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Brazil

Section I. Religious Demography

The U.S. government estimates the total population at 211.7 million (midyear 2019 estimate). According to a 2019 Datafolha survey, 50 percent of the population identifies as Roman Catholic, the same as the previous survey in 2016 but down from 60 percent in 2014. Atheists and those with no religion represent 11 percent, and the proportion of evangelical Christians is 31 percent, compared with 24 percent in 2016. Two percent practice Afro-Brazilian religions, and three percent are Spiritists. According to the 2010 census, which is the most recently available data from official sources, 65 percent of the population is Catholic, 22 percent Protestant, eight percent irreligious (including atheists, agnostics, and deists), and two percent Spiritist. Adherents of other Christian groups, including Jehovah’s Witnesses, The Church of Jesus Christ of Latter-day Saints, Seventh-day Adventists, as well as followers of non-Christian religions, including Buddhists, Jews, Muslims, Hindus, and Afro-Brazilian and syncretic religious groups, such as Candomble and Umbanda, make up a combined three percent of the population. According to the census, there are approximately 600,000 practitioners of Candomble, Umbanda, and other Afro-Brazilian religions, and some Christians also practice Candomble and Umbanda. According to recent surveys, many Brazilians consider themselves followers of more than one religion.

According to the 2010 census, approximately 35,200 Muslims live in the country, while the Federation of Muslim Associations of Brazil estimates the number to be 1.2 to 1.5 million. The largest communities reside in Sao Paulo, Rio de Janeiro, Curitiba, and Foz do Iguacu, as well as in smaller cities in the states of Parana and Rio Grande do Sul.

According to the Jewish Confederation of Brazil, there are approximately 125,000 Jews in the country. The two largest concentrations are 65,000 in Sao Paulo State and 33,000 in Rio de Janeiro State.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution states freedom of conscience and belief is inviolable, and the free exercise of religious beliefs is guaranteed. The constitution prohibits the federal, state, and local governments from either supporting or hindering any specific religion. The law provides penalties of up to five years in prison for crimes of religious intolerance, including bullying, employment discrimination, refusal of access to public areas, and displaying, distributing, or broadcasting religiously intolerant material. Courts may fine or imprison for one to three years anyone who engages in religious hate speech. If the hate speech occurs via publication or social communication, including social media, courts may fine or imprison those held responsible for two to five years. It is illegal to write, edit, publish, or sell literature that promotes religious intolerance.

Religious groups are not required to register to establish places of worship, train clergy, or proselytize, but groups seeking tax-exempt status must register with the Department of Federal Revenue and the local municipality. States and municipalities have different requirements and regulations for obtaining tax-exempt status. Most jurisdictions require groups to document the purpose of their congregation, provide an accounting of finances, and have a fire inspection of any house of worship. Local zoning laws and noise ordinances may limit where a religious group may build houses of worship or hold ceremonies. The law protects the right to use animal sacrifice in religious rituals.

Government regulations require public schools to offer religious instruction, but neither the constitution nor legislation defines the parameters. By law, the instruction must be nondenominational and conducted without proselytizing, and alternative instruction for students who do not want to participate must be available. Schools are required to teach Afro-Brazilian religion, history, and culture. The law allows public and private school students, except those in military training, to postpone taking exams or attending classes on their day of worship when their faith prohibits such activities. The law guarantees the right of students to express their religious beliefs and mandates that schools provide alternatives, including taking replacement exams or makeup classes.

The law prohibits public subsidies to schools operated by religious organizations.

A constitutional provision provides the right of access to religious services and counsel to individuals of all religions in all civil and military establishments. The law states that public and private hospitals as well as civil or military prisons must comply with this provision.

A Sao Paulo State law establishes administrative sanctions for individuals and organizations engaging in religious intolerance. Punishment ranges from a warning letter to fines of up to 82,000 reais ($15,800); the increase reflects changes in the law.

The country is a party to the International Covenant on Civil and Political Rights.

Government Practices

In March, media reported that the Rio Grande do Sul Public Defender’s Center for the Defense of Human Rights opened an investigation of reports of religious intolerance against an Afro-Brazilian religious group located in a suburb of Porto Alegre. According to media reports, a military police officer threatened the followers multiple times, including with weapons. The reports stated that he and several other persons drove vehicles into the middle of the group’s religious celebrations. The incident was referred to the military police to evaluate the officer’s conduct. The case was pending at year’s end.

In July, media outlets reported electrician Wanderson Fernandes said he would press charges against the mayor of Belford Roxo in Rio de Janeiro for religious intolerance. According to Fernandes, the mayor’s staff deliberately destroyed a sidewalk in front of a Candomble temple, made derogatory statements about his religion, and verbally threatened him in the mayor’s presence for criticizing the mayor’s policies. In July, the Federal Prosecutor’s Office sent a formal request to the mayor to provide his version of events. According to Fernandes, the Belford Roxo city government repaired the sidewalk and formally apologized for the incident.

On July 31, a Sao Paulo court awarded custody of a 12-year-old girl to her maternal Christian grandmother, removing the girl from her mother, who had supported her daughter’s choice to practice Candomble. The grandmother filed for custody, stating the child faced physical and psychological harm after the mother shaved her daughter’s head for a Candomble religious ceremony. Although court documents were not publicly available due to the minor status of the child, media reported authorities found no evidence of physical or psychological harm and the girl said Candomble was her religion of choice. In an August 14 appeal decision, the court returned custody to the mother.

According to the Brazilian Federation of Muslim Associations (FAMBRAS), women said they faced difficulties in being allowed to wear Islamic head coverings such as the hijab when going through security in airports and other public buildings.

In June, several media outlets published a video recording of Palmares Foundation President Sergio Camargo verbally harassing a religious leader and coordinator for promoting policies and protection of religious diversity. The Palmares Foundation is a public institution connected to the Ministry of Culture that promotes Afro-Brazilian art and culture. Mae Baiana, the religious leader, filed a complaint with the Federal District police department specializing in hate crimes based on religion. The federal police opened an investigation of the case.

Prominent Jewish organizations publicly stated their outrage at what they considered anti-Semitic comments made by high level government officials. In May, former Minister of Education Abraham Weintraub compared a Federal Police operation against fake news to Kristallnacht. Multiple Jewish organizations condemned the comparison, and the Israeli embassy in Brasilia posted on Twitter, “There has been an increase in the use of the Holocaust in public speeches in a way that belittles its memory and this tragedy that happened to the Jewish people.” The same month, on his personal blog, Foreign Minister Ernesto Araujo criticized COVID-related stay-at-home orders by comparing them to a Nazi concentration camp. Multiple Jewish organizations condemned Araujo’s statements as inappropriate and disrespectful. In a series of tweets responding to the criticism, Araujo publicly rejected anti-Semitism and stated his comments were taken out of context. During the year, Araujo spoke out regarding the importance of religious freedom. On November 16, at the 2020 Ministerial to Advance Freedom of Religion or Belief, he stated, “Religious freedom should not be an afterthought. Religious freedom is essential to freedom as a whole.” By year’s end, there was no official investigation into comments that were alleged to be anti-Semitic.

Also in May, the President of the Brazilian Jewish Confederation objected to President Bolsonaro’s use of the slogan “Work, unity, and truth will set Brazil free,” noting its similarity to the Nazi inscription at the entrance to the Auschwitz concentration camp: “Arbeit macht frei” (“Work will set you free”). Supporters of Bolsonaro said the slogan was based on a New Testament passage: “And you will know the truth, and the truth will set you free.”

In January, President Bolsonaro dismissed Culture Minister Roberto Alvim after Alvim included in remarks excerpts from a speech by Nazi propagandist Joseph Goebbels. Referring to his decision to remove Alvim, Bolsonaro stated, “I reiterate our rejection of totalitarian and genocidal ideologies, as well as any kind of explanation for them. We also express our full and unrestricted support for the Jewish community, of which we are friends and share common values.”

In October, the Santa Catarina Liberal Party leadership removed history professor Wandercy Pugliesi from its candidate list for a local town council election in Pomerode due to his association with neo-Nazi symbols and for not being ideologically aligned with the party. Pugliesi had a large, tiled swastika symbol in his personal pool and named his son Adolf; police seized Nazi-related materials from him in 1994. Fernando Lottenberg, President of the Brazilian Jewish Confederation, praised Pugliesi’s removal. The local Santa Catarina Jewish Federation’s President called Pugliesi’s actions “appalling and regrettable.”

The NGO Center for Articulation of Marginalized Populations (CEAP) reported Afro-Brazilian victims of religious intolerance in Rio de Janeiro State continued to view police and the judiciary as being indifferent, in general, to attacks on Afro-Brazilian places of worship. It cited what it said were a lack of investigations and arrests in these cases. In response to attacks on Afro-Brazilian religious places of worship, the municipal government in Baixada Fluminense, Rio de Janeiro, inaugurated a new building in February that housed the Center for Assistance to Victims of Religious Intolerance. The center offered professional legal, psychological, and social assistance to support victims of religious intolerance in the region.

In July, Sao Paulo State increased sanctions for engaging in religious intolerance. Punishments range from a warning letter to fines of up to 82,000 reais ($15,800).

In November, during the International Religious Freedom Ministerial hosted by Poland, Foreign Affairs Minister Araujo stated his government’s commitment to protecting religious freedom at home and abroad and announced Brazil would host the 2021 ministerial.

On January 21, municipalities around the country commemorated the National Day to Combat Religious Intolerance. The CCIR and CEAP organized a series of seminars and debates at Rio de Janeiro’s Federal Justice Cultural Center to discuss respect for, and tolerance of, religious diversity, including countering religious persecution against practitioners of Afro-Brazilian religions. Also on January 21 in Sao Paulo State, the city of Sao Carlos’ Human Rights Department held a film screening, followed by a discussion of different actions that could be taken to address religious intolerance. Officials from the Department of Human Rights of the Municipal Secretary of Citizenship and Social Assistance organized and attended the event.

During the year, the Inter-Religious Forum for a Culture of Peace and Freedom of Faith, an entity of the Sao Paulo State Secretary of Justice and Citizenship with representatives from 22 religious groups, established a partnership with the Sao Paulo Court of Justice to create a panel to mediate and resolve religious conflicts. COVID-19 restrictions delayed the formation of the panel.

In May, the Sao Paulo Legislative Assembly held the Sao Paulo State Religious Freedom Week, a series of virtual meetings to promote freedom of religion and tolerance. Governor Joao Doria opened the first meeting, an International Forum of Religious Freedom and Citizenship, saying, “The ability to coexist with differences is what makes the world happier and a better place to live in. Now, more than ever, we need dialogue, understanding, and union.” State Deputy Damares Moura, President of the State Parliamentary Group for Religious Freedom, organized the event; an estimated 7,000 persons participated.

The CCIR and CEAP launched a series of events to coincide with the 13th observance of the Walk Against Religious Intolerance in Rio. Due to the COVID-19 pandemic, the CCIR organized virtual seminars and debates from August 27 to September 27. Activities convened participants from various faiths to discuss challenges to religious intolerance and call attention to crimes of religious intolerance.

On December 13, Rio de Janeiro Mayor Crivella inaugurated the Monument in Memory of the Victims of the Holocaust. Acting Governor Claudio Castro said, “The inauguration of this monument sends an important message of respect, love, and tolerance that is fundamental for today’s society.” The memorial, which organizers began planning in 2017, was the result of a partnership between the municipal government, the Brazilian-Jewish community, and private donors. Prominent national and regional leaders, many from the Brazilian-Jewish and evangelical Christian communities, delivered remarks emphasizing their commitment to preserving the memory of Holocaust victims and solidarity with the Jewish people and Israel. Supreme Court Justice Luiz Fux said, “This memorial is so that we do not suffer from the vice of indifference and also to express our indignation at the Holocaust.” Plans for the monument include a small museum and cultural space to be used for Holocaust education activities and programming.

Section III. Status of Societal Respect for Religious Freedom

Although less than two percent of the population followed Afro-Brazilian religions, a disproportionate amount of the cases registered by the human rights hotline involved victims who were practitioners of Afro-Brazilian religions; 17 percent of the cases registered by the human rights hotline during the first six months of 2019 involved victims who were practitioners of Afro-Brazilian religions, down from 30 percent the previous year. Media reported multiple incidents in which individuals and groups destroyed terreiros and sacred objects.

Some religious leaders again stated that attacks on Afro-Brazilian religious groups were increasing, attributing the increase in violence to criminal groups and a climate of intolerance promoted by evangelical Christian groups.

In February, three men assaulted a 57-year-old Jewish man in rural Sao Paulo State. The men shouted anti-Semitic epithets, including, “Hitler should have killed the Jews and freed the world” during the beating, cut the victim’s kippah with a pocketknife, and broke some of his teeth. At year’s end, police were investigating the case but had not identified the attackers.

According to media reports, on September 6, unidentified individuals set fire to an Umbanda temple in the municipality of Nova Iguacu, in the Baixada Fluminense region of Rio de Janeiro State. Religious leader Emilson Furtado filed a complaint with Rio de Janeiro’s Civil Police Office for Racial Crimes and Crimes of Intolerance. At year’s end, police continued to investigate the case.

In July, media reported a self-described evangelical drug lord calling himself “Aaron, brother of Moses” seized control of five favela communities in northern Rio de Janeiro to establish a zone called the “Complex of Israel.” Media reported that “Aaron” replaced Catholic symbols with Israeli flags and the Star of David as a demonstration of power, territorial control, and faith. The President of the Rio de Janeiro Jewish Federation gave an interview to the news outlet Rede Globo in July condemning the inappropriate use of Jewish symbols. Police identified “Aaron,” but at year’s end, they had not made an arrest.

Police concluded their investigation of a 2019 incident in which self-named Drug Traffickers for Jesus reportedly attacked a Candomble temple in the Parque Paulista neighborhood of Duque de Caxias, in the Baixada Fluminense region of Rio de Janeiro State. The individuals broke into the temple, forced the priestess to destroy sacred objects, and threatened to set fire to the building if the practitioners did not stop holding regular religious services. Police identified who ordered the plot and who participated in the attack, and authorities pressed charges against seven individuals, including the alleged leader of the group, Alvaro Malaquias Santa Rosa.

On June 9, armed men entered one of Bahia State’s oldest Candomble terreiros and destroyed several sacred objects. Media identified the vandals as employees of a packaging company. Representatives of the company denied all allegations, while stating they were in the midst of a land dispute with the terreiro, which the company claimed had illegally installed fences on the perimeter of its property. According to Terreiro Icimimo, at year’s end, authorities had not identified or arrested any of the vandals.

Media reported incidents of evangelical Christian missionaries traveling to isolated and recently contacted indigenous communities to proselytize and spread their religion. Indigenous organizations raised concerns that these attempts violated indigenous peoples’ constitutional right to maintain their cultural heritage and sacred practices and threatened their safety. According to media reports, on April 16, the Federal Court of Tabatinga banned three evangelical Christian missionaries and the Christian missionary organization New Tribes Mission of Brazil from entering indigenous communities in the Javari Valley region. The order also included a fine of 1,000 reais ($190) for noncompliance. In his decision, Judge Fabiano Verli said that this was not a religious freedom issue and that Brazil, as a secular state, must prioritize protecting vulnerable populations from the spread of COVID-19.

From January to August, the Jewish Federation of Sao Paulo recorded 149 incidents and allegations of anti-Semitism in the country in its annual anti-Semitism report. From January to August 2019, the Federation recorded 194 incidents. The report was based on a range of sources, including traditional media, social media, and reports from other branch offices of the organization. The survey reported sightings of swastikas and other anti-Semitic graffiti.

A global ADL survey, released in June, showed the percentage of Brazilians who harbor some anti-Jewish sentiment increased from 19 percent in 2019 to 26 percent in 2020. A survey from the Henry Sobel Human Rights Observatory found that acts of intolerance and anti-Semitic attitudes were increasingly common in social and political spheres. The organization recorded 30 such acts during the first six months of the year, compared with 26 in all of 2019. According to anthropologist Adriana Magalhaes Dias at the State University of Campinas, there were 349 active neo-Nazi organizations in the country. She said the largest concentrations were in Sao Paulo, with 102 groups; Parana, with 74; and Santa Catarina, with 69.

In June, a pastor in Rio de Janeiro, Tupirani da Hora Lores, stated in a sermon delivered at the small, evangelical Christian Geracao Jesus Cristo Church that he prayed for God to “destroy the Jews like vermin.” In another sermon, he said God should bring about a second Holocaust. Sinagoga Sem Fronteiras, an organization representing a network of Jewish communities, filed a complaint for incitement against da Hora Lores with federal police, who said they were investigating the case. According to FIERJ, at year’s end, the investigation remained pending.

Neo-Nazi groups maintained an active presence online. In May, Safernet, an NGO that promotes human rights on social networks and monitors radical websites, reported the creation of 204 new pages of neo-Nazi content in the country during the year, compared with 42 new pages in May 2019, and 28 in May 2018. At year’s end, the Public Ministry was investigating many of these cases.

There were reports of private entities and individuals inciting violence against or engaging in verbal harassment of religious minorities on social media and in the press. FIERJ reported 42 complaints of anti-Semitic incidents on social media, of which it determined that 12 constituted anti-Semitism.

Media reported a group of men interrupted a virtual lesson at the College of Business Administration, Marketing, and Communication in Sorocaba, Sao Paulo, on August 20, to shout Nazi, racist, and sexist epithets at the teacher and students. During the attack, they posted images of Adolf Hitler and his followers marching with the Nazi flag.

In May, media reported Federal Senate President Davi Alcolumbre was the target of anti-Semitic harassment on social media. A user said, “Jews are miserly. Jews are wicked and think only of their well-being.” Facebook deleted the user’s account after the Brazilian Jewish Confederation denounced the post.

According to FAMBRAS, there was an increase in anti-Muslim messages on the internet, mostly associating Islam with terrorism and spreading messages of hate against Muslim representatives and their religious symbols. According to FAMBRAS legal advisor Mohamed Charanek, Google removed from social media two videos associating halal food with terrorism and cruel practices to comply with a 2019 decision by the Third Civil Court of Justice of Sao Paulo. The organization said the videos were offensive and contained anti-Muslim sentiment. At year’s end, authorities had not identified the authors of the videos.

There were multiple reports of harassment of Afro-Brazilian religious practitioners on social media. In September, social media blogger Monique Elias posted online that she was a victim of religious intolerance. She said hate messages started in July, after she posted a video where she discussed her Candomble religion.

On August 13, a television host from private news network Arapuan mocked Afro-Brazilian religions on air. The Bar Association of Paraiba, the Interinstitutional Forum for Communication, the state Public Attorney’s Office, the Religious Diversity Forum, and some religious leaders filed complaints of religious intolerance against the network with the Federal Prosecutor’s Office. The host made a public apology on live television, but the network did not take action.

Hindu religious leader Rajan Zed accused national fashion brand Jon Cotre of religious insensitivity and sacrilege for using the image of Lord Ganesh, a Hindu deity, in its line of shorts. A spokeswoman for the company apologized and said, “Our intention was never to trivialize or offend.” The Sao Paulo-based brand removed ads from its website and stopped producing the shorts.

In February, the Paraiba State Commission of Soccer Referees ordered Edson Boca not to wear clothing that represented his Afro-Brazilian religion while he worked as a massage therapist for the Sao Paulo Crystal soccer team.

The Ministry of Women, Family, and Human Rights’ National Secretariat of Human Rights received 410 reports of religious intolerance via the nationwide Dial 100 Human Rights hotline in 2019, compared with 506 in 2018. Most of the reports involved discrimination but did not specify what kind.

The Rio de Janeiro Civil Police Office for Racial Crimes and Crimes of Intolerance received 32 reports of religious intolerance from January through September. At year’s end, authorities indicted two persons on charges of religious intolerance.

According to the Bahia State Secretariat of Racial Equality, there were 10 instances of religious intolerance in the state between January and August, compared with 34 instances in the comparable period in 2019. The State Secretariat for Human Rights in Rio de Janeiro reported 31 instances of religious intolerance between January and June, compared with 42 instances during the same period in 2019. Afro-Brazilian religious groups experienced the greatest number of occurrences, with four cases involving practitioners of Candomble and 19 cases involving practitioners of Umbanda. Municipalities in the Rio de Janeiro metropolitan area registered 17 incidents, including three in Rio’s Baixada Fluminense Region.

On January 11, the Yle Axe Oya Bagan community in the Federal District hosted an event on combating religious intolerance, with the support of the State Secretary for Citizenship and Justice.

On February 20, approximately five thousand Candomble followers and supporters participated in the “Pedra de Xango” Annual Walk against Religious Intolerance in Salvador, Bahia. Candomble priest Mae Iara de Oxum organized the 11th annual event, which had the support of the Salvador municipal government and the Gregorio de Matos Foundation.

In February, the Pew Research Center published findings on attitudes towards democratic principles, such as regular elections, free speech, and free civil society as well as religious freedom, in 34 countries, based on interviews it conducted in its Spring 2019 Global Attitudes Survey. According to the findings, 82 percent of Brazil’s respondents considered religious freedom to be “very important,” ranking it among the highest of their priorities for democratic principles of nine cited.

Chile

Section I. Religious Demography

The U.S. government estimates the total population at 18.2 million (midyear 2020 estimate). According to ONAR’s 2018 estimates, 60 percent of the population self-identifies as Roman Catholic and an estimated 18 percent identifies as “evangelical,” a term used in the country to refer to non-Catholic Christian groups, including Episcopalians, but not The Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ), Jehovah’s Witnesses, Orthodox Churches (including the Armenian, Greek, Persian, Serbian, and Ukrainian communities), and Seventh-day Adventists. In the most recent census that included religious affiliation, conducted in 2002, Baha’is, Buddhists, Jews, Muslims, Jehovah’s Witnesses, Seventh-day Adventists, and members of the Family Federation for World Peace and Unification (Unification Church), the Church of Jesus Christ, the Orthodox Churches, and other unspecified religious groups together constituted less than 5 percent of the population. An estimated 4 percent of the population identifies as atheist or agnostic, while 17 percent of the population identifies as nonreligious. According to ONAR, 9 percent of the population self-identifies as indigenous, of which approximately 30 percent identify as Catholic, 38 percent as evangelical, and 6 percent as other; the remaining 26 percent did not identify with any religion. ONAR states that many of those individuals also incorporate traditional indigenous faith practices into their worship.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution provides for freedom of conscience and the free exercise of worship. It states these practices must not be “opposed to morals, to good customs, or to the public order.” Religious groups may establish and maintain places of worship, as long as the locations comply with public hygiene and security regulations established by laws and municipal orders.

According to the constitution, religion and state are officially separate. The law prohibits discrimination based on religion, provides civil remedies to victims of discrimination based on their religion or belief, and increases criminal penalties for acts of discriminatory violence. The law prohibits discrimination in the provision of social services, education, ability to practice religious beliefs or gain employment, property rights, and the right to build places of worship.

By law, registration for possible conscription to the military is mandatory for all men between the ages of 17 and 45. Alternative service, by working for the armed forces in a job related to the selectee’s expertise, is possible only for those studying in certain fields. The law makes no provision for conscientious objection. Only ministers or priests from registered religious organizations are exempted on religious grounds.

The law does not require religious groups to register with the government, although there are tax benefits for those that do. Once registered, a religious group is recognized as a religious nonprofit organization. Religious organizations have the option of adopting a charter and bylaws suited to a religious entity rather than to a private corporation or a secular nonprofit. Under the law, religious nonprofit organizations may create affiliates, such as charitable foundations, schools, or additional houses of worship, which retain the tax benefits of the religious parent organization. According to ONAR, public law recognizes more than 3,200 religious organizations as legal entities, mostly small evangelical or Pentecostal churches. By law, the Ministry of Justice (MOJ) may not refuse to accept the registration petition of a religious entity, although it may object to petitions within 90 days if legal prerequisites for registration are not satisfied.

Applicants for religious nonprofit status must provide the MOJ an authorized copy of their charter and corresponding bylaws with charter members’ signatures and their national identification numbers. The bylaws must include the organization’s mission, creed, and structure. The charter must specify the signatories, the name of the organization, and its physical address, and it must include confirmation that the religious institution’s charter signatories approved the bylaws. In the event the MOJ raises objections to the group, the group may petition; the petitioning group has 60 days to address the MOJ’s objections or challenge them in court. Once a religious entity is registered, the state may not dissolve it by decree. If concerns are raised regarding a religious group’s activities after registration, the semiautonomous Council for the Defense of the State may initiate a judicial review of the matter. The government has never deregistered a legally registered group. One registration per religious group is sufficient to extend nonprofit status to affiliates, such as additional places of worship or schools, clubs, or sports organizations, without registering them as separate entities.

By law, all public schools must offer religious education for two teaching hours per week through pre-elementary, elementary, middle, and high school. Local school administrators decide how religious education classes are structured. The majority of religious instruction in public schools is Catholic. The Ministry of Education also has approved instruction curricula designed by 14 other religious groups, including orthodox and reformed Jews, evangelical Christians, and Seventh-day Adventists. Schools must provide religious instruction for students according to students’ religious affiliations. Parents may have their children excused from religious education. Parents also have the right to homeschool their children for religious reasons or enroll them in private, religiously oriented schools.

The law grants religious groups the right to appoint chaplains to offer religious services in public hospitals and prisons. Prisoners may request religious accommodations. Regulations for the armed forces and law enforcement agencies allow officially registered religious groups to appoint chaplains to serve in each branch of the armed forces, the national uniformed police, and the national investigative police.

The country is a party to the International Covenant on Civil and Political Rights.

Government Practices

During the year, the government implemented health measures in response to the COVID-19 pandemic, including curfews, stay-at-home orders, quarantines, and limits to public gatherings, including religious services. According to ONAR, the restrictions applied to all types of public gatherings and did not impose arbitrary restrictions on individuals’ freedom of conscience and worship. ONAR stated it worked with local and national health authorities to obtain authorization for priests and ministers to be included in the definition of “essential personnel” allowed to circulate during quarantines, and it held roundtable discussions with religious leaders to inform them of COVID-19 measures and hear their concerns.

According to church leaders, police shut down some religious services and detained religious leaders who did not comply with the health restrictions on public gatherings and continued holding services exceeding the permitted capacity. Some religious groups opposed the restrictions, stating the measures infringed on their religious freedom. In June, two associations of evangelical churches (Evangelical Unity of Chile and The Coordinator of Pentecostal Evangelical Entities) in the Biobio Region sued the government over the measures and also filed a complaint with the IACHR against the government for violating the freedoms of religion and worship established in the American Convention on Human Rights. In July, the Concepcion Court of Appeals ruled in favor of the evangelical associations, declaring that regional health authorities acted “outside the scope of their competence and without having powers to do so” when they temporarily prohibited religious gatherings in the Maule, Biobio, and Aysen Regions. The court found the regions had applied stricter standards to religious gatherings than to other types of gatherings.

In September, the government released a special protocol for managing and preventing COVID-19 infections at religious places and religious communities when celebrating their rites and ceremonies. The protocol allowed religious groups to return to holding religious activities while recommending they hold virtual meetings, reduce the number of participants as much as possible, and control access to religious sites to avoid exceeding the number of persons allowed concurrently in the same place.

According to ONAR, the MOJ received 240 applications for registration of religious groups during the year. ONAR also reported the MOJ did not reject any petition and registered every group that completed the required paperwork.

In July during a radio interview, Mayor Daniel Jadue of the commune of Recoleta, in Santiago Province, alleged a “Zionist conspiracy” in the country to control the media. The Jewish community and public personalities quickly condemned Jadue’s comments. The director of the nongovernmental organization (NGO) Espacio Publico (Public Space), Eduardo Bitran, tweeted that the mayor’s accusation was “in line with the purest kind of anti-Semitism.”

In October, the Secretary General of the Government, Jaime Bellolio, condemned the use of Nazi symbols and gestures displayed during an October 10 protest against a referendum on drafting a new constitution.

ONAR continued to work with religious institutions to help restore services to repair religious sites damaged during widespread riots in 2019. More than 60 Catholic and evangelical churches and at least one synagogue were vandalized, looted, or burned during the riots.

In July, the senate approved a nonbinding pro-BDS resolution calling on President Pinera to adopt a law boycotting goods produced in Israeli West Bank settlements and commercial activities with companies operating in the West Bank. The Jewish Community of Chile condemned the resolution, stating it was anti-Semitic in nature. According to ONAR and the Ministry of Foreign Affairs, the nonbinding resolution had no impact on government policy.

Section III. Status of Societal Respect for Religious Freedom

On October 18, hooded individuals marking the one-year anniversary of civil unrest in the country set fire to two churches in downtown Santiago. The bell tower of the Church of the Assumption was completely destroyed. The unidentified individuals also set fire to parts of the San Francisco de Borja Church, the institutional church of the Carabineros (National Police). Government officials and religious leaders widely condemned the attacks. Catholic Archbishop of Santiago Celestino Aos condemned the attack, stating he had mistakenly thought the damage to multiple churches during civil unrest in 2019 had taught a lesson against the use of violence.

On November 13, unknown individuals burned an evangelical church as part of a series of violent incidents in the southern region of Araucania. Several priests and churches in the region reportedly received threats during the year. ONAR helped the affected churches report the threats to police and pressed for increased police monitoring and patrols of religious buildings in the region. The Mapuche, the country’s largest indigenous group, consider most of Araucania as ancestral territory and continued to call for the government to return lands confiscated prior to the return to democracy in the late 1980s. Some factions of the Mapuche continued to use violence, including attacks on facilities and vehicles of industrial producers, such as farms and logging companies, as well as churches and private residences, to demand the return of land.

Jewish community leaders again expressed concern regarding a rise in anti-Semitism in the country. In October, protesters belonging to nationalist groups opposed to a referendum on drafting a new constitution carried anti-Semitic signs and used neo-Nazi symbols and salutes. In response, Marcelo Isaacson, executive director of the Jewish Community of Chile, the country’s umbrella Jewish organization, tweeted, “Germany 1930? No, Chile October 2020. Hate takes over the streets of Chile.” Government officials and other religious leaders quickly condemned the acts.

The Chilean Association for Interreligious Dialogue (ADIR), an NGO formed by religious leaders of an official government advisory council on religious affairs after the council disbanded in 2018, continued working during the year, promoting diversity, tolerance, and open dialogue and supporting religious communities’ efforts to respond to the COVID-19 pandemic. Mohamed Rumie, imam of Santiago’s largest mosque, took over the presidency of ADIR during the year.

Colombia

Section I. Religious Demography

The U.S. government estimates the total population at 49.1 million (midyear 2020 estimate). According to a 2017 survey by the NGO Latinobarometer, 73 percent of the population is Catholic, 14 percent Protestant, and 11 percent atheist or agnostic. Groups that together constitute less than 2 percent of the population include nondenominational worshipers or members of other religious groups, including Jews, Muslims, Jehovah’s Witnesses, Seventh-day Adventists, The Church of Jesus Christ of Latter-day Saints, the Church of God Ministry of Jesus Christ International, Mennonites, Baha’is, and Buddhists. The Colombian Confederation of Jewish Communities (CJCC) estimates there are approximately 5,500 Jews. According to Baha’i leaders, there are approximately 60,000 followers; a Buddhist representative estimates there are 9,000 adherents in the country. There are between 85,000 and 100,000 Muslims, according to a 2018 Pew research study. There is also a small population of adherents to animism and various syncretic beliefs.

Some religious groups are concentrated in certain geographical regions. Most of those who blend Catholicism with elements of African animism are Afro-Colombians and reside on the Pacific coast. Most Jews reside in major cities (approximately 70 percent in Bogota), most Muslims on the Caribbean coast, and most adherents of indigenous animistic religions in remote rural areas. A small Taoist community is located in a mountainous region of Santander Department.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution provides for freedom of religion and the right to profess one’s religious beliefs. It prohibits discrimination based on religion. There is no official state church or religion, but the law says the state “is not atheist or agnostic, nor indifferent to Colombians’ religious sentiment.” The constitution states all religions and churches are equal before the law. A 1998 Constitutional Court ruling upholds the right of traditional authorities to enforce the observation of and participation in traditional religious beliefs and practices on indigenous reserves. Subsequent rulings refer to the 1998 decision to reaffirm the right of indigenous governors to prohibit the practice of certain religions on indigenous reserves. A concordat between the Holy See and the government, recognized and enforced by law, recognizes marriages performed by the Catholic Church, allows the Church to provide chaplaincy services, and exempts members of the Catholic clergy from compulsory public service, including military service. According to a court ruling, these provisions are constitutional as long as they apply to all religious groups, but the legal framework is not in place to extend them to all religious groups. The law prohibits any official government reference to a religious affiliation for the country.

The MOI is responsible for formally recognizing churches, religious denominations, religious federations and confederations, and associations of religious ministers, as well as keeping a public registry of religious entities. Entities formally recognized by the MOI may then confer this recognition, called “extended public recognition,” to affiliated groups sharing the same beliefs. The application process requires submission of a formal request and basic organizational information, including copies of the organization’s constitution and an estimate of the number of members. The government considers a religious group’s total membership, its “degree of acceptance within society,” and other factors, such as the organization’s statutes and its required behavioral norms, when deciding whether to grant it formal recognition. The MOI is authorized to reject requests that are incomplete or do not fully comply with established requirements. The MOI provides a free, web-based registration process for religious and faith-based organizations seeking recognition. Formally recognized entities may collect funds and receive donations, establish religious education institutions, and perform religious services, excluding marriages. Unregistered entities may perform religious activities without penalty but may not collect funds or receive donations.

The state recognizes as legally binding marriages performed by the Catholic Church, the Jewish community, and 13 non-Catholic Christian denominations that are signatories to a 1997 public law agreement. The agreement authorizes these religious groups to engage in activities such as marriages, funeral services, and spiritual assistance in prisons, hospitals, military facilities, and educational institutions. Under this agreement, members of religious groups that are neither signatories to the agreement nor affiliated with signatories must marry in a civil ceremony for the state to recognize the marriage. Religious groups not signatories to the 1997 public law may not provide chaplaincy services or conduct state-recognized marriages.

The constitution recognizes the right of parents to choose the education of their child, including religious instruction. The law states religious education shall be offered in accordance with laws protecting religious freedom, and it identifies the Ministry of Education as responsible for establishing guidelines for teaching religion within the public school curriculum. Religious groups, including those that have not acceded to the public law agreement, may establish their own schools, provided they comply with ministry requirements. A Constitutional Court ruling obligates schools to implement alternative accommodations for students based on their religion, which could include students at religious institutions opting out of prayers or religious lessons. The government does not provide subsidies for private schools run by religious organizations.

The law imposes a penalty of one to three years in prison and a fine of 10 to 15 times the monthly minimum wage, approximately 8.3 million to 12.4 million Colombian pesos ($2,400 to $3,600), for violations of religious freedom, including discrimination based on religion. The penal code also prohibits discrimination based on religious beliefs, including physical or moral harm.

A Constitutional Court ruling states that citizens, including members of indigenous communities, may be exempt from compulsory military service if they can demonstrate a serious and permanent commitment to religious principles that prohibit the use of force. Conscientious objectors who are exempt from military service may complete alternative, government-selected public service. The law requires that regional interagency commissions (Interdisciplinary Commissions on Conscientious Objection, under the Ministry of Defense) evaluate requests for conscientious objector status; commission members include representatives from the armed forces, the Inspector General’s Office, and medical, psychological, and legal experts. By law, the National Commission of Conscientious Objection reviews any cases not resolved at the regional level. The law requires that every battalion or larger military unit designate an officer in charge of processing conscientious objector exemptions.

According to the law, all associations, foundations, and corporations declared as nonprofit organizations, including foundations supported by churches or religious organizations recognized by the MOI, must pay taxes. Churches and religious organizations recognized by the MOI are tax-exempt, but they must report their incomes and expenses to the National Tax and Customs Authority. According to a Constitutional Court ruling, the state may not seize the assets of non-Catholic churches in legal proceedings if the church meets the requirements for formal government recognition.

Foreign missionaries must possess a special visa, valid for up to two years. The MFA issues visas to foreign missionaries and religious group administrators who are members of religious organizations officially recognized and registered with the MOI. When applying for a visa, foreign missionaries must have a certificate from either the MOI or church authorities confirming registration of their religious group with the MFA. Alternatively, they may produce a certificate issued by a registered religious group confirming the applicant’s membership and mission in the country. The visa application also requires a letter issued by a legal representative of the religious group stating the organization accepts full financial responsibility for the expenses of the applicant and family, including funds for return to their country of origin or last country of residence. Applicants must explain the purpose of the proposed sojourn and provide proof of economic means. A Constitutional Court ruling stipulates that no group may impose religious conversion on members of indigenous communities.

The country is a party to the International Covenant on Civil and Political Rights.

Government Practices

The MOI reported there were 8,214 formally recognized religious entities in the country as of September, compared with 7,763 at the end of 2019. It received 393 applications for formal recognition of religious entities, compared with 771 in 2019; approved 343, compared with 481 in 2019; and deferred or denied 12, compared with 32 in 2019. The MOI stated that the deferred and denied petitions were because the applying entity failed to meet the legal requirements and/or because it failed to provide missing information during the year. The MOI stated it continued to review the remaining applications. According to the MOI, 100 percent of the applications were from evangelical Christian churches. The MOI continued to give applicants who submitted incomplete applications or incorrect supporting documents 30 days to bring their applications into compliance. If the MOI deemed an application incomplete, it could deny the application; however, the applying organization could resubmit an application at any time, and the MOI indicated there was no waiting period to reapply.

On February 28, the MOI released a new public policy draft decree on religious freedom and worship aimed at increasing coordination with religious groups and updating a 1997 agreement to include additional religious groups. According to the MOI, the draft decree would enable religious groups not included in the original signatories to have the authority to engage in activities such as marriages, funeral services, and spiritual assistance. The government made available the draft for public comment for 15 days on the MOI website. After receiving no comments, the MOI moved the draft to the Minister of Interior for signature, where it awaited at year’s end before proceeding to the President for signature. The MOI released for public comment a second related decree to increase access for religious organizations to perform chaplain services. At year’s end, this draft decree had received no comments and was awaiting signatures from the Minister of Interior and the President.

The 2019 agreement between the government and UNDP to study the social contribution and sustainable development goals of religious organizations went into effect and in August, Cundinamarca became the first department to become part of the study. According to the MOI, it intended to expand the study to the country’s remaining 31 departments. On October 28, the MOI launched a new Academic Network for the Respect and Guarantee of Religious Freedom whose goal was to engage university researchers in investigating religious tolerance in the country.

According to the MOI and religious leaders, the ministry continued implementing its public policy goal of raising awareness of the role of religious groups in supporting victims of conflict and other vulnerable populations, as well as strengthening interreligious cooperation and tolerance at the local level through structured interfaith dialogues and technical assistance. The MOI led 14 virtual and in-person workshops to assist local authorities and religious organizations on various aspects of the policy, with a focus on taxes, religious facilities, and education. The workshops also focused on increasing religious tolerance, postconflict victim support, and outreach to vulnerable populations. The MOI also launched a new program in August that held 25 virtual workshops to train religious leaders and public servants in constructing and managing social projects.

By year’s end, 19 major cities had adopted new public policies on religious freedom, compared with 14 major cities and 11 departments in 2019. The policies included public campaigns to promote religious tolerance and nondiscrimination, as well as efforts to strengthen communication between religious groups and government institutions at the national and regional levels. Religious freedom and respect for religious groups were included in new territorial development plans for 2020-23 in 16 departments and 24 municipalities. The national outreach programs continued to prioritize integrating the religious community into public policy discussions, including on how to respond to the humanitarian crisis in Venezuela, the increasing number of Venezuelans residing in the country, and how to deal with the COVID-19 pandemic.

According to religious groups, individuals continued to have difficulty obtaining exemptions from military service on religious grounds. Religious leaders expressed continued concern regarding a law requiring interagency commissions to evaluate requests for conscientious objector status. Religious organizations reported mixed enforcement of the conscientious objector law, stating that some objectors were still required to serve in the military, although they were exempt from carrying a weapon. The Ministry of Defense reported that by year’s end, it had approved 85 of 117 applications seeking conscientious objector status on religious grounds.

Religious leaders of Catholic and Protestant churches continued to report the parameters of the tax law governing religious organizations were not clear and that enforcement was arbitrary because the tax-related responsibilities for religious organizations remained unclear. The Episcopal Conference of Colombia, representing the Catholic Church, continued to express concern that taxes on religious nonprofit organizations were limiting those organizations’ ability to deliver social services in their communities.

The CJCC continued to express concern that some political figures associated with the country’s self-defined left-leaning political parties used anti-Semitic rhetoric during political campaigns, referring to Israeli military operations in Palestinian-controlled territory as a new version of the Holocaust. Political analysts said such rhetoric was not representative of the views of left-leaning parties.

The National Police, through the Protection and Special Services Directorate, continued to provide security for religious sites and leaders deemed at risk.

The country observed July 4 as the National Day of Religious Freedom. In connection with the observance, the MOI and regional governments held forums and other events to educate the public on the significance of the holiday and new public policy and to build bridges with religious organizations. On July 4, President Ivan Duque Marquez met virtually with representatives of the country’s main religious communities and organizations. During the meeting, he highlighted what he said was the progress achieved by the country in the field of religious freedom, and he said that the defense of freedom of religion is intrinsic to the democratic society to which the country aspires.

The government hosted the first Hemispheric Forum on Freedom of Religion or Belief on October 22-23. The first day of the virtual event brought together experts and leaders from various religious organizations in the Western Hemisphere to discuss challenges to freedom of religion or belief. The second day featured a ministerial during which ministers of foreign affairs made statements on the promotion and guarantee of the right to freedom of religion or belief. Vice Minister of Interior Carlos Alberto Baena Lopez highlighted the government’s commitment to protecting religious freedom, while Vice Minister of Foreign Affairs Adriana Mejia Hernandez said the country took seriously the responsibility to protect the rights of religious minorities, adding that any threat to freedom of religion was a threat to democracy. Religious leaders said they were pleased with their increased involvement with the MOI in planning the country’s role as forum host.

An interagency working group formed in 2018 with the participation of several religious organizations met virtually to discuss the role of such organizations in the internal peace and reconciliation process and to plan for the Hemispheric Forum on Freedom of Religion or Belief. It also discussed the response of religious organizations to the crisis in Venezuela.

Section III. Status of Societal Respect for Religious Freedom

The Jewish community again reported anti-Semitic comments on social media sites, including by a communist group that posted, “Wealthy Jews represent exploitative capitalism.”

According to a representative of the Abou Bakir Alsiddiq Mosque in Bogota, unlike in previous years when unidentified individuals vandalized the mosque, most recently in June 2019, there were no reported acts of vandalism during the year.

During the year, the Catholic Church, Mennonite Church, and other religious groups continued to conduct programs focused on religious tolerance, land rights, peace, and reconciliation. Faith-based and interfaith NGOs, including DiPaz and the Inter-Ecclesiastical Commission on Justice and Peace, continued to promote religious freedom and tolerance through their programs and community engagement.

The Catholic Church and other religious organizations helped the Association of Food Banks of Colombia distribute more than 15 million kilograms (more than 33 million pounds) of food during the COVID-19 pandemic to all in need regardless of religion.

Ecuador

Section I. Religious Demography

The U.S. government estimates the total population at 16.9 million (midyear 2020 estimate). According to Latinobarometro’s 2018 public opinion survey, approximately 92 percent of Ecuadorian respondents have a specific religious affiliation or belief: 74.8 percent identify as Catholic; 15.2 percent as evangelical; and 1.2 percent as Jehovah’s Witnesses. Approximately 1.4 percent identify as members of other specific religious groups, including Seventh-day Adventists, The Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ), Jews, and other evangelical and nonevangelical Protestants. Of the remaining respondents, 0.8 identify as atheists, while 6.1 percent have no religion.

Some groups, particularly those in the Amazon region, combine indigenous beliefs with Catholicism or evangelical Protestantism. Pentecostals draw much of their membership from indigenous persons in the highland provinces. There are Jehovah’s Witnesses throughout the country, with the highest concentrations in coastal areas. Buddhist, Church of Jesus Christ, Jewish, and Muslim populations are primarily concentrated in large urban areas, particularly Quito, Guayaquil, and Cuenca. Other religious groups include Anglicans, Baha’is, Episcopalians, the Family Federation for World Peace and Unification (Unification Church), Greek Orthodox-affiliated Orthodox Church of Ecuador and Latin America, Hindus, followers of Inti (the traditional Inca sun god), and practitioners of Santeria (primarily resident Cubans). Estimates of the number of followers of these groups are not available.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution grants all individuals the right to practice and profess publicly and freely the religion of their choice and prohibits discrimination based on religion. It states the government has a responsibility to “protect voluntary religious practice, as well as the expression of those who do not profess any religion and will favor an atmosphere of plurality and tolerance.” Individuals have the right to change their religion. The constitution also states secular ethics are the basis for public service and the country’s legal system. The constitution grants the right of self-determination to indigenous communities, including provisions granting freedom to “develop and strengthen their identity, feeling of belonging, ancestral traditions, and form of social organization.”

A 1937 concordat with the Holy See accords juridical status to the Catholic Church and grants it financial privileges and tax exemptions. Other religious groups must register as legal entities with the government under a separate 1937 religion law and a 2000 decree on religion. If a religious group wishes to provide social services, it must register under a 2017 executive decree regulating civil society. The 2017 decree dictates how civil society organizations (CSOs) must register to obtain and maintain legal status. A religious group does not need to register as a religious organization to register as a CSO and may conduct the processes separately.

By law, the Ministry of Government’s Human Rights Secretariat oversees religious issues, including the registration process for religious groups and CSOs. The Human Rights Secretariat maintains national databases of legally recognized religious organizations and legally recognized CSOs, including religious groups that have registered as CSOs. Registration provides religious groups with legal and nonprofit status. An officially registered religious group, whether as a religious organization or as a CSO, is eligible to receive government funding and exemptions from certain taxes per the tax code.

To register as a religious organization, a group must present a charter signed by all of its founding members to the Human Rights Secretariat and provide information on its leadership and physical location. Registrants may deliver their documentation to the Human Rights Secretariat directly, to one of the secretariat’s eight regional offices, or via email. The registration process is free of charge. The Office of Religious Groups within the Human Rights Secretariat then assigns an expert to analyze the submitted documentation.

To register as a CSO, religious groups require the same documentation as required for registration as a religious organization, in addition to approved statutes and a description of the mission statement and objectives of the organization. A religious group registers as a CSO under the government agency overseeing the issues on which the group wishes to work.

The secretariat may dissolve a religious group if the group does not maintain legal status or does not adhere to the mission, goals, and objectives listed in its bylaws at the time of registration. Dissolution may include liquidation of physical property and be voluntary – in which case, the religious group could decide to whom to transfer its property – or forced, in which case the Human Rights Secretariat would confiscate the group’s property. The Office of the Human Rights Ombudsman, a separate entity from the Human Rights Secretariat, protects and advocates for human rights, including rights pertaining to religious groups; however, its role in this regard is not clearly defined in the constitution.

The labor law states that in general all work must be paid and does not distinguish religious workers from other types of workers. A citizen participation law recognizes volunteerism and states social organizations may establish agreements with government authorities to employ unpaid labor. The law, however, does not specifically reference religious volunteerism as a category to be utilized to establish such an agreement.

Foreign missionaries and religious volunteers must apply for a temporary residence visa and present a letter of invitation from the sponsoring organization, which may be foreign or domestic but must have legal status in the country, to the Ministry of Foreign Affairs. The letter must include a commitment to cover the applicant’s living expenses and detail the applicant’s proposed activities. Applicants also must provide a certified copy of the bylaws of the sponsoring organization and the name of its legal representative as approved by the government.

The law prohibits public schools from providing religious instruction. Private schools may offer religious instruction but must comply with Ministry of Education standards. There are no legal restrictions specifying which religious groups may establish schools.

The country is a party to the International Covenant on Civil and Political Rights.

Government Practices

Multiple religious leaders continued to express concern regarding the 2019 administrative consolidation of religious affairs issues within the Ministry of Government. Religious leaders said that while administrative procedures such as registration had improved, the loss of a vice ministry portfolio in the former Ministry of the Interior (now the Ministry of Government) dedicated to religious matters that could advocate on their behalf had reduced religious groups’ influence on public policy.

Religious leaders reported fewer issues concerning the Human Rights Secretariat’s registration process compared with 2019. Many leaders said the new online system implemented in March, when the COVID-19 pandemic began to expand in the country, reduced the number of problems registering. According to a Human Rights Secretariat official, 5,007 religious groups registered during the year, compared with 4,812 groups registered in 2019. Another secretariat official said there were approximately 200 pending registrations and that the registration processing time averaged 30 days, compared with reported six-month delays in 2019.

Religious leaders continued to express concerns about the absence of a specific reference to religious volunteerism in the labor code, which they felt exposed religious organizations to potential negative legal consequences. Religious leaders stated that the government expected religious organizations to define specific working hours for staff and pay them according to those hours, which, they said, presented a problem, since many staff viewed their religious vocation as a way of life requiring them to be available at all times to meet the needs of their congregation.

Jewish and Muslim leaders said customs regulations, import taxes, and onerous paperwork continued to hinder their ability to import kosher and halal foods, beverages, and plants used for religious ceremonies and holidays. A Jewish leader said the law did not recognize the needs of religious communities to import special products. He also said the law treated religious communities the same as companies because all imports, including those for religious purposes, were taxed and treated as commercial items.

On September 1, the Human Rights Ombudsman ruled in favor of a group of COVID-19 victims’ relatives, stating authorities had infringed on their freedom of worship during the pandemic outbreak by misplacing or losing several remains, and thus preventing traditional burial practices from taking place as prescribed. Religious leaders, however, said authorities were helpful in providing the requisite permission for religious groups to deliver food kits and other humanitarian assistance. Religious leaders also said they coordinated closely with national authorities to ensure health and safety protocols were followed in the staged reopening of in-person religious practices.

Religious leaders said the National Assembly made no progress on a proposal to reform the 1937 religion law that CONALIR discussed with the National Assembly in 2018, in part due to COVID-19-related restrictions on meetings. CONALIR’s proposed reforms had aimed to create greater equality between the Catholic Church and other religious groups, to update the registration process for religious groups, and to recognize legally the nonprofit status of all religious groups and the practice of utilizing volunteers for certain activities.

In August, the Constitutional Court heard a case filed by Jehovah’s Witnesses that had been accepted for review in 2014, but it did not rule on the case by year’s end. The case involved a conflict in the town of San Juan de Iluman in Imbabura Province between Jehovah’s Witnesses who wanted to build a new Kingdom Hall and indigenous residents who opposed it.

Religious leaders expressed opposition to a health reform law the National Assembly passed on August 25, but which President Moreno vetoed on September 25. Catholic and evangelical Christian leaders asked the President to reject the law because of a provision requiring medical doctors to provide emergency care to women who had begun an abortion or had complications from an abortion in order to protect the mother’s life. The Catholic Ecuadorian Episcopal Conference and the Catholic Church’s Conference of Bishops said the bill forced physicians to intervene in obstetric emergencies without the “right to conscientious objection.” Catholic Church leadership in the country also rejected an article in the bill requiring public health facilities to offer access to high-quality, safe, and effective contraceptive methods, and it issued a statement that the bill “approved the indiscriminate use of contraceptives by minors without parental consent.”

A case filed by a Seventh-day Adventist remained pending with the Constitutional Court at year’s end. The case involved the 2018 refusal by the University of Guayaquil to accommodate a student’s request to observe Saturday, the Seventh-day Adventist Sabbath. A provincial court ordered the school to accommodate the student’s request in 2019, but the university appealed the decision. In 2019, the Constitutional Court found the university’s appeal admissible, but the case remained pending at year’s end.

In February, a Seventh-day Adventist student represented by the human rights ombudsman presented a separate case against the University of Cuenca. The student stated that he had requested to take an exam originally scheduled for a Saturday on a different day so that he could observe the Sabbath. When the university did not respond to the student’s request, he filed a case before a provincial court, where it remained pending at year’s end.

Section III. Status of Societal Respect for Religious Freedom

Several religious leaders expressed concern regarding what they considered a rise in secularism and societal discouragement of their participation in important legal and cultural discussions. According to a Jewish leader, moral and ethical education tended to be relegated to religious leaders, whereas, he said, moral and ethical education should be the responsibility of all members of society.

Some religious leaders also spoke about the spread of disinformation on social media that depicted places of worship as epicenters for COVID-19 infection.

A Muslim leader said a common and longstanding societal view was that Muslims were foreigners, with some individuals saying Muslims should “return to their countries,” even though they were citizens or residents.

Guatemala

Section I. Religious Demography

The U.S. government estimates the total population at 17.2 million (midyear 2020 estimate). According to a 2016 survey by ProDatos, approximately 45 percent of the population is Catholic and 42 percent Protestant. Approximately 11 percent of the population professes no religious affiliation. Groups together constituting approximately 2 percent of the population include Buddhists, Hindus, Muslims, Jews, and adherents of the Mayan, Xinca, and Afro-Indigenous Garifuna religions.

Non-Catholic Christian groups include Full Gospel Church, Assemblies of God, Central American Church, Prince of Peace Church, independent evangelical Protestant groups, Baptists, The Church of Jesus Christ of Latter-day Saints, Episcopalians, Jehovah’s Witnesses, Lutherans, Presbyterians, Russian Orthodox and Seventh-day Adventists.

Catholics and Protestants are present throughout the country, with adherents among all major ethnic groups. According to leaders of Mayan spiritual organizations, as well as Catholic and Protestant clergy, many indigenous Catholics and some indigenous Protestants practice some form of syncretism with indigenous spiritual rituals, mainly in the eastern city of Livingston and in the southern region of the country.

According to Buddhist community representatives, there are between 8,000 and 11,000 Buddhists, composed principally of individuals from the Chinese immigrant community. Muslim leaders stated there are approximately 2,000 Muslims of mostly Palestinian origin, who reside primarily in Guatemala City, where there are three mosques. According to local Ahmadi Muslims, there is a small Ahmadi community of approximately 70 members. According to Jewish community leadership, approximately 1,000 Jews live in the country.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution provides for freedom of religion, including the free expression of all beliefs and the right to practice a religion or belief, in public and private. The constitution recognizes the distinct legal personality of the Catholic Church through a concordat with the Holy See.

The constitution does not require religious groups to register for the purpose of worship, but non-Catholic religious groups must register for legal status to conduct activities such as renting or purchasing property and entering into contracts, and to receive tax-exempt status and tax exemptions for properties used for worship, religious education, and social assistance. To register, a group must file with the Ministry of Government (similar to a Ministry of Interior) a copy of its bylaws, which must reflect an intention to pursue religious objectives, and a list of its initial membership with at least 25 members. The ministry may reject a registration application if the ministry believes the group does not appear to be devoted to a religious objective, appears intent on undertaking illegal activities, or engages in activities that could threaten public order. All religious groups must obtain the permission of the respective municipal authorities for construction and repair of properties and for holding public events, consistent with requirements for nonreligious endeavors.

The constitution protects the rights of indigenous groups to practice their traditions and forms of cultural expression, including religious rites. The law permits Mayan spiritual groups to conduct religious ceremonies at Mayan historical sites on government-owned property free of charge, with written permission from the Ministry of Culture.

The criminal code penalizes with one-month to one-year sentences the interruption of religious celebrations, “offending” a religion, which the law leaves vague, and the desecration of burial sites or human remains; however, charges are seldom filed under these laws. The constitution provides for freedom of expression and freedom of religion, emphasizing, “Every person has right to practice their religion or belief in public within the limits of public order and the respect due to the beliefs of other creeds.”

According to the constitution, no member of the clergy of any religion may serve as President, Vice President, government minister, or judge.

The law guarantees at least one “religious space, according to [the prison’s] capacity” in each prison. Chaplain services are limited to Catholic chaplains and nondenominational (usually evangelical) Christian chaplains. Prisoners of minority religious groups do not have guaranteed access to spiritual counselors from their faith.

The constitution permits, but does not require, religious instruction in public schools. There is no national framework for determining the nature or content of religious instruction. In general, public schools have no religious component in the curriculum. Private religious schools are permitted and are found in all areas of the country. Religious instruction is allowed, but attendance is optional, in private religious schools.

The government requires foreign missionaries to obtain tourist visas, which authorities issue for renewable periods of three months. After renewing their tourist visas once, foreign missionaries may apply for temporary residence for up to two years; the residential permit is renewable.

The country is a party to the International Covenant on Civil and Political Rights.

Government Practices

Following the June killing of indigenous spiritual leader Domingo Choc, President Giammattei met with members of Choc’s spiritual council to hear their grievances. On June 19, Giammattei convened representatives of the Catholic Church and evangelical Protestant churches so that they could collectively speak out against discrimination of indigenous religious practices. Giammattei released a video with local leaders in Peten, asking for greater interfaith understanding and an end to violence based on religion. The government’s human rights ombudsman (PDH) issued a series of condemnations of the crime. President Giammattei stated on Twitter his solidarity and condolences to the family of Choc and his determination to bring those responsible to justice.

COLUSAG, which registers sites as sacred places for Mayan spirituality, said its mission was hindered during the year after President Giammattei announced the closure of SEPAZ in April, which had provided COLUSAG a meeting place and an organizational structure in the government. The President said SEPAZ, created shortly after the end of the civil conflict in 1996, had been maintained illegally by previous administrations. After the announcement of SEPAZ’s closure, COLUSAG moved temporarily to the Presidential Secretariat for Planning and Public Policy Coordination. On August 7, civil society groups and the political parties WINAQ (meaning human in Mayan culture) and Guatemalan National Revolutionary Unity challenged the constitutionality of SEPAZ’s closure. On December 29, a small group of Mayan leaders from COLUSAG protested outside the National Palace in Guatemala City during the official commemoration of the 24th anniversary of the signing of the Guatemalan Peace Accords, which ended a 36-year civil conflict in 1996. Demonstrators protested the President’s closure of SEPAZ and other government institutions and called upon the legislature to legally protect sacred indigenous sites. At year’s end, the Constitutional Court had not issued a decision on the future of SEPAZ and the government had not clarified COLUSAG’s status.

In November, lawmakers proposed a budget that would cut funding for the national human rights office and other social programs. The proposal triggered widespread demonstrations, including one in which protesters set fire to Congress. The country’s Catholic bishops were among several civil society groups that urged President Giammattei to veto the budget bill and called for calm. Lawmakers withdrew the proposed budget after protests erupted throughout the country, and the proposed reductions were not enacted.

Mayan spiritual leaders affiliated with COLUSAG worked on a voluntary basis and were not paid by the government. They said the Ministry of Culture had a unit for sacred spaces tasked with mapping sites and producing informative material regarding Mayan spirituality; however, the Ministry of Culture had staffed the unit with only one individual. The Mayan spiritual representatives said their work of preserving sacred sites was more relevant than ever and needed more robust government support, including funding. COLUSAG leaders said they did not accept claims by some businesses and government bodies that Mayan spiritual leaders were seeking to retake ownership of ancestral spiritual properties. COLUSAG said its objectives were to negotiate a time for practitioners of Mayan spirituality to practice their religion on ancestral spiritual sites.

Some Mayan leaders said the government continued to limit their access to a number of religious sites on government-owned property and to require them to pay to access the sites. The government continued to state there were no limitations on access; however, anyone seeking access to the sites located in national parks or other protected areas had to pay processing or entrance fees. In Tikal, a complex of Mayan pyramids dating from 200 A.D., and one of the most sacred sites for Mayan spirituality, the access fee was approximately 20 to 30 quetzals ($3 to $4), which, according to members of COLUSAG, was prohibitive for many indigenous populations. The Mayan community of Chicoyoguito continued to petition for access to its sacred sites and the return of land, including its sacred ceremonial center and a spiritual site on a former military base.

Through its La Ruta: Meeting Between Peoples program, the government had increased engagement with 25 indigenous communities in the Western Highlands with high levels of outward migration. In September, President Giammattei relaunched the program, which sought to address development challenges in indigenous communities by increasing government services, dialogue, and understanding among indigenous leaders, the government, and the private sector. The La Ruta platform allowed indigenous leaders to raise concerns regarding future private sector investment on sacred sites in the Western Highlands with central government decision makers. Due to COVID-19 restrictions, some in-person La Ruta activities were delayed during the year, but there were several local meetings in indigenous communities, as well as high-level engagement in the capital.

Non-Catholic groups said some municipal authorities continued to discriminate against them in processing building permit approvals and in local tax collection. In November, representatives of a major non-Catholic church said authorities of some municipalities levied taxes on church properties, despite being legally exempt from taxation under the constitution and in accordance with a Supreme Court ruling. According to church representatives, in some cases, municipal authorities refused to issue building permits for construction or remodeling unless the taxes were first paid. Church representatives said they believed this inconsistent application of tax law likely stemmed from financial interests rather than discrimination based on religion.

Missionaries continued to report complicated government procedures required to apply for temporary residence. At the start of the COVID-19 pandemic, many foreign missionaries voluntarily exited the country. Although missionaries were legally allowed to stay in the country while their residency applications were being processed, some with pending applications faced fines for overstaying their tourist visas when they departed.

Section III. Status of Societal Respect for Religious Freedom

On June 6, villagers in San Luis, Peten Department, beat and burned to death Mayan spiritual leader and herbalist Domingo Choc after accusing him of using witchcraft to kill a man a few days before. Videos of the killing circulated on social media and public outrage grew quickly, with government and nongovernmental organizations (NGOs) condemning the act. Commentators said a video of the incident appeared to show many villagers participating in Choc’s killing. On June 9, the PNC arrested several villagers, who awaited trial in Guatemala City at year’s end. According to media, following the killing, Choc’s family was forced to relocate to the nearby town of Poptun because of threats from local villagers.

According to Monica Berger, an anthropologist at Universidad del Valle, Choc was an Ajilonel, an indigenous spiritual guide and expert on medicinal plants. He was also a member of the Association of the Council of Spiritual Guides Releb’aal Saq’e’ and collaborated extensively with University College London, Zurich University, and Universidad del Valle to document traditional Mayan medicinal practices. Despite Choc’s international and national academic partnerships, local media and NGOs reported some San Luis residents routinely harassed him for his Mayan spiritual practices.

A coalition of four indigenous groups condemned the attack and demanded swift government action to bring the perpetrators to justice. Student groups and international organizations also condemned the killing on social media. Business organizations such as Ag Export issued statements expressing outrage. In its statement, Ag Export said Choc’s death left a great void in the country’s cultural wisdom, understanding of spirituality, and ancestral science. In a social media post referring to the killing, Berger wrote, “We demand justice and clarity about his murder. Even more importantly, we need to shine a light on this type of persecution against practitioners of Traditional Medicine and Mayan Spirituality in Guatemala. We need to raise awareness and educate ourselves as a society, so that we better understand other Guatemalans and stop fearing and persecuting each other. We must understand, recognize, and respect our own diversity.”

According to media, Peten Department’s mostly indigenous and overwhelmingly Christian population, reportedly split evenly between Catholics and evangelical Protestants, was not tolerant of Mayan spiritual traditions. Berger told media that the persecution of Mayan spiritual leaders was a troubling and underreported phenomenon, and she said most of the country’s inhabitants did not have a basic understanding of indigenous Mayan beliefs and ancestral traditions.

Some commentators said that while the Catholic Church played an active and important role in citizens’ lives and that half of San Luis was Catholic, Catholic Church leadership in the country was silent or cast doubt on the circumstances surrounding Choc’s killing. Some sources said San Luis Parish priest Aubert Gamende told Choc’s family to ask for forgiveness for bringing negative attention on the parish. The Catholic Bishop of Peten, Mario Fiandri, publicly denied that the killing reflected religious discrimination, and instead called it a feud between two families.

Mayan spiritual leaders reported an increase in violent acts and societal prejudice against their community following the killing. Joaquin Caal Che, a Mayan traditional healer also from San Luis, told media in June that local residents had threatened him and he feared for his life. Caal Che also relocated to Poptun with his family to escape further threats. Other instances of community violence against Mayan spiritual practitioners occurred during the year. On January 23, two individuals, one of whom was later identified and captured by police, shot Mayan traditional healer Jose Andres Lopez in the town of San Juan Atitan, Huehuetenango Department. According to the PNC, the two assailants may have shot Lopez because of curses the healer had placed on villagers. On June 12, PDH reported that villagers in Gancho Caoba, Alta Verapaz Department, accused traditional healer Jesus Caal of witchcraft and found him guilty in a community assembly, during which villagers threatened to burn Caal’s entire family. Villagers detained Caal and his family in their house overnight while the community assembly deliberated on his punishment for alleged witchcraft. PDH intervened, prompting PNC teams to deploy to the Caal residence to guarantee the family’s safety. On June 27, PDH reported four Mayan priests were attacked by residents of Aldea las Pozas, Peten Department, during a Mayan spiritual ceremony. The PNC intervened to negotiate their release from local residents and transported them to safety.

Some Catholic clergy continued to report threats and harassment against them because of their association with environmental protection and human rights work. According to reports from the Archbishop’s Office of Human Rights, at least five priests received serious threats during the year.

According to Mayan spiritual groups, some private landowners continued to deny Mayans access to locations on their property considered sacred, including caves, lagoons, mountains, and forests.

Religions for Peace (RFP), whose members comprise representatives from the Catholic Church, evangelical Protestant churches, Muslim and Jewish faiths, and Mayan spirituality groups, continued to actively seek to resolve misunderstandings among religious groups and to promote a culture of respect. In June, RFP issued statements condemning the violence against Domingo Choc and other Mayan spiritual leaders. Some political organizations, including the Municipal Indigenous Council in Solola, rotated leadership between Catholic and Protestant representatives. Sentinels for the Dignification of the State, an interfaith group with members from the Tibetan Buddhist, Protestant, and secular communities, continued to promote progressive social activism and change, including working with Mayan spiritual leaders.

Guyana

Section I. Religious Demography

The U.S. government estimates the total population at 750,000 (midyear 2020 estimate). According to the 2012 census, 64 percent of the population is Christian, 25 percent Hindu, and 7 percent Muslim (mainly Sunni). Less than 1 percent belongs to other religious groups, which include Rastafarians, Baha’is, Afro-descendent Faithists, and Areruya, an indigenous faith system. An estimated 3 percent of the population does not profess a religious affiliation. Among Christians, Pentecostals comprise 23 percent of the population; Roman Catholics, 7 percent; Anglicans, 5 percent; Seventh-day Adventists, 5 percent; Methodists, 1 percent; The Church of Jesus Christ of Latter-day Saints, less than 1 percent, and other Christians, 21 percent, which includes those belonging to the Assembly of God Church, Church of Christ, and African Methodist Episcopal Zion Church, among others.

The membership of most religious groups includes a cross section of ethnic groups, although nearly all Hindus are of South Asian descent, and most Rastafarians are of African descent.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution provides for freedom of religion and worship, including the right to choose and change one’s religion. An unenforced law prescribes a prison term of one year for a blasphemous libel conviction; however, the law exempts religious expression made in “good faith and decent language.”

There is no official system for formal registration of a religious group, but to receive government recognition, all places of worship must register through the Deeds Registry. The Deeds Registry requires an organization to submit a proposed name and address for the place of worship, as well as the names of executive group members or congregation leaders. Once formally recognized, a place of worship falls under legislation governing nonprofit organizations, allowing the organization to conduct financial operations, buy property, and receive tax benefits in its name.

Foreign religious workers require a visa from the Ministry of Home Affairs. Religious groups seeking to enter an indigenous village for the purpose of proselytizing must apply for and obtain permission from the village council. Application to a village council must include the name of the group, the names of its members who will be going to the village, their purpose, and estimated date of arrival.

There is no religious education in public schools, regardless of whether the school is religiously affiliated. Most public schools’ religious affiliations are Anglican or Methodist. There are both public and private religiously affiliated schools. Private schools are operated entirely by private groups and are not funded by the state. All students attending private religious schools must participate in religious education, regardless of a student’s religious beliefs.

The country is a party to the International Covenant on Civil and Political Rights.

Government Practices

According to media reports, in January, the government recognized the Open and Affirming Church, associated with the United Anglo-Catholic Church in the United States and established by an LGBT group in October 2019. The Church stated it provided an inclusive environment for LGBT persons, whom it said encountered homophobic attitudes at other places of worship.

Representatives of the Rastafarian community continued to state a law criminalizing the possession of 15 grams or more of marijuana infringed on their religious practices. The Guyana Rastafari Council continued to petition the government to legalize the use of small amounts of marijuana for religious purposes. In September, at an interfaith roundtable, a representative of the council said the group would be advocating with the newly installed government to decriminalize marijuana possession for religious purposes. The council also asked for international support to lobby the government. In December, the cabinet approved a decision to amend the law to remove custodial sentencing for small amounts of marijuana. It also said it was deliberating on the quantity that would not mandate custodial sentencing.

The government continued to maintain regulations limiting the number of visas for foreign representatives of religious groups based on historical trends, the relative size of the group, and the President’s discretion; however, the government and religious groups whose membership included foreign missionaries continued to state the government did not apply the visa limitation rule. Religious groups also said the visa quotas the government allotted to them were sufficient and did not adversely affect their activities.

The government continued to promote interfaith harmony and respect for diversity through its public messaging. It did not hold interfaith activities because of COVID-19 precautions and restrictions, and what local and international press described as a volatile five-month period from the March 2 national election until a winner was declared on August 2. In March, then-President David Granger encouraged “togetherness regardless of religion” on the occasion of the Hindu festival of Holi, known locally as Phagwah.

In December, Minister of Culture, Youth, and Sports Charles Ramson said he was focused on ensuring public observances of national holidays were religiously diverse, and having members of different religious groups participate actively in national celebrations. He also said he was committed to holding a dialogue with all religious organizations to better understand their needs and concerns.

Government representatives continued to meet with leaders of various religious groups to promote social cohesion and discuss tolerance of diversity, including Muslim, Hindu, and Christian groups. Government officials also participated regularly in the observance of Christian, Hindu, and Islamic religious holidays throughout the year. The government continued to declare some holy days of the country’s three major religious groups, including Eid al-Adha, Holi, Easter, and Diwali, as national holidays.

Section III. Status of Societal Respect for Religious Freedom

The IRO, whose membership includes approximately 40 religious bodies and organizations, continued to lead interfaith efforts, and its constituent religious groups made oral pledges to promote social cohesion and respect religious diversity. On March 1, the Universal Peace Federation – Guyana, whose membership includes representatives from Christian, Hindu, and Islamic groups, hosted an interfaith ceremony to encourage all persons to promote peace and refrain from violence during the March 2 national election. Several IRO member groups also participated in the march. Christian, Muslim, and Hindu groups expressed similar sentiments during Holi celebrations in March.

In September, during a roundtable discussion, IRO participants, including representatives of Baha’i, Christian, Hindu, Muslim, and Rastafarian groups, stated their religious groups did not discriminate against members of the LGBT community but did not condone the open practice of their lifestyle. Some members of IRO said they declined to openly partner with the Open and Affirming Church, which is specifically identified with LGBT persons.

Honduras

Section I. Religious Demography

The U.S. government estimates the total population at 9.2 million (midyear 2020 estimate). According to a CID Gallup poll released in May, 34 percent of the population identifies as Roman Catholic and 48 percent as evangelical Protestant. According to a 2017-18 Digital Christian Observatory survey, 92 percent of the population is affiliated with a religious organization, with 45 percent identifying as Roman Catholic and 40 percent as Protestant, including evangelical Protestant groups.

Other religious groups, each representing less than 5 percent of the population, include The Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ), Episcopalians, Lutherans, the Antiochian Orthodox Apostolic Catholic Church, Muslims, Jews, Baha’is, the Moravian Church, and several Anabaptist and Mennonite groups. Evangelical Protestant churches include the Church of God, Assemblies of God, Abundant Life Church, Living Love Church, International Christian Center, and various Great Commission churches. Several evangelical Protestant churches have no denominational affiliation. The Moravian Church has a broad presence in the La Mosquitia Region in the eastern part of the country. Some indigenous groups and Afro-Hondurans practice African and Amerindian faiths or incorporate elements of Christianity, African, and Amerindian religions into syncretistic religious practices and beliefs.

According to a representative of the Seventh-day Adventist Association, there are 79,877 members. The Jehovah’s Witnesses community states there are 23,016 members. The Muslim community states it has 2,695 members, mostly Sunni; approximately 90 percent are converts. The Antioquia Orthodox Apostolic Catholic community has approximately 5,000 members. The Baha’i community counts 1,009 members. The Jewish community estimates it has 275 members.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution provides for the free exercise of all religions as long as that exercise does not contravene other laws or public order. The constitution prohibits religious leaders from holding public office or making political statements. Religious organizations may register as legal entities classified as religious associations. Organizations seeking status as a legal entity must apply to the Secretariat of Governance, Justice, and Decentralization and provide information on their internal organization, bylaws, and goals. Approved organizations must submit annual financial and activity reports to the government to remain registered. They may apply to the Ministry of Finance to receive benefits, such as tax exemptions and customs duty waivers. Unregistered religious organizations do not receive tax-exempt status.

The official NGO registry office – the Directorate of Regulation, Registration, and Monitoring of Civil Associations (DRRSAC) – is located within the Secretariat of Governance, Justice, and Decentralization.

The constitution states public education is secular and allows for the establishment of private schools, including schools run by religious organizations. Public schools do not teach religion; however, private schools may include religion as part of the curriculum. Various religious organizations, including the Roman Catholic Church, Seventh-day Adventist Church, and evangelical Protestant churches, run schools. Parents have the right to choose the kind of education their children receive, including religious education. The government dictates a minimum standardized curriculum for all schools. Some private religiously-affiliated schools require participation in religious events to graduate.

The government is a party to the Ibero-American Convention on Young People’s Rights, which recognizes the right to conscientious objection to obligatory military service, including for religious reasons.

The government requires foreign missionaries to obtain entry and residence permits and mandates that a local institution or individual must sponsor a missionary’s application for residency and submit it to immigration authorities. The government has agreements with the CEH, the Church of Jesus Christ, and Seventh-day Adventists, among others, to facilitate entry and residence permits for their missionaries. Groups with which the government does not have written agreements are required to provide proof of employment and income for their missionaries.

Foreign religious workers may request residency for up to five years. To renew their residence permits, religious workers must submit proof of continued employment with the sponsoring religious group at least 30 days before their residency expires. According to the immigration law, individuals who “fraudulently exercise their religious profession or office or commit fraud against the health or religious beliefs of citizens of the country, or the national patrimony,” may be fined or face other legal consequences.

The criminal code protects clergy authorized to operate in the country from being required by the court or the Attorney General’s Office to testify regarding privileged information obtained in confidence during a religious confession. The law does not require vicars, bishops, and archbishops of the Roman Catholic Church and comparably ranked individuals from other legally recognized religious groups to appear in court if subpoenaed. They are required, however, to make a statement at a location of their choosing.

The official regulations for the penal system state that penitentiaries must guarantee the free exercise of religion without preference for one specific religion, as long as the kind of worship is not against the law or public order. Prisoners have access to religious counseling from leaders of their faith.

While the government authorizes clergy from all religious groups to conduct marriage ceremonies, it legally recognizes only civil marriages conducted with a lawyer authorized to perform marriage ceremonies.

The official work week is Monday to Saturday, with no exceptions for religious groups that celebrate Friday or Saturday as their Sabbath.

The country is a party to the International Covenant on Civil and Political Rights.

Government Practices

Representatives of the Seventh-day Adventist Church continued to express concerns that some schools and other private and public institutions did not grant them leave to observe their Saturday Sabbath because Saturdays were part of the official work week. They cited specifically the Francisco Morazan National Pedagogical University and the Catholic University of San Pedro Sula. They noted the Supreme Court had ruled favorably in 2019 on a constitutional challenge that Adventist students filed in 2015 seeking alternatives to taking classes or exams on Saturdays, but these institutions did not uphold that ruling, nor did the government enforce it. Reportedly, students at both universities requested the institutions comply with the Supreme Court’s ruling. The Francisco Morazan University secretariat denied the request; the students appealed, and the appeal remained pending at year’s end. One student at the Catholic University submitted a formal petition to the university to comply with the court, but officials denied the petition. Other students said they decided not to pursue further recourse out of fear of additional discrimination and retaliation from their professors.

Some religious organizations, including the interfaith NGO FIH, said the government continued to give preference to religious groups belonging to the evangelical Protestant umbrella organization CEH. On October 15, the FIH reported government discrimination in residency applications for missionaries, noting the government did not approve or respond to applications of residency extensions for certain religious groups, while favoring applications from the CEH.

At year’s end, the DRRSAC registered 66 religious associations out of a total of 86 applications, compared with 120 registered in 2019. According to the DRRSAC, it did not deny any registration requests by religious associations during the year, but some applications continued to be under review through year’s end.

According to Muslim leaders, members of their community no longer encountered unnecessary bureaucratic and discriminatory barriers when requesting basic governmental services or permits, an improvement from previous years.

In October, the FIH reported the government granted safe-conduct permits for movement during the COVID-19 pandemic only to religious groups covered under the CEH, which represents 388 organizations. FIH representatives said many organizations not belonging to the CEH were limited in their social work because the government provided biosecurity equipment to only 10 FIH member organizations.

A representative of the Catholic Church said Catholic priests were not allowed to enter prisons during the pandemic to give COVID-19-related educational instruction or spiritual counseling. These prohibitions were extended to all religious groups and visitors. Prison authorities said visits, except for emergency situations, were not allowed because of the COVID-19 pandemic.

Section III. Status of Societal Respect for Religious Freedom

Muslim leaders reported one incident in which individuals who identified as evangelical Protestants appeared at an Islamic community outreach event in February, disrupting the event and making offensive remarks and disparaging comments about Muslims, such as “go back to your country.” Muslim leaders said the evangelical Protestants made threats, forcefully removed hijabs from women, and destroyed religious materials. According to the Muslim leaders, they did not file a complaint.

While Muslim community representatives said they continued to receive a few derogatory messages on social media, including “go back to your country,” the representatives emphasized they received far more positive and supportive comments than negative messages.

The CEH reported its members received threatening messages from unknown individuals seeking to discredit the organization because of its support of a government proposal to provide financial assistance to elderly evangelical Protestant pastors during the COVID-19 pandemic.

Seventh-day Adventists reported the continued refusal of certain private institutions, including places of employment and schools, to permit them to observe Saturday as their Sabbath.

Representatives of the FIH and the Muslim community each reported conducting community events and outreach to promote religious freedom and tolerance. The FIH, whose members included 94 religious and human rights entities, said it conducted five in-person meetings in January and October, and seven virtual meetings from May through September, as well as 12 additional media appearances. The Muslim community reported it held two in-person outreach events in February and March and two virtual meetings in June and August with other faith groups to deepen interfaith understanding; the events included discussions on common misconceptions about the tenets of Islam.

Cardinal Maradiaga said the Catholic Church provided relief efforts in the aftermath of the two hurricanes, including providing food and other essential items to individuals affected by the hurricanes, regardless of religious affiliation.

Mexico

Section I. Religious Demography

The U.S. government estimates the total population at 128.6 million (midyear 2020 estimate). According to the Mexican government’s 2020 census, the total population is approximately 126 million. According to the 2020 census, approximately 78 percent of the population identifies as Catholic (compared with 83 percent in 2010); 11 percent as Protestant/Christian Evangelical; and 0.2 percent as other religions, including Judaism, Jehovah’s Witnesses, The Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ), and Islam. More than 2.5 percent of the population report practicing a religion not otherwise specified (compared with more than 2 percent in 2010) and nearly 8.1 percent report not practicing any religion (compared with 5 percent in 2010). Some indigenous persons adhere to syncretic religions drawing from indigenous beliefs.

Official statistics based on self-identification during the 2010 census, the most recent available for detailed estimates on religious affiliations, sometimes differ from the membership figures stated by religious groups. Approximately 315,000 individuals identify themselves as members of the Church of Jesus Christ. Church of Jesus Christ officials, however, state their membership is approximately 1.5 million. There are large Protestant communities in the southern states of Chiapas and Tabasco. In Chiapas, evangelical Protestant leaders state nearly half of the state’s 2.4 million inhabitants are members of evangelical groups and other Christians, including Seventh-day Adventists; however, fewer than 5 percent of 2010 census respondents in Chiapas self-identify as evangelical Protestant. There are also small numbers of followers of Luz del Mundo (LLDM), the Old Catholic Church (Veterocatolica), and the Church of Scientology, as well as Anglicans, Lutherans, Methodists, Baha’is, and Buddhists. The 2010 census lists 5,346 Buddhists. According to media reports, there are 1.5 million followers of LLDM. According to a 2015 Autonomous University of Ciudad Juarez report, there are 50,000 Methodists and 30,000 Anglicans in the country. According to the Baha’i Faith Facebook page, there are 12,000 Baha’is, with hundreds coming from small indigenous communities.

An estimated half of the country’s approximately 100,000 Mennonites are concentrated in the state of Chihuahua. According to the 2020 census, the Jewish community totals approximately 58,800 persons, with the vast majority living in Mexico City and the state of Mexico. According to the 2020 census, the Muslim community numbers 7,982 persons. According to SEGOB, nearly half of the country’s Muslims are concentrated in Mexico City and the state of Mexico. There is also an Ahmadi Muslim population of several hundred living in the state of Chiapas, most of whom are converts of ethnic Tzotzil Maya origin.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution states all persons have the right to follow or adopt the religion of their choosing, or not to follow a religion. This freedom includes the right to participate individually or collectively, both in public and in private, in ceremonies, devotions, and acts of worship if they do not constitute an offense otherwise prohibited by law. Article 40 of the constitution declares the country a secular state. Secularism is mentioned in three other articles, including one dedicated to education. Philosophical freedoms of conscience and religion receive equal treatment by the state. Congress may not dictate laws that establish or prohibit any religion. Religious acts of public worship should be held in places of worship. Individuals who conduct religious ceremonies outside of places of worship, which requires a permit, are subject to regulatory law. Active clergy may not hold public office, advocate partisan political views, support political candidates, or publicly oppose the laws or institutions of the state.

To establish a religious association, applicants must certify the church or other religious group observes, practices, propagates, or instructs a religious doctrine or body of religious beliefs; has conducted religious activities in the country for at least five years; has established domicile in the country; and shows sufficient assets to achieve its purpose. Registered associations may freely organize their internal structures and adopt bylaws or rules pertaining to their governance and operations, including the training and appointment of their clergy. They may engage in public worship and celebrate acts for the fulfillment of the association’s purpose lawfully and without profit. They may propagate their doctrine in accordance with applicable regulations and participate in the creation, management, maintenance, and operation of private welfare, educational, and health institutions, provided the institutions are not for profit.

Religious groups are not required to register with DGAR to operate. Registration is required to negotiate contracts, purchase or rent land, apply for official building permits, receive tax exemptions, or hold religious meetings outside of customary places of worship. A religious group registering for the first time may not register online; its representatives must register in person. Religious groups must apply for permits to construct new buildings or convert existing buildings into places of worship. Any religious building constructed after January 27, 1992, is the property of the religious group that built it and is subject to relevant taxes. All religious buildings erected before then are considered part of the national patrimony and owned by the state.

Religious associations must notify the government of their intention to hold a religious meeting outside their licensed place or places of worship. Religious associations may not hold political meetings of any kind or own or operate radio or television stations. Government permission is required for commercial radio or television to transmit religious programming.

The federal government coordinates religious affairs through SEGOB. Within SEGOB, DGAR promotes religious tolerance, conducts conflict mediation, and investigates cases of religious intolerance. If a party presents a dispute based on allegations of religious intolerance, DGAR may mediate a solution. Each of the 32 states has offices responsible for religious affairs. The National Council to Prevent Discrimination (CONAPRED) is an autonomous federal agency responsible for ensuring nondiscrimination and equal opportunity, including for minority religious groups.

The law provides that prisoners receive dignified and equal treatment from prison staff without distinction based on religious preferences.

The constitution requires that public education be secular and not include religious doctrine. Religious groups may operate private schools that teach religion and hold religious ceremonies at their schools. Private schools affiliated with a religious group are open to all students regardless of their religious beliefs. Students in private schools are exempt from participating in religious courses and activities if the students are not affiliated with the school’s religious group. Homeschooling is allowed at the secondary level after completion of schooling at an accredited primary school.

A visa category exists for foreign clergy and religious associates to obtain a temporary resident visa or visitor visa without permission to perform paid religious activities.

The constitution recognizes the right of indigenous communities to autonomy and codifies their right to use their own legal systems for the resolution of conflicts within their communities, while respecting human rights as defined in the constitution and the international treaties to which the country is a signatory. The constitution also protects the right of indigenous leaders to practice their own “uses and customs.” This right of self-governance for indigenous communities sometimes conflicts with other rights provided by the constitution, including freedom of religion, for members of those communities.

The country is a party to the International Covenant on Civil and Political Rights (ICCPR). It claims both an interpretative statement and a reservation relating to freedom of religion in the covenant. Article 18 of the ICCPR states that countries may limit religious freedom only when it is “necessary to protect public safety, order, health, or morals or the fundamental rights and freedoms of others.” The country’s interpretative statement states that religious acts must be performed in places of worship unless granted prior permission and that the education of religious ministers is not officially recognized.

Government Practices

DGAR continued to work with state and local officials to mediate conflicts involving religious intolerance. DGAR investigated four cases related to religious freedom at the federal level during the year, compared with seven in 2019. The cases were in the states of Morelos, Chiapas, and Guerrero. Most of these cases involved religious minorities who stated members of the majority religious community where they lived had deprived them of their rights and basic services, including water and electricity. At year’s end, no updates were available on the cases. According to DGAR, most incidents of religious discrimination should have been filed with the state government because the federal government did not hold jurisdiction. Some NGOs stated municipal and state officials mediated disputes between religious groups, but government officials said this was not official practice. NGOs noted municipal and state officials frequently sided with local leaders at the expense of minority religions. Some groups also said officials rarely pursued legal punishments against offending local leaders, preferring instead to reach informal mediated solutions. According to CSW, informal mediated solutions rarely led to change in the status quo and favored the majority religious group.

During the year, CONAPRED did not receive any complaints of religious discrimination, compared with four in 2019. According to some sources, cases of religious discrimination were often not reported due to lack of awareness of the filing process.

As of September, DGAR listed 9,558 registered religious associations, including an additional 94 groups registered in December 2019. According to DGAR, it did not register any new religious associations during the year due to COVID-19. Registered groups included 9,515 Christian, 12 Buddhist, 10 Jewish, three Islamic, two Hindu, and two International Society for Krishna Consciousness groups as well as 14 new religious expression groups. According to DGAR, new religious expressions groups are philosophical or spiritual communities that might be born of new beliefs or be part of a broader religion; they are on the periphery of traditional religions.

According to media reports, on May 24, the indigenous community of San Jose Puerto Rico, Huixtan, in the state of Chiapas, expelled six evangelical Protestant families. The families said local community authorities arrested and jailed them for not practicing Catholicism. Following their arrests and release, the families abandoned their homes, belongings, and animals.

According to CSW, as of August, community members continued farming in their attempt to appropriate the land of one of four evangelical Protestant families forcibly displaced by community members of Cuamontax, in the state of Hidalgo, in July 2019. On June 15, the UN Special Rapporteur on Freedom of Religion or Belief made an inquiry of the government; on August 12, officials of the Mexican Permanent Mission to the United Nations acknowledged receipt of the inquiry and said they would relay it to relevant offices. As of year’s end, the government had not provided a substantive response.

NGOs and some religious organizations continued to state that several rural and indigenous communities expected residents, regardless of their faith, to participate in and fund traditional community religious gatherings and in some cases, to adhere to the majority religion. According to CSW’s 2020 report, some Protestant minority families from indigenous communities were denied access to crucial utilities, such as water and electricity, and some children were not allowed to attend local schools because their families did not adhere to the majority religion. In the state of Chiapas, 12 Protestants who were detained and then released in 2019 remained without access to water after declining to participate in Catholic festivities.

In July, the SCJN issued a ruling guaranteeing reintegration and protection for a group of indigenous Jehovah’s Witnesses in Tuxpan de Bolanos, in the state of Jalisco. In 2017, community members expelled the Jehovah’s Witnesses for refusing to participate in Catholic community activities. The court decided the affected parties should reintegrate into the territory of their communities and ordered state authorities to guarantee their security. The court also ruled the Jehovah’s Witnesses should be relocated to a different part of the territory and their prior community could continue to deny their “rights and obligations” as community members “as they no longer share an essential element, their religion.” The court ruling restored the Jehovah’s Witnesses’ access to housing and their personal belongings in the territory as well as the ability to make a living. The court also ruled the Jehovah’s Witnesses should be relocated to a different plot of land within the territory because the indigenous community was allowed to exclude the Jehovah’s Witnesses from the rights and obligations they would enjoy as full community members. According to CSW, the SCJN’s ruling was the first to provide protection for indigenous persons whose rights were reportedly abused through an indigenous community’s legally protected “uses and customs.”

According to DGAR, the federal government continued to promote dialogue with religious actors with the goal of ensuring the exercise of religious freedom and resolving conflicts involving religious intolerance. In September 2019, SEGOB launched the National Strategy for the Promotion of Respect and Tolerance of Religious Diversity: We Create Peace. DGAR advanced the three main pillars of the strategy: dialogue, dissemination, and training to promote religious freedom. Through outreach, DGAR encouraged state and municipal directors to act as auxiliaries of DGAR and assist in resolving religious intolerance issues immediately to protect the human rights of minority religious group members. According to Jorge Lee Galindo, deputy director general in SEGOB’s Religious Issues Office, DGAR trained government employees and religious leaders on DGAR’s paperwork process during the year so they could access the services DGAR offers at the municipal and state levels.

Religions for Inclusion, a government-run interfaith working group, held several meetings to discuss gender-based violence, generalized violence, efforts to search for the disappeared, and COVID-19. The group regularly discussed their experiences with religious intolerance or discrimination. CONAPRED established Religions for Inclusion to create institutional dialogue to deepen its understanding of other faiths, build common ground, and coordinate collective action on issues involving shared social concerns. Members of the group included leaders of the Protestant, evangelical Christian, Roman Catholic, Church of Jesus Christ, LLDM, Old Catholic Church (Veterocatolica), Jewish, Muslim, Sikh, Baha’i, Buddhist, and Church of Scientology communities.

Section III. Status of Societal Respect for Religious Freedom

Because religious leaders were often involved in political and social activism, thus often being exposed to generalized violence, it was difficult to categorize many incidents as being based on religious identity. The CMC identified the country as the most violent country for priests in Latin America for the 12th year in a row, stating that over two dozen priests were killed over the past decade and emphasizing the situation reflected the high levels of generalized violence in the country. According to some NGOs and media reports, organized crime groups continued to single out some Catholic priests and other religious leaders and subject them to killings, extortion attempts, death threats, kidnappings, and intimidation, reportedly due to their perceived access to financial resources or their work helping migrants. According to CSW, while the high levels of fear and lack of documentation made it difficult to assess the extent of criminal group harassment of and attacks on religious figures, both Catholic and Protestant leaders said the impact on religious freedom was “alarming.” Also according to CSW, some religious leaders said local and state police labeled the attacks and killings of religious leaders as “common crime,” rather than investigating the cases fully. Federal government officials and Catholic Church authorities continued to state that these incidents were not a result of religious beliefs, but rather were incidents related to the overall security situation and crime. According to NGO sources, criminal elements attacked Catholic priests and other religious figures to create fear in the community and a culture of silence, which allowed their acts, such as drug and weapons trafficking, to continue unhindered.

Multiple NGOs said religious leaders of varied denominations and religions were attacked, kidnapped, and threatened throughout the year, including the killings of two evangelical Christian pastors in two separate incidents. According to CSW, in May, individuals kidnapped a pastor in the state of Guanajuato, whom they killed after they did not receive ransom; no additional details regarding motive were available. According to press reporting, in August, perpetrators of a targeted home invasion killed a female leader of the Christian group New Order in the state of Chihuahua. No motive for the killing was apparent. Members of the New Order condemned the killing and called on the government to stop the violence and protect the community. According to the CMC, in January, a group of assailants kidnapped, tortured, and attempted to kill a Catholic priest, Father Roly Candelario Pina Camacho, in Puebla. Attackers shot him multiple times and abandoned him on the Puebla-Mexico City highway after family members paid a ransom. The priest sought help and survived. In April, Catholic priest Marcelo Perez, based in the state of Chiapas, received death threats by telephone, presumably from a cartel, according to media reports. According to Perez, the caller threatened not only him, but his family and his congregants if he did not “get in line” with the cartel’s demands. According to a church press release, the cartel threatened to massacre worshippers in the church. At year’s end, the CMC did not have record of any Catholic priests killed in the country during the year, compared with one Catholic priest killed in 2019.

According to the CMC, unidentified individuals burglarized, vandalized, and committed acts of violence against churches, with a weekly average of 27 Catholic churches affected throughout the year. Some of the incidents reportedly involved women seeking access to birth control and the legalization of abortion, which the Catholic Church opposes. According to media, on March 9, demonstrators in several marches organized for International Women’s Day vandalized church buildings, public structures, and businesses. The same day, a small group of protesters advocating support for abortion rights threw paint and flammable liquids at Mexico City’s cathedral. Small numbers of Catholic Church supporters tried to protect the cathedral. Protesters also vandalized Catholic churches in the states of Xalapa, Campeche, and Hermosillo.

Jewish community representatives assessed online anti-Semitic messages, symbols, and language from January through September 17, finding Twitter accounted for 69 percent of the anti-Semitic content, news sources 18 percent, online forums 8 percent, and blogs 4.5 percent. Anti-Semitic tweets typically referenced the Holocaust and Hitler, used other derogatory language, and questioned Israel’s right to exist.

In September, Volkswagen apologized after a customer visiting one of its showrooms tweeted a photograph of a World War II Nazi rally being addressed by Adolf Hitler, replete with a large swastika, hanging on the showroom’s walls. The tweet quickly went viral. The customer had photographed the image during a visit to the showroom, located in Coyoacan Municipality near Mexico City. In a letter to Steffen Reiche, the president of Volkswagen’s operations in Mexico, the Simon Wiesenthal Centre urged the company to cut ties with the dealership where the Nazi imagery was displayed. “We expect you to immediately identify those responsible and publicly announce the action you will take. The most appropriate would be to drop the concession completely to pass a clear message to your customers that you have learned from your history,” the letter stated.

In February, the Pew Research Center published findings on attitudes towards democratic principles, such as regular elections, free speech, and free civil society, as well as religious freedom, in 34 countries, based on interviews it conducted in its Spring 2019 Global Attitudes Survey. According to the findings, 52 percent of Mexican respondents considered religious freedom to be “very important,” ranking it second of their priorities for democratic principles among the nine tested.

Religions for Peace, an interreligious working group, continued to be active in the country, conducting interfaith roundtables and outreach events. Member groups included the Jewish Communities of Mexico, Buddhist Community of Mexico, Sufi Yerrahi Community of Mexico, Sikh Dharma Community of Mexico, Anglican Church, Lutheran Church, and the Church of Jesus Christ.

Panama

Section I. Religious Demography

The U.S. government estimates the total population at 3.9 million (midyear 2020 estimate). According to the World Bank’s October report, the population is approximately 4.2 million, the estimate the Panamanian government uses. The Ministry of Health estimates 69.7 percent of the population is Catholic and 18 percent evangelical Protestant. Episcopalian and Methodist bishops state their communities have 11,000 and 1,500 members, respectively. Jewish leaders estimate their community at 15,000 members, centered largely in Panama City. According to a Shia Muslim leader, the Muslim community, including Shia and Sunni, numbers approximately 14,000 and is centered primarily in Panama City, Colon, and Penonome, with smaller concentrations in David and Santiago in the western part of the country. Shia Muslims are primarily of Lebanese origin, and Sunni Muslims are primarily of Arab and Pakistani origin. The Baha’i community reports 6,000 members; the Buddhist community 3,000 members; and the Lutheran Church 1,000 members. Smaller religious groups, found primarily in Panama City and other large urban areas, include Seventh-day Adventists, The Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ), Jehovah’s Witnesses, Hindus, Pentecostals, and Rastafarians. Baptists and Methodists derive their membership in large part from the African Antillean and expatriate communities.

The Rastafarian community is estimated at 850 members, but according to a community leader, the numbers are on the decline because many young Rastafarians are leaving the religion. Most Rastafarians live in Colon City and La Chorrera. Indigenous religions, including Ibeorgun (prevalent among the Guna community), Mama Tata and Mama Chi (prevalent among the Ngobe Bugle community), and Embera (prevalent among the Embera community), are found in their respective indigenous communities located throughout the country. There is also a small number of Babalaos associated with Cuba’s Santeria religion, which is based on Yoruba religious traditions.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution, laws, and executive decrees prohibit discrimination based on religious practices and provide for freedom of religion and worship, provided that “Christian morality and public order” are respected. The constitution recognizes Catholicism as the religion of the majority of citizens but does not designate it as the state religion. It limits the public offices clergy and members of religious orders may hold to those related to social assistance, education, and scientific research. It forbids the formation of political parties based on religion.

The constitution grants legal status to religious associations, permitting them to manage and administer their property within the limits prescribed by law. If groups decline to register, they may not apply for grants or subsidies. To register, a group must submit to the Ministry of Government (MOG) a power of attorney, charter, names of its board members (if applicable), a copy of the internal bylaws (if applicable), and a four-balboa ($4) processing fee. Once the MOG approves the registration, the religious association must record the MOG’s resolution in the Public Registry. Registered religious associations must apply to the Directorate of Internal Revenue of the Ministry of Economy and Finance to receive clearance for duty-free imports. The government may grant government properties to registered religious associations upon approval by the Legislative Tax Committee and the cabinet. The law states that income from religious activities is tax-exempt as long as it is collected through such activities as church and burial services and charitable events.

Registered religious groups are the Catholic Church, Greek Orthodox Church, Russian Orthodox Church, Episcopal Church, Methodist Church, Evangelical Methodist Church, the Baha’i Faith, Soka Gakkai International (Buddhist), Muslim Congregation of Colon, Muslim Congregation of Panama City, Muslim Congregation of Cocle Province, Muslim Congregation of Chiriqui Province, Jewish Kol Shearith Israel Congregation, Jewish Shevet Ahim Congregation, Jewish Beth El Congregation, Baptist Church, Church of Jesus Christ, Hossana Evangelical Church, Casa de Oracion (house of prayer) Cristiana Evangelical Church, Pentecostal Church, Christ Our Savior Lutheran Church, Crossroads Christian Church, and Ministry of the Family Christian Church, Seventh-day Adventist Church, and Jehovah’s Witnesses. The Rastafarian Congregation is not registered.

By law, indigenous tribes have control of their own autonomous lands within the country, which are called comarcas (counties). The oldest one, established in 1938, belongs to the Guna Yala tribe. This autonomy allows them to practice their religions and cultural traditions without interference from the state.

By law, the ombudsman mediates disputes, but the office’s formal recommendations are not binding. The ombudsman may act only if the office receives a formal complaint, or if a complaint is made public through media.

The constitution requires public schools to provide instruction on Catholic teachings. Parents may exempt their children from religious education. The constitution also allows the establishment of private religious schools. Private religious schools may not refuse to enroll a student simply because they are not a member of that particular religion. Students of a faith separate from their educational institution are allowed to practice their religion freely.

Immigration law grants foreign religious workers temporary missionary worker visas they must renew every two years, for up to a total of six years. Catholic and Orthodox Christian priests and nuns are exempt from the two-year renewal requirement and issued six-year visas because of the constitutional provision allowing all religions to worship freely, with no limitation other than “respect for Christian morality.” Protestant, Jewish, and Muslim clergy, as well as other religious workers, are also eligible for the special six-year visa but must submit additional documentation with their applications. These additional requirements include a copy of the organization’s bylaws, the MOG-issued registration certificate, and a letter from the organization’s leader in the country certifying the religious worker will be employed at its place of worship. The application fee is 250 balboas ($250) for all religious denominations.

The country is a party to the International Covenant on Civil and Political Rights.

Government Practices

In September, a group of Babalaos practicing the Yoruba (Cuban Santeria) religion submitted a request to the Citizenship Participation Office at the National Assembly to pass a law recognizing them as a religious denomination. According to Ministry of Government sources, this request was contrary to normal legal procedures, which require registration requests to be first submitted to their ministry. The National Assembly did not act on this request by year’s end, when the assembly was on a constitutionally mandated recess.

Rastafarian representatives continued to state the group did not plan to register for legal status; they said the community was small and met informally at individual homes because there were no formal places of worship.

Catholic schools continued to represent the majority of parochial education institutions. According to a Ministry of Education official, non-Catholic religious schools received equal consideration regarding government grants, stating the government provided more funds to Catholic schools than other religious schools because there were more of them. Privately, however, some non-Catholic groups continued to state the government provided preferential distribution of the two-year cycle subsidies to small Catholic-run private schools for salaries and operating expenses.

According to Eduardo Leblanc, the new ombudsman appointed in August, there were no religious discrimination claims submitted to the government during the year and none pending from previous years.

The government continued to invite primarily Catholic clergy to conduct religious invocations at public government events, including the openings of the National Assembly on January 2 and July 1. On August 4, during a live press conference, Ministry of Health (MINSA) officials invited clergy from different denominations to pray for COVID-19 victims and their relatives. A Catholic priest, an evangelical Protestant pastor, and a rabbi led the prayers. On October 12, MINSA invited members of the Inter-Religious Institute to sign an agreement declaring that the different denominations would work together with health representatives to support contact tracing, recording health statistics, and reach out to patients to give moral and psychological support. In December, the institute received news from MINSA that it did not have enough funds to provide a free hot line to be used by all religious groups belonging to the institute. Different denominations would have to conduct volunteer services with their own resources.

Section III. Status of Societal Respect for Religious Freedom

According to their community leader, young Rastafarians found their public and private sector employment prospects hampered by discrimination against the wearing of dreadlocks and traditional Rastafarian attire, and therefore, some decided to leave the religion.

The Interreligious Institute of Panama, an interfaith committee made up of representatives of the Catholic, Greek Orthodox, Russian Orthodox, Episcopal, Methodist, Lutheran, and other Protestant churches, Salvation Army, Colon Islamic Congregation, the Baha’i Faith, Kol Shearith Jewish Congregation, and the Buddhist Soka Gakkai Congregation continued to meet virtually several times during the year. The institute’s objectives included providing a coordination mechanism for interfaith activities and promoting mutual respect and appreciation among the various religious groups, as well as sharing best practices on helping their congregations cope with the COVID-19 pandemic. According to several members of the Inter-Religious Institute, evangelical Protestant churches continued to decide against becoming members of the institute. According to institute officials, two of the three Jewish congregations in the country also declined to join the institute when it was originally founded.

In July, the Jewish “Conciencia Viva” (Live Consciousness) movement organized a virtual interfaith event commemorating the 26th anniversary of the terrorist suicide bombing of an Alas Chiricanas flight in which 20 persons lost their lives, the majority of them members of the country’s Jewish community and whose community was reportedly the target of the attack. Members of the Jewish community as well as non-Jewish guests attended the ceremony.

In January, clergy from a variety of religious groups conducted a joint prayer during a nationally televised ceremony commemorating the 20th anniversary of the handover of the Panama Canal. In August, MINSA authorities invited Inter-Religious Institute representatives to join them during a nationally televised press conference covering COVID-19 issues to encourage their congregations to follow the government’s health protocols.

On November 3, to celebrate national Independence Day, leaders of the Inter-Religious Institute gave remarks and prayed during a nationally televised Catholic Mass held at the National Cathedral, alongside the Papal Nuncio and the Archbishop of Panama.

Peru

Section I. Religious Demography

The U.S. government estimates the total population at 32 million (midyear 2020 estimate). The 2017 national census reported the population as 76 percent Catholic (down from 81 percent in 2007); 14 percent Protestant (mainly evangelical Protestant, up from 13 percent in 2007); 5.1 percent nonreligious (up from 2.9 percent in 2007); and 4.9 percent other religious groups (up from 3.3 in 2007). The other religious groups include Israelites of the New Universal Pact (an evangelical Christian religious group of local origin that blends biblical and Andean religious beliefs, with an emphasis on communal farming life), Jehovah’s Witnesses, The Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ), Jews, Muslims, Baha’is, Buddhists, Orthodox Christians, and the International Society of Krishna Consciousness.

According to the World Jewish Congress, approximately 3,000 Jews reside in the country, primarily in Lima, Cusco, and Iquitos. According to the Islamic Association of Peru, there are approximately 2,600 Muslims, 2,000 in Lima and 600 in the Tacna region. Lima’s Muslim community is approximately half Arab in origin and half local converts, while Tacna’s is mostly Pakistani. Most Muslims are Sunni.

Some indigenous peoples in the Andes and the Amazon practice traditional faiths. Many indigenous citizens from the Andes practice a syncretic faith, blending Catholicism and pre-Columbian beliefs.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution bars discrimination and persecution based on religious affiliation or belief and provides for freedom of religion, either individually or in association with others. It states every person has the right to privacy of religious conviction. It establishes the separation of religion and state but recognizes the Catholic Church’s role as “an important element in the historical, cultural, and moral foundation” of the country.

A concordat between the government and the Holy See signed in 1980 accords the Catholic Church certain institutional privileges in education, taxation, and immigration of religious workers. A religious freedom law exempts Catholic Church buildings, houses, and other real estate holdings from property taxes. Other religious groups often must pay property taxes on their schools and clerical residences, depending on the municipal jurisdiction and whether the group seeks and/or receives tax-exempt status as a nonprofit organization. The law exempts Catholic religious workers from taxes on international travel. The government also exempts all work-related earnings of Catholic priests and bishops from income taxes. A 2018 temporary exemption of these taxes for non-Catholic religious groups was in place through December 31. By law, the military may employ only Catholic clergy as chaplains.

The MOJ is responsible for engaging with religious groups, through the Office of Catholic Church Affairs or the Office of Interconfessional Affairs (for all other religious groups).

Registration with the MOJ is optional and voluntary. The stated purpose of the registry is to promote integrity and facilitate a relationship with the government. Religious groups do not have to register to obtain institutional benefits, but doing so allows them to engage directly with the government. The regulations allow all religious groups, registered or not, to apply for tax exemptions and worker or resident visas directly with the pertinent government institutions. Registration is free, the process usually takes one week, and the MOJ helps in completing the application forms.

By law, all prisoners, regardless of their religious affiliation, may practice their religion and seek the ministry of someone of their same faith.

The law mandates all schools, public and private, to provide a course on religion through the primary and secondary levels, “without violating the freedom of conscience of the student, parents, or teachers.” Public schools teach Catholicism in religion class, and the Ministry of Education requires the presiding Catholic bishop of an area to approve the public schools’ religious education teachers. Parents may request the school principal to exempt their children from mandatory religion classes. The government may grant exemptions from the religious education requirement to secular and non-Catholic private schools. Non-Catholic children attending public schools are also exempt from classes on Catholicism. The law states schools may not academically disadvantage students seeking exemptions from Catholic education classes. According to a 2018 Constitutional Court ruling, government financing for schools run by religious groups is unconstitutional because it is “incompatible with the principle of secularism.” The ruling provides the state must suspend funding for these schools within a reasonable period or establish a general and secular system of subsidies for all private educational institutions regardless of their religious affiliation.

The law requires all employers to accommodate the religious days and holidays of all employees; this accommodation includes allowing an employee to use annual vacation leave for this purpose.

Foreign religious workers must apply for a visa through the National Superintendency for Migration (SNM) of the Ministry of Interior. If the religious group registers with the MOJ, the SNM accepts this as proof the applicant group is a religious organization. If the group does not register with the MOJ, the SNM makes its decision on a case-by-case basis.

The country is a party to the International Covenant on Civil and Political Rights.

Government Practices

During the year, the government registered 156 non-Catholic groups, an increase from 148 in 2019. Among the newly registered groups were the Religious Association of the Good Seed of Majes, House of Prayer for All Nations, and the Peruvian chapter of the Ministry of God’s Assemblies Abreu e Lima, all evangelical Protestant groups. According to the MOJ and local interfaith groups, the government accepted and approved the applications from all interested religious groups, and there were no reported denials.

Minister of Justice and Human Rights Ana Cristina Neyra Zegarra met virtually in October with leaders of Protestant and evangelical Christian associations, the Church of Jesus Christ, and the Islamic Association of Peru. Neyra Zegarra thanked the religious minorities for their societal contributions and assured them the government guaranteed the right of religious freedom. The minister stated in-person religious ceremonies at houses of worship, suspended since March due to COVID-19, would resume under strict public-health-based criteria and would not discriminate against or privilege any group.

FREPAP, a political party founded by and directly affiliated with the Israelites of the New Universal Pact religious group, obtained 8.4 percent of the national vote in the January 26 parliamentary election. The result granted FREPAP 15 seats in congress, its best performance since the party’s founding in 1989, and the largest congressional representation of a non-Catholic religious party in the country’s history. All 15 FREPAP members of congress were members of the Israelites of the New Universal Pact.

According to the MOJ’s Office of Catholic Affairs, the government provided an annual grant of approximately 2.6 million soles ($718,000) to the Catholic Church for stipends to archbishops and pastors, in accordance with the 1980 concordat with the Holy See. Each of the 45 Catholic ecclesiastical jurisdictions in the country also received a monthly subsidy of 1,000 soles ($280) for maintenance and repairs of church buildings, some of them of significant historical and cultural value. Some Catholic clergy and laypersons employed by the Church received subsidies from the government, in addition to these funds. These individuals represented approximately 8 percent of the Catholic clergy and pastoral agents. According to Catholic Church representatives, the Church used these and other Church funds to provide humanitarian services to the poor, regardless of their religious affiliation or nonaffiliation. Similar stipends were not available to other religious groups.

The Interreligious Council of Peru continued to engage the MOJ for equal access to government benefits for all religious groups, including tax exemptions on income, imports, property, and sales; visas for religious workers; and the opportunity to serve as military chaplains, all benefits for which the Catholic Church automatically qualifies but for which other religious groups must apply. The council continued to discuss the government’s religious freedom regulations, particularly in the context of COVID-19.

Protestant pastors said some non-Catholic soldiers continued to have difficulty finding and attending non-Catholic religious services because by law, only Catholic chaplains may serve in the military.

The 2018 Constitutional Court ruling against government funding of schools operated by religious organizations did not go into effect while the government reviewed its implementation.

Section III. Status of Societal Respect for Religious Freedom

The Interreligious Council continued to promote just and harmonious societies within a framework of respect, tolerance, and dialogue between different faith traditions. In November, the council held a virtual event to observe the International Day for Tolerance, bringing together various religious groups and international organizations such as the Office of the UN High Commissioner for Refugees and the International Organization for Migration to demonstrate support by faith communities for migrants, refugees, and displaced persons in the country.

Muslim and Jewish community members continued to state some public and private schools and employers occasionally required their members to use accumulated leave for non-Catholic religious holidays, including Eid al-Fitr and Yom Kippur, an option in accordance with the law.

Religious groups and interfaith organizations continued to coordinate with the government, civil society, and international organizations to provide humanitarian assistance, regardless of their religious affiliation, to more than one million displaced Venezuelans who entered the country since 2017. The Catholic Church and various evangelical Protestant churches in Tumbes continued to work with the government, the International Organization for Migration, and the Office of the UN High Commissioner for Refugees to provide temporary housing to Venezuelan migrants at the northern border.

Venezuela

Section I. Religious Demography

The U.S. government estimates the total population at 28.6 million (midyear 2020 estimate), compared with 32.1 million in the 2019 midyear estimate – a decrease attributable to the outmigration of millions of Venezuelans. The U.S. government estimates 96 percent of the population is Catholic. The remaining population includes evangelical Protestants, members of The Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ), Jehovah’s Witnesses, Muslims, Baha’is, and Jews. Observers estimate as much as 30 percent of the population follows practices of Afro-descendant religions Santeria and Espiritismo, some of which also influence Catholic practices in the country, including in Catholic Church music and festivals.

The ECV estimates 18 percent of the population is Protestant, the majority of whom are members of evangelical Protestant churches. The Church of Jesus Christ estimates its numbers at 168,500. The Muslim community numbers more than 100,000 and consists primarily of persons of Lebanese and Syrian descent living in Nueva Esparta State and the Caracas metropolitan area. Sunnis are the majority, with a minority Shia community primarily in Margarita Island in Nueva Esparta State. According to the Baha’i community, its membership is approximately 5,000. According to CAIV, the Jewish community numbers approximately 6,000, with most members living in Caracas. Media estimate there are 5,000 Jews, compared with 30,000 in 1999.

Section II. Status of “Government” Respect for Religious Freedom

Legal Framework

The constitution provides for freedom of religion on the condition that the practice of a religion does not violate public morality, decency, or public order. A 1964 concordat governs relations between the government and the Holy See and provides for government funding for Catholic Church-run schools. In 2017, the National Constituent Assembly (ANC), which the National Assembly, democratically elected in 2015, and the Guaido-led interim government and much of the international community consider illegitimate, passed an anti-hate law criminalizing acts of incitement to hatred or violence. Individuals who violate the law face 10 to 20 years in prison. The law includes 25 articles stipulating a wide array of directives, restrictions, and penalties. The law criminalizes political party activities promoting “fascism, intolerance, or hatred,” which comprise numerous factors, including religion. It also criminalizes individual acts promoting violence or hatred, the publication or transmission of any messages promoting violence or hatred by any media outlet, and the publication of messages promoting violence or hatred on social media. Among the violations are those committed by individuals or media outlets, including by members of religious groups or media associated with a religious group.

The Directorate of Justice and Religion (DJR) in the Maduro-controlled Ministry of Interior, Justice, and Peace (MOI) maintains a registry of religious groups, disburses funds to religious organizations, and promotes awareness and understanding among religious communities. Each religious group must register with the DJR to acquire legal status as a religious organization. Registration requires declaration of property belonging to the religious group, identification of any religious authorities working directly for it, and articles of incorporation. Religious groups are required to demonstrate how they will provide social services to their communities and to receive a letter of acceptance from the regime-controlled community council in the neighborhood(s) where the group will work. The MOI reviews applications and may delay approval indefinitely. Religious groups must register any new statutes with the DJR.

The law neither prohibits nor promotes religious education in public schools. An 18-year-old agreement between the CEV and the state allows catechists to teach Christian and sacramental values in public schools in preparation for First Communion; this agreement, however, is not enforced.

The law provides for Catholic chaplains to minister to the spiritual needs of Catholics serving in the military. There are no similar provisions for other religious groups.

The country is a party to the International Covenant on Civil and Political Rights. “Government” Practices

“Government” Practices

CEV and ECV representatives said the Maduro regime harassed, intimidated, and retaliated against their clergy and other members of their religious communities for continuing to call attention to the country’s humanitarian crisis. On April 8, GNB officers detained Father Geronimo Sifontes, coordinator of the Catholic NGO Caritas, in Monagas State on the grounds that he lacked permission to hold a public gathering under COVID-19 quarantine restrictions. Sifontes installed an improvised altar in front of the Santo Domingo de Guzman Church, which included a cross and a tattered Venezuelan flag. Sifontes then led a procession, remaining in his vehicle the entire time, with a statue of Jesus bearing the cross atop his car through the streets of Las Cocuizas, Monagas State. Parishioners denounced Sifontes’ detention as illegal and arbitrary. Sifontes was released later the same day.

Media reported that NSAGs aligned with the Maduro regime continued to attack churches and their congregants during the year. On January 15, members of the teachers union gathered at the Cathedral of Caracas for Mass prior to a protest against Maduro. Colectivos attacked the teachers in the church, launching bottles, urine, and feces at them. Teachers and journalists covering the protest reported the colectivos involved in the attack were led by members of the GNB. According to sources, on February 11, members of a colectivo linked to the regime attacked a Catholic soup kitchen and health services clinic in Los Teques, Miranda State. The armed and masked colectivos threatened the occupants, robbed them of their valuables, and beat the soup kitchen’s coordinator so severely she was hospitalized.

There were reports that Maduro representatives continued to prevent clergy opposing the regime from holding religious services. On October 5, the mayor of Barbacoas, in Aragua State, closed down and fired the staff of Catholic radio station The Singing Revolutionary. The station director’s son, Anthony Gonzalez, previously a seminarian at a local seminary, led a religious service on October 4, during which he criticized Maduro for the lack of ambulances, biosafety equipment, and supplies at medical centers needed to transport and treat COVID-19 patients as well as combat the disease.

Church leaders reported SEBIN officials continued to intimidate priests who criticized Maduro in their sermons. The leaders said SEBIN officers followed and harassed Catholic laity involved in delivering humanitarian aid or participating in public demonstrations and photographed their homes.

According to media reports and other sources, throughout the year, members of the Maduro regime attempted to discredit religious organizations for criticizing the regime. In a January 14 homily, Bishop Victor Hugo Basabe – Bishop of the Diocese of San Felipe and Apostolic Administrator of the Archdiocese of Barquisimeto – denounced what he called the abuse of power and use of force against the population. Later the same day, Maduro responded to Basabe’s remarks in his annual address to the ANC, in which he accused Basabe of using the homily to manipulate faith for “retrograde, reactionary, and right-wing politics,” and he demanded bishops not conduct politics from the pulpit.

During a July 27 television broadcast, Maduro called on the Catholic Church to use its churches and other places of worship, closed during the COVID-19 pandemic, to house Venezuelans returning from abroad who had contracted COVID. The CEV responded that church facilities, while engaged in the distribution of medicine and humanitarian aid, lacked the necessary equipment and medical infrastructure to provide lifesaving care to COVID patients. CEV representatives stated that Maduro’s demand was an attempt to deflect criticism from his mistreatment of Venezuelans afflicted by the virus. Mariano Parra Sandoval, Archbishop of Coro, Falcon State, suggested Maduro use military installations instead of churches because the former were better equipped to care for COVID-19 patients. According to humanitarian aid organizations, the Maduro regime instead forcibly detained returning COVID-positive Venezuelans in makeshift camps under terrible conditions.

Media reported the Maduro regime regularly accused Catholic laity of being “perverts” and perpetrators of pedophilia who acted with the complicity of Church leadership. On January 22, then-Interior Minister Nestor Reverol, an active-duty National Guard general who later became Minister of Electrical Energy, stated, “Instead of devoting themselves to politics, Catholic authorities should focus on removing priests who engage in these aberrant activities.” He cited the case of Father Jesus Manuel Rondon Molina, of Rubio, Tachira State, killed on January 16 by an individual who said the priest had sexually abused him. On January 20, the CEV issued a statement denying the Church had attempted to cover up abuse allegations and stating the Church had initiated an investigation of Rondon Molina and prohibited him from meeting with minors.

According to media, on March 29, colectivos spray-painted words threatening to attack “the damned opposition” on the walls of the Saint Catalina Church in Carupano, Sucre State, signing the messages with “Bolivarian Fury.” Colectivos adopted the phrase from a March 26 speech by Maduro to launch an intimidation campaign against perceived opponents.

CAIV representatives said Maduro regime representatives continued to believe members of the Jewish community maintained direct lines of communication with the White House and that the community placed U.S. interests above those of the country. According to the Anti-defamation League (ADL), most anti-Semitic messaging on social media and other media continued to originate from Maduro and his supporters. Some members of the Jewish community stated the regime and those sympathetic to it, including some media outlets, used anti-Zionism to mask anti-Semitism, saying they avoided accusations of anti-Semitism by replacing the word “Jewish” with “Zionist.” During the year, editorials in state-owned and pro-Maduro media outlets accused Guaido and Guaido-nominated representatives of being agents or lobbyists for Zionism. During a September 2 television broadcast, ANC president Diosdado Cabello called opposition politician David Smolansky “an agent of Zionism, the most murderous of Zionist assassins.”

Regime-controlled news media and regime-friendly social media posts circulated theories that linked the COVID-19 pandemic to Israel and Jews. In a May 15 social media post, Basem Tajeldine, an analyst for state-owned media outlet TeleSur, characterized Israel as a virus, calling the “IsraHell virus as much of a killer as COVID-19, eating the lungs of the Palestinian people from the 1947 Nakba to today.”

Members of the Maduro regime continued to trivialize or deny the Holocaust. On June 12, the Maduro-controlled Supreme Court appointed Luis Fuenmayor Toro, known for his statements questioning the existence of the Holocaust, to the National Electoral Council.

On October 19, the CEV released a pastoral letter, “On the social, economic, moral and political situation of the country,” that stated “both the ruling party and the opposition do not present a project for the country that is able to bring together and convince the majority of the Venezuelan people to live in justice, freedom and peace” and that called for “a change of attitude in all the political leaders.” According to the CEV letter, and in reference to what it termed the fraudulent December 6 legislative elections, “The electoral event scheduled for next December 6, far from contributing to the democratic solution of the political situation we are experiencing today, tends to worsen it,” and, “It is immoral to hold elections when people suffer the consequences of the pandemic, lack the minimum conditions necessary for their survival, and there are no transparent rules and verification mechanisms that should characterize an electoral process.”

In response to the creation in April of the Venezuelan Interreligious Social Council by religious groups not associated with Maduro, the regime created its own National Religious Council that included representatives of the Muslim, Jewish, evangelical Protestant, and Afro-descendant communities, as well as the Anglican and Russian Orthodox Churches. Observers criticized the move as an attempt to politicize religious communities and create the appearance of support for the Maduro regime.

Throughout the year, members of the Maduro regime met with the Evangelical Christian Movement for Venezuela (MOCEV), a pro-Maduro organization. Leaders of the Evangelical and Baptist Churches said members of MOCEV were unknown to them and did not speak for their religious communities. ECV Vice President Jose Pinero said he believed MOCEV may have received benefits from the regime in exchange for its political support.

The Evangelical Theological University of Venezuela, whose foundation Maduro announced in December 2019, had not opened by year’s end. Members of the Catholic and Evangelical communities rejected the initiative, stating it was an attempt to “buy their conscience,” and they voiced concern that any such institution would demonstrate an ideological bent in favor of the Maduro. On February 13, Jose Vielma Mora, Maduro’s Vice President for Religious Affairs, called for the creation of religious workshops and educational programs at universities to build religious tolerance. Observers criticized the announcement as “political interference” and an attack on the independence of the religious and university sectors. Student leaders pointed out the impracticality of such programs, given the regime’s refusal to fund university budgets, combined with the COVID-19 pandemic, all of which, they said, limited the ability of universities to hold classes of any type.

Section III. Status of Societal Respect for Religious Freedom

Articles published on the online newspaper Aporrea stated COVID-19 was a biological weapon developed by Israel, and that Zionists used the pandemic to destabilize the country and foment a coup against Maduro.

On April 22, representatives of the CEV, ECV, Seventh-day Adventist Church, Anglican Church, Jewish community, and other religious groups and social organizations announced the creation of the Venezuelan Interreligious Social Council. According to its founding members, the purpose of the council was to build consensus and dialogue based on respect for human rights, democratic institutions, and the rule of law. Auxiliary Bishop of Caracas and CEV Secretary General Jose Trinidad Fernandez said the council was “a structure of reflection and action based on plurality, whose contribution will generate consensus to mitigate the serious problems that our society is experiencing.”

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