) for kindergarten and primary school children in 
Abidjan. The school is the largest of its kind and enrolled 
approximately 300 Muslim children in 2005. Students followed the 
state's official curriculum with the addition of prayer and instruction 
in traditional Muslim values. During the reporting period, Iqra 
received books, computers, and teaching materials from western 
embassies, including the U.S. and Canadian embassies. The school was 
built entirely with funds from the Islamic Development Bank received 
through the CNI.
    Unlike in the past, the Government did not give any money to 
religious associations other than schools during the reporting period. 
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, appeared at major 
religious celebrations and events organized by a wide variety of faiths 
and religious groups. The Government often invited leaders of various 
religious communities, including the Mediation Committee for National 
Reconciliation, the Forum of Religious Confessions, and the Collective 
of Religious Confessions for National Reconciliation and Peace to 
attend official ceremonies and to sit on deliberative and advisory 
committees. In July 2005 the minister of religion held a debate among 
various religious groups on the convergence of religion, civilization, 
and culture.
    During the period covered by this report, President Gbagbo 
continued to meet with Muslims leaders to discuss their particular 
concerns. For example, on March 17, 2006, the president received 
members of the Higher Council of Imams and the National Islamic Council 
(CNI), who presented a memorandum of their proposed solutions to the 
political crisis, which was rooted in questions of citizenship and 
which has negatively impacted many Muslims. These proposals condemned 
discrimination against Muslims on the basis of their ethnic origins and 
sought to promote tolerance. Despite their intentions, the discussions 
resulted in few changes and were, ultimately, unsuccessful in 
alleviating the country's deep political and ethnic divisions.
    As with Muslim groups, President Gbagbo continued to meet 
frequently with traditional chiefs to listen to their concerns; 
however, such meetings were also unsuccessful in bridging the deep 
political and ethnic divisions and promoting greater social inclusion 
of all religions.
Restrictions on Religious Freedom
    Unlike in previous years, there were no reports that the Government 
monitored minority religious groups for what it considered to be 
subversive political activity.
    Beginning with the 2001 Forum for National Reconciliation, the 
Government initiated several programs aimed at improving relations 
between the Government and religious groups; however, many Muslims 
continued to believe that they were targets of discrimination by the 
Government, since they were often perceived as being rebel 
sympathizers. The perception of discrimination amongst Muslims lessened 
with the creation of the power sharing Government of National 
Reconciliation in 2003 and appointment of Muslims to key government 
positions including the prime ministry, high chancellorship, national 
assembly presidency, and various ministerial positions; however, these 
appointments did not end the social or political exclusion of certain 
groups.
    Many northern Muslims continued to feel discriminated against when 
applying for identity cards which document their citizenship. As 
northern citizens, they complained that, when applying for passports, 
they were asked to provide more documents than applicants from southern 
ethnic groups which are predominantly non-Muslim. Additionally, there 
were reports that police officers confiscated or destroyed identity 
cards belonging to northern citizens, telling them they should apply as 
foreigners for a resident permit (carte de sejour). Government security 
forces were also reportedly more likely to extort payments at 
checkpoints from northerners and foreigners than from southern 
citizens. Although discrimination in the distribution of identity cards 
was based on regional and ethnic backgrounds rather than religious 
ones, the fact that many northerners were Muslims while many 
southerners were non-Muslim resulted in government actions that 
disadvantaged Muslims in this process. While lack of an identification 
card was not an obstacle to obtaining employment, those without the 
cards were unable to vote; consequently, many Muslims from the north 
who were denied identity cards were excluded politically.
    In contrast to their relationship with the Government, many 
northern Muslims believed that the rebel New Forces group supported 
their efforts against discrimination by making the issuance of 
identification cards, once again, a key demand in the peace process. 
The new prime minister, in place since December 2005, made the 
implementation of a national identification process one of his top 
priorities. While the prime minister's goal was to have this process 
completed in time for the upcoming presidential and parliamentary 
elections, which have been postponed since 2005 and were scheduled 
before the conclusion of 2006, this process had barely begun by the end 
of the period covered by this report.
    Another point of friction between the Government and Muslim groups 
were Hajj trips. Each year President Gbagbo used state funds to pay for 
a small, politically selected group of Muslims to make the Hajj 
pilgrimage. Private Islamic organizations also organized groups to make 
the Hajj, under the supervision of the Ministry of Interior to protect 
the pilgrims from problems that occurred in the past with fraudulent 
travel agencies. The Government's requirements were somewhat stricter 
than those of the Saudi government. For example, it required a minimum 
of one hundred pilgrims per group, whereas the Saudis require fifty 
pilgrims per incoming group, in addition to a doctor, nurse, and 
religious leader. The Government also required any group seeking to 
organize Hajj pilgrims to have been in existence for three to four 
years.
    Some Muslim organizations continued to view the Government's 
additional organizational requirements for Hajj pilgrimages to Saudi 
Arabia as unnecessary and unwarranted interference in religious 
affairs, considering that Christian churches organize several Christian 
pilgrimages throughout the year without government supervision. In 2003 
the Islamic Umma Front and the National Trade Union of Couriers asked 
the Government to liberalize the Hajj process so that pilgrims could 
organize the trips more easily without government involvement. A 
Ministry of Religion official responded to this request by stating that 
the Government must be involved in the organization of the Hajj since 
it involved 3,000 to 4,000 citizens leaving the country each year. 
During the reporting period, the prime minister's office supported Hajj 
travelers by chartering a plane to send 485 pilgrims to Mecca after 
they were defrauded by an unreliable travel agency.
    Like some Muslims, practitioners of traditional indigenous 
religions also experienced political exclusion. Although there is no 
generally accepted system for classifying the country's diverse 
traditional religious practices, which vary by ethnic group, village, 
family, gender, and age group, members of the country's largely 
Christian and Islamic urban elite that were heavily influence the 
state, generally appeared disinclined to allow traditional indigenous 
religions the social status accorded to Christianity and Islam. Despite 
the resistance to traditional religions, at the beginning of important 
ceremonies, traditional chiefs were often invited to participate in 
traditional libation ceremonies aimed at recognizing ancestors at the 
beginning of important ceremonies.
    There were no reports on restrictions of religious freedom in the 
rebel-controlled northern 60 percent of the country.
Abuses of Religious Freedom
    There were no arrests in a 2004 incident in which someone shot at 
five imams of the executive committee of the High Council of Imams.
    In March 2006 officials from the district of Abidjan attempted to 
destroy a mosque built on public space in the area of Marcory, a mixed 
faith community, in order to allow a private citizen to build a 
supermarket. The local imam presented a document signed by the Marcory 
police superintendent in 1990 authorizing the construction of the 
mosque. The mayor of Marcory intervened, and although the imam's house 
was destroyed, the mosque itself was spared.
    Conditions for Christian religious groups in rebel-controlled areas 
of the north and west remained the same. Unlike in previous years, 
there were no reports of Christians being unable to practice as they 
wished.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    Relations among the various religious groups became strained after 
the outbreak of the 2002 national crisis. Some societal discrimination 
against Muslims and followers of traditional indigenous religions 
continued during the reporting period.
    Northerners, many of whom are Muslim, frequently experienced 
discrimination on the basis of their ethnic or regional origin. Based 
on these factors, many were presumed to support the presidential 
candidacy of former prime minister Alassane Ouattara, a Muslim.
    Followers of traditional indigenous religions were also subject to 
societal discrimination. Some Christians and Muslims refused to 
associate with practitioners of traditional indigenous religions. Many 
Christian or Islamic leaders disparaged practitioners of traditional 
indigenous religions as ``pagans'' or practitioners of ``black magic,'' 
even though many indigenous religions discourage such practices. 
Despite these hostile attitudes towards indigenous religions, many 
practitioners of traditional indigenous religions were unaware of or 
did not consider themselves victims of societal discrimination, nor did 
they complain about their treatment.
    Prior to the 2002 crisis, there were examples of long-standing 
cooperation amongst religious groups, evidenced by interfaith prayer 
vigils, services, and events. Since the start of the conflict, 
religious leaders from diverse groups have assembled on their own 
initiative to mediate tensions. Interfaith activities saw a decrease in 
activity during the past year due to a lack of funding. While religious 
leaders continued to attend each other's main religious celebrations as 
symbolic acts of reconciliation, few if any, leaders of traditional 
indigenous religious groups have been included in these interfaith 
initiatives.
    The Forum of Religious Confessions (The Forum) is an interfaith 
organization that endeavors to promote dialogue, increase 
understanding, and improve relationships among religious leaders and 
groups. It 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 engages 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. Previously the Ministry of Religion 
cooperated closely and regularly with the Forum; however, this ministry 
was absorbed into the Ministry of Interior when Prime Minister Banny's 
government was formed in January 2006. The new Department of Religion 
within the Ministry of Interior was less involved with the Forum.

                   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 political crisis in 2002, when rebel forces seized 
control of the northern 60 percent of the country, the U.S. embassy 
assisted efforts by the Government and nongovernmental organizations to 
mitigate religious tensions in the country. To assist in this way, the 
U.S. ambassador and other U.S. government officials regularly met with 
religious leaders. For example, on March 16, 2006, the embassy hosted 
an interfaith women's round-table discussion entitled ``Women of Faith: 
Agents of Peace, Reconciliation, and Tolerance.'' Fifty Muslim, 
Catholic, and Protestant women discussed ways to promote religious and 
political tolerance.
    This event followed an earlier roundtable discussion organized by 
the embassy on October 22, 2005. The discussion involved fifty Muslim 
women of various backgrounds, including journalists, politicians, 
professors, students, and professional women of various descriptions, 
and was entitled ``Muslim Women: What Is Their Role in the 
Reconciliation Process?'' The discussion was wide-ranging and 
emphasized the importance of promoting tolerance, educating communities 
about how to avoid discrimination and prejudice, making efforts to get 
to know women from other faith communities, and making peaceful 
overtures to all.
    During the reporting period, three religious leaders from Cote 
d'Ivoire--an imam, a priest, and a pastor--traveled to the United 
States on a program called ``Religion and the Community.'' Participants 
explored religious diversity by meeting with American Muslims, 
Catholics, and Protestants, in addition to adherents of smaller 
American religious groups, to discuss how their communities address 
tolerance and religious freedom issues. They also met with the largest 
faith-based cable network in the United States to learn more about 
religious diversity in the media.
    On February 27, 2006, the embassy hosted a digital videoconference 
entitled ``Martin Luther King: A Model of Religious Non-Violence and 
Reconciliation Efforts.'' The discussion focused on King's legacy as a 
role model for tolerance. Thirty-five guests, including imams, priests, 
pastors, a Muslim member of the National Assembly, leaders of women's 
religious groups, and faithful laypersons engaged in an exchange with 
the speaker, a former U.S. diplomat. The speaker highlighted America's 
efforts to promote ethnic and religious tolerance. Following the 
presentation, the participants discussed the tenets of King's teachings 
relevant to the country's crisis. Those in attendance agreed to work on 
strengthening the protection of minorities, renouncing violence, 
promoting interfaith cooperation, and teaching tolerance and acceptance 
from an early age, in each of their communities.
    Embassy officials met with a broad range of nongovernmental 
organizations that work on religious freedom and tolerance issues 
throughout the reporting period.
                               __________

                                DJIBOUTI

    The constitution, while declaring Islam to be the state religion, 
provides for freedom of religion, and the Government generally 
respected 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, and government policy 
continued to contribute to the generally free practice of religion.
    The generally amicable relationship among religious groups 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 an area of approximately 8,450 square miles and a 
population of approximately 700,000. More than 99 percent of the 
population was Sunni Muslim. There were a small number of Roman 
Catholics, Protestants, Copts, and followers of the Baha'i Faith, 
together accounting for less than 1 percent of the population. There 
were no known practitioners of traditional indigenous religions. 
Because all citizens officially are considered Muslims if they do not 
adhere to another faith, there were no figures available on the number 
of atheists in the country.
    The sizable foreign community supported Roman Catholic, Protestant, 
Greek Orthodox, and Ethiopian Orthodox churches.
    A small number of foreign Christian missionary groups operated 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 
respected this right in practice; however, proselytizing is 
discouraged. The Government at all levels sought to protect this right 
in full, and did 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 
almost completely implemented in February 2004. 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 Foreign Affairs by submitting an application to the 
Ministry of Foreign Affairs, which, along with the Ministry of 
Interior, investigates the group. Once approved, the group signs an 
initial two-year bilateral agreement detailing the scope of the group's 
activities. Unlike in previous years, Baha'i members reported no 
incidents of discrimination but did not confirm whether the 
organization submitted a request for registration during the period 
covered by this report. In previous years, such requests have been 
refused.
    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 Birth of the Prophet Muhammad, the Islamic New Year, and the 
Ascension of the Prophet as national holidays.
Restrictions on Religious Freedom
    There is no legal prohibition against proselytizing; however, 
proselytizing is discouraged for non-Muslims.
    Islamic law based on the Qur'an 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 has 
authority in all Islamic matters, including mosques, private religious 
schools (along with the Ministry of Education), religious events, as 
well as general Islamic guidelines of the state. The High Islamic 
Council, officially established within the ministry in October 2004, is 
mandated to give advice on all religious issues and concerns. It also 
is in charge of coordinating all Islamic nongovernmental organizations 
(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 in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom; however, representatives of 
the Roman Catholic, Protestant, and Ethiopian Orthodox churches as well 
as some NGOs noted an increase in animosity towards non-Muslims in 
recent years. 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 
Arabian or Yemeni 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. There are no legal repercussions for conversion from 
Islam to another religion or for marrying outside of Islam; however, 
converts may face negative societal, tribal, and familial attitudes 
towards their decision.
    Approximately 60 percent of the population is ethnically Somali. In 
the ethnic Somali community, clan membership has more influence over a 
person's life than does religion. 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 Roman Catholic Church 
organizes an annual celebration with all the other Christian churches. 
The Qadi has received Ramadan greetings from the Pope. 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. NGOs with a missionary component. 
The embassy has engaged several of its English Language Discussion 
Groups in discussions of religious freedom and tolerance. The 
ambassador uses representational events to promote discussions on 
religious tolerance and attitudes towards religious differences, with 
use of the Arabic language encouraged wherever appropriate.
                               __________

                           EQUATORIAL GUINEA

    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. Because of perceived 
government sensitivity and possible repercussions, religious groups 
practice self-censorship regarding criticism of the Government.
    The generally amicable relationship among religious groups 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 an area of 10,827 square miles, and the Government 
estimated the population is approximately one million (other sources 
estimate the population to be approximately 586,000). Christians 
accounted for approximately 93 percent of the population, and 5 percent 
of the population practiced traditional indigenous religions. Muslims, 
members of the Baha'i Faith, practitioners of other religions, and 
atheists each comprised less than 1 percent of the population. Roman 
Catholicism was the principal religion, dating to the Spanish colonial 
period when almost the entire population was baptized into the faith 
and until recently was the primary way to register a birth. Catholics 
comprised approximately 87 percent of the population, and an estimated 
6 percent belonged to Protestant and independent denominations. Many 
Catholics reportedly also followed traditional beliefs. Although in the 
past there was little organized Christian worship in remote rural 
areas, both Catholic and Protestant churches have expanded into 
interior regions, and new roads have made worship centers accessible to 
practically all areas.
    Foreign missionaries operated both on Bioko Island and the 
mainland. These included Baptists, Presbyterians, Methodists, Seventh-
day Adventists, Assemblies of God, and Jehovah's Witnesses. 
Nondenominational evangelical Christian groups were also present, 
including those who translate the Bible into indigenous languages.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected 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 from holding retreats and other 
meetings. Door-to-door evangelism was not observed.
    A 1992 presidential decree regulates the exercise of religious 
freedom. This decree maintains an official preference for the Roman 
Catholic Church and the Reform Church of Equatorial Guinea, due to 
their traditional roots and pervasive 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, Catholic Masses serve as a normal 
part of any major ceremonial function, such as the October 12 National 
Day. In addition, Catholic and Reform church officials are exempt from 
airport entry and exit taxes.
    The decree regulates the registration of religious groups. To 
register, churches must submit a written application to the Ministry of 
Justice, Worship, and Penitentiary Institutions. The director general 
in the Ministry of oversees compliance with the decree and the 
registration process. This application was not required of the Catholic 
and Reform churches.
    The application and approval process may take several years, but 
such delay appears to be the result of bureaucratic inefficiency and 
not of a policy designed to impede any religious group. Groups that 
include beneficial social programs, such as health projects or schools, 
reportedly are approved more quickly. Enforcement of registration 
requirements is inconsistent. Unregistered groups operating in the 
country can be fined. Such fines are rarely applied, but the Government 
announced over the radio that any unregistered church was subject to 
fines or closure and should regulate its status as soon as possible. No 
permanent closures were observed, although there were isolated 
instances of temporary closures on dubious legal grounds that some have 
linked to efforts at influence peddling.
    The exact number of registered denominations was 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 
religious groups. However, Protestant churches reported a positive 
dialogue and generally good relations between the various Protestant 
denominations.
    Foreign missionaries worked throughout the country, generally 
without impediment.
Restrictions on Religious Freedom
    In the past, the Government and President Teodoro Obiang Nguema 
Mbasogo's ruling Democratic Party of Equatorial Guinea (PDGE) reacted 
defensively to any criticism by the clergy. The Government continued 
unofficially to restrict freedom of expression of the clergy by 
emphasizing that the role of religion is spiritual, not political. 
Permission had been granted for a new radio station to operate, but 
only to broadcast religious programs.
    Government agents, including the president, occasionally make 
official and unofficial visits to observe church services 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.
    The Government did not arrest and detain foreign missionaries, 
although one pastor received such serious threats that he felt 
compelled to return to his West African country. In another case, a 
major U.S. evangelical figure was brought to the country to conduct an 
outreach, and attendees were forced out as the church was locked up by 
a squad of armed police. The evangelist left the country and was told 
by security officers he should not return.
    While there was no reported workplace discrimination targeted 
against a particular faith, some non-Catholic pastors who also worked 
for the Government as civil servants maintained a low profile in the 
workplace with regard to their religious affiliation. Some reported 
that supervisors informed them of the requirement to participate in 
religious activities related to their government positions, including 
attending religious events such as Catholic Masses at government 
functions.
    In 2004, during legislative and municipal elections, security 
forces and the former mayor of Malabo threatened to jail a missionary 
pastor who had removed party campaign posters of the ruling party from 
the walls of his church. No action was taken against the missionary and 
the mayor was later replaced, reportedly for a pattern of decisions 
that did not reflect well on the Government.
    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. Children of all faiths are allowed to enroll in 
schools where Catholicism is taught; however, they are expected to 
participate in daily Catholic religious lessons and prayers. In 
practice, for non-Catholics, access to study in one's own faith in 
these schools generally is not possible. Some Protestant denominations 
have their own schools and are allowed to operate freely.
    Catholic missionaries reportedly receive residence permits shortly 
after their arrival; other persons receive permits after a delay of two 
to three months.
    In 2003 religious leaders reported a positive relationship with the 
new supervising director general at the Ministry of Justice, Worship, 
and Penitentiary Institutions.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relations among religious groups in society 
contributed to religious freedom. However, some non-Catholic religious 
groups believed that they faced societal pressures within their 
regions. Such concerns may reflect ethnic or individual differences as 
much as religious differences.

                   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 in Malabo reopened in late 2003. Together with the U.S. 
embassy based in Yaounde, Cameroon, and the U.S. consular agent based 
in the mainland city of Bata, the embassy in Malabo maintains contact 
with religious groups and monitors religious initiatives.
    During the period covered by this report, embassy representatives 
met with various church and missionary leaders, as well as with 
government officials in the Ministry of Justice, Worship, and 
Penitentiary Institutions.
                               __________

                                ERITREA

    The Government severely restricts freedom of religion for groups 
that it has not registered, and infringes upon the independence of some 
registered groups. The constitution, written in 1997, provides for 
religious freedom; however, the constitution has not been implemented. 
Following a 2002 government decree that religious groups must register, 
the Government closed all religious facilities not belonging to the 
country's four principal religious institutions--the Eritrean Orthodox 
Church, the Roman Catholic Church, the Evangelical (Lutheran) Church of 
Eritrea, and Islam. The membership of these four religious groups 
comprises a significant majority of the population.
    During the reporting period, the Government's record on religious 
freedom did not improve overall, and in some areas deteriorated 
further. The Government continued to harass, arrest, and detain members 
of independent Evangelical groups (including Pentecostals), Jehovah's 
Witnesses, and a reform movement within the Eritrean Orthodox Church. 
The Government also intervened in procedural and administrative 
decisions of the Eritrean Orthodox Church by displacing the patriarch 
in favor of its own candidate. The Government failed to register any of 
the four religious groups who applied in 2002 for registration, and it 
restricted religious meetings and arrested individuals during religious 
ceremonies, gatherings, and prayer meetings. There were also reports of 
forced recantations. While there were no reports of torture of 
religious detainees during the reporting period, some religious 
detainees were held in harsh conditions that included extreme 
temperature fluctuations with limited or no access to family.
    Citizens generally were tolerant of one another in the practice of 
their religion, with the exception of societal attitudes toward 
Jehovah's Witnesses and Pentecostal groups. The Government requires 
citizens to perform national service in the military or face 
incarceration, but it had no programs for alternative national service 
that would permit Jehovah's Witnesses and others, whose faith precludes 
military service, to satisfy the requirement. Some individuals who 
viewed failure to perform military service as a sign of disloyalty 
encouraged harassment of these 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. The 
Government regularly dismissed U.S. government concerns, citing the 
absence of conflict between Christians and Muslims within the country 
and its concerns about disruptive practices of some religious groups 
which it feared would disrupt the country's ``social harmony.'' The 
Government further maintained that upon demarcation of the border with 
Ethiopia, it would implement the constitution and fully respect human 
rights. In November 2005 the U.S. secretary of state again 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 an area of 48,489 square miles, and a population of 
approximately 3.6 million. Although reliable statistics were not 
available, it was estimated that 60 percent of the population was Sunni 
and 30 percent was Orthodox Christian. The population also included a 
small number of Roman Catholics (about 5 percent), Protestants (about 2 
percent), smaller numbers of Seventh-day Adventists, and fewer than 
1,500 Jehovah's Witnesses. Approximately 2 percent practiced 
traditional indigenous religions. Also present in very small numbers 
were practicing Buddhists, Hindus, and Baha'is (less than 1 percent). 
The population in the eastern and western lowlands was predominantly 
Muslim and in the highlands was predominantly Christian. There were 
very few atheists. Religious participation was high among all ethnic 
groups.
    Within geographic and ethnic groups, the majority of the Tigrinya 
was Orthodox Christian, with the exception of the Djiberti Tigrinya, 
who were Muslim. Most members of the Tigre, Saho, Nara, Afar, Rashaida, 
Beja, and Blen ethnic groups were Muslim. Approximately 40 percent of 
the Blen are Christian, the majority being Roman Catholic. More than 
half of the Kunama were Catholic, with a large minority of Muslims and 
some who practiced traditional indigenous religions. The central and 
southern highlands, which were generally more developed than the 
lowlands, were populated predominantly by Christian Tigrinyas as well 
as some Muslim Djiberti Tigrinya and Saho. The Afar and Rashaida, as 
well as some Saho and Tigre, lived in the eastern lowlands. The Blen 
lived on the border between the western lowlands and the central 
highlands and are concentrated in the Keren area, which also included a 
significant minority of Tigre and Tigrinya speakers. The Beja, Kunama, 
Nara, and most Tigre lived in the western lowlands.
    Foreign missionaries operated, including representatives of the 
Catholic, Protestant, and Muslim faiths. Some missionaries and 
representatives of the restricted unregistered religious groups were 
present but kept an extremely low profile for fear of abuse of their 
congregations. In some instances, the Government restricted missionary 
visas, and in one case, imprisoned a foreign missionary. Several 
international faith-based nongovernmental organizations (NGOs) provide 
humanitarian aid, including Caritas, Norwegian Church Aid, Lutheran 
World Federation, Samaritan's Purse, Catholic Relief Services, and the 
Islamic Mufti's Relief Organization. The Government asked Mercy Corps 
and several secular NGOs to cease operations during the reporting 
period.

                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 
had not implemented its provisions by the end of the reporting period. 
The Government severely restricted this right in the case of numerous 
small Protestant churches, the Baha'is, and Jehovah's Witnesses.
    In 2002, the minister of information issued a decree that all 
religions except for the Eritrean Orthodox Church, Islam, the Roman 
Catholic Church, and the Evangelical Lutheran Church must fill out 
registration applications and cease religious activities and services 
until the applications were approved. 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 with other religious groups already present, names and 
personal information of religious leaders, detailed information on 
assets and property owned by the group, and sources of funding from 
abroad. 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 four religious groups fully 
complied with registration requirements more than four years ago and 
continued to inquire with the concerned government offices. Several 
religious groups have complied partially with the registration 
requirements, and some have chosen not to submit any documentation. In 
April 2005 the Government's representative at the U.N.'s Commission on 
Human Rights stated that the Seventh-day Adventist Church's 
registration application would be ``finalized in the near future''; 
however, to date the Church's application had not been approved.
    The four government-registered religious groups were not required 
to fill out the same registration forms as other groups, and their 
services and activities were allowed to continue. They have been 
requested to provide the Government with an accounting of their 
financial sources, as well as lists of personnel and real property, and 
have reportedly done so. However, the Government increased its 
involvement in the four major groups by appointing a lay administrator 
to run the Orthodox Church and instructing the Evangelical (Lutheran) 
Church to take over the administration and liturgy of the Evangelical 
Episcopalian congregation.
    A presidential decree declaring that Jehovah's Witnesses had 
``forsaken their nationality'' by refusing to vote or perform required 
military service continued to result in economic, employment, and 
travel difficulties for many members of the group, 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 holy days are recognized as official holidays by the 
Government: Christmas (both Orthodox and non-Orthodox), Epiphany 
(Christian), Eid al-Adha (Muslim), Good Friday (Christian), Easter 
(Christian), the Birth of the Prophet Muhammad (Muslim), New Year 
(Orthodox), Meskel (Orthodox), and Eid al-Fitr (Muslim).
    Education is predominantly secular.
    The Government made little effort to promote interfaith 
understanding or to coordinate interfaith dialogue.
Restrictions on Religious Freedom
    Islam and Christianity were practiced widely and were for the most 
part tolerated, with persons allowed to worship freely. Christianity 
and Islam have a centuries-old history of tolerance and peaceful 
coexistence between them. Following the 2002 government decree that 
certain religious groups must register or cease all religious 
activities, religious facilities not belonging to the four government-
approved religious groups were forced to close. Authorities in the 
Office of Religious Affairs told religious groups that home prayer 
meetings would be permitted, but the Government did not fully respect 
this guidance. They were also informed that a standing law would be 
used to prevent unregistered religious groups from holding political or 
other gatherings in private homes of more than three to five persons. 
In practice, authorities arbitrarily enforced this law.
    Authorities generally have not hindered the four groups that filled 
out their registration applications in 2002--the Orthodox Presbyterian 
Church, the Seventh-day Adventist Church, the Faith Mission Church, and 
the Baha'i Faith--in holding home prayer or private study meetings, 
although like other unregistered groups their houses of worship remain 
closed and they are not permitted to meet in public settings. Religious 
groups such as the Kale Hiwot (Baptists), Full Gospel Church, and 
Meserete Kristos (Mennonite) Church have complied with some, but not 
all, of the registration requirements. Treatment of these and other 
unregistered religious groups often varied depending on the locale. 
Some local authorities allowed unregistered groups to worship in homes 
or rented spaces whereas others did not allow them to meet at all.
    The Government closely monitored the activities and movements of 
unregistered religious groups and members, including nonreligious 
social functions attended by members. In 2004 the Government also 
closed down an Orthodox congregation known as Medhane Alem, whose 
religious beliefs or services it did not approve of, and continued to 
harass its members, placing some in prolonged detention. In October 
2004 three men that the Government considered to be organizers were 
jailed without charges and remained in detention at the end of the 
reporting period. In early 2006 the Government threatened more than 
sixty members of this congregation if they did not withdraw support for 
a petition protesting the Government's intervention in the Orthodox 
Church.
    In 2003 the Government denied visa applications for representatives 
of Jehovah's Witnesses 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 to comment on 
political matters. No religious groups--registered or unregistered--
were allowed to produce religious periodicals. The Office of Religious 
Affairs within the Office of the Presidency monitors compliance with 
these proscriptions.
    All religious entities must receive authorization from the Office 
of Religious Affairs to print and distribute documents. The Office of 
Religious Affairs routinely approved requests for authorization from 
registered groups and four unregistered churches; however, in the past 
other unregistered churches were unable to obtain authorization to 
print documents for distribution within their congregations.
    Faith-based organizations are permitted to fund, but not to 
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 were free to 
worship at nearby houses of worship for the four registered religions. 
Military members reportedly were sometimes allowed to possess certain 
religious books to pray privately although not in groups. This rule is 
inconsistently enforced. Several members of unregistered religious 
groups reportedly were detained for violating this rule.
    The Government also forbids what it deems to be radical forms of 
Islam. Most foreign Muslim preachers were not allowed to proselytize, 
and funding of Islamic missionary or religious activities is 
controlled.
Abuses of Religious Freedom
    There were numerous credible reports that several hundred members 
of unregistered religious groups were detained or imprisoned at various 
times since 2002. During the reporting period, there were reliable 
reports that authorities detained at least 450 members of unregistered 
religious groups without charges. Some were released after detentions 
of several days or less, while others spent longer periods in 
confinement without charges and without access to legal counsel. 
Government restrictions make it difficult to determine the precise 
number of religious prisoners at any one time, and releases sometimes 
go unreported; however, the number of long-term prisoners continued to 
grow. Some NGOs reported as many as 1,700 prisoners of conscience in 
detention.
    The Government reportedly holds individuals who are jailed for 
their religious affiliation at various locations, including facilities 
administered by the military, such as at Mai Serwa outside the capital 
and the more distant Sawa and Gelalo as well as police stations inside 
Asmara and other cities. Often, detainees were not formally charged, 
accorded due process, or allowed access to their families. While many 
were ostensibly jailed for evasion of military conscription, 
significant numbers were being held solely for their religious beliefs, 
and some were held in harsh conditions that include extreme temperature 
fluctuations. Many were asked to recant their religious beliefs as a 
precondition of release.
    The Government did not excuse individuals who objected to military 
conscription for religious reasons or reasons of conscience, nor did it 
provide for alternative national service. Based on their religious 
beliefs, most members of Jehovah's Witnesses refused to participate in 
national military service or to vote. Some Muslims also objected to 
universal national service because of the requirement that Muslim women 
must perform military duty. Some religious practitioners in the 
Catholic Church also objected.
    Although members of several religious groups, including Muslims, 
reportedly were imprisoned in past years for failure to participate in 
national military service, the Government 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 military service were 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. They were also prohibited from having their marriages 
legalized by the civil authorities.
    In conducting searches for national military service evaders, 
security forces targeted gatherings of unregistered religious groups 
with a frequency not characteristic of its treatment of other groups' 
social gatherings or religious services, including those of the four 
government-approved religions.
    Arrests of individuals, ostensibly for noncompliance with national 
service requirements, yet apparently targeting certain religious 
groups, continued throughout the year. Individuals arrested were often 
detained for extended periods of time without due process. On occasion, 
charges were levied; however, generally individuals were held without 
charges.
    Of the 218 individuals reported as detained during the previous 
reporting period, 122 remained incarcerated. Many of them were held in 
military prisons for not having performed required national military 
service, and many belonged to unregistered religious groups. Several 
pastors and dozens of women were among the imprisoned. Many have 
refused to recant their faith and continued to be detained in civilian 
and military detention facilities across the country. Several were 
released after recanting their faith. At least three received a legal 
sentence for violation of the government restriction on belonging to an 
unregistered religious group and were serving two-year prison terms. 
One was released after he was declared medically unfit for military 
service.
    The Government singled out Jehovah's Witnesses for particularly 
harsh treatment. According to credible sources, a total of thirty-one 
Jehovah's Witnesses were being held without charges or trial. More than 
a dozen were being detained at Sawa, eight for allegedly failing to 
perform national military service. Detainees above the cut-off age for 
national service eligibility (forty for men and twenty-seven for women) 
were reportedly held for attending religious meetings, preaching, or 
visiting families of escapees.
    Jehovah's Witnesses were jailed in harsh conditions for varying 
periods, at least three individuals were detained for more than eleven 
years, reportedly for evading compulsory military service. However, the 
maximum legal penalty for refusing to perform national service is two 
years. In the past, Ministry of Justice officials have denied that any 
Jehovah's Witnesses were in detention without charge, although they 
acknowledged that some of them and a number of Muslims were jailed for 
evading national service.
    There were no reports that the security forces tortured those 
detained for their religious beliefs during this reporting period; 
however, in June 2005 there were credible reports that nineteen members 
of unregistered churches died at the Wia military camp after 
authorities bound them by the hands and feet and left them outside in 
extremely hot conditions. Detention conditions continued to be harsh. 
In June 2006 there were reports that at least five of fifteen detainees 
died from exposure after escaping from a detention facility in the 
southern part of the country.
    There were credible reports that some detainees were required to 
sign statements as a condition of release renouncing or agreeing not to 
practice their faith or, in a small number of cases, to ``return to the 
faith of their fathers,'' which some detainees understood to mean 
becoming a member of the Orthodox Church. In some cases in which 
detainees refused to sign such documents, relatives were asked to do so 
on their behalf.
    On July 8, 2005, police arrested eighteen students and a professor 
from Halhale College, approximately twenty miles from Asmara, as they 
finished their exams. At the end of the reporting period their status 
remained unknown.
    On August 21, 2005, police arrested a bridal couple and eighteen 
wedding guests from an unregistered church at the private wedding 
ceremony at the bride's home. At the end of the reporting period their 
status remained unknown.
    During September 2005 there were reports of the arrest of more than 
200 evangelical Christians and members of unregistered churches, 
including 20 members of the Hallelujah and Philadelphia churches, for 
organizing a wedding party in Asmara. While the members of the 
Hallelujah and Philadelphia churches were reportedly released one month 
later, it was not known how many of the others were released or 
subjected to further detention.
    In October 2005 the Government ordered the long-time pastor of the 
Evangelical Episcopalian church to depart the country.
    Over the Christmas holiday, seventy-eight individuals were detained 
after raids on businesses owned by Evangelical Christians, Pentecostals 
and other members of unregistered churches. Two individuals were 
released after signing pledges not to practice their faith and paying a 
bail of $10,000 (150,000 nakfa). During the raid several church members 
managed to escape and depart the country or go into hiding. Authorities 
threatened the family members who remained in the country with arrest 
and detention if they did not turn in those who had escaped or gone 
into hiding.
    In January 2006 a member of one of the unregistered churches was 
arrested and detained in Asmara. Several weeks later his wife was also 
detained in a separate facility. Both reportedly were still being held 
at the end of the reporting period.
    In February 2006 thirteen members of the Kale Hiwot church were 
arrested in Mendefera in the home of a church member. They reportedly 
remained detained at the end of the reporting period.
    Also in February 2006 a canon of the Evangelical Episcopalian 
Church, who was on a temporary visit from the United Kingdom, was 
ordered to leave.
    While participating in short-term retraining at the Sawa military 
training facility, seventy-five Christians were detained and punished 
for reading the Bible. They continued to be held at Sawa.
    In spring 2006 the BBC reported that a British missionary was 
detained for several days, and subsequently expelled, for distributing 
Bibles.
    In May 2006 there were reports that fifty evangelical Christian 
students enrolled and boarding at Mai Nefhiy Educational Institution 
were allegedly subjected to severe punishment by authorities, 
ostensibly for refusing to participate in events surrounding Eritrean 
Liberation Day. At the end of the reporting period, they continued to 
be detained at Mai Nefhiy.
    There were reports that authorities detained three members of an 
unregistered church in Nefasit. One church member, who had been forced 
to leave behind an extremely sick child who later died, was released on 
bail.
    In June 2006 there were reports in the North Red Sea region that 
authorities detained six members of an unregistered church. They were 
held in a military camp and released after four days.
    Throughout the reporting period there were reports of the detention 
of Muslims who oppose the mufti appointed by the Government more than 
ten years ago. Sources reported that approximately seventy Muslims 
continued to be detained.
    During the reporting period there were significant changes 
orchestrated by the Government with the leadership of the Eritrean 
Orthodox Church that raised concerns regarding the independence and 
freedom of religious practice permitted within the Church by the 
Government. In August 2005 the Government appointed a lay administrator 
to manage and oversee church operations, in contravention to the 
Orthodox Church constitution. Shortly after this appointment, the Holy 
Synod voted to remove church Patriarch Abune Antonios on putative 
charges that he had committed heresy and was no longer following church 
doctrine. A new patriarch was selected by the synod. The deposed 
patriarch continued to be able to serve as a priest; however, he was 
forbidden to conduct church services. He remained essentially under 
house arrest. According to church officials, Dioscoros was the new 
patriarch of the Eritrean Orthodox Church.
    Following the deposal of Patriarch Antonios by the Synod, more than 
sixty members of a fellowship of the Orthodox Church were told to 
withdraw their signatures from a petition protesting the closure of 
their fellowship and to confess that the church leaders, namely the 
deposed patriarch, were heretics. There were reports that these sixty 
members were excommunicated from the Church by the new patriarch and 
that at least three of them were arrested by authorities.
    In January 2005 the deposed patriarch objected to his removal 
through a letter sent, and made public, to the Holy Synod. In the 
letter, he denied the charges against him and excommunicated several 
synod members, as well as the lay administrator, stating that their 
actions, and those of the Government, violated the constitution and 
bylaws of the Eritrean Orthodox Church.
Forced Religious Conversion
    There were reports that police forced some adherents of 
unregistered religious groups to sign statements to abandon their 
faiths as a precondition of their release.
    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.

             Section III. Societal Abuse and Discrimination

    Citizens generally were tolerant of one another in the practice of 
their religion, particularly among the four government registered 
religious groups. Mosques and the principal Christian churches 
coexisted throughout the country, although Islam tended to predominate 
in the lowlands and Christianity in the highlands. In Asmara, Christian 
and Muslim holidays were respected by all religions. Some holidays were 
celebrated jointly.
    Societal attitudes toward Jehovah's Witnesses and some Pentecostal 
groups were an exception to this general tolerance. Jehovah's Witnesses 
generally were disliked and faced some societal discrimination because 
of their refusal to participate in the 1993 independence referendum and 
to perform national military service, a refusal that was widely judged 
as unpatriotic. There was also some social prejudice against other 
unregistered religious groups. Some persons reportedly cooperated with 
government authorities by reporting on and harassing members of those 
groups.
    Leaders of the four principal religions met routinely, enjoyed 
excellent interfaith relations, and engaged in efforts to foster 
cooperation and understanding among their followers. Few religious 
leaders in the country took a strong public stance in defense of 
freedom of conscience for all faiths.

                   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 met regularly with leaders of the religious 
community.
    The U.S. Ambassador and other embassy officers raised the cases of 
detention and restrictions on unregistered religious groups with 
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.
    In September 2004 the U.S. 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 secretary renewed the designation the following year and applied 
sanctions under the Arms Export Control Act that prohibited the 
commercial sale of certain defense articles and services.
                               __________

                                ETHIOPIA

    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice; however, on 
occasion local authorities infringed on this right.
    There was little change in the status of respect for religious 
freedom during the period covered by this report, although some 
Protestant and Muslim groups continued to complain that local officials 
discriminated against them when seeking land for churches, mosques, and 
cemeteries.
    The generally amicable relationship among religious groups in 
society continued to contribute to religious freedom. In general, there 
was a slight increase in interreligious conflict and clashes. 
Government criticism of some Muslim elements continued. There was 
reported tension between traditionalist Muslims and followers of the 
Wahhabi sect, an interpretation of Islam that reportedly receives 
support from Saudi Arabia.
    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 an area of 472,000 square miles, and its population 
was approximately 74 million. An estimated 40 to 45 percent of the 
population belonged to the Ethiopian Orthodox Church (EOC). The EOC was 
predominant in the northern regions of Tigray and Amhara.
    Approximately 45 percent of the population was Sunni Muslim. Islam 
was most prevalent in the eastern Somali and Afar regions, as well as 
in all the major parts of Oromia in the east and south.
    Christian evangelical and Pentecostal groups continued to be the 
fastest growing faiths and constituted an estimated 10 percent of the 
population. Established Protestant churches such as Mekane Yesus and 
the Kale Hiwot were strongest in the Southern Nations, Nationalities, 
and People's Regional State (SNNPR), western and central Oromia, and in 
urban areas. In Gambella in the west, Mekane Yesus followers 
represented 60 percent of the population. The Evangelical Church 
Fellowship claimed 23 denominations under its religious umbrella.
    Oriental Rite and Latin Rite Roman Catholics numbered more than 
500,000. There were reportedly more than 7,500 Jehovah's Witnesses 
adherents and 105 Kingdom Halls in the country. Jews, animists, and 
other practitioners of traditional indigenous religions made up most of 
the remaining population. In Addis Ababa and north Gondar, in the 
Amhara region, some claimed that their ancestors were forced to convert 
from Judaism to Ethiopian Orthodoxy (Feles Mora) many centuries ago. 
There were very few atheists. Although precise data was not available, 
active participation in religious services was generally high 
throughout the country.
    A large number of foreign missionary groups operated in the 
country. Protestant organizations that sponsored or supported 
missionary work included 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 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). Pentecostals, Jehovah's 
Witnesses, and the Church of Jesus Christ of Latter-day Saints 
(Mormons) also had active missionary operations.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice; however, on 
occasion local government authorities infringed on this right. The 
constitution requires the separation of state and religion and 
prohibits a state religion, and the Government generally respected 
these provisions in practice. In 2003, the Federal Government 
interfered in the internal affairs of the Ethiopian Islamic Affairs 
Supreme Council (EIASC) by orchestrating the installation of EIASC 
officials following an internal power struggle.
    The Government requires that religious groups be registered. 
Religious institutions and churches, as with nongovernmental 
organizations (NGOs), must renew their registration with the Ministry 
of Justice every three years. The Ethiopian Human Rights Council 
(EHRCO) stated that this registration requirement reflects a lack of 
progress or improvement in the Government's treatment of ``newer 
religions,'' specifically Protestant churches.
    The EOC never registered with the Government and has never faced 
repercussions. The EIASC, after registering nine years ago, never re-
registered. Protests from other religious groups over these exceptions 
did not result in equal treatment from the Government. The Apostolic 
Nuncio in the country wrote repeatedly to the Prime Minister's Office 
seeking equal treatment before the law. Mekane Yesus, the Evangelical 
Fellowship, and Roman Catholic Church believed that churches should be 
placed in a ``different status than NGOs.'' However, there was no 
change in the government policy during the period covered by this 
report.
    Under the law, any religious organization that undertakes 
development activities must register its development wing separately as 
an NGO with the Ministry of Justice. 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. A group's failure to register resulted in a 
denial of legal standing, which would prevent it from opening a bank 
account or fully participating in any court proceeding.
    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, religious schools and hospitals, 
regardless of length of 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.
    After complaints that mosques built by squatters had been 
demolished in 2003, the Addis Ababa Municipality suspended plans to 
demolish other mosques built illegally by squatters.
    In most interreligious disputes, the Government maintained 
neutrality and tried to be an impartial arbitrator. Some religious 
leaders requested the establishment of a federal institution to deal 
with religious groups; however, no action was taken to establish such a 
federal institution by the end of the period covered by this report.
    The Government interpreted the constitutional provision for 
separation of religion and state to mean that religious instruction was 
not permitted in schools, whether public or private. Schools owned and 
operated by Catholic, Orthodox, evangelical, and Muslim groups were not 
allowed to teach religion as a course of study. The Government 
Education Bureau in Addis Ababa complained that the morals courses most 
private schools taught as part of their curriculum were not free of 
religious influence. Churches were permitted to have Sunday schools, 
the Qur'an was taught at mosques, and public schools permitted the 
formation of clubs, including those of a religious nature.
    The Government officially recognizes both Christian and Muslim 
holidays and continues to mandate a two-hour lunch break on Fridays to 
allow Muslims to go to a mosque to pray. Recognized government holidays 
include the Christian holy days of Christmas, Epiphany, Good Friday, 
Easter, and Meskel, as well as the Muslim holy days of Eid al-Adha 
(Arefa), the Birth of the Prophet Muhammad, and Eid al-Fitr (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 took steps to promote interfaith understanding by 
including religious leaders in major societal campaigns. All principal 
religious leaders were present at the launching of the National 
Partnership Forum against HIV/AIDS and at the 2004 national rollout of 
antiretroviral treatment. 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. There were no religious political parties in the country, and 
the ban was not tested in practice.
    The Government did not issue work visas to foreign religious 
workers unless they are associated with the development wing of a 
religious organization licensed by the Government. However, this policy 
was not consistently enforced for Muslims or Orthodox Christians. 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, Wakafeta, for 
unspecified reasons.
    The EIASC oversees the activities of foreign imams and screens out 
perceived Wahhabi influence.
    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. There were no 
further developments nor were there likely to be any developments in 
the Government's defamation case against two journalists in 2001. The 
EHRCO reported that no journalists were detained or charged during the 
reporting period with inciting religious groups or with defamation of 
religious leaders.
    Evangelical leaders complained that, in general, regulations on the 
importation of Bibles were too strict and that customs duty on Bibles 
and other religious articles were excessive; however, Bibles and 
religious articles were subject to the same customs duties as all 
imported books, donated or otherwise. Continuing discussions between 
the Government and the Ethiopian Evangelical Church of Mekane Yesus 
yielded progress on this issue. In 2005, parliament passed a 
proclamation lifting taxation on imported books and printed materials, 
effectively addressing this issue.
    In contrast to previous years, there were no reported incidents 
relating to wearing headscarves. However, the case of a Muslim nursing 
student who refused to change her hijab while attending patients 
required local religious leaders to successfully mediate the dispute, 
which resulted in the student wearing a headscarf instead.
    Minority religious groups complained of discrimination in the 
allocation of government land for religious sites. Protestant groups 
occasionally complained of discrimination by local officials when 
seeking land for churches and cemeteries. Evangelical leaders 
complained that because they are perceived as ``newcomers,'' they 
remained disadvantaged in the allocation of land compared with the EOC 
and the EIASC.
    The EIASC complained that it has more difficulty than the EOC 
obtaining land from the Government; others believed that the EIASC was 
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, 
even though the constitution provides for freedom to establish 
institutions of religious education and administration. Tigray regional 
government officials chose not to interpret this provision liberally in 
the town of Axum, and the Federal Government did not overrule them. 
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.
    Providing adequate space for churches within Addis Ababa continued 
to be a major issue among Protestant groups. These groups noted that 
the Orthodox Church built at least twenty churches between September 
2003 and July 2005, but no other groups were authorized to construct 
new edifices.
    The EIASC also raised concerns about the equitable celebration of 
religious holidays in the country, noting Orthodox Christian holidays 
such as Meskel and Epiphany are celebrated in Meskel Square and Jan 
Meda, two large public squares in Addis Ababa, while the celebration of 
Eid al-Fitr had been relegated to the less prominent Addis Ababa 
stadium. The EIASC's request to the Addis Ababa City Council for land 
to build a venue for this celebration was pending at the end of the 
period covered by this report.
    Members of the Jehovah's Witnesses continued to lease their own 
plots of land in the capital and throughout the country, due to lack of 
suitable properties available from the Government. However, in Oromia 
some plots were provided free of charge to some religious groups to 
build places of worship.
    The Meserte Kristos/Mennonite Church, Mekane Yesus Church, Seventh-
day Adventist Church, and the EIASC made little progress at securing 
the return of property confiscated by the Government under the Derg 
regime.
    Although the Meserte Kristos/Mennonite Church was able to reclaim 
its place of worship after the Derg fell from power, the Government 
seized it again in 2003. The Government defended its action under 
existing legal mechanisms for seizing property.
    The Government did not return properties to the Mekane Yesus Church 
that were also seized under the Derg regime, including three student 
hostels and two schools. The Mekane Yesus leadership stated that these 
issues were still unresolved.
    The Seventh-day Adventists also did not make progress in obtaining 
the properties taken by the Derg regime, including two hospitals. The 
Supreme Islamic Council continued to try to obtain properties outside 
of the capital that were similarly confiscated. In Addis Ababa and 
Oromia, structures have been returned under federal provisions; 
however, edifices under regional statutes have yet to be returned. 
There was a precedent and a perception that the Government favored the 
EOC, yet government officials stated that there was no discrimination.
Abuses of Religious Freedom
    Two men charged with the 2002 killing of Full Gospel Church leader 
Pastor Demtew remained in prison while their trials continued. The 
pastor was allegedly killed when a mob led by EOC priests forcibly 
entered his home. The case was pending at the conclusion of the 
reporting period.
    In another instance, while apparently not religiously motivated, 
the killing of a Muslim man by a Protestant, whom authorities have 
prosecuted for the murder, was reported as ``martyrdom'' on a few 
websites.
    In March 2006 an individual believed to be a Christian and mentally 
unstable drew demeaning cartoons of Muhammad in the town of Kemisse in 
the Amhara region. Local Muslims, allegedly considered to be Islamic 
extremists, organized a protest and caused a riot in Kemisse town, 
which injured several persons, destroyed four evangelical churches, and 
caused an estimated $160,000 (1.4 million Birr) in property damage. 
Perpetrators of the riot were detained and under investigation at the 
end of the reporting period.
    On April 15, 2006, unidentified groups of individuals suspected to 
be Muslims from the local community threw a hand grenade at Emanuel 
United Church of Ethiopia in Jijiga, injuring several worshippers. 
Police were searching for the perpetrators at the end of the reporting 
period.
    The desecration of the Qur'an by a Christian student at the 
Southern University on April 17, 2006, angered Muslims throughout the 
country. Police investigated the case and detained the alleged 
perpetrator. The case was pending at the end of the reporting period.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom; however, some minor conflicts 
between religious groups continued. These occurred most noticeably 
between Ethiopian Orthodox Christians and evangelical Protestants, 
between evangelical Protestants and Muslims, as well as between 
Ethiopian Orthodox Christians and Muslims. In addition, there continued 
to be pockets of interreligious tension and criticism between other 
religious groups.
    Members of newer faiths, such as Pentecostals, requested police 
protection against overt public opposition. There were several reports 
of low-level physical and verbal harassment targeted at religious 
officials and church members that led victims to seek protection from 
the local authorities. Ethiopian Orthodox leaders reported that 
sometimes Protestants failed to respect Orthodox holy days and customs. 
Muslims reported that some Pentecostal preachers disparaged Islam in 
their services. Some Muslim and Protestant leaders complained that the 
EOC's desire to show its dominance caused irritation in the religious 
community.
    In most regions, Orthodox Christians and Muslims generally 
respected each other's religious observances, and there was tolerance 
for intermarriage and conversion in certain areas. In Addis Ababa, 
persons of different faiths lived side-by-side. Most urban areas 
reflected a mixture of all religious faiths. The Roman Catholic Church 
and evangelical Protestant denominations provided social services such 
as health care and education to nonmembers as well as to members.
    The EIASC continued to express concern over increasing external 
Wahhabi influence within the Muslim community. The EIASC alleged that 
money flowed into the country through Saudi-funded entities, raising 
concern over external non-Ethiopian Islamic influences.
    In 2004, the EIASC struggled with Wahhabist fundamentalism within 
its ranks and replaced all executive members with staunch anti-
Wahhabists. A Ministry of Foreign Affairs representative attended the 
election sessions to demonstrate the Government's interest in the 
issue. Additionally, the EIASC expressed concern over the prospect of 
Wahhabists gaining seats on the council.
    In May 2005, religious institutions deployed 1,554 members 
throughout the country to observe the national election. The EIASC 
deployed 558 observers, Protestant denominations deployed 607, the EOC 
deployed 359, and the Catholic Church deployed 30. On June 9, 2005, 
leaders of religious organizations, including the EOC, EIASC, 
Evangelical Church of Mekane Yesus, and the Catholic Church, made a 
call for peace following demonstrations in Addis Ababa.
    Leaders of the EIASC in collaboration with local EOC leaders 
diffused tension created by the politically motivated killing of 
members of the community in Kofele District of Oromia region in July 
2005. Following a pair of religiously motivated killings and reports of 
harassment of Christians by the Muslim majority in this area, religious 
leaders worked closely together to bring an end to the increasing 
violence. Upon hearing reports that local imams provided shelter and 
protection for EOC priests after they were reportedly targeted by local 
renegade Muslim individuals, religious leaders of both faiths from 
Addis Ababa came to the region to broker a peace. They convinced local 
community leaders to work with the population to remind them of the 
long history of cohabitation that has occurred in the area and that 
through tolerance they would be building a better community.
    Evangelicals claimed that they were not able to bury their dead in 
cemeteries given to them by the Government because Muslims and Orthodox 
prevented it. In November 2003, in the Buta Jira area, a Protestant 
family buried a child in a local cemetery. Muslims reportedly dug up 
the body at night and dumped it in town. The family reported the 
incident to the local police and zonal administration, but reportedly 
authorities took little action to resolve the case. In Harar, 
evangelicals also were not able to bury their dead in the same 
cemeteries used by Orthodox and Muslims. Local and regional governments 
assign burial plots to various faiths. However, isolated incidents 
occur and in such instances, local government officials generally 
address the problem.

                   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 encouraged the Government to ensure that no 
religious groups were channeling funds through the country to finance 
terrorist goals. Embassy officials also made an active effort to visit 
all of the religious groups and faith-based 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. On the same day, the 
embassy invited twenty-eight members of local Muslim Youth Councils for 
a wide-ranging discussion with visiting American imam Daryl Wainwright.
    The Defense Department's Combined Joint Task Force-Horn of Africa 
(CJTF-HOA) projects sought to propagate positive images of the United 
States in the Muslim community in Somali Region.
    In December 2005, the embassy awarded a $26,500 grant for the 
preservation of the Sheikh Hussein shrine, a historic Muslim pilgrimage 
site located in Oromia and established in the thirteenth century. The 
ambassador continued to hold regular meetings with religious leaders 
around the country.
                               __________

                                 GABON

    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.
    The generally amicable relationship among religious groups 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 an area of 103,347 square miles, and its population 
is approximately 1.5 million. Major religions practiced in the country 
included Christianity (Catholicism and Protestantism), Islam, and 
traditional indigenous religions. Many persons practiced both elements 
of Christianity and elements of traditional indigenous religions. It 
was estimated that approximately 73 percent of the total population, 
including noncitizens, practiced at least some elements of 
Christianity; approximately 12 percent practiced Islam (of which 80 to 
90 percent are foreigners); approximately 10 percent practiced 
traditional indigenous religions exclusively; and approximately 5 
percent practiced no religion or were atheists. The country's president 
was a member of the Muslim minority.
    Foreign Christian missionaries were 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 respected this right in practice. A 1970 decree 
banning Jehovah's Witnesses 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 major religions. Such meetings are held 
periodically, and informal discussions among religious leaders are 
routine.
    The Government celebrates some Christian and Muslim holy days as 
national holidays; these include Easter Sunday and Monday, Ascension 
Day, Assumption Day, All Saints' Day, Christmas, Eid al-Kebir, and Eid 
al-Fitr.
Restrictions on Religious Freedom
    The Government has refused to register approximately ten religious 
groups, nine 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 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 have alleged in the past that the armed forces 
favor 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, 
charging visa fees on volunteer medical and religious workers not 
imposed on other denominations, and demanding customs fees for aid 
materials. Missionaries expressed concern that foreigners holding valid 
visas that describe their profession as ``pastor'' have been denied 
entry unless they have an additional entry permit issued in advance by 
immigration. However, there were no reports that any applicant was 
denied a permit.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religions in society 
contributed to religious freedom. There were no reports of 
interreligious violence or intrareligious incidents during the period 
covered by this report.
    Practitioners of some traditional indigenous religions inflicted 
bodily harm on other persons during the period covered by the report. 
Two adolescent boys found murdered in February 2005 were widely 
believed to have been the victims of ritual killings. Parents and 
newspaper articles alleged that seven other males may have been the 
victims of ritual killings in 2005. Three were reported killed in 
March, one each in May and July, and two more in December. No 
information was made public on the investigation, if any, into the 
circumstances of these crimes or possible suspects. The Ministry of the 
Interior 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. The embassy 
maintains contacts with the Ministry of Interior and the minister of 
human rights 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 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.
    The generally amicable relationship among religious groups 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 an area of 4,361 square miles, and its population 
is approximately 1,641,600. Sunni Muslims constituted more than 90 
percent of the population. The vast majority were Malikite Sufis, of 
which the main orders represented were Tijaniyah, Qadiriyah, Muridiyah, 
and Ahmadiyah. Except for the Ahmadiyah, all Sufi orders prayed 
together at common mosques. A small percentage of Muslims, 
predominantly immigrants from South Asia, did not ascribe to any 
traditional Islamic school of thought.
    An estimated 9 percent of the population was Christian, and less 
than 1 percent practiced indigenous animist religions. The Christian 
community, situated mostly in the west and south of the country, was 
predominantly Roman Catholic; there were also several Protestant 
denominations including Anglicans, Methodists, Baptists, Seventh-day 
Adventists, Jehovah's Witnesses, and various small Protestant 
evangelical denominations. There was a small group of followers of the 
Baha'i Faith and no significant Jewish population.
    Intermarriage between Muslims and Christians was common. In some 
areas, Islam and Christianity were syncretized with animism. There were 
few atheists in the country.
    Foreign missionary groups, representing mostly small denominations 
from Nigeria and Sierra Leone, operated in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did 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 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 (Islamic law).
    The Government considered the following religious holidays as 
national holidays: Tobaski (Eid al-Adha), Yaomul Ashura (the Muslim New 
Year), Maulid al-Nabi (the Birth of the Prophet Muhammad), Koriteh (Eid 
al-Fitr), Good Friday, Easter Monday, Assumption Day, and Christmas 
Day. Religious holidays did 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 Qur'anic 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.
    Government meetings and events typically commenced with two 
prayers, one Islamic and one Christian. Senior officials of both 
religious groups were often invited to open major government events.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    In several interviews, Catholic and Anglican bishops 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, Methodist, and Baptist churches, discussed matters of 
importance to Christians in the country.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom. Intermarriage between members 
of different religious groups is legal and socially acceptable.
    The Inter-Faith Group for Dialogue and Peace, comprising 
representatives of the Christian, Muslim, and Baha'i communities, met 
regularly to discuss matters of mutual concern.
    Practitioners of female genital mutilation (FGM) in the country 
firmly believed that Islam mandates the practice and its surrounding 
rites. Although government programs to promote girls' education and 
development quietly worked to reduce the prevalence of FGM by changing 
societal attitudes, the Government's official stance was that female 
circumcision is a cultural issue that the Government cannot forbid. In 
June 2005 the National Assembly passed the Children's Bill, aimed at 
curbing violence against children, that outlaws ``social and cultural 
practices that affect the welfare, dignity, normal growth and 
development of the child and in particular, those customs and practices 
that are (1) prejudicial to the health and life of the child and; (2) 
discriminatory to the child on the grounds of sex or other status.''

                   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 sought opportunities to send religious 
leaders to the United States on International Visitor Programs.
                               __________

                                 GHANA

    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.
    The generally amicable relationship among religious groups in 
society contributed to religious freedom; however, tensions sometimes 
arose 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 an area of approximately 238,538 square miles and 
an estimated population of approximately 21 million. According to the 
2000 government census approximately 69 percent of the population is 
Christian, 15.6 percent is Muslim, and 15.4 percent adheres to 
traditional indigenous religions or other faiths. The Muslim community 
has protested these figures, asserting that the Muslim population is 
closer to 30 percent. Pentecostal and charismatic churches are reported 
to be the fastest growing denominations in Ghana. Approximately 6.2 
percent of the population does not affiliate itself with a particular 
religion.
    Other religious groups included the Baha'i faith, Buddhism, 
Judaism, Hinduism, Shintoism, Ninchiren Shoshu Soka Gakkai, Sri Sathya 
Sai Baba Sera, Sat Sang, Eckankar, the Divine Light Mission, Hare 
Krishna, and Rastafarianism. There were also some separatist or 
spiritual churches that included elements of Christianity and 
traditional beliefs such as magic and divination. Zetahil, a practice 
unique to Ghana, combines elements of Christianity and Islam. There 
were no statistics available for the percentage of atheists.
    There was no significant tension between traditional and mainstream 
religion, rather, there was some degree of overlap in religious 
practice as traditional religion still had a strong hold on society and 
in many cases coexisted with formal religions. Many Christians and 
Muslims, for example, held traditional religious beliefs while also 
adhering to mainstream religious doctrine or practice. Similarly, many 
Catholics and Protestants also attended Pentecostal or charismatic 
church services.
    Christian subgroups 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, Pentecostals, Baptist, and the 
Society of Friends (Quakers). Christianity often includes an overlay of 
traditional beliefs.
    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 
characteristic of traditional indigenous religions, because ancestors 
provide a link between the Supreme Being and the living and at times 
may be reincarnated. Religious leaders of these traditional groups are 
commonly referred to as priests and are trained in the arts of healing 
and divination. The priests typically operate shrines to the Supreme 
Deity or to one of the lesser gods, and they rely upon the donations of 
the public to maintain the shrines and for their own maintenance. 
Afrikania, also known as the Afrikan Renaissance Mission, actively 
supports traditional religious practices. Afrikania often criticizes 
the Government, foreign diplomatic missions, and NGOs, contending that 
they corrupt traditional values and impose foreign religious beliefs. 
Afrikania leaders claimed the movement had more than four million 
followers; however, no independent confirmation of the claim was 
available.
    Three dominant Islamic traditions were present in the country: 
Tijanis (a Sufi sect found in West Africa), Wahhabi-oriented Ahlussuna 
(made up of the Ahlussuna Wal-Jam-A and the less conservative Ahlussuna 
Majilis), and the Ahmadis. A small number of Shi'a were also present.
    There was not a significant link between ethnicity and religion; 
however, geography was often associated with religious identity. The 
majority of the Muslim population was concentrated in northern areas as 
well as in the urban centers of Accra, Kumasi, Sekondi-Takoradi, 
Tamale, and Wa, while the majority of the followers of traditional 
indigenous religions resided in rural areas. Christians lived 
throughout the country.
    Foreign missionaries, including Catholic, Methodist, Presbyterian, 
Baptist, Seventh-day Adventist, Muslim, and Mormon groups, operated 
freely in the country. Catholic missionaries were most numerous 
followed by Baptist, Seventh-day Adventist, Methodist and Presbyterian 
missionaries. In addition to proselytizing, missionaries were active in 
health, education, skills/vocational training and social activities.
    Of the foreign missionaries present in the country, Saudi Arabian 
missionaries were the most numerous. They were followed by Iranian, 
Kuwaiti and Algerian missionaries. They practiced Dawah or evangelism 
and were active in education, cultural, health and agricultural 
practices.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors.
    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 preference of the individual. 
The Government recognizes Christian, Muslim, and secular holidays.
    There is no government body that regulates or oversees religious 
affairs as all religious bodies are independent institutions; however, 
religious institutions that wished to have formal government 
recognition were required to register with the Registrar General's 
Department. The registration requirement for religious bodies at the 
Office of the Registrar General was the same for any NGO. The 
organization paid approximately $0.56 (five thousand cedis) for the 
application form, approximately $4 (thirty five thousand cedis) for the 
registration form, and approximately $69 (610 thousand cedis) for the 
registration. Applicants were required to renew their registration 
annually for approximately $17 (150 thousand cedis) Registration was 
only a formality, and there were no reports that the Government denied 
registration to any group. Most traditional religions, with the 
exception of the Afrikania Mission, did not register.
    The Government did not provide financial support for any religious 
organization. Formally registered religions were exempt from paying 
taxes on ecclesiastical, charitable, and educational activities that do 
not generate income; however, religious organizations were required to 
pay progressive taxes, on a pay-as-you-earn basis, on business 
activities that generate income. No discriminatory tax treatment 
towards religious groups was reported during the reporting period.
    Schools in Ghana were first established by Christian and Muslim 
missionaries. When the Government became a stakeholder in education, 
mission-run schools partnered with the Government to establish a 
standard education. Missionaries relinquished some control of the 
schools through this partners; however, the head position of many 
schools continued to be reserved for a member of the same faith as the 
school. Additionally, the majority of a school's management team was 
usually comprised of members who adhere to the same faith as that of 
the school. All denominations designated education management units to 
monitor activities in each of their schools.
    Public schools could be either day schools or boarding schools and 
were supported by the Government through the disbursement of grants, 
paying salaries of employees of these schools and providing learning as 
well as teaching materials. Christian students attending government-
administered boarding schools were required to attend a 
nondenominational service on Sundays. Muslim students in these boarding 
schools were exempted from the service and were permitted to practice 
daily prayers. Most schools accommodated special meal arrangements for 
fasting Muslim students during Ramadan. Private schools were run by 
individuals, communities and, in some cases, NGOs.
    Religious and Moral Education is a compulsory subject for every 
child in both public and private schools at the basic or primary level. 
At this level, religious instruction was general and did not focus on 
any single religion. At the secondary level, religious studies was an 
optional subject and differed from the Religious and Moral education 
classes taken at the primary level. Students could choose between 
Christian Religious Studies, Islamic Religious Studies, or Traditional 
African Religion regardless of whether they attend a private or public 
school. Such options were not influenced by government funding as the 
Government did not discriminate in its allocation of resources for any 
of these courses. There were nine other private, secular schools and 
five public universities already functioning in the country. The 
country's first Catholic university opened in 2004.
    The Government often took steps to promote interfaith 
understanding. At government meetings and receptions, there was usually 
a multi-denominational invocation led by religious leaders from various 
faiths. In April 2006, President John A. Kufuor met with a visiting 
delegation from the International Religious Liberty Association, which 
held its second Pan-African, International Religious Liberty Congress 
(IRLC) in Accra during that time. The minister of fisheries opened the 
conference. President Kufuor met the delegation and expressed his 
government's commitment to ensuring religious freedom.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. Ministry of Education regulations prohibited 
authorities of public schools from compelling students of minority 
faiths to worship with the majority religious groups in school. The 
minister of education also continued to direct schools to respect the 
religious rights of all students. Religious freedom was generally 
respected in schools and was not seen as being a function of the type 
of school.
    Muslim students generally experienced significant religious freedom 
in public schools, in comparison to previous years. In a few cases 
reported by the Director of the Islamic Education Unit in the Greater 
Accra Region, some school authorities made special efforts to ensure 
the freedom of Muslim students to practice their religious beliefs by 
providing, for instance, areas for Muslim worship.
    Despite official policies promoting free religious practice in 
schools, Muslim and Seventh-day Adventist students complained of 
occasional insensitivity towards religious obligations by some school 
administrators. For example, some school administrations reportedly did 
not accommodate religious practices when regulating school attire or 
when scheduling examinations on their holy days of obligation (Fridays 
for Muslims and Saturdays for Seventh-day). Also, there were isolated 
instances in which bans on female head-scarves were introduced into 
some schools. Some Muslim students felt discriminated against by these 
policies, since they noted that the same restriction was not placed on 
Catholic nuns who dressed in accordance with their religious order.
    In November 2005, 149 students of The Seventh-day Adventist (SDA) 
Church at the University of Ghana, Legon, took legal action in the 
Accra Fast Track High Court. The legal action was an attempt to 
restrain the university from requiring the students to take 
examinations on Saturdays. Although the SDA students noted that the 
university provided accommodations for student athletes scheduled to 
take exams on Saturdays, the High Court threw out their ex-parte motion 
on the grounds that, if granted, it could affect a larger number of 
other students beyond those requesting these accommodations. The court 
also highlighted that, in addition to the two-thirds of the student 
body who took exams on weekends, Muslims took exams on Fridays. 
Concluding that the university had not shown discrimination or 
favoritism to a particular group, and noting that SDA students had not 
established irreparable loss as a definitive consequence of taking 
Saturday exams, the court sided with the university and denied the 
students' request to reschedule Saturday exams. While various 
individuals and organizations, including the World Headquarters for 
Seventh-day Adventists, Ghana Union of Seventh-day Adventists, and the 
U.S embassy intervened on the students' behalf, the university has not 
yet agreed to make any additional accommodations or compromise and 
future action appears unlikely. At the end of the period covered by 
this report, school officials had the discretion regarding whether and 
how to accommodate holy days or obligation of any religious group when 
scheduling exams.
    Because of increasing concerns about vandalism and cheating in 
schools, school administrators attempted to target sources of 
``misbehavior'' among students during the reporting period. Some 
administrators attributed acts of misbehavior to occultism and 
attempted to regulate student behavior in this regard. By the end of 
the reporting period, there was no official government policy targeting 
students perceived as partaking in occultism.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III: Societal Abuses and Discrimination

    Relations between the various religious communities were generally 
amicable and spokespersons for these communities often advocate 
tolerance towards different religions; however, there was occasional 
tension among some religious groups.
    Public discussion continued over religious worship versus 
traditional practices and respect for the rights and customs of others 
in a diverse society. While some religious leaders actively discouraged 
religiously motivated violence, discrimination, or harassment; others, 
particularly lay persons associated with evangelical groups, continued 
to preach intolerance for other religions such as Islam and traditional 
religions. In an address during the first quarter of 2006, the 
Moderator of the General Assembly of the Presbyterian Church of Ghana, 
Reverend Dr. Yaw Frimpong-Manso, described the practice whereby 
Christian leaders who honor the programs and share the same platforms 
with non-Christians and practitioners of other religions as dangerous.
    In June 2006 the media reported physical tensions between the 
Christ Apostolic Church (CAC) and Ga traditional authority, a 
chieftaincy group for ethnic Gas in the Accra area, when members from 
each group physically confronted each other. This incident developed 
when the CAC violated the annual monthly ban on drumming imposed by 
traditional authorities in Accra. For years CAC's use of drumming and 
other musical instruments in their services was a source of tension 
between this group and the Ga traditional authority and in 2001 
resulted in violence.
    In December 2005 the Volta Regional Police Command banned the 
annual convention of the Apostles Revelation Society at Tadzewu, the 
headquarters of the Apostles Revelation Society church. The police took 
this step to deter a possible outbreak of violence expected to erupt 
between factions within the group. After the natural death of its 
founder, the group has been beset by a series of conflicts between 
factions, leading to court suits, threats, and skirmishes. This is the 
second year the convention has been banned. In December 2004, the Volta 
Regional Security Council (REGSEC) banned the 2004 annual convention 
for the same reasons.
    Some Muslims continued to feel a sense of political and social 
exclusion as Christianity continued to pervade many aspects of society. 
Factors such as the token representation of Muslims in national 
leadership positions, the deferral to only Christian-oriented prayers 
in public settings, and the ubiquity of Christian slogans contributed 
to this perception of marginalization and discrimination within the 
Muslim community.
    In addition to Islam, some religious practices deriving from 
indigenous customs also faced discrimination. Trokosi, a religious 
practice indigenous to the southern Volta region, involves pledging 
family members, most commonly teenagers but sometimes children under 
the age of ten, to extended service at a shrine to atone for another 
family member's sins. Trokosis (the pledged family member) help with 
the upkeep of these shrines and pour libations during prayers. Trokosis 
sometimes live near shrines, often with extended family members, during 
their period of service, which lasts from a few months to three years.
    Reports on the number of women and girls bound to various Trokosi 
shrines varied; however, a shrine rarely had more than four Trokosis 
serving their atonements at any one time. According to credible reports 
from international observers and local leaders, there were no more than 
fifty girls serving at Trokosi shrines throughout the Volta Region. 
Reports by local leaders, district authorities, shrine priests, elders, 
and human rights activists indicated that the incidence of Trokosi was 
declining considerably.
    According to human rights groups, the practice decreased in recent 
years because other belief systems gained followers, and fetish priests 
who died were not replaced. Adherents of Trokosi described it as a 
practice based on traditional African religious beliefs; however, the 
Government did not recognize it as a religion.
    Although local officials portray Trokosis as a traditional practice 
that was not abusive, some NGOs maintained that Trokosis were subject 
to sexual exploitation and forced labor. Meanwhile, supporters of 
traditional African religions, such as the Afrikania Renaissance 
Mission, said that these NGOs misrepresent their beliefs and regarded 
their campaigns against Trokosi as religious persecution. Government 
agencies, such as CHRAJ, had at times actively campaigned against it.
    Belief in witchcraft remained strong in many areas. Rural women 
continued to be banished by traditional village authorities or their 
families for suspected witchcraft. Most accused witches were older 
women, often widows, who were identified by fellow villagers as the 
cause of difficulties, such as illness, crop failure, or financial 
misfortune. Many of these banished women were sent to live in ``witch 
camps,'' villages in the north of the country populated by suspected 
witches. The women did not face formal legal sanction if they return 
home; however, most feared that they would be beaten or lynched if they 
returned to their villages. Fearing violence against them, many women 
accused of being witches did not pursue legal action to challenge 
charges against them and return to their community.
    This practice was prevalent mainly in the Northern, Upper East, and 
Upper West regions of the country. While there were no official figures 
on the number of accused women living in ``witch camps,'' NGOs 
conducting sensitization workshops in the North, estimate this number 
to be near 3,000. Even though the number of named witches present in 
the camps was quite high, the numbers had stabilized over the past few 
years and were slowly decreasing. Outreach and community sensitization 
by various NGOs have made considerable progress in rehabilitating the 
accused women back into their communities and preventing acts of 
violence against them.
    There were several cases of lynching and assault of accused witches 
although the law provides protection for alleged witches. The 
Government, under the auspices of the Domestic Violence Victim Support 
Unit, continued to prosecute persons who committed acts of violence 
against suspected witches and also refrained from charging anyone 
solely on the basis of witchcraft. In September Yendi police arrested a 
Tamabo farmer for allegedly cudgeling to death a woman suspected of 
being a witch. In August 2004 the court sentenced a man to death for 
killing his wife, who he believed was a witch. Both cases remained 
opened at the end of the period covered by this reporting period.
    Human rights activists continued to express concerns about prayer 
camps in which individuals believed to be possessed by evil spirits are 
chained for weeks, physically assaulted, and denied food and water. In 
2003, Youth Alert Network found that 80 percent of the fifty Volta 
Region prayer camps it surveyed engaged in such practices. Among the 
victims were family members who were blamed for misfortunes and the 
mentally ill, some reportedly as young as six years old. Families sent 
these victims to be exorcised of evil spirits. The victims were held at 
the camps until they were considered healed. Media reports indicate 
that these abusive practices extend to the Greater Accra, Eastern, 
Central, Western, Ashanti, and Brong Ahafo regions. CHRAJ, the 
Department of Social Welfare, and the National Commission for Civic 
Education agreed to investigate, but were hindered by a lack of 
resources and staff. At the end of the period covered by this report, 
no investigations were initiated.
    As in the past, there were several cases of parents who denied 
minors medical treatment and polio immunization because medical 
assistance was incompatible with their religious beliefs. In April 
2005, health personnel and volunteers were unable to vaccinate children 
for polio whose parents belonged to the Jesus Christ Apostolic Faith 
Church, at Agona Asafo in the Central Region, a church which has 
persistently refused to allow its children to be immunized. During the 
same month, government authorities took a 14-year-old girl from parents 
who belonged to this denomination when they would not allow their 
daughter to have an operation to remove a potentially fatal tumor. 
Following a court order secured by the Department of Social Welfare for 
her custody, a successful surgery was performed on the girl. She was 
being cared for by the Shelter for Abused Children at Osu. The shelter 
is under the supervision of the Department of Social Welfare and 
receives funding from philanthropists.
    Unlike in previous years when anti-Semitic statements were 
expressed in two of the country's weekly newspapers, no anti-Semitic 
statements were known to be reported throughout the country.
    Relations across different Muslim groups continued to improve 
during the reporting period, particularly between the Tijanniya and 
Ahlussuna Muslim groups. In the past, relations between these two 
groups were contentious due to their doctrinal differences. Recently 
formed NGOs, such as the Coalition of Muslim Organizations and Ghana 
Congress of Religions and Peace, contributed to these improved 
relations by coordinating dialogues and collaborations amongst 
different Muslim groups.
    The Coalition of Muslim Organizations(COMOG), an umbrella group for 
various Muslim organizations, was formed in 2001 to help strengthen 
relations and coordination amongst different Muslim groups. In 2005 
COMOG held a National conference on public concerns regarding the 
handling of the Hajj, the annual Muslim pilgrimage. COMOG held two 
conferences during the reporting period on Muslim leadership and later 
held press events in connection with the Danish cartoon of Mohammed.
    Improved relations between religious groups were also aided by the 
creation of the Ghana Congress of Religions and Peace (GCRP) in July 
2005. Modeled after the World Congress of Religion and Peace, it is 
composed of Christian and Muslim leaders and aims to foster tolerance 
between these two religious groups. As part of its activities, the GCRP 
lobbied government on issues of religious freedom, family planning and 
anti-abortion laws, and campaigned for compassion for those afflicted 
with HIV/AIDS. As evidenced by the President's attendance of GCRP's 
inauguration ceremony, the GCRP is recognized by the Ghanaian 
government and enjoyed good relations with the Government during the 
reporting period.

                   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 officers continued to meet regularly with government and 
NGO contacts. In addition to mediating the case of SDA students at the 
University of Ghana, embassy officials worked with these contacts to 
promote and monitor religious freedom throughout the country. In June 
2006, for example, an embassy official visited a ``witch camp'' in 
Gambaga in Northern Ghana as part of a religious freedom outreach 
effort.
    Outreach to the Muslim community, which suffers from poor economic 
and social conditions for reasons independent of their religion, has 
been a focal point of the U.S. embassy's activities since 2002.
    In late 2005, the embassy organized several iftar programs 
throughout the country, including dinners and food donations, in which 
embassy officials spoke about the importance of religious tolerance and 
encouraged collaboration between religious groups both within and 
across different denominations. Under this framework, the ambassador 
hosted a large Iftar at her residence to which representatives from all 
Muslim sects were invited. In a symbolic act of tolerance and 
acceptance, the Ambassador met with Muslim members of the mainstream 
Tijaniya group as well as with members of the Amadias, who are often 
shunned by Tijaniyas, during another iftar in Wa. In Tamale, a Catholic 
priest also spoke publicly about promoting good Muslim-Christian 
relations during another embassy-sponsored iftar.
    Since 2002, outreach to the Muslim community, which suffers from 
poor economic and social conditions for reasons independent of their 
religious beliefs and practice, has been a focal point of the embassy's 
activities. Under this framework, embassy officers attended Muslim 
functions and hosted several events with Muslims leaders in the Accra, 
Kumasi, and Tamale regions. These events served to promote interfaith 
dialogue and raise awareness of potential programming opportunities 
with the United States that would benefit Muslims in their communities. 
Among the programs discussed and implemented was the International 
Visitors program--a U.S State Department initiative which sponsored the 
travel of several Muslims to the United States. Through the program, 
participants were exposed to forms of promoting religious tolerance 
within diverse communities. Under its Democracy and Governance program, 
USAID also worked in collaboration with the embassy, Muslim leaders, 
and communities in Kumasi to improve their capacity to work effectively 
with local government officials on key development issues affecting 
local Muslim populations.
                               __________

                                 GUINEA

    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 Government reportedly favored Muslims over non-Muslims.
    The generally amicable relationship among religious groups 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 an area of 94,926 square miles, and its population 
is an estimated 9.2 million. Islam is demographically, socially, and 
culturally the dominant religion. According to credible estimates, 
approximately 85 percent of the population adhered to Islam, 10 percent 
followed various Christian faiths, and 5 percent held traditional 
indigenous beliefs. Muslims generally adhered to the Sunni branch of 
Islam; there were relatively few adherents of the Shi'a branch, 
although they were increasing in number. Among the Christian groups, 
there were Roman Catholics, Anglicans, Baptists, Jehovah's Witnesses, 
Seventh-day Adventists, and other Christian evangelical groups active 
in the country and recognized by the Government. There was a small 
Baha'i community. There were small numbers of Hindus, Buddhists, and 
practitioners of traditional Chinese religions among the expatriate 
community. Few citizens, if any, professed atheism.
    Although there were no known organized heterogeneous or 
syncretistic religious communities, followers of Islam and Christianity 
have incorporated syncretistic tendencies into the practice of both, 
reflecting the continuing influence and acceptability of traditional 
indigenous beliefs and rituals.
    Demographically, Muslims were a majority in all four major regions 
of the country. Christians were most numerous in Conakry, in the 
southern part of the country, and in the eastern forest region. 
Christians were 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 Peuhl) society made it 
difficult to establish other religious communities. Traditional 
indigenous religions were most prevalent in the forest region.
    No data were available regarding active participation in formal 
religious services or rituals, although involvement was high as 
traditional cultural rituals were often closely tied to religious 
practices. The Ministry of the National Islamic League estimated that 
more than 70 percent of Muslims practiced their faith regularly.
    The country's large immigrant and refugee populations generally 
practiced the same faiths as citizens, although those from neighboring 
Liberia and Sierra Leone had higher percentages of Christians and 
adherents of traditional indigenous religions.
    Foreign missionary groups were active in the country and included 
Catholic, Philafricaine, Pentecostal Assemblies of Canada, and many 
U.S. missionary societies.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion; however, some believed the Government 
favors Muslims over non-Muslims through its support of the Ministry of 
the National Islamic League.
    Both Muslim and Christian holy days are recognized by the 
Government and celebrated by the population. Holy days celebrated as 
national holidays include Easter, Assumption Day, Christmas, Tabaski, 
the Birth of the Prophet Muhammad, and Ramadan.
    The Government-controlled official press, which includes the Horoya 
newspaper and the Guinean Radio and TV network, reports on religious 
events involving Islamic and Christian groups. On August 20, 2005, 
President Conte signed the decree authorizing private radio and 
television broadcasting but prohibiting ownership by religious groups 
or political parties. The Ministry of Information confirmed, however, 
that religious and political broadcasting would be permitted on 
privately owned, commercial radio. The Government allocated seventy-
five minutes per week for both Muslim and Christian programming on 
state-owned, national television.
    All religious groups newly operating in the country are required to 
register with the Ministry of Territorial Administration. Only one 
religious group, suspected to be linked to an extremist network, was 
denied recognition. Registration entitles religious organizations to 
value-added tax (VAT) exemptions on incoming shipments and some energy 
subsidies. Unregistered religious groups continued to operate in the 
country; however, they are 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. In practice, no groups have been 
expelled.
    Islamic organizations are also required to register with the 
Ministry of the National Islamic League. The ministry reported that it 
denied only one of the applications, from a U.K.-based group, 
prohibiting the organization to practice in the country. This was the 
same group denied recognition by the Ministry of Territorial 
Administration.
    The small Baha'i community practiced its faith openly and freely, 
although it was not officially recognized. It was unknown whether the 
community had 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 operated freely in the country.
    During the period covered by this report, the Government continued 
to require foreign members of missionary and church groups, without 
diplomatic status, to pay a visa fee. The past policy of waiving visa 
fees for members of church groups no longer applied.
    All private schools are required to register with the Ministry of 
Pre-University and Civic Education. The 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 either neglected or ignored by 
government authorities. However, students at unregistered schools may 
graduate without any recognized credentials or certificates. While 
there were some government-financed ``Franco-Arab'' schools, all of 
which included religious instruction in their curriculum, the vast 
majority of students attended secular public schools.
    There is a general tradition of Qur'anic schools throughout the 
country. Qur'anic schools are particularly strong in the Fouta Djalon 
region, which was ruled as an Islamic theocracy during the eighteenth 
century.
    There are a few scattered madrassahs across the country, schools 
usually associated with a mosque. Private radical Islamic groups 
sponsored some of these schools with foreign funds. The madrassahs were 
not formally linked with the public school system; however, some of 
these schools offered a comparable curriculum for primary education. In 
general, they were not recognized by the Government. As with other 
private schools, madrassahs may be closed arbitrarily, since they do 
not have official recognition.
    Missionaries also operate their own schools with no interference 
from the Government. Catholic and Protestant schools are located 
primarily in Conakry, but there are some throughout the rest of 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. The former government Inter-Religious 
Council, composed of members from Anglican, Catholic, and Protestant 
churches and the Ministry of the National Islamic League, suspended its 
activities. However, the Government 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. At the end of the 
period covered by this report, the foreign-funded Shi'a Islamic school 
to which the Government denied permission to open in 2004 remained 
closed; otherwise, the religious activities of Shi'a groups were not 
restricted. There were Shi'a officials represented in the Ministry of 
the National Islamic League.
    Government support of Islam through the Ministry of the National 
Islamic League led some non-Muslims to claim the Government uses its 
influence to favor Muslims over non-Muslims. The Government sometimes 
provides assistance such as vehicles and lodging for events involving 
other faith groups, and it has approved funding for members of the 
Association of Churches and Evangelic Missions in Guinea. However, some 
were dissatisfied that no official governmental entity existed for non-
Muslim religions. Non-Muslims were represented in the cabinet, 
administrative bureaucracy, and armed forces; however, the Government 
refrained from appointing non-Muslims to important administrative 
positions in certain parts of the country, in deference to the strong 
social dominance of Islam in these regions.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    Relations among the various religious groups generally were 
amicable; however, in some parts of the country, Islam's dominance was 
such that there was strong social pressure that discouraged conversion 
from Islam. There were reports that this pressure sometimes limited or 
retarded efforts to acquire land for religious use by other faiths.
    In October 2005 there was religiously motivated violence between 
the predominantly Muslim Koniankes and the predominantly Christian 
Guerzes in N'Zerekore in the Forest Region. During Ramadan, violence 
erupted after the Koniankes complained that music from a Guerze baptism 
disturbed prayers at a nearby mosque. Several persons were injured and 
property destroyed, and police detained approximately fifty persons. 
Some of the detainees were held for approximately two weeks and charged 
with disorderly conduct. All were released, some only after repair 
costs were reimbursed, and some had legal cases pending.

                   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 mission initiated a partnership with the 
Ministry of the National Islamic League and representatives from both 
organizations meet regularly to discuss issues and develop programs of 
mutual concern.
    The embassy sponsored lectures and seminars that provided 
information on the religious diversity found in American society. The 
embassy regularly includes members of the Islamic League in public 
outreach programming because mosques play an important role in 
disseminating information in local communities. The embassy distributed 
remaining copies of the U.S. government-sponsored Arabic language 
magazine Hi to imams and mosques and a former International Visitor 
Program grantee moderated a program to introduce Hi Magazine to 
community leaders and students. The director of the Islamic Center in 
Kankan gave an interview to Rural Radio and a lecture in Malinke 
language about his very positive experience on an International Visitor 
program on leadership in the Muslim community. A particularly intense 
debate on ways to foster mutual understanding was launched within the 
forum of an embassy-sponsored book discussion.
    The ambassador and other U.S. officials raised religious freedom 
concerns with the Minister of the National Islamic League, the senior 
imam of Conakry, and religious leaders outside the capital.
                               __________

                             GUINEA-BISSAU

    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice.
    There was little 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, in March 2005, the Government prohibited Ahmadiyya activity in 
the country.
    The generally amicable relationship among religious groups in 
society contributed to religious freedom. In 2005 a dispute between 
local Muslims and Ahmadis in the city of Gabu resulted in injuries to 
four Ahmadis. There has been no violence since.
    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 an area of 13,948 square miles, and its population 
is approximately 1.5 million. An estimated 38 to 45 percent of the 
population was Muslim; and between 5 and 13 percent was Christian. The 
remainder of the population followed traditional indigenous or animist 
religious practices. There were few atheists.
    Christians belonged to a number of groups, including the Roman 
Catholic Church and various Protestant denominations. Christians were 
concentrated in Bissau and other large towns. Islam was practiced most 
widely by the Fula and Mandinka ethnic groups, and Muslims generally 
lived in the north and northeast. Practitioners of traditional 
religions inhabited the remainder of the country. Virtually all Muslims 
were Sunni. The Ahmadiyya were not confined to any particular 
geographic region. Their numbers were extremely small; there were no 
reliable data on number of adherents. With the 2005 banning of 
Ahmadiyya activities, followers had mostly returned to practicing the 
same form of Sunni Islam that other Muslims in the country practice.
    Missionaries from numerous Christian denominations operated 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 respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion. Members of all major faiths were 
represented in the national assembly.
    Christmas is the only holy day considered a national holiday.
    The Government requires that religious groups be licensed and 
reportedly has not refused 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. However, in March 2005, following a dispute in 
the previous month between Muslims and members of the Ahmadiyya faith 
in the eastern city of Gabu, the Government prohibited Ahmadi activity, 
contending that Ahmadi activities, including the group's practice of 
paying locals to attend services, were disruptive.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religions in society 
contributed to religious freedom. Society was generally tolerant on 
religious matters; however, a high illiteracy rate leaves many easily 
susceptible to misinformation and manipulation by local leaders and 
others.
    In February 2005 a dispute between local Muslims and Ahmadis in the 
city of Gabu resulted in injuries to four Ahmadis before police 
intervened.

                   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 
there is no U.S. embassy in Bissau, the capital, the U.S. embassy in 
Dakar, Senegal, handled all official contact with the country.
    The embassy maintained relations with leaders of major religious 
organizations, nongovernmental organizations, and missionary groups in 
the country, including the National Islamic Council and the Catholic 
bishops. Two Qur'anic schoolteachers have participated in the embassy's 
English Language Program and a third was scheduled for the summer of 
2006. The embassy continued to seek opportunities to further the 
understanding of religious freedom in the United States through public 
diplomacy programs, such as the International Visitors Program and 
dissemination of publications promoting tolerance.
                               __________

                                 KENYA

    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, some Muslim leaders continued to charge that the Government is 
hostile toward Muslims.
    The generally amicable relationship among religious groups in 
society contributed to religious freedom, although some Muslims 
perceived themselves to be treated as second-class citizens in a 
predominantly Christian country. There were some interfaith movements, 
but the Ufungamano Initiative, which previously grouped Muslims and 
Christians, included only 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 an area of approximately 225,000 square miles and a 
population of 34.7 million; approximately 88 percent lived in rural 
areas. Protestants were the largest religious group, representing 
approximately 45 percent of the population. Roman Catholics represented 
33 percent of the population. Ten percent of the population practiced 
Islam, 1 percent practiced Hinduism, and the remainder followed various 
traditional indigenous religions or offshoots of Christian religions. 
There were very few atheists. Some sources disputed these figures; 
Muslim groups often claimed to represent 15 to 20 percent of the 
population, sometimes even more. Other sources also considered the 10 
percent figure too low.
    Most religious groups were active throughout the country, but 
certain groups dominated particular regions. For example, North Eastern 
Province, where the population was chiefly Somali, was mostly Muslim. 
Muslims also predominated in Coast Province, except for its western 
areas, which mostly were Christian. Eastern Province was approximately 
50 percent Muslim (primarily in the north) and 50 percent Christian 
(primarily in the south). The rest of the country was largely 
Christian, with some persons practicing traditional indigenous 
religions.
    Many foreign missionary groups operated, the largest of which were 
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 
permitted these missionary groups to assist the poor and to operate 
schools and hospitals. Missionaries openly promoted their religious 
beliefs and encountered little resistance.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors. However, Muslim 
and Christian groups remained engaged in a long-standing debate over 
whether special Islamic courts should be recognized in the country's 
constitution, which was under review at the end of the period covered 
by this report. Muslim groups have also voiced concerns regarding a 
proposed antiterrorism bill and 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. The constitution provides for the establishment of Kadhis' courts 
where ``all the parties profess the Muslim religion'' in suits 
addressing ``questions of Muslim law relating to personal status, 
marriage, divorce, or inheritance.'' Kadhis' courts, however, are 
``subordinate'' courts, meaning that the secular High Court has 
jurisdiction to supervise any civil or criminal proceedings, and any 
party involved in the proceedings may refer a question involving 
interpretation to the High Court.
    The Kadhis' courts issue continued to generate controversy. A 
proposed draft constitution, defeated during the November 2005 
referendum, retained Kadhis' courts as subordinate courts with 
essentially the same jurisdictions as are included in the current 
constitution. The referendum debate included heated discussion of this 
issue with the Anglican Church of Kenya in June 2005 specifically 
announcing its opposition to Kadhis' courts, arguing that including 
Kadhis' courts in the constitution would give preferential treatment to 
Muslims.
    Muslim groups argued that other religious groups could establish 
their own courts if necessary. They further contended 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. By the end of the period covered 
by this report, the effort to adopt a new constitution remained 
stalemated, but the controversy over the Kadhis' courts continued to 
reveal latent animosities between Christians and Muslims.
    In 2003 the Government published the Suppression of Terrorism Bill. 
Many observers, including the National Council of Churches of Kenya, 
found the bill objectionable on human rights grounds, arguing that it 
contained provisions that violate the constitution. Muslim leaders 
argued that the bill specifically targets their community. In June 2004 
the Council of Imams and Preachers of Kenya, referring to the arrest of 
thirty Muslims on terrorism charges, accused the Government of 
targeting Muslims and applying the bill as if it were law. A new bill 
was drafted in May 2006, but Muslims and human rights activists 
continued to argue that the bill would inevitably discriminate against 
Muslims.
    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-exempt 
status, including exemption from paying duty on imported goods. 
Although some religious organizations disagree, the Government does not 
use tax laws to favor one religious group over another. Religious 
organizations generally received equal treatment from the Government; 
however, some small splinter groups found it difficult to register when 
the Government viewed them as an offshoot of a larger religious 
organization.
    In areas 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. 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 to the closing of schools. In its 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. The report found that the AIC compelled all students 
admitted to its schools to adhere to its beliefs, which contradicts the 
constitution.
    Islamic and Hindu institutions sponsor a few public schools that 
the Government supports through payment of teachers' salaries and the 
provision of equipment. Some Muslims 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. In 
the past some Muslims voiced opposition to a government program, 
financed in part by the U.S. government, which works with Islamic 
schools to improve the quality and efficiency of primary education. 
They charged that the aim of this program is to dilute the teaching of 
``true'' Islam.
    The Ministry of Information and Communications 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; 
however, some organizations--both secular and religious--have been 
assigned a series of regional broadcasting frequencies to give their 
broadcasts national reach.
    The Government celebrates several holy days as national holidays, 
including Good Friday, Easter Monday, Christmas, Eid al-Fitr, and Eid 
al-Adha.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion. However, some Muslim leaders charged that the 
Government is hostile toward Muslims. The leaders claimed that, since 
the 1998 bombing of the U.S. embassy in Nairobi, the 2002 terrorist 
attacks in Mombasa, and terrorist attacks elsewhere, government 
discrimination against their community has worsened, especially demands 
for identity documents. According to these leaders, authorities more 
rigorously scrutinize the identification cards of persons with Muslim 
surnames and sometimes require additional documentation of citizenship, 
such as birth certificates of parents and even grandparents. The 
Government stated that this heightened scrutiny is an attempt to deter 
illegal immigration rather than to discriminate against religious 
affiliation.
    Practicing witchcraft is a criminal offense under colonial-era 
laws; however, persons generally were prosecuted for this offense only 
in conjunction with some other charge, such as murder. 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.
Abuses of Religious Freedom
    A public opinion poll carried out in late 2004 asked respondents 
which human rights they thought were abused in the country. Only 7 
percent included freedom of worship as a problem, with this right 
ranking twenty-second out of the twenty-six rights listed. However, in 
the heavily Muslim Coast Province, 31 percent believed respect for 
freedom of religion was a problem.
    Prominent local Muslims continued to charge the Government with 
arbitrarily harassing Muslims in the guise of combating terrorism. In 
2004 a Somali-Kenyan Member of Parliament wrote a letter to a leading 
newspaper citing several cases of what he alleged were arbitrary 
arrests and deportation of Muslims.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    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.
    For years Muslims and Christians have held an open debate over 
their respective places in society, at times undermining mutual trust. 
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 impede development in predominantly 
Muslim areas.
    On May 13, 2006, masked gunmen stormed Hope FM, a radio station 
headquartered at Nairobi Pentecostal Church, killing one person, 
shooting three others, and setting the property on fire. At the end of 
the period covered by this report, officials had not concluded whether 
the attack was motivated by religious intolerance. The investigation 
was ongoing.
    An April 7, 2006, media report indicated that three AIC 
missionaries had been expelled from Wajir, a predominantly Muslim area 
in the North Eastern Province, for proselytizing and allegedly 
converting thirty persons to Christianity. There were no further 
developments in this case at the end of the period covered by this 
report.
    In April 2004 a mob killed a man in Mt. Elgon whom they accused of 
practicing witchcraft. Villagers claimed they had found witchcraft 
paraphernalia in the man's house and blamed him for the death of 810 
persons. In June 2005 a couple was arrested in Western Kenya under the 
Witchcraft Act for allegedly possessing charms. Unlike similar cases in 
past years, no one alleged that these incidents were politically 
motivated. No further action was reported in either of these cases.
    In December 2005 two persons appeared in court for the alleged 
murder in early November of two family members whom they suspected of 
practicing witchcraft. The case was pending at the end of the reporting 
period.
    There were no further developments in the May 2004 case in which 
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.
    There have been reports of intolerance, sometimes degenerating into 
physical assaults, among refugee groups in the country. Some instances 
have been sparked by perceived violations of Somali traditions on 
marriage and dress.
    There have been efforts to bridge religious divides drawing 
supporters from a broad spectrum of Christian, Hindu, and Muslim 
groups. The focus of these programs has been to promote interfaith 
dialogue, reduce ethnic conflict, and mitigate other societal problems 
such as female genital mutilation.

                   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. Recognizing the key role of 
religious leaders and organizations during the constitutional 
referendum debate, the ambassador hosted a meeting with religious 
leaders to discuss issues affecting their communities.
    The ambassador and embassy officials routinely travel throughout 
the country to meet with religious and community leaders to facilitate 
dialogue on religious freedom. The U.S. government also provides grants 
to many communities that, for historical and religious reasons, 
perceive themselves to have been marginalized by previous governments. 
These grants include support for civic action programs that build and 
repair schools in Muslim and other marginalized areas.
                               __________

                                LESOTHO

    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.
    The generally amicable relationship among religious groups 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 an area of 11,720 square miles, and the Government 
reported that its population was 1.8 million.
    Christianity was the dominant religion. The Christian Council of 
Lesotho, made up of representatives of all major Christian churches in 
the country, estimated that approximately 90 percent of the population 
was Christian. Roman Catholics represented 45 percent of the 
population, Lesotho Evangelical 26 percent, and Anglican and other 
Christian denominations an additional 19 percent. Muslims, Hindus, 
Buddhists, and members of traditional indigenous religions comprised 
the remaining 10 percent of the population.
    While Christians could be found throughout the country, Muslims 
lived mainly in the northeast. Most practitioners of Islam were of 
Asian origin, while the majority of Christians were the indigenous 
Basotho. Many Christians practiced 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 traditional call and 
response in Sesotho--the indigenous language--as well as English. In 
addition, priests dressed in traditional local attire during services. 
The pre-Christian indigenous religion, whose priesthood is called 
Songoma, influenced all religious practices.
    The Muslim community had seven small mosques. With the assistance 
of the Libyan embassy, the community tried to build a larger mosque, 
training center, and madrassah; however, the community claimed it was 
hindered by bureaucratic delays.
    Missionaries active in the country represented evangelical and 
traditional Protestant and Catholic churches from North America, 
Europe, and South Africa; Muslim groups from the subcontinent; and 
Buddhist groups from East Asia.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did 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 holy days that are also national holidays: 
Good Friday, Easter Monday, Ascension Day, and Christmas.
    The Government has no established requirements for religious group 
recognition. Generally, the Government does not provide benefits to 
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, 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 eligible for any government 
benefits, such as duty-free import permits for donated items or tax 
relief on donated funds. There are no penalties for not registering, 
and it is common for informal church groups not to register.
    According to immigration and labor officials, they scrutinize visas 
for Nigerian missionaries coming to work in the country due to reports 
of past questionable business dealings by some Nigerian missionaries.
    The strong Catholic presence led to the establishment of Catholic 
schools in the last century, and to their influence over education 
policy. However, the influence of the Catholic Church has decreased in 
recent years, and it now owns less than 40 percent of all primary and 
secondary schools. The Ministry of Education pays and certifies all 
teachers, and it requires a standard curriculum for both secular and 
parochial schools. Parents are free to send their children to parochial 
schools of their choice; however, in practice this choice is 
constrained in many parts of the country by a lack of 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 in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom. Mutual understanding and 
cooperation between Christians and Muslims is the norm. There were 
ecumenical efforts to promote tolerance and cooperation on social 
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. The 
U.S. embassy and local religious leaders discussed their roles in 
maintaining political peace and assisting with the consolidation of 
democracy.
                               __________

                                LIBERIA

    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The period of 
this report covers two governments: The National Transitional 
Government of Liberia (NTGL), an interim administration composed of 
members of previously warring factions that served from October 2003 to 
December 2006, and the democratically elected government installed on 
January 16, 2006.
    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 religious groups in 
society contributed to religious freedom. Despite frequent interaction 
among religious groups, some tension remained evident. Some in the 
Muslim minority complained that Christian holy days are observed by the 
Government as public holidays but Muslim holy days are not. Some 
Muslims were dissatisfied with the Government's decision to keep shops 
and markets closed on Sundays. Land disputes between Mandingos and 
other ethnic groups in Lofa, Nimba, and Bong counties were being 
resolved; and no violence erupted surrounding any of these problems. 
The October 2004 three-day rioting, in which several mosques and 
churches were destroyed, was not repeated. A commission was established 
to investigate the October incident, and while the report was not made 
public, the proximate cause of the rioting was believed to be a land 
dispute, not a religiously motivated attack. No rioting since October 
2004 resulted in the destruction of churches or mosques.
    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 promotes religious freedom by participating in and 
hosting interfaith events and by meeting regularly with prominent 
members of various religious communities.

                    Section I. Religious Demography

    The country has an area of 43,000 square miles, and its population 
is estimated at 3.4 million. As much as 40 percent of the population 
practiced either Christianity or Christianity combined with elements of 
traditional indigenous religions. Approximately 40 percent exclusively 
practiced traditional indigenous religions. Approximately 20 percent of 
the population practiced Islam, which continued to gain adherents. A 
small percentage was Baha'i, Hindu, Sikh, Buddhist, or atheist.
    Christian denominations included the Lutheran, Baptist, Episcopal, 
Presbyterian, Roman Catholic, United Methodist, African Methodist 
Episcopal (AME) and AME Zion denominations, Seventh-day Adventists, and 
a variety of Pentecostal churches. Some of the Pentecostal movements 
were affiliated with churches outside the country, while others were 
independent.
    The Muslim population was mainly from the Mandingo and Vai ethnic 
groups, which were found predominantly in the west. Ethnic groups 
throughout the country participated in the traditional religious 
practices of the Poro and Sande secret societies. Christians lived 
throughout the country.
    A large number of foreign missionary groups worked in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
sought at all levels to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors.
    There is no state religion. Government ceremonies open and close 
with prayers and may include the singing of hymns. The prayers and 
hymns are usually Christian but occasionally are Islamic. There were 
several Muslim deputies and assistant ministers and approximately ten 
Muslim members in the legislature.
    Major Christian holy days, including Fast and Prayer Day, Easter, 
Thanksgiving Day, and Christmas, are observed as national holidays, 
while Islamic holy days are not. The Government mandates that public 
businesses and markets, including Muslim businesses and shops, remain 
closed on Sundays and major Christian holy days, an issue that Muslim 
leaders have brought to the Legislative Assembly and the Supreme Court. 
The Supreme Court ruled that it was constitutional for the Government 
to allow market closures on Sundays on the grounds that markets needed 
to be cleaned once a week. There is no legal requirement to excuse 
Muslims from employment or classes for Friday prayers, although some 
employers do so.
    All organizations, including religious groups, must register their 
articles of incorporation with the Government, along with a statement 
of the purpose of the organization. Registration is routine, and there 
were no reports that the registration process was burdensome or 
discriminatory. Traditional indigenous religious groups are not 
required to register and generally do not.
    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 of religious instruction, and parents may enroll their 
children in private schools for religious reasons.
    The Government has not specifically dedicated material resources to 
anti-bias and religious tolerance education. However, it is supportive 
of efforts to promote interfaith understanding.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    Although some Muslims hold senior government positions, many 
Muslims believed that there is need for greater representation within 
the Government. Some Muslim leaders felt that certain Muslim holidays 
should be celebrated by the Government, since many Christian holidays 
are celebrated.
    High-level government officials were required to take oaths when 
assuming their new office. Christians kissed the Bible, and Muslims 
kissed the Qu'ran.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religions contributed to 
religious freedom. The Inter-Religious Council promotes dialogue among 
various religious communities.
    In October 2004 a property dispute escalated into widespread 
violence between Mandingos, who are predominantly Muslim, and other 
predominantly Christian ethnic groups. The violence broke out in 
Monrovia and spread to Kakata and other nearby towns and villages. At 
least twenty-five persons were killed, and several mosques and churches 
were looted and burned. The United Nations Peacekeepers (UNMIL) brought 
the situation under control after three days. The violence was widely 
regarded as a reflection of a land dispute with ethnic overtones rather 
than religious tensions.
    The country's civil war, which ended in 2003, had a religious 
undertone in that the LURD rebels were mostly Muslim Mandingos while 
government troops were mostly animists and Christians. Ethnic tensions 
persisted between the Mandingo and several other ethnic groups.
    Ritual killings, in which killers remove body parts from their 
victims for use in traditional rituals, reportedly occurred during the 
reporting period. There was little reliable information available about 
traditional religions associated with ritual killings, and the number 
of such killings was difficult to ascertain. Many believe that 
practitioners of traditional indigenous religions among the Grebo and 
Krahn, who are concentrated in the southeast, engage in ritual 
killings. Body parts of a person believed to be powerful are considered 
the most effective for ritual purposes. In some cases, the rituals 
reportedly involve eating body parts to gain special powers. Fighters 
on all sides of the civil war reportedly engaged in such practices. 
Most reports of ritual killings came from Southeastern counties.

                   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. ambassador and other embassy officers hosted events for Christian 
and Muslim leaders to discuss religious freedom issues. The ambassador 
and other embassy officers participated in religious ceremonies and 
spoke at interfaith meetings to show support for religious freedom and 
interfaith dialogue.
                               __________

                               MADAGASCAR

    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.
    The generally amicable relationship among religious groups 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 an area of 228,880 square miles, and its population 
is approximately 17.5 million. Although precise official figures were 
unavailable, approximately half of the population was Christian. There 
were four main Christian denominations. The Roman Catholic Church was 
the largest denomination, followed by the Reformed Protestant Church of 
Jesus Christ in Madagascar (FJKM). President Ravalomanana was re-
elected to a second term as lay vice-president of the FJKM in August 
2004. The Lutheran and Anglican Churches accounted for most of the 
remainder of the country's Christians. Most other citizens followed 
traditional indigenous religions. Muslims constituted slightly less 
than 10 percent of the population, with strong concentrations in the 
north and the northwest. Aboriginal and ethnic Indians and Pakistanis 
who immigrated over the past century made up the majority of the 
Muslims in the country. There was a small number of Hindus among the 
ethnic Indians. The country had a very small Jewish population.
    There were several foreign missionary groups that operated freely. 
Most of these were Christian and include Catholics, 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, were involved 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 respected this right in practice. There is no 
state religion. President Ravalomanana has occasionally expressed a 
desire to transform the country into ``a Christian state''; however, 
there has been no attempt to establish a state religion, and most 
believe his comments indicated a desire to enshrine Christian 
principles in the day-to-day life of the country.
    The law mandates that religious organizations register with the 
Ministry of Interior. By registering, religious organizations acquire 
the legal status necessary to receive direct bequests and other gifts. 
To qualify as a religious association, groups must consist of at least 
one hundred members, with an elected administrative council of no more 
than nine members, each of whom must be a Malagasy citizen. If the 
group's leadership and faithful are foreign (as is the case with the 
majority of the country's Muslims), they have the right to form an 
association ``reputed to be foreign.'' Once the association's 
membership expands to one thousand members, the administrative council 
may apply to be recognized as a church. The state officially recognizes 
nine churches and 104 religious organizations.
    Religious organizations that fail to meet the Ministry of 
Interior's registration requirements are free to register as simple 
associations. Simple associations do not have the right to receive 
gifts or hold religious services. In 2004, ministry officials estimated 
there were more than one thousand religious organizations in the 
country operating without official state recognition, including both 
simple associations and unregistered organizations.
    The Malagasy Council of Christian Churches (FFKM) is the umbrella 
organization for the country's four principal Christian denominations. 
The FFKM is composed of the Roman Catholic, FJKM, Lutheran, and 
Anglican Churches, and is a key player in a broad range of issues. The 
FFKM is a traditional leader in education. Recently its role has 
expanded to include coordinating a national campaign against HIV/AIDS 
and monitoring elections. In the political arena, the FFKM has 
generally served as a mediator, bringing together antagonistic 
factions; however, it has occasionally taken an overt position on 
political issues. During the 2001 presidential campaign and the ensuing 
political crisis, it supported Marc Ravalomanana, then mayor of 
Antananarivo, in his ultimately successful bid for the presidency. 
President Ravalomanana's position as a lay vice-president of FJKM still 
generates some allegations that church and state interests are not kept 
entirely separate. In April 2005 President Ravalomanana was criticized 
on these grounds following his keynote speech at a three-day World 
Bank-sponsored FJKM colloquium on the role of church leaders in the 
country's development.
    Christian holy days such as Easter, Ascension, Pentecost, 
Assumption, All Saints' Day, and Christmas are celebrated as national 
holidays.
Restrictions on Religious Freedom
    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 provided that their use constitutes a public service. 
During the month of Ramadan, for example, the national television 
station broadcast a daily fifteen-minute program that included the call 
to prayer. During the period covered by this report, there were no 
reports of any religious organizations that were denied free access to 
state-run media.
    On September 16, 2005 the Government banned the New Protestant 
Church in Madagascar (FPVM), led by Pastor Randrianatoandro, for 
illegally occupying churches assigned to the mainstream Reformed 
Protestant Church of Jesus Christ in Madagascar (FJKM); the ban was 
implemented in November. The FPVM broke away from the FJKM church in 
2002 and took approximately 300,000 worshippers with it. The FPVM 
claimed the owners offered the buildings, most of which were wood and 
thatch huts, to the church. The FPVM challenged the ban in court, which 
refused to rule on the ban, charging that only President Ravalomanana 
could overturn the decision to ban a church. President Ravalomanana was 
a lay vice president in the FJKM, and some observers charged that the 
closure of the church was politically motivated. The FPVM appealed, and 
on April 19, 2006, the Supreme Court issued an order requiring the 
Government to provide proof of the basis for the ban by May 19, 2006. 
As of June 15, 2006, the Government had not replied to the Supreme 
Court's order.
    The Universal Church of the Kingdom of God (EURD), banned on 
January 11, 2005, for failure to properly register, was not permitted 
to reopen. The Government expelled all foreign EURD pastors. Soon after 
the church was banned, the Ministry of Interior confirmed receipt of 
several petitions from former EURD congregations to form a new official 
religious organization. The ministry stated that as long as the 
applications fulfilled the legal requirement of having Malagasy 
leadership, they would likely be approved. Former members of banned 
organizations face higher scrutiny when petitioning for recognition as 
an official religious organization. Nonetheless, the ministry approved 
six new religious organizations since the abolition of the EURD in 
2005.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationships among religious groups in 
society contributed to religious freedom. Ethnic Malagasy occasionally 
express resentment toward members of the predominantly Muslim Indo-
Pakistani (``Karana'') community. This attitude derives from the 
relative economic prosperity of the Karana and is not based on their 
religious affiliation. Some members of the Muslim community state that 
the President's failure to invite them to events featuring religious 
leaders marginalizes the community.

                   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. 
Representatives of the embassy regularly meet with leaders of religious 
communities, including minority groups. In April 2006 representatives 
of the embassy met with leaders of the Muslim community to discuss 
their concerns about inclusion in Malagasy political life. The embassy 
provided materials to a small library at a major mosque in 
Antananarivo.
                               __________

                                 MALAWI

    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.
    The generally amicable relationship among religious groups in 
society contributed to religious freedom; however, there was some 
tension 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 an area of 45,747 square miles, and its population 
is approximately eleven million. More than 70 percent of the population 
was Christian. Among the Christian denominations, the largest were the 
Roman Catholic Church and the Church of Central Africa Presbyterian 
(CCAP), with smaller numbers of Anglicans, Baptists, evangelicals, and 
Seventh-day Adventists. There was a substantial Muslim minority 
totaling approximately 20 percent of the population. The vast majority 
of Muslims were Sunni, adhering to either the Qadriya or Sukkutu 
groups. There were also Hindus, Baha'is, a small number of 
Rastafarians, and followers of traditional indigenous religions. There 
were few atheists.
    Foreign missionary groups were present in the country, including 
Protestants, Catholics, Pentecostals, Jehovah's Witnesses, and Islamic 
aid organizations.
    Regional voting trends and political affiliation sometimes 
reflected the concentration of faiths in certain regions of the 
country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect the constitutional right to freedom of 
religion and did 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. A 
religious group must submit documentation detailing the structure and 
mission of its 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. During the 
period covered by this report, there were no reports that the 
Government refused to register any religious groups.
    The Government observes both Christian and Muslim holy days. Public 
holidays in the country include Eid al-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 paid lower fees for 
employment permits than did other professionals.
    The president, Bingu wa Mutharika, is Catholic, and the vice 
president is Muslim. Several cabinet members and parliamentarians are 
Muslim. President Mutharika regularly sends official regards to members 
of all faiths in the country on appropriate religious holidays.
    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, Baha'i, and Christian material. Both courses are voluntary.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    In May 2005 the Government and Rastafarian leaders came into 
conflict over an unofficial ban on long hair in public schools. 
Although there is no law relating to hair length, some schools 
prohibited long hair as part of their dress code. Students who do not 
comply risk suspension. The Rastafarian community, citing long 
dreadlocks as an expression of religion, called the ban discriminatory 
and threatened legal action. Government officials declared the 
prohibition was against long hair, not dreadlocks, and was not intended 
to infringe upon any religious rights.
    Religious leaders were free to speak publicly on political and 
social matters.
    There were no reports of religious prisoners or detainees.
Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor United States 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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom; however, there were 
occasional tensions between Christians and Muslims that appeared to be 
fueled largely by politics. Although there were no significant 
conflicts, these minor tensions were especially evident following the 
presidential and parliamentary elections in May 2004 and again in 2006 
following an attempt by the country's Christian president to remove the 
Muslim vice president from office. Christians and Muslims generally 
coexisted peacefully, often participating in business or civil service 
organizations together. A small Hindu minority also participated in 
business and civil society.
    In November 2004 a dispute between Muslims and Christians erupted 
over the proper burial rites for mixed-religion families. Following the 
death of a child whose Christian parents hailed from a Muslim-dominated 
community, religious leaders and relatives on both sides advocated for 
their views on burial rites. The dispute allegedly resulted in violence 
and vandalism after a series of inflammatory remarks. A Christian 
preacher was allegedly assaulted in the incident, and in May 2005 
several suspects were in custody awaiting trial for assault and 
malicious damage. No further action was taken in the case. The trial 
had not been scheduled. The case remained unresolved at the end of the 
reporting period.
    During the 2004 presidential and parliamentary campaign, some 
prominent Christian religious leaders frequently spoke about 
corruption, the electoral process, and the candidates. The church 
leaders were often openly critical of the ruling political party, and 
candidates and officials took issue with the churches' statements. The 
Government did not attempt to restrict remarks of religious leaders; 
however, it declared 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.
    In 2004 a group of Muslims in Blantyre allegedly beat a Christian 
preacher for refusing to hand over a copy of the Qur'an. The preacher 
did not suffer serious injuries. No arrests were reported, and no 
further action was taken.
    At the end of the period covered by this report, the key 
instigators of the 2003 riots following the deportation of five alleged 
Al-Qa'ida members had not gone to trial, although the cases were 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.
    Political and community leaders have made active efforts to foster 
cooperation among religious groups. For example, in 2004 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. In January 2006 the Government 
held a national symposium to promote religious tolerance and dialogue.
    The Public Affairs Committee (PAC), a nonprofit and politically 
unaligned local organization, was involved prominently in promoting 
religious tolerance, civic education, and human rights, and was also 
active in monitoring the 2004 electoral process. PAC included 
representatives of various churches and mosques. In 2005 PAC launched a 
national program to sensitize religious leaders on the importance of 
religious tolerance and unity among persons of all faiths.

                   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 continued to 
promote religious tolerance through grants, meetings, exchange 
programs, and the distribution of reading materials. In July 2005 USAID 
provided funding for an eighteen-month project to introduce and 
reinforce messages of interfaith tolerance and appreciation through 
radio dramas, talk shows, and associated listener clubs and journalism 
awards. This activity, which targeted divisions between Christian and 
Muslim communities, built on the experience of a previous successful 
USAID project focused on civic education. In 2004 the embassy sponsored 
a local Muslim group's project to encourage interfaith civic education 
and participation among rural persons of all faiths.
    On several occasions, embassy officials appeared on local radio 
programs, including a Radio Islam program, to discuss issues of 
religious freedom and tolerance. Two Muslim journalists from Radio 
Islam and The Daily Times newspaper traveled to the United States in 
2004 on a U.S. government-sponsored reporting tour concerning religious 
freedom in America. Upon returning to the country, the two published 
positive accounts of their experiences.
    American Imam Darryl Wainwright participated in a ten-day speaker 
program in October 2005 that reached a large portion of the Muslim 
community. He delivered important messages about religious tolerance, 
education, and self-reliance that were well received.
                               __________

                                  MALI

    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.
    The generally amicable relationship among religious groups 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 an area of 474,764 square miles, and its population 
is approximately 11.5 million. Muslims made up an estimated 90 percent 
of the population; the vast majority of Muslims were Sunni. 
Approximately 5 percent of the population was Christian, and the 
Christian community was roughly two-thirds Catholic and one-third 
Protestant. The remaining 5 percent practiced traditional indigenous 
religions or no religion. Atheism and agnosticism were rare. Most 
immigrants came from neighboring countries and either practiced the 
majority Muslim faith or belonged to a Christian denomination. The 
majority of citizens practiced their religion daily.
    Christian communities tended to be located in and around urban 
areas, generally in the southern regions. Groups that practiced 
traditional indigenous religions were located throughout the country, 
but they were most active in rural areas.
    Foreign Islamic preachers operated in the north, while mosques 
associated with Dawa (an Islamic fundamentalist group) were located in 
Kidal, Mopti, and Bamako. Dawa has gained some adherents among 
unemployed youth living in poorer neighborhoods. However, the Dawa 
group's influence in Kidal was less evident than in the previous years. 
The Wahhabi movement has grown in Timbuktu and Sikasso. In general, the 
country's traditional approach to Islam was peaceful and moderate.
    Foreign missionary groups operated in the country. The most 
numerous were Christian groups based in Europe that engaged in 
development work, primarily the provision of health care and education. 
A number of U.S.-based Christian missionary groups also were present.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
sought at all levels to protect this right in full and did 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 operated without government interference, 
and they did not link the benefits of their development activities to 
conversion. Members of various religious groups were allowed to 
proselytize freely.
    Laws pertaining to marriage and divorce are based on French legal 
models. Inheritance laws reflect a mixture of local, French, and 
Islamic influences.
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 defame another religion; 
however, there were no reports of instances of such prohibitions during 
the period covered by this report.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom. Adherents of different faiths 
may be found within the same family. Followers of one religion attend 
religious ceremonies of other religious groups, especially weddings, 
baptisms, and funerals.
    Prior to making important decisions on potentially controversial 
national issues, the Government consults with a ``Committee of Wise 
Men'' that includes the Catholic archbishop and Protestant and Muslim 
leaders.
    Non-Muslim missionary communities live and work in the country 
without difficulty. Christian missionaries, particularly rural-based 
development workers, enjoy good relations with their communities.
    Islam as practiced in the country is generally tolerant and adapted 
to local conditions.
    In May 2005 eleven Muslims were convicted of resisting authority, 
disobedience, and rebellion, and sentenced to jail terms ranging from 
six months to three years for refusing to allow their children to 
receive polio vaccinations. The group to which they belonged was 
gaining adherents in the region and was viewed as a serious threat to 
the polio eradication program since its members are taught to believe 
that matters pertaining to health should remain in God's hands.
    In August 2003 in the village of Yerere, traditional Sunni 
practitioners attacked Wahhabi Sunnis who were building an authorized 
mosque. Nine persons died and two were seriously wounded. The 
Government viewed the case as a serious breach of religious freedom. On 
April 11, 2005, a criminal court sentenced five of ninety-six 
defendants to death. Although courts can sentence individuals to death, 
the Government does not carry out death sentences in practice. Ten 
defendants were sentenced to life in prison, ten others received 
sentences ranging from two to ten years, and eighteen female defendants 
received eight months' to two years' imprisonment. Forty-one others 
received suspended sentences, and twelve persons were acquitted.
    In November 2003 an individual vandalized a statue of the Virgin 
Mary, 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 prosecuted. Investigations 
revealed that he acted independently. The court sentenced him to three 
years in prison and ordered him to pay a fine.

                   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 who deal with these issues. Embassy officials 
expanded dialogue with Muslim groups to promote religious freedom, 
mutual understanding, and the continued secularism of the Government. 
The embassy maintains contact with the foreign missionary community and 
works with government officials and societal leaders to promote 
religious freedom.
                               __________

                               MAURITANIA

    The constitution establishes the country as an Islamic republic and 
recognizes Islam as the religion of its citizens and the state. 
However, a military junta took power on August 3, 2005, overthrew the 
elected president, dissolved parliament, suspended parts of the 
constitution, and formed a transitional government. The transitional 
government maintained laws regarding human rights and religious freedom 
and made some advances in both areas. Both the former and transitional 
governments limited freedom of religion by prohibiting the distribution 
of non-Islamic religious materials and the proselytization of Muslims.
    There were some changes in the status of respect for religious 
freedom during the period covered by this report.
    The generally amicable relationship among religious groups 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 an area of 419,212 square miles, and its population 
is approximately 3 million. Almost the entire population practiced 
Sunni Islam. There was a very small number of non-Muslims and Roman 
Catholic or denominational Christian churches in Nouakchott, Atar, 
Zouerate, Nouadhibou, and Rosso. Although there were no synagogues, a 
very small number of expatriates practiced Judaism.
    There were several foreign faith-based nongovernmental 
organizations (NGOs) active in humanitarian and developmental work in 
the country. The largest was World Vision, involved in food and other 
aid projects. Other NGOs included World Advocates and Caritas, each 
providing various services including the provision of medical care, 
feeding centers, micro-finance and water treatment.

                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. Both 
the former and transitional governments limited 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 generally practiced their religions 
openly and freely.
    Both the former and transitional governments 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. The High 
Council of Islam, consisting of six imams, advised the former and 
transitional governments on the conformance of legislation to Islamic 
precepts. Although the former and transitional governments provided a 
small stipend to the imam of the Central Mosque in the capital, mosques 
and Qur'anic schools were normally supported by their members and other 
donors.
    The former and transitional governments did 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 former and transitional governments observed Muslim holy days 
as national holidays, but this practice did 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 days.
Restrictions on Religious Freedom
    The implementation of Islamic law has created some limited 
restrictions on religious freedom. Shari'a, proclaimed the law of the 
land under a previous government in 1983, includes the Qur'anic 
prohibition against apostasy or conversion to a religion other than 
Islam; however, this prohibition had 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 during the period covered by this report.
    Although there is no specific legal prohibition against 
proselytizing by non-Muslims, in practice the former government 
prohibited such activity through the use of Article 11 of the Press 
Act. The act bans the publication of any material that is against, 
contradicts, or otherwise threatens Islamic principles. The former 
government viewed any attempts by practitioners of other religions to 
convert Muslims as undermining society. The transitional government 
effectively suspended Article 11 in April 2006 as part of its effort to 
liberalize the press. However, the article's suspension was not seen as 
a move to increase religious freedoms, and the transitional government 
continued to prohibit the distribution of non-Islamic religious 
materials and the proselytization of Muslims. Foreign faith-based NGOs 
limit their activities to humanitarian and development assistance.
    Under Article 11, the former government could restrict the 
importation, printing, or public distribution of Bibles or other non-
Islamic religious literature. In practice, Bibles were neither printed 
nor publicly sold in the country; however, the possession of Bibles and 
other non-Islamic religious materials in private homes was not illegal, 
and Bibles and other religious publications were available among the 
small non-Islamic communities.
    Except for the president, the members of the five-person 
Constitutional Council, and the ten-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. However, since the August 2005 coup, 
the country has not had a president or an active Constitutional 
Council. Instead, the Military Council for Justice and Democracy, 
headed by Colonel Ely Ould Mohammed Fal, has held power. In April 2006 
the council approved certain constitutional amendments that were 
overwhelmingly approved by voters in a national constitutional 
referendum held June 25. One amendment established a presidential oath 
of office taken in the name of God.
    Both the privately run Qur'anic 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 Qur'an. 
Although attendance at these religious classes is ostensibly required, 
many students, the great majority of whom were Muslims, decline to 
attend them for diverse ethnolinguistic and religious reasons. Since 
these classes determine a disproportionately small percentage of the 
overall grade, students are able to advance in school and graduate with 
diplomas, provided they compensate for their failure to attend the 
religion classes by their performance in other classes.
Abuses of Religious Freedom
    Following the 2003 crackdown on Islamic activists, the former 
government closed a number of Saudi-funded and Gulf-funded Islamic 
schools and charities. These organizations remained closed at the end 
of the period covered by this report. The former government also closed 
an Islamic charity association in 2003 for its alleged connections to 
local Islamic activists. The government-funded Institute for Islamic 
Science, Studies, and Research (ISERI), remained open and fully funded.
    From March to July of 2005, the former government detained 
approximately eighty Islamists, including Islamist leaders Cheikh 
Mohamed El Hacen Ould Dedew and Moctar Ould Mohamed Moussa, who it 
claimed were tied to terrorism. On May 28, 2005, the former government 
charged thirty-seven with membership in unrecognized groups or for 
inciting violence and making harmful political statements at mosques. 
The former government released fourteen others, leaving sixty-six in 
prison (thirty-seven of whom had been charged). A majority of the 
arrests appeared to be based on alleged political activities rather 
than religious beliefs. The transitional government released twenty-one 
of the sixty-six Islamists soon after assuming power, and on September 
2, 2005, released an additional twenty-four for lack of evidence, 
leaving twenty-one in prison. Three prisoners escaped April 27, 2006, 
leaving eighteen in prison. The transitional government stated that it 
had sufficient evidence to hold the remaining eighteen for terrorist 
activities and was preparing its case against them at the end of the 
reporting period.
    Unlike in the previous reporting period, there were no reports of 
former or transitional government officials searching mosques, seizing 
Qur'anic texts or arresting mosque officials. As in the previous 
reporting period, both the former and transitional governments 
restricted the use of mosque loudspeakers exclusively for the call to 
prayer and Friday service, in accordance with a 2003 law that prohibits 
the use of mosques for any form of political activity, including the 
distribution of propaganda and incitement to violence.
    In late 2005 a western citizen was arrested and detained for forty-
eight hours by transitional government authorities for distributing 
non-Islamic religious materials to citizens. Several weeks after his 
release the individual was rearrested for continued possession of non-
Islamic religious materials and was expelled from the country.
    As in the previous reporting period, after police told four small 
Protestant groups to stop meeting in members' homes until they received 
official recognition, the transitional government continued to restrict 
such meetings.
    There were some instances where persons were detained for 
questioning in connection with an investigation into proselytizing, but 
they were released within days without charges.
    No non-Islamic groups have ever been recognized, including the 
Catholic Church, which operates openly in its facility in Nouakchott.
    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.
    Excluding the Islamists previously mentioned, there were no 
additional 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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religions in society 
contributed to religious freedom. There were no reported incidents of 
interreligious violence during this period. Unlike in the previous 
reporting period, there were no reports of public protests conducted 
against the Government's continued recognition of Israel. However, such 
protests were planned for July 2 and 4, 2006.

                   Section IV. U.S. Government Policy

    The U.S. government discussed religious freedom issues with the 
former and transitional governments as part of its overall policy to 
promote human rights.
    The U.S. embassy 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. ambassador actively engages prominent religious leaders in 
a dialogue to broaden mutual understanding of religious freedom 
principles and to explain the freedom with which Muslims practice their 
religion in America.
    As part of its continuing efforts to promote religious tolerance, 
the embassy brought an American imam to the country for a week-long 
visit in January and February 2006. During his visit the imam met with 
several civil and religious leaders to discuss how Islam is practiced 
freely in the United States. As part of his visit, the imam was invited 
to participate as a keynote speaker at a conference to promote dialogue 
and understanding within the Islamic community. The ambassador 
continues to meet frequently with many different Islamic leaders to 
promote dialogue. The embassy also has expanded its outreach efforts to 
Qur'anic schools.
                               __________

                               MAURITIUS

    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.
    Occasional tensions between the Hindu majority and Christian and 
Muslim minorities persisted; however, members of each group worshipped 
without hindrance.
    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 an area of 718 square miles, and its population was 
approximately 1.2 million. In the 2000 census, an estimated 50 percent 
of the population claimed to be Hindu, 32 percent Christian, and 17 
percent Muslim. Less than 1 percent claimed to be atheist, agnostic, or 
of another faith. There were no official figures for those who actively 
practiced their faith, but there were estimates that the figure was 
approximately 60 percent for all religious groups.
    Approximately 73 percent of Christians were Roman Catholic. The 
remaining 27 percent were members of the following subgroups: Seventh-
day 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 accounted 
for more than 90 percent of Muslims; there were some Shi'a Muslims. 
Many Buddhists were also practicing Catholics, and many citizens of 
Chinese ancestry sent their children to the Loreto Convent primary 
schools in the major towns, which were managed by the Catholic diocese.
    The north was more Hindu, and the south was more Catholic. There 
also were large populations of Muslims and Catholics in the main cities 
of Port Louis, Quatre Bornes, and Curepipe. Most mosques and churches 
were concentrated in these areas. The offshore island of Rodrigues, 
with a population of approximately 36,000, was 92 percent Catholic.
    The country is a small island nation, and its ethnic groups, known 
as ``communal groups,'' are tightly knit. Intermarriage was not common, 
although the most recent census indicated that it was increasing. An 
individual's name usually identified his or her ethnic and religious 
background. There was a strong correlation between religious 
affiliation and ethnicity. Citizens of Indian ethnicity usually were 
Hindus or Muslims. Those of Chinese ancestry generally practiced both 
Buddhism and Catholicism. Creoles and citizens of European descent 
usually were Catholic.
    Foreign missionary groups, including the Baptist Church, the Church 
of Jesus Christ of Latter-day Saints (Mormons), and the International 
Society for Krishna Consciousness, operated in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors. There is no state 
religion.
    Religious organizations that were present prior to independence, 
such as the 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 seven members) were registered by the Registrar of 
Associations and were recognized as legal entities with tax-exempt 
privileges. The Government was not known to have refused registration 
to any group.
    Foreign missionary groups were allowed to operate on a case-by-case 
basis. Although there are no government regulations restricting their 
presence or limiting their proselytizing activities, groups must obtain 
both a resident permit and a work permit for each missionary. The prime 
minister's office is the final authority on 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 reporting period, the Government refused to grant 
work and residency permits to two Mormon missionaries. However, at 
least one other Mormon missionary received a work and residency permit.
    National holidays are representative of the country's 
multireligious, multiethnic population. Hindu (Maha Shivratree, Ganesh 
Chathurthi, and Divvali), Tamil (Thaipoosam Cavadee, and Ougadi), 
Christian (Christmas and All Saints' Day), and Muslim (Eid al-Fitr) 
holy days are national holidays.
    The Ministry of Arts and Culture is responsible for promoting 
cultural interaction among different cultural components within the 
country and sponsored daylong events aimed at fostering cultural 
programs that included religious components. For the third consecutive 
year, the Ministry held daylong activities for Divali and Eid al-Fitr. 
The ministry also held a daylong celebration of Christmas.
Restrictions on Religious Freedom
    Government policy and practice contributed to the generally free 
practice of religion.
    Due to the predominance of Hindu citizens in the upper echelons of 
the civil service, some minorities, usually Creoles and Muslims, 
alleged that they were prevented from reaching the highest levels of 
government. 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 in 
2003, making him the first Christian prime minister of the country. 
Prime Minister Ramgoolam's first deputy prime minister was Muslim, the 
highest elected office ever held by a Muslim in the country.
    While some Creole political groups alleged that Christian Creoles 
received unjust treatment from the police, there was no evidence that 
this was based on religious differences. Observers believed that such 
incidents likely were a result largely of ethnic differences, since the 
police force was predominantly Indo-Mauritian and the fact that Creoles 
tended to live in poorer areas, where crime was more prevalent.
    Foreign missionaries sometimes were prohibited from residing in the 
country beyond five years (which would permit them to seek 
citizenship). Religious organizations were permitted to send new 
missionaries to replace them; however, groups sometimes encountered 
bureaucratic obstacles in obtaining work permits and residence visas 
for replacements. This occasionally prevented such organizations from 
replacing departing missionaries in a timely fashion.
    There were no reports of religious prisoners or detainees in the 
country.
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.
Improvements and Positive Developments in Respect for Religious Freedom
    In 2004 the Supreme Court ruled that religious beliefs should not 
be taken into account when pupils were admitted to publicly funded 
Catholic schools. As a result, the Catholic diocese, which administers 
the schools, no longer had a seat allocation policy giving preference 
to Catholic students.
    The Council of Religions of Mauritius, consisting of religious 
leaders from each of the major religions, met several times during the 
period covered by this report to discuss interreligious harmony. The 
committee set as its goal the development of a greater understanding 
between religious groups. Following the July 2005 elections, the 
members of the council signed a document urging political parties to 
refrain from using religious platforms. In January 2005 the Council of 
Religions held a meeting to establish a plan of action against HIV/
AIDS.

            Section III. Societal Abuses and Discrimination

    Occasional tensions between the Hindu majority and Christian and 
Muslim minorities persisted; however, no violent confrontations 
occurred 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. 
During the reporting period, the U.S. embassy conducted programs with 
several Muslim communities, including a visit from an American imam on 
nonviolence and Muslim life in America.
                               __________

                               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 faith-based political parties 
as threats to national unity.
    The generally amicable relationship among religious groups 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 an area of 308,642 square miles, and its population 
is approximately 19.4 million. According to the most recent census 
conducted by the National Institute of Statistics in 1997, half of the 
population did not profess to practice a religion or creed; however, 
religious leaders believed that the census scheduled for 2007 would 
show that virtually all of these persons recognized or practiced some 
form of traditional indigenous religion. Of the approximately eight 
million persons who professed a recognized religion in the 1997 
national survey, 24 percent were Roman Catholic, 22 percent were 
Protestant, and 20 percent were Muslim. Many Muslim leaders disagreed 
with this statistic, claiming that since Islam is the major religion 
practiced in the most populous provinces of the country, at least 50 
percent of the country's population must be Muslim.
    Religious communities were dispersed throughout the country. The 
northern provinces were most strongly Muslim, particularly along the 
coastal strip, but some areas of the northern interior were strongly 
Protestant or Catholic. Protestants and Catholics were more numerous in 
the southern and central regions, but Muslim minority populations could 
be found in these areas as well. Government sources stated that 
evangelical Christians represented the fastest growing religious group. 
Generally, religious communities tended to draw members from across 
ethnic, political, economic, and racial lines; however, the increasing 
immigrant population of South Asian origin was predominantly Muslim and 
followed the Hanafi school of Islamic Jurisprudence.
    There were 722 religious denominations and 124 religious 
organizations registered with the Department of Religious Affairs of 
the Ministry of Justice. In the period covered by this report, fifty-
one denominations and three religious organizations were registered. 
Major Christian denominations included Roman Catholic, Anglican, 
Presbyterian, Methodist, Baptist, Congregational, Seventh-day 
Adventist, Church of Jesus Christ of Latter-day Saints (Mormons), 
Universal Church of the Kingdom of God, Nazarene, and Jehovah's 
Witnesses, as well as many other evangelical, apostolic, and 
pentecostal churches. Many small, independent Protestant and Catholic 
churches that have split from mainstream denominations fuse African 
traditional beliefs and practices within a Christian framework. The 
Brazilian Universal Church of the Kingdom of God, established in 
Mozambique in 1993, has continued to make significant inroads in the 
expansion of its countrywide missionary network in addition to 
financial holdings. The Universal Church owns the Rede Miramar radio 
and television stations and various real estate holdings throughout the 
country.
    The Government reported that no subgroups were registered under 
Islam; however, the vast majority of Muslims were Sunni, with the small 
Shi'a minority being principally of South Asian origin. The three 
principal Islamic organizations were the Mohammedan Community, Islamic 
Congress, and Islamic Council. The Kuwaiti-funded and Sudanese-managed 
NGO African Muslim Agency conducted humanitarian work as did the Muslim 
development agency Aga Khan. Muslim journalists reported that the 
distinction between Sunni and Shi'a was not particularly important for 
many local Muslims, and Muslims were much more likely to identify 
themselves by the local religious leader they followed than as Sunni or 
Shi'a. The country's Muslim population represented the four schools of 
thought in Islamic Law: Hanafi, Shafi, Maliki, and Hanbali.
    Jewish, Hindu, and Baha'i groups were registered and constituted a 
very small percentage of the population.
    The country's leading mosques and the Roman Catholic Church have 
gradually eliminated many traditional indigenous practices from their 
places of worship, instituting practices that reflect a stricter 
interpretation of sacred texts; however, some Christian and Muslim 
adherents continue to incorporate traditional practices and rituals, 
and religious authorities have generally been permissive of such 
practices. For example, members of these faiths commonly travel to 
ancestors' graves to say special prayers for rain. 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 spilling 
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. Curandeiros are not 
recognized by the Ministry of Justice's Department of Religious Affairs 
as representing a distinct religious following.
    Dozens of foreign missionary groups operated freely. Most were 
Protestant evangelical groups, but Islamic and Catholic missionaries 
were strongly represented as well. Protestant missionary presence was 
strongest in the south, but missionary groups such as the Nampula-based 
Sociedade Internacional de Linguistica (International Linguistic 
Society), supported by the Christian Council of Mozambique, were 
expanding Bible translation projects in the north. Muslim missionaries 
from Egypt, Pakistan, and South Africa have established Islamic 
schools, known as madrassahs, in many cities and towns in the northern 
provinces, and provided scholarships for students from the south to 
study in their respective countries. Indian Muslim groups have also 
developed a significant missionary presence in recent years.
    Two prominent Christian figures, Reverend Jamisse Taimo and 
Reverend Arao Litsure, have chaired the last three National Elections 
Commissions, in 1999, 2003, and 2004. In 2004 religious leaders also 
served as chairmen of provincial election commissions in many areas. 
While President Guebuza is Presbyterian, most prominent figures in the 
Government are Catholic; only two members of President Guebuza's 
cabinet are Muslim. However, all major religions and denominations are 
strongly represented in the National Assembly and in various government 
ministries.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did not tolerate 
its abuse, either by governmental or private actors.
    In name and practice, the Government does not favor a particular 
religion, nor is there a state or dominant religion; however, Islamic 
leaders and journalists objected to what they say is silent 
discrimination against the Muslim community. They cite the example of 
the National Family Day, a holiday that is observed on December 25. 
Officially, there are no national holidays that are religious in 
nature, but some members of the Muslim community insist that Ide should 
be made a national holiday if Christmas is observed de facto under the 
guise of family unification. In December 2005 President Guebuza swore 
into office the members of the newly created Council of State, an 
advisory body comprising well-known citizens representing various 
professions and organizations. As prescribed by law, in addition to the 
standing members, the president appointed four ``personalities of 
recognized merit,'' and the Parliament elected seven more. The absence 
of any prominent Muslim leader on the council caused great controversy 
in the Islamic community, which believed that their contributions to 
the country's development warranted a place on the council. After the 
appointment of Catholic Cardinal Alexandre dos Santos, Muslim leaders 
complained that the Islamic community was being marginalized and 
favoritism was being demonstrated toward Christians.
    The 1989 Law on Religious Freedom requires religious institutions 
and missionary organizations to register with the Ministry of Justice, 
reveal their principal source of funding, 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 
reported that not all religious groups register, but unregistered 
groups worship unhindered by the Government.
    The Government routinely grants visas and residence permits to 
foreign missionaries. Like all foreign residents, missionaries face a 
somewhat burdensome process in obtaining legal residency; however, they 
generally conduct their activities without government interference.
    The constitution gives religious groups the right to acquire and 
own assets, and these institutions are allowed by law to own and 
operate schools, which are increasing in numbers. In 2003 and 2004, 
Islamic primary and secondary schools were established in the cities of 
Matola, Xai-Xai, Nampula, Nacala, and Pemba, many with financing from 
the African Muslim Agency or from prominent local Muslims, many of 
South Asian descent. Several other Islamic schools are under 
construction or rehabilitation in other cities. Many Protestant 
organizations have also opened primary and secondary schools in recent 
years, primarily in the central and northern provinces. On the 
university level, the Muslim community has financed the establishment 
of Mussa Bin Bique University in Nampula, which opened in 2002 and 
expanded in 2005. The Catholic University has educational facilities in 
Beira, Nampula, Cuamba, and Pemba. Religious instruction is a primary 
focus of the new primary and secondary schools, but the universities 
associated with religious denominations do not emphasize or even offer 
religious studies. In fact, many students at Catholic University 
branches are Muslim, particularly in Pemba. During this reporting 
period, the cardinal of Maputo inaugurated the new Sao Tomas 
University, and the Catholic Church reported that enrollment is not 
faith-based. Religious instruction in public schools is strictly 
prohibited.
    A conference of bishops meets regularly and sends pastoral letters 
documenting issues of national consequence to the president of the 
republic. Throughout the period covered by this report, Catholic and 
other Christian groups freely held seminars and participated in 
government health programs, such as vaccination and cholera awareness 
campaigns. In February 2006 President Guebuza presided over the four-
day launch of his Presidential Initiative on the Fight Against HIV/
AIDS. As part of the launch, he invited more than 100 religious leaders 
representing all faiths to talk about approaches to stem the growing 
pandemic. This marked the country's first government-initiated 
interfaith dialogue on an issue of national interest.
    Religious activities and positions were reported in the press 
without restriction; however, some Muslim journalists complained that 
the press gave more coverage to Christian holidays than Islamic days of 
cultural and religious importance.
    In August 2004 the Government enacted a new Family Law, which 
replaced the colonial-era civil code and brought the law into 
compliance with equality provisions of the constitution. The new law 
raised the marriage age to eighteen for males and females, eliminated 
the husband's de facto status as head of the family, and legalized 
civil, religious, and common-law unions. The passage of the law was of 
particular consequence to the country's major religious faiths as it 
provided for state recognition of religious weddings for the first time 
in more than eighty years.
    The law does not legally recognize polygyny; however, women in 
polygamous marriages are granted full marital and inheritance rights.
    In May 2006 the Mohammedan Community constructed 150 houses for 
donation to families displaced by the devastating floods of 2000 and 
2001. The $300,000 housing project based in Maputo province won 
widespread public praise for the scope of its charitable vision and did 
not exclude non-Muslims from receiving aid. The community planned to 
construct an additional 250 homes as well as a mosque, primary school, 
vocational school, orphanage, clinic, pharmacy, and well.
    The Catholic Church continues to encourage the evolution of the 
country's political system principally on the provincial level. The 
Christian Council of Mozambique (CCM), established in 1948, plays a 
role in politics. After the Rome Peace Agreement that ended the 
country's sixteen-year civil war, the CCM's Peace and Reconciliation 
Committee began collecting and destroying hundreds of armaments and 
explosives in exchange for agricultural implements and construction 
materials. During the reporting period the CCM collected fifteen 
weapons and explosives in the southern region. The CCM also 
participates in the civil society organization Electoral Observatory, 
and takes part in key policy debates such as the National Poverty 
Alleviation Plan.
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.
    Most places of worship nationalized by the Government in 1977 have 
been returned to their respective religious organizations; however, the 
Catholic Church and a few Muslim communities maintain that other 
properties, including schools, health centers, and private residences, 
continue to remain unjustly in state hands. The groups continued to 
press for their return. The issue of restitution is complex, as many of 
these buildings continue to be used for government-administered schools 
and clinics; moreover, while the final responsibility for establishing 
a process for property restitution lies with the provincial government, 
it is the Directorate for Religious Affairs that is mandated to address 
the general issue of the restitution of church properties. Return of 
the properties often is delayed due to construction of new facilities, 
particularly schools and health clinics. The Papal Nunciature reported 
that the Government continued to occupy properties in Inhambane, 
Maputo, Niassa, and Zambezia provinces that were used for schools, 
seminaries, and residences, and that the Vatican had entered into 
negotiations with the Government for their restitution. Because of the 
complexity of the restitution issue and seeming contradictions within 
the law, the return of property is seen by the Catholic Church as less 
a recourse to the judicial system than a process of collaboration.
    In June 2004 fourteen American Protestant evangelical missionaries 
were expelled from the northern city of Montepuez; however, the reason 
for their expulsion was not religious, and they were able to 
reestablish missionary activities in other areas of the north.
    There were no reports of religious prisoners or detainees in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    Relations among religious groups generally are amicable, especially 
at the grassroots level. No religiously inspired altercations between 
members of different faiths were reported during this period. Within 
the Islamic community, the black and South Asian communities tend to 
remain separate, with each group generally attending different mosques 
and schools. While relations between blacks and established Mozambicans 
of South Asian origin are generally good, cultural conflict between 
black communities and South Asian immigrants has led to increasing 
tensions.
    In February 2006 a Maputo newspaper reprinted eight of the Danish 
cartoons that had sparked world controversy and widespread condemnation 
by Islamic groups. A protest staged largely by Muslims of South Asian 
ancestry turned violent in front of the newspaper's office building, 
and a Muslim journalist reported that the mob attacked black Muslims 
advocating for peaceful demonstrations and dialogue. While the Muslim 
community unified to boycott the paper for two months, black Muslims 
said that the facade of harmony hides the underlying tension and 
perception they were strong-armed into action. The Government issued a 
statement condemning the paper's decision to reprint the contentious 
cartoons and underscored the state's commitment to secular principles 
and religious freedom, but it did not comment on the violent protest.
    Some black Muslims said that the Government's perceived inaction 
was part of a pattern of political favors being purchased by the 
wealthy Muslim community mostly comprising South Asians. Black Muslims 
also see as an indication of favoritism the Government's official 
acknowledgement of the date of the Ide Muslim festival recognized by 
the South Asians over the date recognized by the black Muslim 
leadership.
    In October 2005 President Guebuza attended the inauguration 
ceremony of the country's second oldest mosque, the Mesquita Central da 
Baixa, originally constructed in 1903. Controversy surrounding the 
opening ceremony highlighted the growing rift between Muslims of South 
Asian ancestry, who generally frequent the mosque, and the black Muslim 
population, which boycotted the ceremony due to the perception that the 
financial backer of the rehabilitation project was using his wealth in 
exchange for political favors for South Asians.

                   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.
                               __________

                                NAMIBIA

    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.
    The generally amicable relationship among religious groups 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 an area of 320,827 square miles, and its population 
was approximately two million. More than 90 percent of citizens 
identified themselves as Christian. The two largest denominations were 
the Lutheran and Roman Catholic churches, while smaller numbers were 
affiliated with the Baptist Church, the Methodist Church, and the 
Church of Jesus Christ of Latter-day Saints (Mormons). There were also 
a number of Zionist Churches (a mixture of traditional African beliefs 
and Pentecostal Christianity), especially in urban areas. The Afrikaner 
ethnic group was the predominant patron of the Dutch Reformed Church of 
Namibia. The Himba, an ethnic group that constitutes less than 1 
percent of the population, practiced 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 
practiced a traditional indigenous religion. Other religions included 
Judaism, Islam, Buddhism, and the Baha'i Faith. Practitioners of these 
religions predominantly were immigrants, descendents of immigrants, or 
recent converts. They resided primarily in urban areas. There were few 
atheists in the country. Muslims, almost exclusively Sunni and 
comprising both citizens and foreign nationals, represented less than 1 
percent of the population.
    Foreign missionary groups, including Lutherans, Catholics, 
Baptists, Mormons, and Baha'is, operated in the country.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. The Government 
at all levels sought to protect this right in full and did 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 formally recognize any religion. Unlike in 
the past, the Government and senior ruling party officials no longer 
emphasize the role of three Christian denominations--Anglican, 
Lutheran, and Roman Catholic--in mobilizing political support. Since 
his election, President Pohamba has conferred with religious leaders of 
all persuasions, including the predominantly Afrikaner Dutch Reformed 
Church.
    There are no registration requirements for religious organizations.
    The Government recognizes the holy days of 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 in the 
country.
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.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom. The Council of Churches has 
as its general secretary a member of the United Congregational Church 
of Southern Africa. There are two private religious radio stations and 
one free-to-air television channel. A widely available satellite 
television service offers four exclusively religious channels, 
including one serving the Muslim community. There were two reported 
cases of villagers in the north beating individuals suspected of 
witchcraft. Police arrested and charged five individuals, including one 
police officer, in one case; investigations continued in the second 
incident.

                   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 had frequent contact with citizens and foreign 
visitors from a wide variety of religious faiths. The embassy continued 
to support activities that encourage respect for all aspects of human 
rights, including religious tolerance, through the Democracy and Human 
Rights Fund.
                               __________

                                 NIGER

    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice, as long as 
persons respected public order, social peace, and national unity.
    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 religious groups 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 an area of 490,000 square miles, and its population 
is approximately 13.95 million. Islam was the dominant religion and was 
practiced by more than 90 percent of the population. Approximately 95 
percent of the Muslim population was Sunni, while the remaining 5 
percent was Shi'a. There were also small communities of Christians and 
Baha'is. Christians, both Roman Catholics and Protestants, accounted 
for less than 5 percent of the population but were present particularly 
in the regions of Maradi, Dogondoutchi, Niamey, and other urban centers 
with expatriate populations. Christianity was the religion of French 
colonial institutions, and its followers included many local believers 
from the educated, the elite, and colonial families, as well as African 
immigrants from neighboring coastal countries, particularly Benin, 
Togo, and Ghana. Numbering only a few thousand, the Baha'i were located 
primarily in Niamey and in communities on the west side of the Niger 
River, bordering Burkina Faso. A small percentage of the population 
practiced traditional indigenous religions. There was no information 
available regarding the number of atheists.
    Active Christian missionary organizations included the Southern 
Baptists, evangelical Baptists, Catholics, Assemblies of God, Seventh-
day Adventists, Service 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 respected this right in practice, as long as 
persons respected public order, social peace, and national unity. The 
Government at all levels sought to protect this right in full and did 
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 was 
broadcast on private and government radio stations, although the 
government stations would typically broadcast it only on Sundays and 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 region, benefited 
from a hospital and health center run by SIM missionaries. The hospital 
and health center have been in operation for more than forty years.
    The Government does not permit religious instruction in public 
schools.
    Christmas, Easter Monday, Eid el-Adha, Muharram, Maulid al-Nabi 
(the Prophet Muhammad's birthday), Lailatoul-Quadr, and Eid al-Fitr 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.
    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. 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 must do the same.
    There were no reports of religious prisoners or detainees in the 
country.
Forced Religious Conversion
    There were no reports of forced religious conversion, including of 
minor United States 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.
Improvements and Positive Developments in Respect for Religious Freedom
    On February 10, 2006, the Government, in conjunction with the 
country's Islamic organizations, established the Niger Islamic Council. 
Composed of ten leaders drawn from various Islamic associations and 
NGOs and ten representatives of government agencies, the council would 
advise the Government on issues of concern to Muslims, including 
preaching, mosque construction, and zakat. The council was also charged 
with promoting a culture of tolerance and social peace. During the 
installation of the council, the prime minister noted that the 
organization was also intended ``to address behaviors and practices 
inspired by foreign countries.'' This remark was broadly interpreted to 
mean that the council would promote the practice of the moderate, 
tolerant Islam that the country has known for centuries, while 
countering extremist interpretations imported from, or influenced by, 
other Islamic countries. The minister of the interior also announced 
that a Christian council would be established in the near future.

            Section III. Societal Abuses and Discrimination

    The generally amicable relationship among religious groups in 
society contributed to religious freedom. There were no further 
developments in the March 2005 protest incident at an American 
missionary church compound in the city of Maradi. Of the sixty 
protestors arrested in this incident, the majority were minors who were 
released shortly thereafter. Fifteen adult protestors were held in 
custody for three days before being released as part of a general, 
nation-wide agreement between the Government and the civil society 
group that had organized the anti-tax protests. Likewise, there were no 
further reports of violence or tensions between mainstream Sunni Muslim 
youth and members of the Wahhabist Izalay sect.

                   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.
    Embassy officers maintained regular contact with Muslim religious 
leaders, community members, and students. The embassy maintains good 
relationships with evangelical Christian religious groups, most of 
which are staffed by long-term resident missionaries and well-known 
members of the American community. Embassy officials also have contact 
with the Catholic diocese, 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 through worship, teaching, practice, 
and observance. While the Federal Government generally respected 
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, and there were several violent economic, ethnic, and 
political conflicts that took on religious overtones. A government 
census was held in March, the first since 1991. Census results were not 
scheduled to be released until at least November 2006. The census had 
been expected to settle the question of whether Christians or Muslims 
make up the majority in the country. However, the religious issue 
proved so divisive that questions related to it were eventually removed 
from the census form. While members of Jehovah's Witnesses freely 
practiced their religion and were generally accepted in society, there 
were isolated cases of societal abuse of Witnesses who chose not to 
participate in local age-grade associations for religious reasons.
    The U.S. government broached and actively pursued several religious 
freedom-related issues, and this was an important part of the U.S. 
embassy's program. The ambassador and the embassy have taken an active 
role in discussing and advocating these issues with government, 
religious and community leaders, and are involved in these issues 
countrywide. The embassy has also devoted substantial funding to 
projects and outreach with a religious freedom component.

                    Section I. Religious Demography

    The country has an area of 356,700 square miles, and its population 
is estimated at 140 to 150 million. There were no accepted figures for 
the proportion of citizens who practiced Islam or Christianity; it was 
generally assumed the numbers were roughly equal and that there were a 
substantial number who practiced traditional indigenous religions 
alongside Christianity or Islam. The predominant form of Islam in the 
country was Sunni. The Christian population included Roman Catholics, 
Anglicans, Baptists, Methodists, Presbyterians, and a growing number of 
evangelical and Pentecostal Christians and members of the Church of 
Jesus Christ of Latter-day Saints (Mormons).
    There was a strong correlation between religious differences and 
ethnic and regional diversity. The north, dominated by the large Hausa 
and Fulani ethnic groups, was predominantly Muslim with significant 
numbers of Christians. Both Muslims and Christians were found in large 
numbers in the Middle Belt. In the southwest, where the large Yoruba 
ethnic group was the majority, there was no dominant religion. Most 
Yorubas practiced either Christianity or Islam, while others continued 
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 was dominant, Catholics, Anglicans, and 
Methodists were the majority, although many Igbos continued to observe 
traditional rites and ceremonies in tandem with Christianity.
    The Government conducted a nationwide census in March 2006. There 
was a great deal of controversy over whether to count religion and 
ethnicity during the census exercise. The final decision was to leave 
questions of ethnicity and religion off the census form. Therefore, no 
precise data was gathered about the relative numbers of adherents to 
various faiths in the country.
    Christian missionaries from many denominations operated freely. 
Rough estimates put the number of foreign Christian missionaries at 
more than one thousand, with many residing in the area around Jos in 
the Middle Belt's Plateau State. Many Christian missionaries have been 
present for a decade or longer. There were fewer foreign Muslim 
missionaries, and they generally stayed 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 through worship, teaching, practice, 
and observance. While the Federal Government generally respected 
religious freedom, there were some instances in which limits were 
placed on religious activity to address security and public safety 
concerns.
    The Government remained a member of the Organization of the Islamic 
Conference during the period covered by this report. However, there is 
no state religion.
    Each year the Government observes the following Islamic and 
Christian holy days as national holidays: Eid al-Adha, Eid al-Fitr, 
Good Friday, Easter Monday, the Birth of the Prophet Muhammad, 
Christmas, and Boxing Day.
    There are thirty-six states; governors have substantial autonomy in 
all decision making 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 (Islamic law) and the continued use of 
state resources to fund the construction of mosques, the teaching of 
Kadis (Shari'a judges), and pilgrimages to Mecca (Hajj). However, 
several states, including northern states, used government revenues to 
fund Christian activities, including pilgrimages to Jerusalem. In 
general, state governments, whether dominated by Christians or Muslims, 
tended to lean toward the faith practiced by the majority of residents.
    The constitution provides that states may elect to use Shari'a laws 
and courts. There are twelve northern states that have adopted at least 
parts of Shari'a--Sokoto, Kebbi, Niger, Kano, Katsina, Kaduna, Jigawa, 
Yobe, Bauchi, Borno, Zamfara, 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. In some states non-Muslims have the option of submitting 
to Shari'a jurisdiction 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. As in the previous 
reporting period, no challenges with adequate legal standing reached 
the secular appellate system. 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.
    Christian and Islamic groups planning to build new churches or 
mosques are required by law to register with the Corporate Affairs 
Commission (CAC). 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 or demolished 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 
such as the Kano-based Inter-Ethnic Forum, the Kaduna-based Inter-Faith 
Mediation Center, and the Muslim/Christian Dialogue Forum. At the 
national level, the Government established an Inter-Religious Council, 
consisting of prominent Muslim and Christian leaders.
Restrictions on Religious Freedom
    The Government requires permits for outdoor public functions; 
government authorities and those assembling often ignored this 
requirement. In June 2005 an Abuja High Court ruled that long-standing 
legal provisions of the Public Order Act banning gatherings whose 
political, ethnic, or religious content might lead to unrest were 
unconstitutional. While it is not specific to religious gatherings, the 
act has nonetheless allowed authorities wide latitude in dispersing 
gatherings in which they have a ``reasonable ground to fear a breach of 
the peace.''
    Despite the court ruling, several state governments continued to 
ban public mass-rally proselytizing to avoid ethno-religious violence. 
Some proselytizing groups remained active even before the court ruling, 
but since the ban was ruled unconstitutional in 2005, large outdoor 
religious gatherings were less likely to be restricted. Some state 
governments continued to impose bans inconsistent with the court 
ruling.
    In 2003 the National Broadcasting Commission ruled that 
televangelists who broadcast religious miracles would be required to 
provide evidence to prove the authenticity of the alleged miracles. The 
Lagos High Court ordered a suspension of the ruling pending its hearing 
of a lawsuit contesting the policy. The suit was not heard during the 
reporting period, and some evangelists continued to reference miracles 
in their broadcasts.
    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.
    In Zamfara State, all criminal cases involving Muslims must be 
heard by a Shari'a court. Other states utilizing Shari'a law permit 
Muslims to choose secular courts for criminal cases; however, societal 
pressure compelled most Muslims to use the Shari'a court system. Some 
kadis (Shari'a judges) apply harsher penalties in adultery and 
fornication cases against women than in such cases against men and 
require stronger evidence to convict men than to convict women. While 
this legal standard still existed, there was less controversy 
surrounding specific Shari'a cases in the reporting period than during 
previous periods. No specific cases of adultery or fornication were 
known to have been prosecuted during the reporting period.
    There are no laws barring women or any groups from testifying in 
secular court or that give less weight to their testimony; however, the 
testimony of women and non-Muslims usually is accorded less weight in 
Shari'a courts.
    In the north there is a long tradition of separating schoolchildren 
according to gender. Some form of gender segregation occurred in many 
secondary schools in the north. In December 2004 the Kano State 
Commissioner of Education announced that public and private school 
pupils should observe ``decent standards of dress,'' although non-
Muslim girls would not be required to wear the headscarf.
    The Government continued to ban religious organizations from 
primary school campuses, although individual students retained the 
right to practice their religions in registered places of worship. The 
constitution does not require students to receive instruction in a 
religion other than their own; however, the Ministry of Education 
requires public school students to undergo either Islamic or Christian 
religious instruction. State authorities claim that students are 
permitted not to attend classes taught in a religion other than their 
own and that students may request a teacher of their own religion to 
provide alternative instruction. However, there were often no teachers 
of ``Christian Religious Knowledge'' in many northern schools, and of 
``Muslim Religious Knowledge'' in some southern schools.
    Christians in the predominantly Muslim northern states continued to 
allege that local government officials used zoning regulations to stop 
or slow the establishment of new churches. Muslims continued to 
complain that they were denied permission to build mosques in 
predominantly Christian southern states. Officials responded that many 
of these proposed new churches and mosques were being planned for 
residential neighborhoods not zoned for religious purposes. State 
officials also stated that the certification boards were dealing with a 
large backlog of cases for all applicants regardless of religious 
faith.
    Although the expanded Shari'a laws technically do not apply to non-
Muslims, the non-Muslim minority has been affected by certain social 
provisions associated with Shari'a, such as the separation of the sexes 
in public schools, and health and transportation services. Many social 
provisions associated with Shari'a have roots in the country's pre-
Islamic societies and were in practice before the states adopted 
Shari'a. For example, schoolchildren were separated by sex in most 
northern states prior to the recent implementation of Shari'a law.
    Although most states have not criminalized alcohol consumption by 
non-Muslims, in May 2004 Kano State announced that non-Muslims would be 
fined approximately $380 (50,000 naira) or up to a year in prison for 
drinking or selling alcohol in certain public places; however there 
were no reports of non-Muslims being penalized during the reporting 
period. In some northern states, the sale and public consumption of 
alcohol have been restricted, except on federal government 
installations, such as military and police barracks. Additionally, 
alcohol was available in Kano in spite of the ban, and while 
restrictions against it were not enforced, it was generally available 
only in international hotels or within small communities of Christians.
    Kano State announced in May 2005 that commercial motorcycle taxis 
could no longer take women as passengers because, it claimed, the 
transport of women on motorcycles was contrary to Shari'a. The state 
government did not cite any specific Qur'anic references in announcing 
the ban. Both Muslim and non-Muslim women were affected by the ban. 
Zamfara State continued to enforce gender-segregated public 
transportation such as minibuses and motorcycle taxis. The bans on 
mixed gender transportation did not appear to extend to private 
vehicles.
Abuses of Religious Freedom
    The constitution permits capital punishment; although several 
Shari'a courts, as well as secular courts, sentenced persons to death, 
no Shari'a death sentences were implemented during the period covered 
by this report.
    In September 2004 in Bauchi State, Daso Adamu, a nursing mother, 
was sentenced to death by stoning when she initially admitted to having 
sex with her first husband after her second husband absconded. The man 
was freed for lack of evidence. In October 2004 she was released on 
bail on the grounds that she was breastfeeding. In December 2004 a 
Shari'a appeals court vacated the conviction and sentence, ruling that 
her pregnancy was insufficient evidence to convict her.
    In October 2004 in Bauchi State, Hajara Ibrahim was sentenced to 
death by stoning for adultery after becoming pregnant outside of 
wedlock. According to the Shari'a court that convicted her, she 
confessed to having sex with a man who had promised to marry her. The 
man denied meeting her and was released for lack of evidence. The 
defendant appealed the sentence, stating that she should have been 
charged with the lesser crime of fornication, rather than adultery. In 
November 2005 a Shari'a appeals court overturned the conviction and 
sentence, ruling that she had never consummated an arranged marriage 
and therefore should never have been charged with adultery. It appeared 
that the prosecution in the case had not pursued the fornication charge 
subsequent to the court's ruling.
    The Nigeria Legal Aid Council agreed to appeal thirty Shari'a 
convictions and death sentences in Bauchi State. In one case from 
September 2004, an eighteen-year-old man, Saleh Dabo, alleged that 
police told him he could plead guilty to rape and he would be released; 
instead, a court sentenced him to death by stoning for adultery, even 
though he was not married. At the end of the period covered by this 
report, the appeal had not been heard, and the sentence had not been 
carried out.
    Muslims convicted of crimes under Shari'a were sentenced to public 
caning for minor offenses, such as petty theft, public consumption of 
alcohol, and prostitution. Unlike in the past, there were no reports 
that states administered amputations or canings pursuant to Shari'a 
during the period covered by this report. There were numerous Shari'a 
cases pending appeal or implementation of sentence, including pending 
amputation and stoning sentences in Jigawa, Bauchi, Niger, Kano, and 
Zamfara States. Many of these cases were delayed continuously for 
various reasons.
    In May 2005 a Shari'a appeals court in Kaduna overturned amputation 
sentences that had been passed in 2003 against six Zaria men who had 
been accused of stealing a cow and a motorcycle. The appeals court 
ruled that the lower court had erred in convicting the men solely on 
the basis of police testimony, without allowing the men to defend 
themselves. The men also had not had access to legal representation, as 
required by the Kaduna State Shari'a code.
    Human rights groups reported that many indigent persons convicted 
of Shari'a offenses claimed they had not known they were entitled to 
legal representation.
    A number of states with expanded Shari'a laws have sanctioned 
private Shari'a enforcement vigilante groups (known as Hisbah). In some 
cases these groups had authority to make arrests, but generally the 
groups were empowered only to ``advise'' possible Shari'a offenders. 
The Hisbah groups were not very active during the period covered by 
this report.
    There was no further information on the imam detained by the 
Government in 2003, and who continued to be held despite a 2003 Kaduna 
state court order for his release.
    There were instances of violence by security forces. In October 
2004, during Ramadan, police killed two persons and injured three or 
four others in Gusau, the capital of mostly Muslim Zamfara State in the 
northwest. A crowd had approached the state government's building to 
demand traditional Ramadan alms from the Zamfara State governor. Police 
at the gates stopped the crowd from advancing, a scuffle ensued, and 
police opened fire. No further investigation was expected in the 
incident.
    The Adamawa state governor dethroned the ethnic Bachama traditional 
ruler for his role in inciting violence between ethnic Bachama 
Christians and ethnic Hausa Muslims in Numan in June 2004. Later the 
governor named a new traditional leader for the Bachama. In early 
February 2005 police killed at least two persons and arrested at least 
thirty others who were protesting the appointment of the new ruler, 
claiming that he had no mandate to rule over them. It was believed that 
those arrested were later released.
    There were no other reports of religious prisoners or detainees in 
the country.
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.

            Section III. Societal Abuses and Discrimination

    Interreligious tension between Christians and Muslims remained high 
in some areas, and there were several violent economic, ethnic, and 
political conflicts that took on religious overtones.
    Religious differences often mirror regional and ethnic differences. 
For example, persons in the North and in parts of the Middle Belt are 
overwhelmingly Muslim and from the large Hausa and Fulani ethnic groups 
that tend to dominate these areas. Many southern ethnic groups are 
predominantly Christian. In many areas of the Middle Belt, Muslim 
Fulani tend to be pastoralists, while the Muslim Hausa and most 
Christian ethnic groups tend to be farmers or work in urban areas. 
Consequently ethnic, regional, economic, and land use competition often 
correlate with religious differences between the competing groups.
    It is not unusual for different ethnic groups with a long history 
of conflict to have adopted different religions with the effect of 
exacerbating existing tensions. Communal conflicts in Plateau and Kano 
States in 2004 led to the deaths of thousands and a several-month-long 
states of emergency in Plateau State. There have been incidents of 
violence in Plateau State since, but not on the scale of the previous 
reporting period. For example, in April 2006 at least twenty-five 
persons were killed and hundreds fled their homes during fighting 
between the Pan and Gomai people of Plateau state over land ownership.
    There were also instances of violence primarily based on religious 
issues or because of their religious affiliations.
    As many as 50,000 persons were displaced and approximately 150 
killed in a wave of sectarian violence across various states at the end 
of February, sparked by protests over caricatures of the Prophet 
Muhammad, according to the Nigerian Red Cross. The majority of deaths 
occurred in the mainly Christian southeast city of Onitsha, where 
groups of armed youths attacked Muslim Hausa-speakers from the north in 
revenge for Christian Igbos killed some days earlier in the north of 
the country. Spiraling violence spread across at least six states, with 
thousands of persons taking refuge mainly in police and army barracks 
or churches, although many later returned to their homes. Widespread 
destruction of property took place, with numerous churches, mosques, 
and houses burned down. State governments in the affected areas 
dispatched police and army reinforcements and imposed curfews in an 
attempt to contain the situation. The curfews were later lifted.
    In September 2005 a student quarrel occurred at the University of 
Minna over respect for the generally observed Shari'a dress code in 
which two female non-Muslim students and several males were reportedly 
injured. Details of how the conflict started were not available.
    In February 2005 in Sokoto aState, at least three persons were 
killed and dozens injured in fighting between groups of Sunni and Shi'a 
Muslims during a public commemoration of Ashura. To restore order, a 
curfew was imposed for approximately one month.
    Also in February students at a secondary school in Bauchi Sate 
reportedly threatened a Christian teacher for handling the Qur'an, and 
in a subsequent demonstration that turned violent, two churches were 
burned and approximately twenty Christians were killed. The teacher 
came in contact with a copy of the Qur'an while taking it from a 
student who was reading it while class was in session. While 
approximately twenty-five arrests were believed to have been made, the 
case was being handled as a state security matter with little 
information publicly available. Some of the defendants may have been 
taken to Jos and were believed to have been granted bail, and some of 
the defendants were believed to have been taken to Abuja. Christian 
religious leaders in Bauchi were unable to make contact with the 
teacher, Florence Chuckwu.
    A Christian female student from a nursing school in Sokoto was 
threatened after she was accused of having made inappropriate remarks 
about Islam. The school was closed for a few weeks for security 
reasons. A police investigation did not locate the perpetrators. The 
case arose when the student's Christian mother converted to Islam and 
married a Muslim man. The student refused to convert, and her fellow 
students asked her why she had not done so while using inflammatory 
language denigrating Jesus Christ. The student responded with 
inflammatory language denigrating the Prophet Muhammad, and a riot 
ensued. She was spirited away from the scene by a Muslim instructor 
who, according to credible reports, later faced reprisals for helping. 
The student was given refuge at the local police station. Shortly 
before a crowd threatened the station, she was moved to a different 
town and then to another state for her safety. She reportedly planned 
to attend school elsewhere.
    In December 2004 at a major university in Bauchi state, a group of 
Muslim students abducted and killed the head of a Christian campus 
organization in retaliation for what they considered to be insults to 
Islam by Christian students. To alleviate tensions and escalating 
violence against property, authorities closed the university and 
another nearby school, but both later reopened after an interfaith 
dialogue had been established. No arrests or prosecutions in the case 
were reported.
    No further action was taken, nor was further action likely, in 
connection with the church and mosque burnings in Kebbi, Kaduna, 
Ebonyi, and Jigawa States in 2004. No one remained in detention from 
these incidents, nor was further action likely in relation to the 2003 
unrest in Jigawa and Plateau States.
    The law prohibits religious discrimination in employment and other 
practices; however, private businesses frequently discriminated on the 
basis of religion or ethnicity in their hiring practices and purchasing 
patterns. In nearly all states, ethnic rivalries between ``indigene'' 
groups and ``settlers'' led to some societal discrimination against 
minority ethnic and religious groups.
    Members of Jehovah's Witnesses were generally respected; however 
there were isolated instances of societal abuse and discrimination when 
a Witnesses chose not to join local age-grade associations or women's 
associations for religious reasons.
    On September 6, 2005, in Imo state, a female Witness was assaulted 
by a mob of women who pulled off her dress for refusing to be a member 
of their association. Several other Witnesses were assaulted in other 
incidents and had property looted for not paying a women's association 
levy. Although in some instances police were able to broker an 
agreement, no arrests were made.
    In Abia state, Witnesses who chose not to participate in local age-
grade associations for religious reasons were in some instances 
ostracized by the community, denied the right to sell goods in the 
public market, and denied water from the public tap.
    According to several eyewitnesses, on November 11, 2005, members of 
the Eleghawa Age-Grade Association of Asafa Ohafia looted the home of a 
Jehovah's Witnesses husband and wife, taking all their belongings. 
Although the perpetrators were identified, police made no arrests.
    On June 21, 2005, villagers in Isiugwu Ohafia Community in Abia 
state reportedly destroyed the Kingdom Hall, and attacked the homes of 
twenty-four Jehovah's Witnesses families. More than seventy persons 
remain displaced from their homes. Despite formal petitions by the 
families for an investigation and the prosecution of the perpetrators, 
police made no arrests.
    Although many non-Muslims feared that implementation of Shari'a 
would change their way of life, there has been little or no change in 
the daily lives of most non-Muslims. While some state and local 
governments interpreted the new Shari'a laws stringently, the majority 
of states and local governments interpreted and implemented their laws 
less stringently. There also was a trend developing among some segments 
of the Muslim community to shift focus away from the criminal law 
aspects of Shari'a law to its tenets of social justice and charity for 
the poor. Islamic scholars and many Muslim lawyers have begun educating 
the poor and the less well informed about their procedural rights under 
Shari'a. Several lawyers offered free services to the indigent in cases 
with potentially severe punishments.
    In many areas, girls are discriminated against in their access to 
education for social and economic reasons; religious beliefs sometimes 
are a factor. Girls living in the more traditional rural areas, both in 
the predominantly Muslim north and the predominantly Christian south, 
are disadvantaged more than their urban counterparts.

                   Section IV. U.S. Government Policy

    The U.S. mission regularly raised religious freedom issues with 
various federal, state, and local officials, and with prominent 
citizens. The U.S. government, through the U.S. mission and in 
statements from officials in Washington, sought to encourage a peaceful 
resolution of the debate concerning Shari'a criminal penalties in a way 
that would be compatible with recognized international human rights 
norms and urged that human rights and religious freedom be respected in 
all instances.
    The U.S. mission made an especially strong effort to promote 
religious reconciliation between Christians and Muslims. Mission 
officers traveled extensively to the individual states to meet with 
Christian and Muslim leaders throughout the year and further that 
outreach.
    The U.S. mission reached out to Muslim communities in several 
programs, including the International Visitor Program, the American 
Speaker Program, the Fulbright Senior Scholar Program, and the Humphrey 
Fellowship Program. The U.S. mission also continued publishing its 
informational magazine in Hausa, the language of the predominantly 
Muslim north.
                               __________

                                 RWANDA

    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. There were a 
small number of cases of local government officials reacting to belief-
based actions of Jehovah's Witnesses.
    There was an improvement in the status of respect for religious 
freedom during the period covered by this report, and there were fewer 
reports of local authorities harassing and detaining members of 
Jehovah's Witnesses. Jehovah's Witnesses continued to experience 
difficulty in obtaining permission to build Kingdom Halls (places of 
worship) in some localities, and there were some cases of detention and 
expulsion of children from school. Relations between the Government and 
the Roman Catholic Church continued to improve, and Muslims continued 
to enjoy greater freedom of worship than under the previous government.
    The generally amicable relationship among religious groups 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. 
Embassy officers met regularly with religious leaders.

                    Section I. Religious Demography

    The country has an area of 10,169 square miles and a population of 
approximately 8.3 million. A 2001 study conducted by a foreign 
university reported that 49.6 percent of the population was Roman 
Catholic, 43.9 percent Protestant, 4.6 percent Muslim, 1.7 claimed no 
religious affiliation, and 0.1 percent practiced traditional indigenous 
beliefs. This study indicated a 19.9 percent increase in the number of 
Protestants, a 7.6 percent drop in the number of Catholics, and a 3.5 
percent increase in the number of Muslims from the 1996 U.N. Population 
Fund survey. The figures for Protestants include the growing number of 
members of Jehovah's Witnesses and evangelical Protestant groups. There 
also was a small population of Baha'is. There has been a proliferation 
of small, usually Christian-linked schismatic religious groups since 
the 1994 genocide.
    Foreign missionaries and church-linked nongovernmental 
organizations (NGOs) of various faiths operated in the country, 
including Trocaire, Catholic Relief Services, Lutheran World 
Federation, World Vision, World Relief, Adventist Development and 
Relief Agency, Norwegian Church Aid, Salvation Army, Direct Aid 
(formerly the African Muslim Agency), Jesuit Relief Society, Christian 
Aid, Christian Direct Outreach, Christian Reformed World Relief 
Committee, African Evangelical Enterprise, and Jesus Alive Ministries. 
Foreign missionaries openly promoted their religious beliefs, and the 
Government has welcomed their development assistance. There was no 
indication that religious belief is linked directly to membership in 
any political party.
    An Australian Christian church-based initiative called Hope Rwanda 
involved approximately 500 volunteers visiting the country in the 
spring and summer of 2006. The initiative, planned to coincide with the 
one-hundred-day national period of mourning genocide victims, included 
humanitarian assistance and religious services and training. Hope 
Rwanda received strong support from the Government, including a speech 
by President Kagame during the opening ceremony.

                Section II. Status of Religious Freedom

Legal/Policy Framework
    The constitution provides for freedom of religion, and the 
Government generally respected this right in practice. There were fewer 
reports of local authorities restricting religious freedom. The 
constitution prohibits the formation of political organizations that 
are based on race, ethnic group, tribe, clan, region, sex, religion, or 
any other division that may give rise to discrimination. There is no 
state religion; however, the constitution does include a provision for 
a ceremonial oath of office for high-level government officials that 
makes reference to God.
    The penal code, Articles 293 to 296, provides for small fines and 
imprisonment of up to six months for anyone who interferes with a 
religious ceremony or with a religious minister in the exercise of his 
or her professional duties. The law regulates public meetings and calls 
for fines or imprisonment for those who violate these regulations.
    In 2001 the Government promulgated a law giving it more influence 
over NGOs as well as religious institutions and organizations. 
Subsequently, after consulting with civil society and NGOs, the 
Government decided to draft separate laws governing local NGOs, 
international NGOs, and religious organizations. These laws were being 
developed in collaboration with church officials but have not been 
promulgated. The existing 2001 law requires NGOs to present their 
objectives and plan of action to local authorities for ``provisional 
agreement'' and then to apply to the Ministry of Justice for legal 
recognition. Since the law was implemented, the Ministry of Justice has 
registered 116 new religious groups; no new religious groups were 
registered during the period covered by this report. The ministry did 
not deny any new applications; however, the Government continued the 
2003 suspension of two local splinter organizations, the ``Eglise 
Methodiste Unie au Rwanda'' (the United Methodist Church of Rwanda) led 
by Jupa Kaberuka and the ``Communaute Methodiste Union Internationale'' 
(the International Union Methodist Community) led by Louis Bwanakweli. 
Both attempted to register as the primary Methodist group in the 
country and claimed to be the regional representative of the World 
Methodist Church, which includes the Rwandan, Kenyan, and Ugandan 
Methodist Churches.
    The dispute between the two organizations was before the High Court 
at the end of the reporting period. However, in general no group's 
religious activities were curtailed as a result of difficulties or 
delays in the registration process.
    There were reports that numerous religious organizations operated 
without legal recognition because the process was arduous, which 
government officials confirmed. Members of unregistered groups were 
vulnerable to censorship and possible detention.
    The Government permits religious instruction in public schools. In 
some cases, students were given a choice between instruction in 
``religion'' or ``morals.'' In the past, missionaries established 
schools that were operated by the Government. In those schools, 
religious instruction tended to reflect the denomination of the 
founders, either Catholic or Protestant. Muslim private schools 
operated as well.
    The Government observes six holy days as official holidays: 
Christmas, Good Friday, Easter, Eid-al-Fitr, All Saints' Day, and 
Assumption. The Government's recognition of these holy days does not 
negatively affect any religious groups.
    Relations between the Government and the Catholic Church continued 
to improve because of collaboration and dialogue in the areas of 
education and reconciliation. In addition, Muslims continued to enjoy 
greater freedom of worship than under the previous government. Sheikh 
Abdoul Karim Harerimana, a key Muslim figure, publicly stated at a 
ceremony at the National University of Rwanda on May 10, 2005, that 
Muslims enjoy freedom of worship without oppression, unlike during 
previous regimes.
Restrictions on Religious Freedom
    The Government requires religious groups to provide advance 
notification of religious meetings held at night. Religious leaders 
reportedly cooperated with the Government in limiting nighttime 
religious meetings and did not view this restriction as an infringement 
on their religious freedom. The Government continued to require 
religious groups to hold services at their established places of 
worship and to ban the use of private homes for this purpose. Some 
small religious groups that met in private homes were forced to move to 
new locations.
    In 2004 the Government suspended the registration of two 
Pentecostal churches led by American pastors, presumably for alleged 
irregularities in a pastor's visa application as well as an ongoing 
dispute over the naming of his church. Further action on the case was 
pending promulgation of a new law on religious organizations.
    According to the Jehovah's Witnesses' Office of General Counsel in 
New York, two Jehovah's Witnesses were detained, released, and forced 
to pay a fine for not participating in the national anthem. The Office 
of General Counsel also reported that between February and May 2006, 
forty-eight members of the Jehovah's Witnesses were imprisoned in the 
Kibungo province for not participating in the armed night patrols. As 
of June 9, 2006, six remained in prison.
    All but eleven of the ninety-three Jehovah's Witnesses imprisoned 
o