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International Religious Freedom Report 2003
Bureau of Democracy, Human Rights and Labor
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The Constitution provides for freedom of religion, and the Government generally respects this right in practice.

There was no change in the status of respect for religious freedom during the period covered by this report, and government policy continued to contribute to the generally free practice of religion.

The generally amicable relationship among religions in society contributed to religious freedom. The Government continues to focus on better integration of Muslims into society following the national debate triggered by the killing in 2002 of a politician who highlighted the issue. However, there is rising intolerance towards Muslims due to the events of fall 2001, as well as rising crime in the country. There is also growing anti-Semitism, particularly among Muslims, due to the ongoing conflict between Israel and the Palestinians.

The U.S. Government discusses religious freedom issues with the Government in the context of its overall dialog and policy of promoting human rights.

Section I. Religious Demography

The country has a total area of 16,485 square miles, and its population is approximately 16.2 million. Approximately 32 percent of the population consider themselves Roman Catholic, 12 percent Dutch Reformed, 5 percent Muslim, 4 percent Calvinist Reformed, 3 percent non-Christian (Hindu, Jewish, or Buddhist), and 40 percent atheist or agnostic.

Society has become increasingly secular. According to the Government's Social Cultural Planning Bureau, religious membership has declined steadily from 76 percent in 1958 to 41 percent in 1995 and continues to decrease, although at a slower pace. Membership is decreasing among all denominations, except Islam.

Approximately 26 percent of religious practitioners are active within their religious communities. In 1999 an estimated 14 percent of Roman Catholics, 30 percent of Dutch Reformed, and 51 percent of Calvinist Reformed attended church at least once every 2 weeks.

Those who leave a religion rarely return. Nonetheless, significant numbers of those who have left their religions still consider themselves to be members of a religious group. Approximately 60 percent of citizens claim adherence to a religion. However, the beliefs and practices of many of these adherents have developed into what some describe as a selective approach to religion, accepting the positive but not the negative aspects of a particular religion. Approximately 20 percent of citizens, primarily among those who have left the "traditional" churches, describe themselves as "seekers of spiritual or philosophical truths." These persons tend to gravitate toward (although not necessarily to join) newer or non-orthodox religious movements, such as Pentecostal groups, Jehovah's Witnesses, Hare Krishna, Transcendental Meditation, Scientology, Theosophy, or Anthroposophy.

In the wake of secularization since the 1960s, many Roman Catholics have left the Church. Among those remaining, many express alienation from their religious hierarchy and doctrine. For example, most of the country's Catholics express no objections to female or married priests and differ with church thinking on a number of sensitive doctrinal issues.

Dutch Protestantism is quite heterogeneous. Among the Protestant churches, the Dutch Reformed Church remains the largest, although it also has suffered the greatest losses to secularization. Church membership in this denomination has declined by two-thirds in the past 50 years. The second largest Protestant group, the Calvinist Reformed Church, has been less affected by membership losses and even has succeeded in attracting former members of the Dutch Reformed Church. Other Protestant denominations include Baptists, Lutherans, and Remonstrants.

The country has a long tradition of providing shelter to non-Christian religions. For example, the present Jewish community includes fewer than 25,000 active members but is thriving and operates its own schools.

The number of Muslims continues to rise steadily primarily due to Turkish and Moroccan immigrants marrying partners from their countries of origin. By year's end, there were approximately 279,000 Moroccans and 320,000 Turks in the country. Additional Muslims came from the former colony of Suriname. In the past decade, Muslim numbers further increased due to the large numbers of asylum seekers from countries such as Iran, Iraq, Somalia, and Bosnia. By year's end, the total number of Muslims amounted to about 890,000, or 5.5 percent of the population; the majority are Sunni. A network of mosques and cultural centers serves the Islamic community. This network is organized to conform to the country's system of subsidies, which underwrites cultural activities geared to social orientation and the promotion of equal opportunities. The number of mosques has increased to approximately 400; more than half cater to Turks, approximately 140 to Moroccans, and approximately 50 to Surinames. The founding of over 30 Islamic schools further reflects the increased influence of Islam.

There is a sizable community of approximately 95,000 Hindus, of whom 85 percent originally came from Suriname and about 10 percent from India. The country also hosts smaller numbers of Hindus from Uganda, as well as similar movements based on Hindu teachings as Ramakrishna, Hare Krishna, Sai Baba, and Osho. The Buddhist community is quite small, with approximately 17,000 members.

There were no reports of foreign missionary groups operating in the country.

Section II. Status of Religious Freedom

Legal/Policy Framework

The Constitution provides for freedom of religion, and the Government generally respects this right in practice. The Government at all levels strives to protect this right in full and does not tolerate its abuse, either by governmental or private actors. The Constitution permits the Government to place restrictions on the exercise of religion only on limited grounds, such as health hazards, traffic safety, and risk of public disorder.

The Calvinist Reformed Church enjoyed a privileged status until 1795. It received government subsidies, and only church members could hold public office. Religion and State have been separate since 1798. The Government provides state subsidies to religious organizations that maintain educational facilities. The Government provides funding to public as well as to religious schools, other religious educational institutions, and religious health care facilities, irrespective of their religious affiliation. In order to qualify for funding, institutions must meet strict nonreligious-based criteria for curriculum standards, minimum size, and health care.

Religious groups are not required to register with the Government; however, the law does recognize the existence of religious denominations and grants them certain rights and privileges, including tax exemptions. Although the law does not formally define what constitutes a "religious denomination" for these purposes, religious groups generally have not experienced any problems qualifying as a religious denomination.

The law provides for minority views to be heard on radio and television. For example, broadcasting time has been allotted to the Islamic Broadcasting Foundation, an alliance of all Muslim groups in the country.

The Government of Turkey exercises influence within the country's Turkish Islamic community through its religious affairs directorate, the Diyanet, which is permitted to appoint imams for the 140 Turkish mosques in the country. There is no such arrangement with the Moroccan Government. The Moroccan Government tries to exercise influence over the approximately 100 Moroccan mosques through a federation of Moroccan friendship societies. Authorities have not been pleased with Turkish and Moroccan interference with religious and political affairs because such interference appears to run counter to government efforts to encourage integration of Muslims into society. For example, government authorities insist on strict observance of mandatory school attendance up to the age of 16 and disapprove of appeals by foreign imams to keep sexually mature girls under the age of 16 at home.

Restrictions on Religious Freedom

To counter undesired foreign influence, the authorities have proposed training imams who practice in the country so that they will have at least basic knowledge of the Dutch language and of the country's prevailing norms and social values. Given the strict separation between the State and religion, the authorities themselves cannot organize such training. Although the Theological University of Kampen and the Protestant Free University of Amsterdam have started providing religious courses to Muslims, no institution currently provides local training for imams because the various Islamic organizations cannot agree on the modalities of such training; financing also poses a problem. As an interim measure, the Government has decided that all imams and other spiritual leaders recruited in Islamic countries first must follow a 1-year integration course before they are allowed to practice in the country.

Disputes have arisen when the exercise of the rights to freedom of religion and speech has clashed with the strictly enforced ban on discrimination. Such disputes are addressed either in the courts or by antidiscrimination boards. Complaints have repeatedly been filed against religious or political spokesmen who publicly condemned homosexuality. However, longstanding jurisprudence dictates that such statements made on religious grounds do not constitute a criminal offense absent an intention to offend or discriminate against homosexuals.

The Equal Opportunities Committee (CGB) and the courts have also repeatedly addressed the headscarf issue. The prevailing opinion is that the wearing of headscarves only may be banned on narrow grounds, such as security considerations or inconsistency with an official government uniform. However, in March, the CGB stated that a recent ban by Amsterdam schools on wearing burqas in class is not discriminatory. The CGB stated that open teacher-student and student to student interaction is more important than the right to wear a burqa.

In other areas, employers have been rebuked publicly by antidiscrimination boards for failure to allow non-Christians to take leave from work on their religious holidays, for objecting to Sikhs wearing turbans or to Muslim women wearing headscarves, or for objecting to observance of food requirements on religious grounds. In 1999 the Equal Opportunities Committee ruled against a company that had denied employment to a Turkish applicant because he intended to attend Friday service at a mosque. This was considered a violation of freedom of religion. According to the Committee, Friday service for Muslims is equivalent to Sunday service for Christians. It ruled that employers are obliged to take account of reasonable religious demands from their employees, except in exceptional circumstances.

In March, new legislation took effect that explicitly permits employees to refuse to work on Sunday for religious reasons, unless the work's nature, such as in the health sector, does not permit such an exception. The legislation came in the wake of charges by the Calvinist Reformed Social Union of religious discrimination by employers and reports of job applicants being turned down for employment for refusing to work on Sundays for religious reasons.

The Government has issued a formal exception to the entry ban against Reverend and Mrs. Sun Myung Moon, founders of the Unification Church, under the terms of the Schengen Treaty.

There were no reports of religious prisoners or detainees.

Forced Religious Conversion

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

Section III. Societal Attitudes

Religious communities have tended to live alongside each other in harmony. Among them, the Protestant denominations in particular have both promoted the Jewish cause and reached out to the Islamic community. However, in the fall of 2001, widespread societal resentment of growing numbers of Muslims and their culture became apparent. Populist politician Pim Fortuyn, who was killed shortly before the May 2002 general elections, received broad support for his characterization of Islam as "a backward culture" that is intolerant toward women and homosexuals and that allows practices from the Middle Ages.

In the months following September 2001, the country witnessed a number of incidents targeted against Muslims, mosques, and Muslim institutions, including harassment, verbal abuse, acts of vandalism, arson, and defacing of mosques. By the end of 2001, these incidents largely had subsided; however, individual Muslims continue to face harassment and threats. Muslims also face continuing criticism for such perceived problems as the poor integration of Muslim immigrants into society, the high level of criminal activity among Muslim youth, and the conservative views of orthodox Muslims on topics such as women, homosexuals, and corporal punishment. Although politicians generally refrain from anti-Islamic rhetoric, members of the Muslim immigrant community have criticized the perceived tendency of both some politicians and the media to characterize Muslims as criminals and backward religious fanatics.

The escalating conflict between Israel and the Palestinians also caused a backlash in society. Several monitoring organizations observed an increase in anti-Semitic incidents. Most anti-Semitic incidents were non-violent and involved the chanting or painting of anti-Semitic slogans, the use of swastikas, distribution of neo-Nazi propaganda, and individuals making the Hitler salute. However, pockets of militant young Muslims, mostly Moroccans, on a number of occasions have assaulted or intimidated identifiable Jews. The Center for Information and Documentation Israel (CIDI) observed a continued rise in anti-Semitic incidents in 2002-2003, particularly assaults, intimidation, and verbal attacks, perpetrated mostly by Moroccan youths; however, there were no serious attacks on synagogues or Jewish institutions or shops. In addition to the anti-Semitic acts carried out by a relatively small group of Arab youths, the virulent anti-Israel sentiment among certain groups in society, such as the Arab European League and the Stop the Occupation movement, also have contributed to an anti-Semitic atmosphere.

The labor federations have been working to include in collective bargaining agreements stipulations that permit non-Christian employees to take leave on non-Christian religious holidays. Such stipulations now have been included in most agreements.

Section IV. U.S. Government Policy

The U.S. Embassy discusses religious freedom issues with the Government in the overall context of the promotion of human rights. Promoting religious freedom around the world is a high-priority goal of the Government's foreign policy. The U.S. Embassy works very closely with the Government to promote religious freedom.

As OSCE Chairman-in-Office in 2003, the Government hosted a conference on anti-Semitism in Vienna.



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