WUNRN
US Department of State
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.
Article
18, Universal Declaration of Human Rights
To think,
believe, or doubt. To speak or pray; to gather or stand apart. Such are the
movements of the mind and heart, infinitives that take us beyond the finite.
Freedom of religion, like all freedoms of thought and expression, are inherent.
Our beliefs help define who we are and serve as a foundation for what we
contribute to our societies. However, as the 2011 International Religious
Freedom Report documents, too many people live under governments that abuse or
restrict freedom of religion. People awaken, work, suffer, celebrate, raise
children, and mourn unable to follow the dictates of their faith or conscience.
Yet, under the Universal Declaration of Human Rights, governments have
committed to respect freedom of religion. As President Barack Obama said, they
ought to "bear witness and speak out" when violations of religious
freedom occur.
With these
reports, we bear witness and speak out. We speak against authoritarian
governments that repressed forms of expression, including religious freedom.
Governments restricted religious freedom in a variety of ways, including
registration laws that favored state-sanctioned groups, blasphemy laws, and
treatment of religious groups as security threats. The report focuses special
attention on key trends such as the impact of political and demographic
transitions on religious minorities, who tended to suffer the most in 2011; the
effects of conflict on religious freedom; and the rising tide of anti-Semitism.
Impacted groups, to name just a few, included Baha’is and Sufis in Iran; Christians in Egypt;
Ahmadis in Indonesia and Pakistan; Muslims in a range of
countries, including in Europe; Tibetan Buddhists, Christians, and Uighur Muslims
in China; and Jews in many parts of the world.
Religious
minorities in political and demographic transitions
In 2011, the
world watched as people in North Africa and the Middle East stood up for
dignity, opportunity, and civil and political liberty. In countries in
political transition, such as Tunisia, Libya, and Egypt, people took the first
steps of what will likely be a challenging path toward democracy. In times of
transition, the situation of religious minorities in these societies comes to
the forefront. Some members of society who have long been oppressed seek
greater freedom and respect for their rights while others fear change. Those
differing aspirations can exacerbate existing tensions.
The interim
government of Egypt began to take measures toward greater inclusiveness,
such as passing an anti-discrimination law; arresting and prosecuting alleged
instigators of sectarian rioting; and allowing dozens of churches previously
closed to reopen. Nevertheless, sectarian tensions and violence increased
during the year, along with an overall increase in violence and criminality.
This report documents both the Egyptian government’s failure to curb rising
violence against Coptic Christians and its involvement in violent attacks. For
example, on October 9, 2011, the Egyptian security forces attacked
demonstrators in front of the Egyptian radio and television building in the
Maspiro area of Cairo. Twenty-five people were killed and 350 injured, most of
whom were Coptic Christians. To date, government officials have not been held
accountable for their actions, and there were indications in early 2012 of
mounting Coptic emigration.
Following
the overthrow of Muammar Qadhafi in October 2011, the new government in Libya
chose not to enforce some old laws that restricted religious freedom,
ceased actively regulating all aspects of religious life, and enshrined the
free practice of religion in an interim constitution, which also outlawed
discrimination based on religion or sect. Early in 2012, the Libyan Supreme Court
overturned a law that criminalized insults against Islam, the state, and
religious symbols. Qadhafi-era laws prohibiting certain affronts to Islam,
however, remained on the books even though there were no attempts to enforce
them.
Transitions
were not limited to the Middle East and North Africa in 2011. In Burma,
a Country of Particular Concern, the government took steps toward overcoming a
longstanding legacy of intense religious oppression. The government eased some
restrictions on church construction and generally permitted adherents of
religious groups registered with the government to worship as they chose.
However, the government continued to impose restrictions on certain religious
activities and frequently limited religious freedom. It also continued to
monitor the meetings and activities of all organizations, including religious
organizations, and required religious groups to seek permission from
authorities before holding any large public events. Some of the Buddhist monks
arrested in 2007 were released during the year and have not faced harassment
since their release, but others were released with conditions attached or
remained in prison serving long sentences. The government also refused to
recognize the Muslim Rohingya ethnic minority as citizens and imposed
restrictions on their movement and marriage.
Countries in
Europe are becoming more ethnically, racially, and religiously diverse. These
demographic changes are sometimes accompanied by growing xenophobia,
anti-Semitism, anti-Muslim sentiment, and intolerance toward people considered
"the other." The report documents a rising number of European
countries, including Belgium and France, whose laws restricting dress adversely
affected Muslims and others. In a separate context, Hungary’s parliament passed
a law that regulates registration of religious organizations and requires a
political vote in parliament to secure recognition. The law went into effect on
January 1, 2012, reducing the number of recognized religious groups from over
300 to fewer than 32.
Effects
of conflict on religious freedom
In 2011,
governments responded to conflict and to groups they considered to be “violent
extremists” in ways that restricted religious freedom and contributed to
societal intolerance in countries as diverse as Bahrain, Russia, Iraq,
and Nigeria. Authorities often failed to distinguish between peaceful
religious practice and criminal or terrorist activities.
In Bahrain,
the Sunni minority enjoyed favored status. During the state of emergency from
March 15 to June 1, the government arrested and detained protestors, the vast
majority of whom were members of the Shia community. The Bahrain Independent
Commission of Inquiry received reports that 53 religious structures were
demolished, largely during the ongoing unrest. The Commission recommended that
the government rebuild some of the demolished structures.
In Russia,
violent extremism in the North Caucasus region led to negative popular
attitudes in many other regions toward traditionally Muslim ethnic groups. The
government continued to use the “Law on Combating Extremist Activity” to
justify raids on religious organizations, detain and prosecute their members,
and restrict the freedom to worship of minority group members, particularly
targeting Muslim followers of Turkish theologian Said Nursi’s works, Jehovah's
Witnesses, Falun Gong, and Scientologists. Additionally, a number of small
radical-nationalist newspapers printed anti-Semitic, anti-Muslim, and
xenophobic articles that were readily available throughout the country. Russia
labeled 19 Muslim groups as terrorist organizations and banned them. Such bans
made it easier for officials to detain some individual Muslims arbitrarily for
alleged connections to these groups.
In Iraq,
attacks by violent extremist groups and sectarian violence between Sunni and
Shia in some parts of the country had a negative impact on the ability of all
citizens to practice their religion. A combination of sectarian hiring
practices, corruption, targeted attacks, and the uneven application of the law
contributed to the departure of significant numbers of non-Muslims from the
country, including Christians, Yezidis, and Sabean-Mandeaens. Notably, and in
response to these challenges, the government reinforced its commitment to
religious freedom by increasing security at places of worship and forming
investigative committees to follow up on violent incidents.
In Nigeria,
attacks by elements of the violent extremist sect Boko Haram claimed the lives
of both Christians and Muslims. The government did not effectively quell rising
hostility or investigate and prosecute those responsible for violence. There
also were reports of abuses of religious freedom by certain state governments
and local political actors who stoked communal and sectarian violence with
impunity.
Expanded
use and abuse of blasphemy laws
In 2011,
governments increasingly used blasphemy, apostasy, and defamation of religion
laws to restrict religious liberty, constrain the rights of religious
minorities, and limit freedom of expression. In Pakistan, individuals
accused of blasphemy or who publicly criticized the blasphemy laws and called
for their reform continued to be killed, including Governor Punjab Salman
Taseer and Minister of Minority Affairs Shahbaz Bhatti, the only Christian in
the cabinet. Aasia Bibi, a Christian, remained in prison, awaiting an appeal of
her 2010 death sentence, the first such sentence for blasphemy handed down
against a woman. The verdict in the case touched off a debate within the
country about the blasphemy laws, with extremists calling for her execution and
more moderate voices calling for her pardon or an appeal of the guilty verdict.
In Saudi
Arabia, blasphemy against the Wahabi interpretation of Sunni Islam is
punishable by death, but the more common penalty is a long prison sentence. In
mid-November 2011, Mansor Almaribe, an Australian Shia of Iraqi descent, was
arrested and convicted in the country of blasphemy and for “insulting the
companions of the Prophet.” He was sentenced to 500 lashes and a year in
prison. His sentence was reduced to 75 lashes and no jail time. Almaribe was
allowed to return to Australia after he received the lashes.
Indonesia detained and
imprisoned individuals under its blasphemy law. For example, Antonius Richmond
Bawengan, a Christian, was sentenced to five years’ imprisonment for blasphemy
on February 8 for distributing books deemed “offensive to Islam.”
Discrimination and violence against Ahmadis also continued: Ahmadis who violate
a government-imposed ban on proselytizing can be imprisoned for blasphemy; more
than 26 regional governments enacted additional restrictions on the group; and
the government failed to stop the murder of three and beating of five Ahmadis
in Cikeusik, Banten province by a mob of 1,500 individuals. Video footage of
the attack posted to the Internet shows members of the mob beating victims to
death while police officers failed to intervene.
A rising
tide of anti-Semitism
This report
also documents a global increase in anti-Semitism, manifested in Holocaust
denial, glorification, and relativism; conflating opposition to certain
policies of Israel with blatant anti-Semitism; growing nationalistic movements
that target “the other;” and traditional forms of anti-Semitism, such as
conspiracy theories, acts of desecration and assault, “blood libel,” and
cartoons demonizing Jews. In Venezuela,
the official media published numerous anti-Semitic statements. In Egypt, anti-Israel sentiment in the
media was widespread and sometimes included anti-Semitic rhetoric and Holocaust
denial or glorification. Web sites promoting Holocaust denial operated with Iran's consent. In France, the report documents desecration of Jewish synagogues and
cemeteries. Hungary saw the rise in popularity of an openly anti-Semitic
party, the Jobbik party. Jewish property was defaced in Ukraine,
including a synagogue and several Holocaust monuments. In both Ukraine
and the Netherlands, soccer matches were marred by anti-Semitic slogans.
Chronic
violators of religious freedom
A range of
countries remained chronic and systemic violators of religious freedom. This
report documents the ongoing state of religious repression in China, North
Korea, Iran, Saudi Arabia, Eritrea, and other countries with authoritarian
governments. In Iran, Christian pastor Youcef Nadarkhani remained jailed
and faced possible execution simply for practicing his faith. The Iranian
government also continued to imprison seven leaders of the Baha’i community:
Fariba Kamalabadi, Jamaloddin Khanjani, Afif Naeimi, Behrouz Tavakkoli, Saeid
Rezaie, Vahid Tizfahm, and Mahvash Sabet. Like other freedoms, religious
freedom simply does not exist in North Korea.
Executive
summaries of select countries
This
section summarizes overall conditions in some countries where violations,
improvements, or positive developments in religious freedom were noteworthy;
additional information can be found in the country reports. States that
Secretary Clinton designated as Countries of Particular Concern in August 2011
are denoted with an asterisk.
Afghanistan:
The
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,” but 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.” The government’s failure to protect minority religious groups
and individuals limited religious freedom. For example, while the constitution
expressly protects free exercise of faith for non-Muslims, in situations where
the constitution and penal code are silent, including apostasy and blasphemy,
courts relied on interpretations of Islamic law, some of which conflict with
the country’s international commitments to the Universal Declaration of Human
Rights and the International Covenant on Civil and Political Rights.
China*: There was a marked
deterioration during 2011 in the government’s respect for and protection of
religious freedom in China. In the Tibetan Autonomous Region and other Tibetan
areas, this included increased restrictions on religious practice, especially
in Tibetan Buddhist monasteries and nunneries. Official interference in the
practice of these religious traditions exacerbated grievances and contributed
to at least 12 self-immolations by Tibetans in 2011. The repression tightened
in the lead-up to and during politically and religiously sensitive
anniversaries and events, such as the third anniversary of the protests and
riots in Tibetan areas that began on March 10, 2008; the observance of “Serf
Emancipation Day” on March 28; the 90th anniversary of the founding
of the Chinese Communist Party on July 1; the Dalai Lama’s birthday on July 6;
and the celebration of the 60th anniversary of the “peaceful liberation” of
Tibet on July 19.
China only
allows groups belonging to one of the five state-sanctioned “patriotic
religious associations” (Buddhist, Taoist, Muslim, Roman Catholic, and
Protestant) to register with the government and legally hold worship services.
Other religious groups, such as Protestant groups unaffiliated with the
official patriotic religious association or Catholics professing loyalty to the
Vatican, are not permitted to register as legal entities. Proselytizing in
public or unregistered places of worship is not permitted. Some religious and
spiritual groups are outlawed. Tibetan Buddhists in China are not free to
venerate the Dalai Lama and encounter severe government interference in
religious practice. The government continued to severely repress Muslims living
in the Xinjiang Uighur Autonomous Region and other parts of China. Crackdowns
on Christian house churches, such as the Shouwang church in Beijing, continued.
Chinese Communist Party (CCP) members are required to be atheists and are
generally discouraged from participating in religious activities.
Cuba: The government’s
respect for religious freedom improved, although significant restrictions
remained in place and the Cuban Communist Party, through its Office of
Religious Affairs, continued to wield regulatory control over most aspects of
religious life. Most religious groups reported increased ability to cultivate
new members, hold religious activities, and conduct charitable and community
service projects, while at the same time reporting fewer restrictions on
religious expression, importation of religious materials, and travel. However,
the government’s repression of peaceful human rights activists included
preventing some of them from attending religious services. For example, members
of the Ladies in White (Damas de Blanco) group were routinely prevented from
attending church, a practice that was particularly pronounced in the eastern
provinces of Holguin and Santiago. Adisnidia Cruz, mother of political
prisoners Marcos and Antonio Lima-Cruz, was prevented from leaving her house in
Holguin on Sundays to attend mass on dozens of occasions. In other instances
the government harassed human rights activists immediately after religious
services. On September 8, for instance, members of the Damas de Blanco were
arrested after attending mass in Santiago to celebrate the day of Cuba’s patron
saint.
Eritrea*: The situation
deteriorated as the government continued to harass and detain members of
registered and unregistered religious groups, some of whom reportedly died in
detention as a result of torture and lack of medical treatment. The government
retained significant control over the four registered religious groups. Many
places of worship closed because of government intimidation and mass
conscription of religious workers and parishioners. At year’s end, many
estimated that the population of religious prisoners remained at 2,000 to 3,000.
This estimate did not include the approximately 3,000 religious workers that
were compelled to national service against their will, nor the members of the
Catholic Church who engaged in protests, all of whom reportedly were released
subsequently. It was unknown how many of the approximately 100 individuals
detained during the year were released on the condition of recanting their
faith or paying a fine.
Iran*: Religious freedom in
Iran deteriorated further from an already egregious situation. Government
imprisonment, harassment, intimidation, and discrimination based on religious
beliefs continued during the year. Christian pastor Youcef Nadarkhani remained
jailed and faced possible execution for practicing his faith, and sentences of
the seven Baha’i leaders were re-extended to the original 20 years after having
been reduced to 10 years in 2010. The government arrested the seven in 2009 for
“espionage for Israel, insulting religious sanctities, and propaganda against
the Islamic Republic.” The government created a threatening atmosphere for
nearly all non-Shia religious groups, most notably for Baha’is, as well as for
Sufi Muslims, evangelical Christians, Jews, Sunni, and Zoroastrians. Shia
adherents who did not share the government’s official religious views also
faced harassment and intimidation.
North
Korea*:
Religious freedom does not exist in any form in North Korea. The government
continued to repress unauthorized religious groups, and dealt harshly with
those who engaged in religious activities it deemed unacceptable. Reports by
refugees, defectors, missionaries, and nongovernmental organizations indicated
that religious persons who engaged in proselytizing in the country and those
who were in contact with foreigners or missionaries were arrested and subjected
to harsh penalties. Refugees and defectors stated that they witnessed or heard
of arrests and possible executions of underground Christian church members in
prior years. Due to the country’s inaccessibility and the inability of
foreigners to gain timely information, the continuation of arrests and
executions during the year remained difficult to quantify.
Pakistan:
The
situation deteriorated as some government practices limited freedom of
religion, particularly for members of religious minority groups. Freedom of
speech is constitutionally “subject to any reasonable restrictions imposed by
law in the interest of the glory of Islam.” Abuses continued under the
blasphemy law and other discriminatory laws, such as “the anti-Ahmadi laws”;
the government did not take adequate measures to prevent these incidents or
reform the laws to prevent abuse. Since the government rarely investigated or
prosecuted the perpetrators of extremist attacks on religious minorities and
members of the Muslim majority promoting tolerance, the number of attacks
increased and the climate of impunity continued. There were instances in which
law enforcement personnel reportedly abused persons belonging to religious
minorities in custody. The government took some steps to improve religious
freedom and promote tolerance, such as the creation of a Ministry of National
Harmony after devolution of the Ministry of Minorities. Following the
assassination of Minister of Minority Affairs Shahbaz Bhatti, the president
appointed his brother, Paul Bhatti, as his special advisor for minority
affairs.
Russia: The government
generally respected religious freedom, but some minority denominations
continued to experience difficulties. The most significant constraints on
religious freedom during the year included the use of extremism charges to
target minority religions and some broad restrictions on the freedoms of
expression and association, in addition to efforts related to denial of
registration as a religious organization, preventing access to places of
worship, denial of visas for religious visitors, and detention of members of
religious organizations. While there is no state religion, the Russian Orthodox
Church and selected other “traditional” religious communities received
preferential consideration.
Saudi
Arabia*
does not recognize freedom of religion and prohibits the public practice of any
religion other than Islam. The government subjected Muslims who did not adhere
to the government’s interpretation of Islam to political, economic, legal,
social, and religious discrimination. Some non-Muslims faced harassment,
detention, and death. The Saudi government revised some school textbooks, but
Arabic and religion textbooks still contained overtly intolerant statements
against Jews and Christians as well as intolerant references by allusion
against Shia and Sufi Muslims and other religious groups.
Sudan*: The interim
constitution and other laws and policies provide for some religious freedom;
however, apostasy, conversion from Islam, blasphemy, and some interfaith
marriages are prohibited. In addition, observers asserted that Salafists were
growing as a proportion of the total Muslim population and that this growth was
creating new sources of conflict with Christians and non-Salafist Muslims.
Syria: As the government's
unconscionable attacks against its people escalated, civilians in the Sunni
majority endured the greatest violence. The regime also targeted and destroyed
churches and mosques across the country during this period of protest which began
in response to regime abuses. The regime contextualized the protests within a
sectarian framework, maintaining that the protesters were associated with
"extreme Islamist factions." At times, popular perception among the
protesters conflated the regime's brutality and killing of over 5,000 civilians
with alleged Alawite violence against Sunni Muslims. This led to an increase of
tension, violence, and killing between largely Alawite and Sunni communities.
Some Christians, Druze, and opposition members also suffered at the hands of
the regime. As the violence grew, members of minority religious communities
were increasingly vulnerable.
Turkmenistan:
The
government’s respect for religious freedom remained low, despite provisions for
religious freedom in the constitution and in some laws and policies.
Discriminatory government practices in the treatment of some registered and
unregistered groups continued. Authorities often failed to distinguish between
peaceful religious practice and criminal or terrorist activities. Several
religious groups remained unable to register and the government restricted even
registered groups’ ability to obtain places to worship and to print,
distribute, or import religious materials. Although there were fewer reports of
raids and arbitrary detentions involving Jehovah’s Witnesses, the government
continued to arrest, charge, and imprison Jehovah’s Witnesses who were
conscientious objectors to military service.
Uzbekistan* requires religious
groups to register and prohibits some activities, such as proselytizing, as
well as publishing, importing, and distributing religious materials without a
license. Most minority religious groups had difficulty meeting the government’s
strict registration requirements. In some cases, members faced heavy fines and
even jail terms for violations of the state’s religion laws. The government
restricted religious activities that it proclaimed to be in conflict with
national security and generally dealt harshly with Muslims who practice and
discuss Islam outside of government-sanctioned mosques. Uzbek law prohibits
religious groups from forming political parties and social movements, as well
as the private teaching of religious principles.
Vietnam restricted religious
freedom in a number of ways. Christians, in particular, faced challenges. The
government held religious prisoners, including lay preachers Ksor Y Du and Kpa
Y Ko. Hundreds of churches continued to await registration by local authorities
in the Northwest Highlands, and the government has not allowed publication of
the Bible in the modern H’mong language, despite pledging to do so. Authorities
harassed some groups and individuals. In March authorities of An Giang, Dong
Thap, Vinh Long, and Can Tho ordered surveillance of unsanctioned Hoa Hao monks,
and police blocked roads and harassed or threatened followers. Police beat one
follower severely. Protestant Khmers reported harassment, intimidation, and, in
some cases, property damage and beatings by Khmer Krom Buddhists in certain
districts of Tra Vinh Province.
Conclusion
Even as this
report documents abuses of religious freedom, the events of 2011 show that
change is possible and suggests that countries whose constitution, laws,
policies, and practices protect religious freedom and human rights will be the
most vibrant and stable. This report documents places where intolerance does
not have the last word. Turkey issued a decree facilitating the return
of property confiscated from religious community foundations in the past. In Ukraine,
the All-Ukrainian Council of Churches and Religious Organizations, which
represents 95 percent of religious congregations in the country, discussed with
the government legal protections for religious freedom, visas for foreign
religious workers, and procedures for religious organizations to obtain legal
status in Ukraine. In France, members of a Jewish - Muslim friendship
association traveled around the country to educate youth about Islam and
Judaism.
The United
States was active around the world promoting religious freedom, and challenging
threats to such freedom. For example, senior U.S. officials, including
President Barack Obama, raised deep U.S. concerns about increased religious
violence and discrimination against Copts with senior Egyptian
officials, including concerns about the government’s failure to prosecute
perpetrators of sectarian violence. The United States also sponsored programs
in Egypt to promote religious tolerance and freedom.
To promote
religious freedom in Burma*, U.S. embassy representatives offered
support to local nongovernmental organizations and religious leaders, including
through small grants and training programs. The U.S. government has a wide
array of sanctions in place against the country for its violations of human
rights; steps to ease those sanctions depend on the government undertaking
significant reform.
U.S.
officials from the Department of State, the Department of Defense, and the U.S.
embassy and consulates in Iraq met regularly with representatives of all of Iraq’s
religious and ethnic communities, including its minority communities. A U.S.
government-funded program sponsored successful interfaith dialogues in areas
with religious tensions, such as Kirkuk. The assistant chief of mission for
assistance transition led the embassy’s efforts to reach out to ethnic and
religious minority communities.
The U.S.
government’s efforts to promote religious freedom are intertwined with our
efforts to promote freedom of expression. Blasphemy laws silence voices in the
name of “protecting religion.” They are anathema to religious freedom since the
deeply held beliefs of one religious group may be interpreted as blasphemous by
another group. The United States strongly opposed the Organization of the
Islamic Conference’s (OIC) 12-year campaign at the United Nations to ban
so-called “defamation” of religion. At the March 2011 session of the UN Human
Rights Council (HRC), the OIC, the United States, the European Union, and all
other members joined consensus on Resolution 16/18 “Combating intolerance, negative
stereotyping, and stigmatization of, and discrimination, incitement to
violence, and violence against persons based on religion or belief.” In the
fall, the UN General Assembly passed a similar resolution by consensus. This
resolution helped the HRC move past the divisive and problematic debates about
intolerance and expression to an action-oriented approach that is protective of
human rights.
In December,
the United States hosted the first expert-level implementation meeting. Experts
from 27 countries discussed effective government strategies to engage members
of religious minorities, train officials on religious and cultural awareness,
and enforce laws that prevent discrimination on the basis of religion or
belief.
The United
States is also giving voice to others. At an Organization for Security and
Co-operation in Europe conference, Hannah Rosenthal, our Special Envoy to
Monitor and Combat Anti-Semitism, and Farah Anwar Pandith, our Special
Representative to Muslim Communities, traded speeches to launch the 2011
Hours Against Hate campaign. Special Envoy Rosenthal spoke out against
Muslim-hatred and Special Representative Pandith spoke out against
anti-Semitism. They ended their remarks with this simple line, “Jews cannot
fight anti-Semitism alone. Muslims cannot fight “Islamophobia” alone… Hate is
hate, but we can overcome it together.”
This
campaign called upon young people to volunteer their time to assist persons
from other communities -- a Jew for a Muslim charity, a man for a women’s
shelter, a Muslim for a Jewish clinic, a Christian for a Baha’i food pantry.
The campaign generated so much interest and so many hours of volunteer time
that it has been endorsed by the London Olympic and Paralympic Games Organizing
Committee as one of its tolerance campaigns for the 2012 Summer Olympic Games,
now called 2012 Hours Against Hate.
President
Obama said at a celebration of Coptic Christmas in January 2012, "as
history repeatedly reminds us, freedom of religion, the protection of people of
all faiths, and the ability to worship as you choose are critical to a
peaceful, inclusive, and thriving society." These reports document where
people live, think, pray, and speak freely and where, in contrast, governments
limit those freedoms, abusing the rights of their people, violating
international agreements, and diminishing the reputations of their own
countries.