Avenue de l'Europe
F-67075 Strasbourg Cedex
Tel. +33 (0)3 88 41 20 00
www.coe.int
Compass: Manual for Human Rights
Education with Young people
RELIGION AND BELIEF
COMPASS
Manual for Human Rights Education
with Young People
SHORTCUTS
RELATED ACTIVITIES
A mosque in Sleepyville
Believers
Flower power
Soon to be outdated
Timelines
W hat is religion and belief?
Belief is a state of the mind when we consider something true even though we are
not 100% sure or able to prove it. Everybody has beliefs about life and the world
All religions, arts and sciences
they experience. Mutually supportive beliefs may form belief systems, which may
are branches of the same tree.
be religious, philosophical or ideological.
All these aspirations are
Religions are belief systems that relate humanity to spirituality. The following
directed towards ennobling
definition from Wikipedia provides a good overview of the many dimensions of
man's life, lifting it from the
religion:
sphere of mere physical
Religion is a collection of cultural systems, belief systems, and worldviews that
existence and leading the
relate humanity to spirituality and, sometimes, to moral values. Many religions
individual towards freedom.
have narratives, symbols, traditions and sacred histories that are intended to give
Albert Einstein
meaning to life or to explain the origin of life or the universe. They tend to derive
morality, ethics, religious laws or a preferred lifestyle from their ideas about the
cosmos and human nature. […] Many religions have organised behaviours,
clergy, a definition of what constitutes adherence or membership, congregations
of laity, regular meetings or services for the purposes of veneration of a deity or for prayer, holy places (either natural or
architectural), and/or scriptures. The practice of a religion may also include sermons, commemoration of the activities of a
god or gods, sacrifices, festivals, feasts, trance, initiations, funerary services, matrimonial services, meditation, music, art,
dance, public service, or other aspects of human culture. However, there are examples of religions for which some or many of
these aspects of structure, belief, or practices are absent.1
Beliefs in the spiritual dimension of life have existed since time immemorial. Many human societies have left us historical
evidence of their systems of belief, whether it was worship of the sun, of gods and goddesses, knowledge of good and evil or
of the sacred. Stonehenge, the Bamiyan Buddhas, the Almudena Cathedral in Madrid, Uluru at Alice Springs, the Bahá'í
Gardens of Haifa, Fujiyama, the sacred mountain of Japan, Kaaba in Saudi Arabia or the Golden Temple in Amritsar all bear
testament to the human experience of spirituality, which may be an objective reality or a result of the human yearning for an
explanation of the meaning of life and our role in the world.
In the simplest sense, religion describes "the relationship of human beings to what they regard as holy, sacred, spiritual or
divine".2 It is usually accompanied by a set of organised practices which foster a community of people who share that faith. As
discussed above, belief is a broader term and it also includes "commitments which deny a dimension of existence beyond this
world".3
Religions and other belief systems in our environment have an influence on our identity, regardless of whether we consider
ourselves religious or spiritual or not. At the same time, other parts of our identity, our history, our approach to other religions
and groups considered "different" will influence how we interpret that religion or belief system.
Question: What religions are practised in your country?
Who are I?
KEY DATE
27 January
Holocaust Memorial
Day
21 M arch
International Day
for the Elimination
of Racial
Discrimination
15 M ay
International Day of
Conscientious
Objection
21 M ay
World Day for
Cultural Diversity
for Dialogue and
Development
9 August
International Day of
Indigenous People
21 September
International Day of
Peace
16 November
International Day
for Tolerance
Religions and related social and cultural structures have played an important part in human history. As mental structures,
they influence the way we perceive the world around us and the values we accept or reject. As social structures, they provide
a supporting network and a sense of belonging. In many cases, religions have become the basis of power structures and
have become intertwined with it. History, remote and recent, is full of examples of "theocratic" states, be they Christian, Hindu,
Muslim, Jewish or other. The separation between state and religion is still recent and only partly applied: there are official
state religions in Europe and de facto state religions. In most cases this does not pose a particular problem as long as it is
tempered by values of tolerance.
Statistics on religion or belief adherents can never be very accurate, considering
the dynamic nature of this pattern as well as the fact that many people among us
live in contexts where freedom of religion and belief is not enjoyed. The statistics
below are, therefore, intended to exemplify the diversity of the global picture. The
figures indicate the estimated number of adherents of the largest religions4:
African Traditional and Diasporic:
100 million
Baha'i:
7 million
Buddhism:
376 million
Cao Dai:
4 million
Chinese traditional religion:
394 million
Christianity:
2.1 billion
Hinduism:
900 million
Islam:
1.5 billion
Jainism:
4.2 million
Judaism:
14 million
Neo-Paganism:
1 million
Primal-indigenous (tribal religionists, ethnic religionists, or
animists):
300 million
Rastafarianism:
600
thousand
Table of Contents
Human Rights Themes
List of activities
I regard irreligious people as
pioneers.
Anandabai Joshee, the first
Hindu woman and first Indian
woman to receive a medical
degree
Human rights calendar
Shinto:
4 million
Sikhism:
23 milllion
Spiritism:
15 million
Tenrikyo:
2 million
Unitarian-Universalism:
800
thousand
Zoroastrianism:
2.6 million
The number of secular, non-religious, agnostic and atheists is estimated at 1.1 billion.
Question: Which religions are missing in this list?
Different religions and beliefs have long existed in the European region as well. In
some historical periods, Europe has provided refuge to persecuted religious
Every dictator uses religion as
groups and allowed a diversity of religions and beliefs to flourish. At other times,
a prop to keep himself in
however, European countries have fallen prey to fanaticism and been engrossed
power.
in "religious wars", such as the Thirty Years War of 1618-1648 that led to the
Benazir Bhutto
slaughter of one-third of the continent's population.
The misuse, or abuse, of religious arguments has led to the justification of painful
conflicts and wars, persecutions and intolerance. Regardless of how we
understand these historical legacies, a wide range of religions and beliefs exist in
Europe and they have and continue to have an impact on our societies. In this way, religion and belief are important factors
to consider in relation to young people and youth work because, directly or indirectly, they have an impact on young people's
identity and sense of belonging.
Freedom of religion or belief in human rights instruments
Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or
belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in
teaching, practice, worship and observance.
Universal Declaration of Human Rights, Article 18
This was later confirmed in the International Covenant on Civil and Political Rights
as well as in several regional binding human rights documents, such as the
African Charter on Human and People's Rights (Article 8) or the European
Convention on Human Rights and Fundamental Freedoms (Article 9).
The UN Human Rights Committee emphasises that this freedom is "far-reaching
Never impose on others what
you would not choose for
yourself.
and profound", that it "encompasses freedom of thought on all matters, personal
Confucius
conviction and the commitment to religion or belief, whether manifested
individually or in community with others", that the freedom for conscience should
be equal to that for religion and belief and that protection is for "theistic, nontheistic and atheistic beliefs, as well as the right not to profess any religion or belief".5 Accordingly, any serious belief or
conviction – whether a person is Sikh, against hunting, pacifist, Mormon, vegan or ideologically driven by activism against
climate change – can be protected within this right.
This freedom in international law was historically focused on the religious liberty of minority communities. Today, laws securing
freedom of religion and belief are no longer focused on the need to maintain the status quo in order not to undermine
regional security, but spotlight a number of concerns including non-discrimination, equality and dignity. Championing this
freedom has societal as well as individualist rationales, allowing people the scope to (openly) seek, (vigorously) discuss and
(freely) uphold the beliefs that they choose, alone or along with others. Achieving an enabling environment for this freedom
requires not only non-interference on the grounds of religion or belief by the state but positive measures to be taken to
achieve and maintain such an environment in society at large. In practice, this should include, for example, the possibility to
make available places of worship or to provide moral and religious education.
Question: Are you a member of any religious community? How did you get involved?
As with all other human rights, this freedom does not "trump" other freedoms and
it sometimes finds itself in tension with other human rights, such as freedom of
opinion and expression and freedom from discrimination on the grounds of sex or
sexual orientation. This is reflected for example in the way Article 9 of the
European Convention on Human rights is structured: there is an absolute
protection of the right to religious belief, conscience and thought, but the
manifestations only enjoy a qualified protection in so far as they do not violate
other human rights.
European Convention on Human Rights and Fundamental Freedoms
Article 9
1. Everyone has the right to freedom of thought, conscience and religion; this
right includes freedom to change his religion or belief, and freedom,
either alone or in community with others and in public or private, to manifest his
religion or belief, in worship, teaching, practice and observance.
That which you hate to be
done to you, do not do to
another.
In a papyrus from Ancient
Egypt
Do not do to others what would
anger you if done to you by
others.
Isocrates
2. Freedom to manifest one's religion or beliefs shall be subject only to such limitations as are prescribed by law and are
necessary in a democratic
society in the interests of public safety, for the protection of public order, health or morals, or the protection of the rights and
freedoms of others.
Freedom of religion and belief – including freedom to change religion – is essential to all of us, in our search for meaning, our
full development, our identity and our expression as members of a community or communities. Whether we have a firm
religion or belief, whether we are undecided, or even if we do not really care much for religion or belief, this freedom matters
to people and the societies they build.
Are there any communities in your country that do not enjoy the same level of freedom of religion and belief as others?
Challenges to and violations of the freedom of religion or belief
Throughout religious history, many religious and societal features have been
embedded in the environment where a particular religion was practised, and they
are reflected in culture and politics. Many pieces of literature, poetry, art and
music, dress codes and ways of organising life together have been drawn from
religions. Religion has made a strong imprint on culture, which can be seen, for
example, on holy days, at feasts, in marriage ceremonies, burial practices,
pilgrimages, the wearing of religious symbols (e.g. jewellery or dress codes), or in
physical alterations to the body, such as male circumcision.
The influence of religions may become even stronger when nations adopt a state
religion or religious ideology. In such situations, religion and religious arguments
may become confused with the political, economic or social reasoning.
The extent to which freedom of thought, conscience and religion allow distinctive
practices of a community of believers to diverge from those of the rest of the
society is often debated within the human rights community. Examples of this
include attitudes towards women in religious leadership positions, traditional
ceremonies involving children, laws surrounding marriage, divorce or burial,
prohibition on the depiction of divine beings or other religious figures, and so on.
In such contexts, the human rights bodies would criticise harmful practices,
regardless of whether they were traditionally condoned by particular cultures,
nations or religions. Such criticism is not an attack on culture, nationality or
religion but an attempt to strike a balance between the right to one's religions and
belief and other human rights, since several of these practices can result in
Religious groups must tolerate,
as other groups must, critical
public statements and debate
about their activities, teachings
and beliefs, provided that such
criticism does not amount to
intentional and gratuitous insult
and does not constitute
incitement to disturb the public
peace or to discriminate
against adherents of a
particular religion.
Venice Commission of the
Council of Europe
Ascribe not to any soul that
which thou wouldst not have
ascribed to thee, and say not
serious human rights abuse. Harmful traditional practices include female genital
that which thou doest not.
mutilation, son-preference (which can manifest itself in sex-selective abortion,
Bahá'u'lláh
failing to care for newborn girls, discrimination in education in favour of sons,
discrimination in nutrition), arranged or forced marriages, marriage of children,
dowry-related crimes and crimes justified by "honour", exclusion or limitation of
some rights of non-adherents to a more powerful religious group in a given community, segregation according to religious
lines, and so on. Such practices disproportionately affect women and children: invoking tradition is used to justify
discrimination on the basis of gender and age. Furthermore, in several cases, situations which, from a human rights
perspective, are a violation of human dignity, remain unrecognised, taboo and unpunished. Few of these practices are based
on religious precepts; the fact that they are deeply anchored in culture and tradition do not make ending them any easier.
Changes have to come through legislative change, education and empowerment.
Throughout history, religions have played a crucial role in imposing limitations on human action in order to protect the
physical and psychological integrity or dignity of other people. Yet, even though religious philosophies have contributed to
the development of a conscience of human rights and dignity, the human rights related to religion and belief are no more
exempt from the tensions and contradictions that are present in human rights instruments, than are other rights. As seen in
the case of harmful traditional practices, sometimes convictions or beliefs are used to justify outright physical harm with
severe health consequences.
Question: Are there religious practices in your community/ies that you consider harmful?
Discrimination and intolerance
on grounds of religion or belief
Religious intolerance can be observed at different levels: among adherents of the
same religion (intra-religious intolerance); between one religion or religious
Hurt not others in ways that
attitude and another, manifesting itself in various forms of conflicts between
you yourself would find hurtful.
persons and groups of persons (inter-religious intolerance); in the form of
Udanavarga
confrontational atheism or confrontational theism, which are intolerant of free
choice and practice of other religions or belief commitments; or in the form of antisecularism. Religious intolerance is often confused with xenophobia and other
forms of discrimination; sometimes it is also used to justify discrimination.
Most human rights violations related to freedom of religion and belief are also related to freedom from discrimination.
Discrimination on the grounds of religion and belief is contrary to human rights but it is nonetheless experienced daily by
many people across Europe. The fact that religion and belief are often confused with culture, nationality and ethnicity makes
it more complicated but also more painful on an individual level: you may be discriminated against on the grounds of religious
affiliation even if you happen not to believe in the religion you are associated with.
Discrimination and intolerance impact negatively on society as a whole, and particularly on young people who experience it.
Such effects include:
Low self-esteem
Self-segregation
Internalised oppression
Disengagement from school activities
Non-fulfilment of their potential
Attraction to violent extremist ideologies
School drop-out
Health problems / depression6
Religious intolerance is also used to feed hatred in, and to contribute to, armed conflicts, not so much because it is the cause
of conflict but because religious belonging is used to draw dividing lines, as armed conflicts in the Balkans and Caucasus
demonstrate. The consequences of international terrorism and the "wars on terrorism" have been particularly devastating in
Europe and beyond, notably because religious intolerance becomes mixed with xenophobia and racism.
No single social group, religion or community has the monopoly of discrimination. Even though the levels of protection of the
freedom of religion and belief vary significantly across the member states of the Council of Europe, religious intolerance and
discrimination affects everyone in Europe.
Intolerance and discrimination
against Muslims (Islamophobia)
Of particular concern in several European countries is the rise of Islamophobia,
the fear and hatred of Islam, resulting in discrimination against Muslims or people
For all the law is fulfilled in one
associated with Islam. Islam is the most widespread religion in Europe after
word, even in this: Thou shalt
Christianity and the majority religion in various member states of the Council of
love thy neighbour as thyself.
Europe. The hostility towards Islam as a religion and to Muslim people, particularly
Saint Paul
following the "wars on terror", has revealed deep-rooted prejudices against
Muslims in many European societies. With the perception of the religion of Islam
as being associated only with terrorism and extremism, Islamophobia has
contributed to negative views of Islam and Muslims, wrongly generalising militant
religious extremism and ultra-conservatism onto all Muslim countries and Muslim people. This intolerance and stereotyped
view of Islam has manifested itself in a number of ways, ranging from verbal or written abuse of Muslim people, discrimination
at schools and workplaces, and psychological harassment or pressure, to outright violent attacks on mosques and
individuals, especially women who wear headscarves.7 In this context, mass-media has played a role, offering at times
representations of Muslim people which were distorted, if not outright stereotyped and defamatory.
Like other victims of discrimination grounded on religious affiliation, discrimination against Muslims may overlap with other
forms of discrimination and xenophobia, such as anti-immigrant sentiments, racism and sexism.
Six recurring prejudices about M uslims
All the same: Muslims are seen as all being much the same as each other, regardless of their nationality, social class and
political outlook, and of whether they are observant in their beliefs and practice.
All are motivated by religion: It is thought that the single most important thing about Muslims, in all circumstances, is their
religious faith. So, if Muslims engage in violence, for example, it is assumed that this is because their religion advocates
violence.
Totally "other": Muslims are seen as totally "other": they are seen as having few if any interests, needs or values in common
with people who do not have a Muslim background.
Culturally and morally inferior: Muslims are seen as culturally and morally inferior and prone to being irrational and violent,
intolerant in their treatment of women, contemptuous towards world views different from their own, and hostile and resentful
towards "the West" for no good reason.
Threat: Muslims are seen as a security threat, in tacit or open sympathy with international terrorism and bent on the
"Islamisation" of the countries where they live.
Co-operation is impossible: As a consequence of the previous five perceptions, it is claimed that there is no possibility of
active partnership between Muslims and people with different religious or cultural backgrounds.
Guidelines for Educators on Countering Intolerance and Discrimination against Muslims, OSCE/ODIHR, Council of Europe
and UNESCO.
Anti-Christian sentiments (Christianophobia)
Christianophobia refers to every form of discrimination and intolerance against some or all Christians, the Christian religion,
or the practice of Christianity. Like other forms of discrimination based on religion, the perpetrators may be people from other
religions – often the majority religions – as much as secular institutions. Hostility against Christians manifests itself in attacks
against places of worship, verbal abuse and, particularly in countries where Christians are a minority, restrictions on building
and sometimes preserving churches or monasteries.
Particularly worrying is the rise in attacks against Christians in the Middle East. A recommendation of the Parliamentary
Assembly on this matter calls, amongst other things, for the need to "raise awareness about the need to combat all forms of
religious fundamentalism and the manipulation of religious beliefs for political reasons, which are so often the cause of
present day terrorism. Education and dialogue are two important tools that could contribute towards the prevention of such
evils"8.
Question: Have you ever experienced any bias towards you because of your religion or belief? How did you react?
Antisemitism
Antisemitism – hostility towards Jews as a religious or minority group often
accompanied by social, economic, and political discrimination – is an example of
As you would have people do
the combination of racism and religious discrimination. Even though the direct
to you, do to them; and what
targets of antisemitism are Jewish people, the motivation for discrimination and
you dislike to be done to you,
violence is not necessarily based on Judaism as a religion but on Jews as a
don't do to them.
people.
Prophet Mohammed
Reports from human rights organisations regularly state an alarming rise in the
number of antisemitic attacks accompanied, in some countries, by the rise of
openly antisemitic speech in the political arena. Events include attacks against
Jewish schools, "while Jewish pupils were assaulted, harassed, and injured in
growing numbers on their way to and from school or in the classroom, including by their classmates. Educators report that the
term "Jew" has become a popular swearword among youngsters."9 Rather than being confined to extremist circles,
Antisemitism is thus increasingly being mainstreamed.
In its Recommendation No. 9 on the fight against Antisemitism, adopted in 2004, the European Commission Against Racism
and Intolerance recommends, amongst others, member states to ensure that criminal law penalises antisemitic acts such as:
public incitement to violence, hatred, discrimination, public insults, defamation and threats aimed at a person or a grouping of
persons on the grounds of their actual or presumed Jewish identity or origin
the public expression, with an antisemitic aim, of an ideology which depreciates or denigrates a grouping of persons on the
grounds of their Jewish identity or origin
the public denial, trivialisation, justification or condoning, of the Shoah and of crimes of genocide, crimes against humanity or
war crimes committed against persons on the grounds of their Jewish identity or origin
the desecration and profanation, with an antisemitic aim, of Jewish property and monuments
the creation or the leadership of a group which promotes Antisemitism.
Religious intolerance and discrimination is not limited to Antisemitism, Christianophobia or Islamophobia. Among the many
forms of discrimination is the non-recognition of some religions and the difference of treatment between them. Religions and
systems of belief can thus be banned, persecuted or closely controlled because of their alleged "sectarian" nature or their
irrelevance on the grounds of being "insignificant".
It is important to recall that freedom of religion and belief includes the right to change religion and the right not to adhere to,
or declare, a religion.
Question: What happens if you decide to adopt a religion different from your family and community?
Despite the growing and widespread manifestations of religious intolerance, it is important to bear in mind that religion and
human rights are perfectly compatible and that only a human rights framework can secure freedom of religion and belief for
all.
The history of Europe is, indeed, full of examples of violence and barbarity in the
name of religion. These acts have been and are being committed by men and
women, not commanded by religious precepts, but by people.
Fortunately, the history and the reality of our world is also a living evidence of the
optimism of religious diversity: no single society is mono-religious and no single
system of thought has ever prevailed, even under the most extreme forms of
totalitarianism. Furthermore, the examples of people accepting each other despite
religious difference, and often united in diversity, are many more than those of
intolerance.
One should never do that to
another which one regards as
injurious to one's own self.
This, in brief, is the rule of
dharma.
Brihaspati, Mahabharata
The work of the Council of Europe
The Council of Europe, White Paper on Intercultural Dialogue "Living Together as Equals in Dignity" (2008) recognises that a
range of religious and secular conceptions of life have enriched the cultural heritage of Europe and notes the importance of
inter-religious, intra-religious and other dialogue for the promotion of understanding between different cultures. It also
emphasises that the Council of Europe "would remain neutral towards the various religions whilst defending the freedom of
thought, conscience and religion, the rights and duties of all citizens, and the respective autonomy of state and religions".10
Promoting religious tolerance and inter-faith dialogue is also one of the priorities of the Council of Europe's youth policy. A
number of events organised under the All Different – All Equal campaign in 2007-2008 developed recommendations and
action plans for promoting inter-religious dialogue in European youth work, including the Istanbul Youth Declaration on InterReligious and Intercultural Dialogue in Youth Work12, and the Kazan Action Plan13. All of these documents stress the crucial
role of young people and youth organisations in contributing to the change towards religious tolerance.
The sphere of education may be a platform for tensions of human rights related
to religion and belief, as in cases where the educational content has been
criticised as limiting the freedom of religion and belief, or in cases where religious
symbols used by schools or by students have resulted in conflicts. At the same
time, education is also one of the most important spheres of life where
stereotypes and prejudices can be counteracted. In this spirit, ODIHR, the Council
of Europe and UNESCO published the Guidelines for Educators on Countering
Intolerance and Discrimination against Muslims.14 This document is intended to
support teachers, teacher trainers, education policy experts as well as nongovernmental organisations active in the field of non-formal education in their
work against Islamophobia.
Religion and belief at the European Court of Human Rights
Folgerø and others v. Norway (2007)
Learn more in Religious
Diversity and Intercultural
Education, the Council of
Europe's reference book for
schools.11
Parents successfully appealed to the court in Strasbourg to avoid mandatory religious classes of one particular denomination
of Christianity. The court found that the state was in violation of Article 2 of Protocol no. 1, which reads, "No person shall be
denied the right to education. In the exercise of any functions which it assumes in relation to education and to teaching, the
State shall respect the right of parents to ensure such education and teaching in conformity with their own religious and
philosophical convictions".
Lautsi v. Italy (2011)
Ms Lautsi's children attended a state school where all the classrooms had a crucifix on the wall, which she considered
contrary to the principle of secularism by which she wished to bring up her children. She complained before the Court that
this was in breach of Article 9 (freedom of thought, conscience and religion) and of Article 2 of Protocol No. 1 (right to
education).
The Court found no violation; it held in particular that the question of religious symbols in classrooms was, in principle, a
matter falling within the margin of appreciation of the state, provided that decisions in that area did not lead to a form of
indoctrination and there was nothing to suggest that the authorities were intolerant of pupils who believed in other religions,
were non-believers or who held non-religious philosophical convictions.
Ercep v. Turkey (2011)
This case concerned the refusal by the applicant, a Jehovah's Witness and conscientious objector, to perform military service
for reasons of conscience and his successive convictions for that reason.
The Court found a violation of Article 9 and a violation of Article 6 (right to a fair trial). It
invited Turkey to enact legislation concerning conscientious objectors and to introduce an alternative form of service.
The Framework Convention on the Protection of National Minorities also protects religion as an element of the identity of
minorities, "The Parties undertake to promote the conditions necessary for persons belonging to national minorities to
maintain and develop their culture, and to preserve the essential elements of their identity, namely their religion, language,
traditions and cultural heritage" (Article 5) and prohibits forced assimilation.
Youth work and religion and belief
Religion is an issue that many young people deal with in their daily lives at home,
in public, at work or at school. Youth work can help to make religious differences a
factor of cultural enrichment for young people instead of being a source of
confrontation, especially through the lenses of mutual understanding, tolerance
and acceptance of difference.
Whether working at a local, regional or international level, youth workers need to
be aware of the potential role and influence of religion and belief on the process
of any given activity, as well as on the planned objectives of the activity. Accepting
Nothing which breathes, which
exists, which lives, or which has
essence or potential of life,
should be destroyed or ruled
over, or subjugated, or
harmed, or denied of its
essence or potential. Just as
diversity is a good starting point; building on diversity as a source of strength is
an excellent way to continue. A growing number of youth organisations are
actively working in the field of inter-religious dialogue, promoting a dialogue
between equals, and being self-critical of their own religious traditions, with the
aim of increasing understanding.
sorrow or pain is not desirable
to you, so it is to all which
breathe, exist, live or have any
essence of life.
Acaranga Sutra
Taking into consideration differences of belief and practice within the group,
before and during the activity, can contribute to a better atmosphere in the group
from the start. Knowing about some of the rituals and practices of different religions can be very useful and important for the
good functioning and success of youth events. Consideration of dietary laws, places and times for prayer, the religious
calendar and daily practices of different religious groups (e.g. the Sabbath, Friday prayers, Ramadan, Sunday celebrations,
holidays) might help the organisers of youth activities provide a respectful and peaceful atmosphere as well as avoid
problems of travel and of timing and efficiency of activities. The particularities of the place of the activity and the expectations
of the hosting environment are equally important, in order to show respect for the needs of the group participants.
A degree of sensitivity towards religious diversity within the group would create a certain positive and motivating attitude and
curiosity towards the religious practices and beliefs of others. This might also help to promote mutual respect and
understanding, while helping to overcome any strong prejudices related to religious beliefs and practices.
Question: What importance does religious tolerance have in your work with young people?
There is a large amount of youth work that is faith-based, and there are many
faith-based youth organisations. The Council of Europe's youth sector works
closely with a variety of international youth organisations that are faith-based and
encourages co-operation among them. Study sessions and training activities at
the European Youth Centre regularly include organisations such as:
Ecumenical Youth Council in Europe
European Alliance of YMCAs
European Baha'i Youth Council
European Fellowship of Christian Youth
European Union of Jewish Students
Forum of European Muslim Youth and Student Organisations
International Federation of Catholic Youth Organisations
International Movement of Catholic Agricultural and Rural Youth Europe
International Young Catholic Students – International Movement of Catholic Students
Islamic Conference Youth Forum for Dialogue and Co-operation
Pax Christi Youth Forum
Syndesmos – World Fellowship of Orthodox Youth
Love your neighbor as
yourself.
Leviticus
Syriac Universal Alliance
The European Young Women's Christian Association
World Student Christian Federation
Some of these organisations got together within the framework of the European
Youth Forum and constituted the Faith-Based Group of youth organisations in
Regard your neighbour's gain
order to learn about each other, promote diversity and fight discrimination and
as your own gain, and your
hatred. Integrated by the European Peer Training Organisation, the European
neighbour's loss as your own
Union of Jewish Students, the Ecumenical Youth Council in Europe, the Forum of
loss.
European Muslim Youth and Student Organisations, the International Federation
T'ai Shang Kan Ying P'ien
of Catholic Youth Organisations, the International Movement of Catholic Students,
Pax Christi International and the World Student Christian Federation, the Expert
Group produced, in 2008, a Tool Kit on inter-religious dialogue in youth work –
Living Faiths Together. The Tool Kit, published by the European Youth Forum,
provides information about monotheistic religions and proposes several methodologies and activities to understand and deconstruct prejudices and stereotypes related to religion and to promote inter-religious dialogue. The tool kit may be
downloaded from the Internet site of the European Youth Forum (www.youthforum.org) or from the site of the co-operating
organisations.
Endnotes
1 http://en.w ikipedia.org/w iki/Religion (accessed on 9 July 2012)
2 Religion (2007) Encyclopædia Britannica at: w w w .britannica.com/eb/article-9063138
3 LindaWoodhead, w ith Rebecca Catto: "Religion or belief": Identifying issues and priorities. Equality and Human Rights Commission, 2009, p. iii:
w w w .equalityhumanrights.com/uploaded_files/research/research_report_48__religion_or_belief.pdf
4 Major Religions of the World Ranked by Number of Adherents: w w w .adherents.com/Religions_By_Adherents.html
5 General Comment 22 of the UN Human Rights Committee on Article 18 of the ICCPR
6 OSCE/ODIHR, Council of Europe, UNESCO, Guidelines for Educators on Countering Intolerance and Discrimination against Muslims, 2011
7 FAIR (Forum Against Islamophobia and Racism), available at: w w w .fairuk.org/introduction.htm
8 Recommendation 1957 (2011) of the Parliamentary Assembly of the Council of Europe "Violence against Christians in the Middle East"
9 OSCE-ODIHR and Yad Vashem, Addressing Anti-Semitism: Why and How ? A Guide for Educators, 2007
10 Council of Europe, White Paper on Intercultural Dialogue "Living together as equals in dignity", Launched by the Council of Europe Ministers of Foreign Affairs at
their 118th Ministerial Session (Strasbourg, 7 May 2008), p. 23, available at:
w w w .coe.int/t/dg4/intercultural/Source/Pub_White_Paper/White%20Paper_final_revised_EN.pdf See also San Marino Declaration of 2007
11 w w w .coe.int/t/dg4/education/edc/Source/Pdf/Coordinators/2006_14_CDED_ReligiousDiversity.pdf
12 "Istanbul Youth Declaration on Inter-Religious and Intercultural Dialogue in Youth Work", Symposium Inter-religious and Intercultural Dialogue in Youth Work,
Istanbul, Turkey, 27-31 March 2007: w w w .coe.int/t/dg4/youth/Source/Resources/Documents/2008_Istanbul_Declaration_en.pdf
13 "Kazan Action Plan", International Youth Forum "Intercultural Dialogue and its Religious Dimension", Kazan, Republic of Tatarstan, Russian Federation, 30
November – 4 December 2008: w w w .coe.int/t/dg4/youth/Source/Resources/Documents/2008_Kazan_Action_Plan_en.pdf
14 Guidelines for Educators on Countering Intolerance and Discrimination against Muslims, OSCE/ODIHR, Council of Europe, UNESCO, 2011:
w w w .coe.int/t/dg4/education/edc/resources
COUNCIL OF EUROPE PORTAL

Council of Europe, Avenue de l'Europe F-67075 Strasbourg Cedex - Tel. +33 (0)3 88 41 20 00 - Fax. +33 (0)3 88 41 20 00
Disclaimer - © Council of Europe 2017 - © photo credit - Contact - RSS