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Burkina Faso

Executive Summary

The constitution states the country is a secular state, and both it and other laws provide for the right of individuals to choose and change their religion and to practice the religion of their choice. International media reported that terrorist groups, armed insurgents, and jihadists continued their campaign of violence and sometimes targeted places of worship or religious leaders in an attempt to divide the country along sectarian lines. On October 21, at a government forum on “national cohesion,” Speaker of the National Assembly Allassane Bala Sakande stated, “In this war against terrorism, we are not engaged against an ethnic group or against a religion, but we are engaged against those who hate Burkina Faso and the Burkinabe.” In July, Minister of Interior and Territorial Administration Simeon Sawadogo joined the Catholic Archbishop of Ouagadougou during Eid al-Fitr prayers led by the Grand Imam of Ouagadougou and called on the population to “cultivate religious tolerance.” The government issued a decree integrating traditional religions into the Office of National Religious Affairs (ONAFAR), a government office whose main mission is to promote interreligious dialogue, and prevent and manage conflicts of a religious nature.

Domestic and transnational terrorist groups operated throughout the year, resulting in numerous targeted killings based on religious identity, according to nongovernmental organizations (NGOs). Attackers killed imams, other clergy, and worshippers while attacking and destroying mosques and churches. Reports stated that they also forced communities in the northern part of the country to dress in specific “Islamic” garb. Terrorists attacked schools and killed teachers for teaching a secular curriculum and for teaching in French rather than Arabic, according to media reports. As of August, terrorist violence forced more than 2,500 schools to close, depriving more than 330,000 children of education, according to UNICEF. Expanding their targeted killings, terrorist groups increasingly attacked Christian religious leaders and worshippers and destroyed churches.

Human rights organizations and religious groups continued to express concern that religiously targeted violence threatened what they termed the traditional peaceful coexistence of religious groups in the country. Academic and other observers stated that the “stigmatization” of the mostly Muslim ethnic-Fulani community because of their perceived sympathy for Islamists aggravated existing societal tensions and posed a threat to stability.

U.S. embassy officials discussed the continued increase in religiously motivated attacks, particularly in the Sahel and Est Regions, with the government, including the Ministries of Territorial Administration and Decentralization, Foreign Affairs, Defense, and Security, and the Office of the President. In addition, embassy staff met religious leaders to promote religious freedom, interfaith tolerance, and civil dialogue. Throughout the year, the Ambassador or Charge d’Affaires met with imams and Catholic and Protestant leaders to reinforce U.S. support for religious freedom and tolerance. During the year, the embassy conducted regular outreach with imams, Catholic priests, and Protestant leaders to understand the current threat to religious freedom and tolerance in the country as a result of the unprecedented violence against both Christian and Muslim worshippers.

Section I. Religious Demography

The U.S. government estimates the total population at 20.8 million (midyear 2020 estimate). According to the 2006 census, 61 percent of the population is Muslim (predominantly Sunni), 19 percent is Roman Catholic, 4 percent belong to various Protestant groups, and 15 percent maintain exclusively indigenous beliefs. Less than one percent is atheist or belongs to other religious groups. Statistics on religious affiliation are approximate because Muslims and Christians often adhere simultaneously to some aspects of traditional or animist religious beliefs.

Muslims reside largely in the northern, eastern, and western border regions, while Christians are concentrated in the center of the country. Traditional and animist religious beliefs are practiced throughout the country, especially in rural communities. The capital has a mixed Muslim and Christian population.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution states the country is secular, and both the constitution and other laws provide for the right of individuals to choose and change their religion and to practice the religion of their choice. The constitution states freedom of belief is subject to respect for law, public order, good morals, and “the human person.” Political parties based on religion, ethnicity, or regional affiliation are forbidden.

The law allows all organizations, religious or otherwise, to register with the Ministry of Territorial Administration and Decentralization, which oversees religious affairs. The ministry, through the Directorate for Customary Affairs and Worship, monitors the implementation of standards for burial, exhumation, and transfer of remains; helps organize religious pilgrimages; promotes and fosters interreligious dialogue and peace; and develops and implements measures for the erection of places of worship and the registration of religious organizations and religious congregations. Registration confers legal status, and the process usually takes approximately three to four weeks and costs less than 50,000 CFA francs ($95). Religious organizations are not required to register unless they seek legal recognition by the government, but after they are registered, they must comply with applicable regulations required of all registered organizations or be subject to a fine of 50,000 to 150,000 CFA francs ($95 to $280).

Religious groups operate under the same regulatory framework for publishing and broadcasting as other entities. The Ministry of Territorial Administration and Decentralization may request copies of proposed publications and broadcasts to verify they are in accordance with the nature of the religious group as stated in its registration and it may conduct permit application reviews.

The government generally does not fund religious schools or require them to pay taxes unless they conduct for-profit activities. The government provides subsidies to a number of Catholic schools as part of an agreement allowing students from public schools to enroll in Catholic schools when public schools are at full capacity. The government taxes religious groups only if they engage in commercial activities, such as farming or dairy production.

Religious education is not allowed in public schools. Muslim, Catholic, and Protestant groups operate private primary and secondary schools and some institutions of higher education. These schools are permitted to provide religious instruction to their students. By law, schools (religious or not) must submit the names of their directors to the government and register their schools with the Ministry of National Education and Literacy. The government does not appoint or approve these officials, however. The government periodically reviews the curricula of new religious schools as they open, as well as others, to ensure they offer the full standard academic curriculum. The majority of Quranic schools are not registered, however, and thus their curricula not reviewed.

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

Government Practices

The government stated that terrorists attacked religious institutions with the aim of dividing the population. On October 21, at a government forum on “national cohesion,” Speaker of the National Assembly Allassane Bala Sakande stated, “In this war against terrorism, we are not engaged against an ethnic group or against a religion, but we are engaged against those who hate Burkina Faso and the Burkinabe.”

Following the kidnapping and killing of the grand Imam of Djibo by armed groups in Soum Province on August 11, President Roch Marc Christian Kabore said he “strongly condemned” the “barbaric assassination” which “aimed to undermine our model of religious tolerance and the foundations of our nation.”

Following a February 16 attack by approximately 20 armed assailants on the village of Pansi in Yagha Province during which a pastor and 23 others were killed, opposition political party head Jean Hubert Bazie said it was “imperative that the state secure places of worship, as well as other places where citizens gather” and called on the government to create a national body to monitor religious freedom and prevent interreligious confrontation.

The government allocated 75 million CFA francs ($142,000) each to the Muslim, Catholic, Protestant, and animist communities, the same level as the previous year. Sources stated that this funding was meant to demonstrate equitable government support to all religious groups in the country. The government also provided funding to registered Catholic, Protestant, and Muslim (commonly referred to as “Franco-Arabic”) schools through subsidies for teacher salaries, which were typically less than those of public-school teachers.

On August 6, the government issued a decree integrating the traditional animist communities into ONAFAR, providing animist communities with representation in the government agency responsible for promoting interreligious dialogue as well as preventing and managing conflicts of a religious nature.

The government continued to routinely approve applications from religious groups for registration, according to religious group leaders, although the government indicated it had rejected some on “moral” grounds.

In September, the government intervened in a legal dispute between Christian and Muslim groups involving a plot of land in Ouagadougou where a mosque had been destroyed. In an October 7 statement, the government said that it “disapproves of the destruction of a place of worship” and that it had taken ownership of the disputed property and would fund reconstruction of the mosque.

In June, the Archbishop of Ouagadougou, Cardinal Philippe Ouedraogo, joined Minister of Interior and Territorial Administration Simeon Sawadogo during Eid al-Fitr prayers led by the Grand Imam of Ouagadougou.

Section III. Status of Societal Respect for Religious Freedom

Human rights organizations and religious groups continued to express concern that religiously targeted violence threatened what they termed the “traditional peaceful coexistence” of religious groups in the country. Observers continued to report the stigmatization of the Fulani ethnic community because of its perceived association with militant Islamist groups. They said that this aggravated social tensions in some regions, since self-defense militias at times exacted vigilante justice on Fulani communities in northern and central regions of the country because of their alleged connection to “jihadists.”

On November 8, an unknown individual threw a Molotov cocktail into a mosque in the capital during Friday evening prayers, wounding six persons. Media reported a note left nearby said, “Close the mosque or we’ll launch grenades at you.”

Members of the Burkinabe Muslim Community Organization, the Catholic Archdiocese of Ouagadougou, and the Federation of Evangelical Churches continued to state that despite an increase in religiously motivated attacks, religious tolerance remained widespread and numerous examples existed of families of mixed faiths and religious leaders attending each other’s holidays and celebrations. Members of the largest religious communities promoted interfaith dialogue and tolerance through public institutions such as the National Observatory of Religious Facts, which conducted awareness campaigns throughout the country. They also worked through NGOs such as the Dori-based Fraternal Union of Believers, which encouraged various religious communities, specifically in the Sahel Region, to conduct socioeconomic activities with the goal of fostering religious tolerance.

As in previous years, new Muslim and Protestant congregations continued to open without approval and oversight from existing Muslim and Protestant federations. Religious leaders stated the Muslim and Protestant federations were often undermined by small new religious groups that did not fall under their oversight and that took positions counter to the federation’s messages of tolerance. They said the lack of oversight made it difficult for official religious groups to monitor and regulate the activities and messages of these new groups.

Section IV. U.S. Government Policy and Engagement

Embassy officials raised the continued increase in religiously motivated attacks, particularly in the Sahel and Est Regions, with the government, including the Ministries of Territorial Administration and Decentralization, the Ministries of Defense and Security, and the Office of the President. Embassy staff regularly discussed events and policies affecting religious freedom with the Ministry of Territorial Administration and Decentralization, including the equitable registration process for religious groups, the equitable treatment of religious groups by the government, and the status of the relationship between the ministry and different religious groups.

The Ambassador and embassy officials met separately with Muslim, Catholic, and Protestant religious leaders to encourage their efforts to promote interfaith dialogue and advocate for religious tolerance and freedom.

Embassy representatives used social media platforms to reinforce messaging that promoted religious freedom and tolerance. The Ambassador regularly raised the need to counter the threats to the country’s tradition of religious freedom and tolerance.

The embassy funded literacy programming in registered Quranic schools in northern parts of the country, the curriculum of which focused on peaceful dialogue, nonviolent conflict resolution, and religious tolerance.

Throughout the year, the Ambassador or Charge d’Affaires met with imams, priests, and pastors to reinforce U.S. support for religious freedom and tolerance. During the year, embassy officers conducted regular outreach with imams, Catholic priests, and Protestant leaders to understand the current threat to religious freedom and tolerance in the wake of the unprecedented violence against both Christian and Muslim worshippers perpetrated by terrorists. Throughout the year, embassy officials organized or supported several activities to respond to the social divisions between religious groups. For example, the embassy supported training for religious leaders on building tolerance and stability in their communities, conflict management, and fostering inter- and intrareligious cohesion.

Central African Republic

Executive Summary

The constitution provides for freedom of religion and equal protection under the law regardless of religion. It prohibits all forms of religious intolerance and “religious fundamentalism.” The law also requires the head of state to take an oath of office that includes a promise to fulfill the duties of the office without any consideration of religion. The government continued to exercise limited or no control or influence in most of the country. Police and the gendarmerie (military police) continued to fail to stop or punish abuses committed by armed groups, such as killings, physical abuse, and gender-based violence, including those based on religious affiliation, according to human rights organizations. The government and the country’s armed groups continued their efforts to implement the 2019 Political Accord for Peace and Reconciliation (APPR), including an agreement to safeguard places of worship from violent attacks. Civilians, however, were still plagued by atrocities and crimes by nonstate actors. In January, after public consultations, the National Assembly passed a law that created a Truth, Justice, Reparations, and Reconciliation Commission in support of the APPR. As of September, the Special Criminal Court (SCC), established in 2018 in Bangui to investigate serious human rights violations, some of which were related to religious identity, announced that it had received 122 complaints and had opened a preliminary investigation on one case. During the year the Bangui Criminal Court for the first time convicted militia leaders for war crimes and crimes against humanity. The case involved leaders of five predominantly Christian militias who perpetrated an attack against Muslims in Bangassou in 2017 in which dozens of persons were killed. Registering for the December general election process posed challenges for religious minorities, according to international observers. Clashes between armed groups continued to threaten the safety of religious groups.

Many Muslims, the principal religious minority in the country, remained displaced in the western part of the country, where according to media reports, they were not allowed to practice their religion freely. In September, Bishop Nestor Nongo-Aziagbia, president of the country’s Catholic Bishops’ Conference, said the armed groups were rearming, despite their commitments to the APPR. He stated the country’s religious leaders were united for peace. Muslims continued to report social discrimination and marginalization, including difficulties acquiring identification documents, and security concerns. According to Al Jazeera, individuals accused of sorcery or witchcraft, many of them elderly Christians, experienced social exclusion and were unable to attend houses of worship. Traditional and social media outlets continued to feature hate speech, which in many cases negatively portrayed Muslims.

In meetings with President Faustin-Archange Touadera and other government officials, embassy representatives raised concerns about religious freedom and the safe, voluntary return of refugees and internally displaced persons (IDPs) to their home communities. The Ambassador advocated for the government to add a provision allowing refugees, the majority of whom are Muslim, to vote in the December election. Embassy officials regularly engaged with religious leaders on issues related to religious freedom and reconciliation. The Ambassador visited the local school of the first two embassy-sponsored student participants in the Pan Africa Youth Leadership Program from the marginalized PK5 Muslim community in Bangui. Embassy officials monitored religious and ethnic-based hate speech in local media and expressed concern about hate speech to local media and government contacts on a regular basis. The embassy gave equal attention to all principal religious holidays on social media. During the year, the embassy sponsored the travel of a female Muslim community leader to the United States for a program to mentor women leaders on promoting peace and security.

Section I. Religious Demography

The U.S. government estimates the total population at 6 million (midyear 2020 estimate). According to the Pew Research Foundation, the population is 61 percent Protestant, 28 percent Catholic, and 9 percent Muslim. Other religious groups, including traditional religious groups and those having no religious beliefs, make up an estimated 2 percent of the population. The nongovernmental organization (NGO) Oxfam estimates the percentage of Muslims, most of whom are Sunni, at up to15 percent. Some Christians and Muslims incorporate aspects of indigenous religions in their religious practices.

In the central and southern regions of the country, Catholicism and Protestant Christianity are the dominant religions, while Islam is predominant in the northeast. In Bangui, the majority of inhabitants in the PK5 and PK3 neighborhoods are Muslim, while other neighborhoods in the capital are predominantly Christian.

The 2014 International Commission of Inquiry on the Central African Republic reported a significant percentage of Muslims had fled to neighboring countries. As of October, more than 270,000 refugees from the country, the majority of whom are Muslim, were living in neighboring Cameroon. According to a November UN report, there are approximately 630,000 refugees outside the country and more than 631,000 IDPs, the majority of whom are Muslim. UNHCR and other partners noted an increase in IDPs in the country and Central African Republic refugees in other countries as a result of electoral violence in December.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution provides for freedom of religion under conditions set by law and equal protection under the law regardless of religion. It prohibits all forms of religious intolerance and “religious fundamentalism” but does not define these terms. The law also requires the head of state to take an oath of office that includes a promise to fulfill the duties of the office without any consideration of religion.

Religious groups, except for indigenous religious groups, are required to register with the Ministry of the Interior, Public Security, and Territorial Administration. To register, religious groups must prove they have a minimum of 1,000 members and their leaders have adequate religious education, as judged by the ministry. Indigenous religious groups may receive benefits and exemptions offered to registered groups regardless of their size.

The law permits the denial of registration to any religious group deemed offensive to public morals or likely to disturb social peace. It allows the suspension of registered religious groups if their activities are judged subversive by legal entities. There are no fees for registration as a religious organization. Registration confers official recognition and benefits, such as exemptions from customs tariffs for vehicles or equipment imported into the country. There are no penalties prescribed for groups that do not register.

The law does not prohibit religious instruction in public or private schools, but religious instruction is not part of the public school curriculum.

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

Government Practices

The government continued to exercise limited or no control or influence in most of the country, which observers said was due largely to the presence of armed groups, including the ex-Seleka, a grouping of predominantly Muslim armed groups, and the anti-Balaka, a grouping of predominantly Christian armed groups. Police and the gendarmerie failed to stop or punish abuses committed by militias, including killings, physical abuse, and religious-based violence, according to human rights organizations. For instance, between March and April, clashes between two predominantly Muslim armed groups from different ethnic groups, the Goula and the Rounga, resulted in the deaths of more than 50 combatants and civilians and affected more than 1,200 civilians in the town of N’dele. Conflicts between the Popular Front for the Renaissance of the Central African Republic (FPRC) and the Movement of Central African Freedom Fighters for Justice (MLCJ) reportedly led to the segregation of their respective ethnic groups in IDP camps in Birao. A Muslim advocacy organization reported it had documented Muslims being subjected to arbitrary and long pretrial detentions by the government when the government pursued majority-Muslim armed groups.

The United Nations Multidimensional Stabilization Mission in the Central African Republic (MINUSCA) remained the only force capable of maintaining security in much of the country, according to peacekeeping experts, but MINUSCA stated it remained hampered in its ability to protect civilians due to an increase of electoral violence and the closure of the main supply routes in December as well as limited resources and personnel and poor infrastructure.

Because religion, ethnicity, and politics were often closely linked, it was difficult to categorize many incidents as solely based on religious identity. Most observers, including the United Nations Panel of Experts on the Central African Republic, described the conflict in the country along ethnic lines, which mostly overlap with religious beliefs.

Thirteen of the country’s armed groups remained as formal signatories to the terms of the 2019 APPR, which was originally signed by 14 armed groups, while the government generally followed the terms, according to international observers. Among other commitments, the armed groups agreed to refrain from acts of violence directed at places of worship. The Return, Reclamation, Rehabilitation (3R) armed group, however, suspended its participation in the APPR implementation mechanisms in June. In December, armed groups formed a new alliance, the Coalition of Patriots for Change (CPC), which included two predominantly Christian anti-Balaka groups, predominantly Muslim ex-Seleka groups (MPC – Central African Patriotic Movement, UPC – Union for Peace in the Central African Republic, FPRC), and the mostly Fulani, predominantly Muslim 3R. Experts widely viewed these groups as violating the terms of the APPR and responsible for the significant disruption of election on December 27.

In January, after public consultations, the National Assembly passed a law creating a Truth, Justice, Reparations, and Reconciliation Commission in support of the APPR. The Commission will have 11 members, including four women, with a mandate to promote a national dialogue on the conflicts that have seriously marked the country since independence.

In July, the International Criminal Court (ICC) set a February 2021 hearing date in the case of Alfred “Rambo” Yekatom, an anti-Balaka commander and former member of parliament, and Patrice Edouard Ngaissona, also a senior leader of the anti-Balaka. At year’s end, both men were in ICC custody and stood accused of war crimes and crimes against humanity, including killings targeting Muslim civilians, deportation and torture of Muslims, and destruction of mosques. At year’s end, no Muslim ex-Seleka militia leaders had been similarly accused by the ICC, despite having allegedly committed similar crimes against humanity throughout the country’s conflict.

In February, a criminal court in Bangui sentenced five leaders of predominantly Christian militias to life in prison for war crimes and crimes against humanity committed during a 2017 attack in Bangassou in which dozens of Muslims were killed. The decision represented the first time a court handed down a sentence for crimes against humanity, according to the Minister of Justice.

Religious minorities generally had difficulty obtaining the necessary identification to register and vote in the December general election, according to observers. They said that many non-Muslims did not consider Muslims, especially those with ties to neighboring countries, to be citizens, which complicated procurement of identity documents. In accordance with the electoral code updated in September, individuals living as refugees outside the country, the majority of whom were Muslim, were not allowed to vote in the election. Observers said that without refugee voter registration, Muslims would be underrepresented in the electorate.

The Ministry of Humanitarian Action and National Reconciliation continued public service announcements via radio stations nationwide, reaffirming the government’s commitment to treat all citizens equally. Working with international assistance, the ministry supported locally established peace committees to enhance social cohesion.

Eid al-Fitr and Eid al-Adha were observed for the first time as national legal holidays. The National Assembly’s adoption of the law establishing the holidays in December 2019 followed the recommendations of the Bangui National Forum, a national reconciliation conference held in 2015 to promote social cohesion.

Section III. Status of Societal Respect for Religious Freedom

Many Muslim communities remained displaced in the western part of the country, where, according to media reports, they were not allowed to practice their religion freely.

Religious leaders generally avoided characterizing the ongoing conflicts as religiously based. Instead, they identified political and economic power struggles and foreign influence as the root causes. In September, Bishop Nestor Nongo-Aziagbia, president of the country’s Catholic Bishops’ Conference, said nonstate actors were rearming, despite their commitments to disarmament and demobilization as part of the APPR. He stated the country’s religious leaders were united behind peace and focused on raising awareness around the peace agreement and the December general election.

The Platform for Religious Confessions in Central Africa (PCRC) continued its efforts to promote interfaith dialogue throughout the country. The group remained focused on supporting the return of IDPs and refugees and promoting social cohesion in communities that previously experienced religious violence. For example, in September, October, and November, the PCRC visited Bossangoa, Kaga-Bandoro, and Bria to increase social cohesion, with a special focus on promoting peace during the December national election. The PCRC promoted unity, good conduct, and fair play for all actors involved in the election. The group reported being concerned about hate speech in the media and that young people were particularly susceptible to malign influence. The PCRC noted progress in social cohesion, but Muslims continued to be denied access to worship in some communities.

During the year, Radio Sewa FM, a community radio station dedicated to promoting interfaith dialogue, continued to broadcast programs aimed at both Muslim and Christian communities in Bangui’s PK5 and PK3 neighborhoods. Based in PK5, the station was founded by a local NGO in 2017 with the goal of promoting interfaith dialogue.

Muslims continued to report social discrimination and marginalization, including difficulties acquiring identification documents, and security concerns, which hampered their ability to move freely throughout the country. Muslims reported being interrogated by gendarmes more frequently than Christians while moving on the road between Bangui and neighboring Cameroon. Muslims reportedly were underrepresented among recruits for state security institutions, despite attempts to meet diversity targets set in the state defense plan. A Muslim advocacy organization reported a lack of Muslim representation in all public spheres, including a lack of Muslims in healthcare systems and government positions. For example, they reported only one member of the investigative police was a Muslim, who did not exercise his functions due to an injury. The organization reported the majority Muslim neighborhood of PK5 faced more water outages than other Bangui neighborhoods.

According to religious leaders, Muslims throughout the country faced challenges within their communities because of ethnic differences, such as Muslims of Arab and Peulh (Fulani) ethnicity. For example, observers said some Muslims of Arab descent considered themselves superior to Muslims of other ethnicities and that Muslims who converted from Christianity were frequently ostracized among the Muslim population. The sources also stated these converts were often prevented from living in and interacting with some Muslim communities.

According to Al Jazeera, individuals, often elderly Christians, accused of sorcery or witchcraft experienced social exclusion and were unable to attend houses of worship. According to a female legal advocate, the penal code does not have an established definition of witchcraft, and the state did not intervene in these cases. In general, district chiefs presided over witchcraft trials; local populations sometimes killed or seriously harmed those accused of witchcraft without legal consequences. For example, on August 27, local press reported that in the village of Barka-Panziin, a 60-year-old woman suspected of witchcraft was severely beaten by her own children and buried alive by local inhabitants. Gendarmes stationed at a timber company 2.5 miles away rescued her. Women accused of witchcraft faced the possibility of sexual violence in prison while awaiting trial or serving their sentences. Men and women accused of witchcraft stated that fear for their physical safety caused them psychological harm.

Traditional and social media outlets continued to portray Muslims negatively. A news article published in September in Le Citoyen described in provocative terms the fatal stabbing of a young Christian girl named Mauricia by her Muslim boyfriend, Adam. Adam belonged to the PK5 Muslim community and was described as a “terrorist” by the newspaper. Observers reported this type of anti-Muslim news coverage was common and served to increase religious tensions.

Section IV. U.S. Government Policy and Engagement

In meetings with President Touadera and other government officials, the Ambassador and other embassy officials urged the inclusion of voting by refugees living outside the country in the December election. The embassy representatives also raised concerns about religious freedom and the safe voluntary return of refugees and IDPs to their home communities. They encouraged government representatives to implement outreach activities directed at religious communities and publicly condemn attacks on religious structures and against religious groups. They also called on the government to provide security for all citizens, regardless of faith.

Embassy officials regularly engaged with religious leaders, including Catholic Cardinal Dieudonne Nzapalainga, President of the Central African Islamic Council Imam Omar Kobine, other Christian leaders, imams, and representatives of the Coordinating Committee for Central African Muslim Organizations and Coordinating Committee for Christian Women, on issues related to religious freedom and reconciliation. Officials explored opportunities to broaden religious leaders’ access and dialogue with elected officials and thanked the leaders for their positive representation of interfaith dialogue and efforts to help communities heal from violence.

The Ambassador visited the local school of the first two embassy-sponsored student participants in the Pan Africa Youth Leadership Program in the marginalized PK5 Muslim community. Also in PK5, the Ambassador attended an interfaith basketball game to show U.S. government support for religious tolerance. Officials also engaged young former participants of U.S. funded programs from PK5 on elections and religious freedom issues. The Ambassador attended a funeral service for Imam Kobine, and the embassy expressed its condolences to the entire Muslim community in the country on social media. Embassy officials met with imams from the PK5 neighborhood to reinforce the message that the international community is a partner of all who support peace in the country and to exchange views on the national election.

Embassy officials monitored religious and ethnic-based hate speech in local media and expressed concern about hate speech to local media and government contacts on a regular basis. Through an embassy-sponsored program, an organization provided training to journalists on how to counter and avoid hate speech.

The embassy provided equal attention to all principal religious holidays on social media. The Ambassador’s regular outreach to the Muslim community to celebrate their religious holidays – among them a large Ramadan donation of foodstuffs to vulnerable communities, including female-headed households, in the Muslim community in Bangui – was amplified on embassy social media pages. During the year the embassy sponsored the travel of a female Muslim community leader to the United States for a program designed to mentor female leaders to serve their communities and promote peace and security. Another young Muslim leader traveled to the United States under embassy sponsorship for a program on nongovernmental organization management.

Chad

Executive Summary

The constitution establishes the state as secular and affirms the separation of religion and state. It provides for freedom of religion and equality before the law without distinction as to religion. It prohibits “denominational propaganda” that inhibits national unity. The government maintained its ban on the leading Wahhabi association, but media said enforcement of the ban remained difficult and that Wahhabis continued to meet and worship in their own mosques. Arabic-language local media said one reason Wahhabi groups continued their activities was that a number of government and security officials come from the same region or tribe as the Wahhabi leaders. Between March and June, the government closed all places of gathering, including places of worship, to fight the spread of COVID-19. National Muslim, Protestant, and Catholic leaders publicly supported the government restrictions and encouraged believers to pray at home. Media reported that Wahhabis did not support or comply with government restrictions and said they continued communal prayers in the northern and northeastern neighborhoods of N’Djamena. On December 14, President Idriss Deby signed into law an amendment to the constitution that eliminated a denominational oath for high-ranking government servants instituted in 2018. The government frequently denounced as dangerous to national unity all forms of “communalism” – allegiance to a specific group or community rather than to wider society – without specifying religious, ethnic, or other dividing lines.

A National Day of Prayer for Peace, Peaceful Cohabitation, and National Concord was held on November 28 that brought together Protestant, Catholic, and Muslim religious leaders, many of whom made statements calling for unity and peaceful coexistence. Analysts said the country remained relatively free from significant conflict between religious groups and from extremist movements, while also noting that the divisive legacy of the largely southern and Christian rule of the country between 1960 and 1979 lingered and, together with widespread poverty, increased the risk of radicalization along identity lines. During an interfaith meeting in August, some Muslim leaders said Wahhabism was growing in the country.

Due to the COVID-19 pandemic, the embassy expanded virtual engagement on religious freedom and tolerance. In lieu of hosting an annual iftar, the Charge d’Affaires spoke by telephone with the president of the High Council for Islamic Affairs (HCIA) at the beginning of Ramadan to discuss religious freedom and tolerance in the country. The Charge d’Affaires also recorded a video message for Eid al-Adha. During the August visit of the U.S. Special Envoy for the Sahel Region of Africa, the embassy organized a roundtable discussion to support interfaith dialogue and cooperation.

Section I. Religious Demography

The U.S. government estimates the total population at 16.9 million (July 2020 estimate). According to a 2014-2015 census estimate, 52.1 percent of the population is Muslim, 23.9 percent Protestant, 20 percent Roman Catholic, 0.3 percent animist, 0.2 percent other Christian, 2.8 percent no religion, and 0.7 percent unspecified. Most Muslims adhere to the Sufi Tijaniyah tradition. A small minority hold beliefs associated with Wahhabism, Salafism, or follow the political-religious doctrine espoused by the Muslim Brotherhood. Most Protestants are evangelical Christians. There are small numbers of Baha’is and Jehovah’s Witnesses.

Most northerners practice Islam, and most southerners practice Christianity or indigenous religions. There is a significant Muslim presence in the south but minimal Christian presence in the north. Religious distribution is mixed in urban areas, and indigenous religions are often practiced to some degree along with Islam and Christianity.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution establishes the state as secular and affirms the separation of religion and state. The constitution provides for freedom of religion and equality before the law without distinction as to religion. These rights may be regulated by law and may be limited by law only to ensure mutual respect for the rights of others and for the “imperative” of safeguarding public order and good morals. It prohibits “denominational propaganda” that infringes on national unity or the secular nature of the state.

In December, the government adopted constitutional amendments that removed a denominational oath of office that had required government directors and secretaries general and above to take an oath “under God” or “under Allah.”

Under the law, all associations, religious or otherwise, must register with the Ministry of Territorial Administration and Decentralized Territorial Collectivities. Associations must provide a list of all the founding members and their positions in the organization, founders’ resumes, copies of the founders’ identification cards, minutes of the establishment meetings, a letter to the minister requesting registration, principal source of the organization’s revenue, address of the organization, a copy of its rules and procedures, and statutory documents of the organization. The ministry conducts background checks on every founding member and establishes a six-month temporary, but renewable, authorization to operate, pending final authorization and approval. Failure to register with the ministry means that organizations are not considered legal entities and may not open bank accounts or enter into contracts; it may also lead to the banning of a group. Group founders or board members may be subject to one month to one year in prison and a fine of 50,000 to 500,000 CFA francs ($94 to $940) for failure to register. Registration does not confer tax preferences or other benefits.

Burqas, defined by ministerial notice as any garment where one sees only the eyes, are forbidden by ministerial decree. The ministerial notice also applies to niqabs, although this reportedly is not enforced.

The constitution states public education shall be secular. The government prohibits religious instruction in public schools but permits religious groups to operate private schools, and there are numerous schools operated by Muslims, Catholics, and Protestants.

The HCIA, an independent government body, oversees Islamic religious activities, including some Arabic-language schools and institutions of higher learning, and represents the country’s Muslim community at international Islamic forums. The government approves those nominated by members of the HCIA to serve on the council. Wahhabis are nominated to serve on the council but have not participated due to their stated concerns regarding the council’s role in the government ban on their activities. Muslim Brotherhood adherents are also represented on the council, operating under the umbrella of Sufi groups rather than as overt representatives of Muslim Brotherhood groups. The Grand Imam of N’Djamena, who is selected by a committee of Muslim elders and approved by the government, is the de jure president of the HCIA and oversees the heads of the HCIA branches and grand imams from each of the country’s 23 regions. He has the authority to restrict Muslim groups from proselytizing, regulate the content of mosque sermons, and control activities of Islamic charities. In practice, he does not regulate sermons.

The Office of the Director of Religious and Traditional Affairs under the Ministry of Territorial Administration and Decentralized Territorial Collectivities oversees religious matters. The office is responsible for mediating intercommunal conflict, reporting on religious practices, and ensuring religious freedom. It also reports concerns and suggestions regarding religious activities to the Minister of Territorial Administration, who has the authority to ban or sanction activities. The position of office director rotates every two years among Muslims, Protestants, and Catholics. The office contains a special bureau for Hajj and Umrah under the supervision of the Presidency of the Republic, with members chosen annually by presidential decree. The HCIA deals directly with the Ministry of Territorial Administration and Decentralized Territorial Collectivities or with the civil office of the President of the Republic to address concerns with Wahhabi groups.

The constitution states military service is obligatory, and it prohibits invoking religious belief to “avoid an obligation dictated by the national interest.” This statute largely applies in case of wartime mobilization, since the country does not have universal military conscription.

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

Government Practices

The government maintained its ban on the leading Wahhabi group, Ansar al-Sunna. According to civil rights organizations, enforcement was difficult, and adherents continued to meet and worship in their own mosques. Local media reported that many security force officials belonged to the same tribes and came from the same regions as the Wahhabi leaders, resulting in lax implementation of government decisions, favoritism, and bribery. Local Arabic-language media reported that the HCIA president reconciled with Wahhabi groups, unlike his predecessor, who was generally anti-Wahhabist. Due to the government ban on their activities, Wahhabis received financial support from abroad as individuals rather than as a group, according to local Arabic-language media.

The government continued to deploy security forces around both Islamic and Christian places of worship, in particular on Fridays around mosques and Sundays around churches, as well as on other occasions for religious events.

Between March and June, the government closed all gathering places, including places of worship, to fight the spread of COVID-19. The measures applied to all religious groups in the same manner, and national Muslim, Protestant, and Catholic leaders all supported these government restrictions in public statements and encouraged believers to pray at home. Local media reported that Wahhabis did not support or comply with governmental restrictions, especially in the northern and northeastern neighborhoods of N’Djamena. The government lifted restrictions on public communal worship in June and promoted social distancing measures. Mosques and Protestant churches reopened in June, while Catholic churches chose to delay their reopening until July, citing COVID-19 transmission concerns.

According to media, the government’s elimination in December of the denominational oath of office that had required senior government officials to take an oath “under God” or “under Allah” was widely popular.

Section III. Status of Societal Respect for Religious Freedom

Analysts stated the country, which comprises a diverse society with many tribal, ethnic, and religious identities, remained relatively free from significant conflict between religious groups and from extremist movements. They added that the divisive legacy of the largely southern and Christian rule of the country between 1960 and 1979 lingered and, together with widespread poverty, increased the risk of radicalization along identity lines. Arabic-language media said N’Djamena and other large cities self-segregated according to religious divisions.

Analysts said poverty and a lack of government services raised the risks that violent extremism, including extremism related to religion, would spread to the country, especially in the Lake Chad region, where Boko Haram and ISIS West Africa launched attacks against government soldiers and unarmed civilians during the year.

Religious leaders continued to raise awareness of the risks of terrorist attacks, which continued throughout the year, particularly in Lac Province, and to advocate for continued additional security in places of worship. There were no reports of terrorist attacks against places of worship, although police continued to provide security during ceremonies.

In line with government restrictions, media coverage did not mention instances of religious tension or conflict, instead using the term “communalism” – allegiance to a specific group or community rather than to wider society – to refer in general to divisions among various groups or communities, whether based on geographic, ethnic, religious, or other loyalties. Media reported religious tensions existed in instances of farmer-herder violence, with Christian groups refusing to accept diya, or financial compensation paid to victims of violence.

At an interfaith roundtable discussion in August, a representative of the HCIA said Wahhabism was spreading quickly in the country and the government could not stop the growth. Representatives of the Catholic and Protestant Churches said there were contentious social-religious problems between Muslims and Christians that were difficult to resolve, especially forced conversion from Christianity to Islam upon marriage. Religious leaders said violence targeting religious groups, such as mosque attacks and church vandalism, consisted of isolated incidents perpetrated by individuals and were not based on extreme ideology or backed by any particular religious group.

The Regional Forum on Interfaith Dialogue, comprising representatives of evangelical Protestant churches, the Catholic Church, and the Islamic community, met regularly. In November, on National Prayer Day, it publicly reiterated its commitment to educating its respective groups on the necessity of peaceful coexistence.

Protestant, Catholic, and Muslim religious leaders participated in a National Day of Prayer for Peace, Peaceful Cohabitation and National Concord on November 28. Protestant leader Pastor Batein Kaligue said individuals should “favor the spirit of solidarity, communion, and fraternity for national peace.” Catholic leader Bishop Edmond Djitangar Gotbe said, “God does not answer our prayers, he does not accept our sacrifices, when our hearts are filled with resentment and hatred towards one another.” The president of the HCIA publicly condemned all forms of terrorism and stated, “Barbaric terrorist acts contradict all divine religions.” President Deby emphasized the consolidation of peace and national unity, stating, “Every Chadian must be fully aware of the imperative to consolidate national unity. Let us be more united; let us transcend all selfishness and all considerations related to divisions of all kinds.”

Section IV. U.S. Government Policy and Engagement

The Charge d’Affaires met with Ministry of Territorial Administration officials and discussed shared support for maintaining dialogue and peaceful coexistence among the country’s religiously diverse population.

The Charge d’Affaires and other embassy representatives met and spoke with the Grand Imam of N’Djamena and with Catholic, Protestant, and Baha’i leaders to monitor and promote religious freedom and tolerance as well as to discuss efforts to counter extremist messages related to religion.

During the August visit of U.S. Special Envoy for the Sahel Region of Africa, the embassy organized a roundtable discussion with Catholic, Protestant, Muslim, and Baha’i leaders to support interfaith dialogue and cooperation as well as to discuss efforts to counter extremist messages related to religion.

Embassy officials continued to discuss religious tolerance with imams during meetings and in training sessions and workshops. The embassy increased social media outreach on religious freedom, including a popular video message recognizing Eid al-Adha featuring the Charge d’Affaires. The embassy highlighted activities related to, and amplified messages promoting, religious freedom and tolerance.

In January, the embassy organized two presentations in French and Arabic on religious tolerance and human rights. The audience included government officials, religious leaders, teachers, university students, lawyers, judges, civil society, and media.

In September, the embassy hosted a Meeting on Education, Respect, Resilience, and Inclusion for 15 religious leaders and high-level officials in the education sector, including the Minister of Education. The Ambassador at Large for International Religious Freedom hosted the virtual meeting, which was held in French and Arabic.

Democratic Republic of the Congo

Executive Summary

The constitution provides for freedom of religion and prohibits discrimination based on religious belief. Relations between the government and religious organizations continued to improve, according to religious leaders and media reports. In April, NGOs and media reported 55 members of a “separatist religious movement” died in clashes with police after the group’s leader called on his followers to be “ruthless” in “chasing out” members of different ethnic groups.

Illegal armed group members targeted churches and church property in North Kivu and Ituri Provinces. Local leaders in the northern part of the country expressed concern over the presence of the nomadic Muslim Mbororo cattle-herder communities. Some leaders in the Christian-dominated northern provinces continued to describe this migration as an “Islamic invasion.” Clashes between Mbororo and local populations resulted in several deaths in Upper and Lower Uele Provinces throughout the year. In addition to religious differences, observers stated there were also economic and political concerns linked to the conflict, and it was difficult to categorize the clashes as solely based on religious belief.

U.S. embassy officers met with officials in the Ministries of Justice, Human Rights, and Interior to discuss religious freedom issues, including government relations with religious organizations. Embassy officials also met regularly with religious leaders and human rights organizations and discussed relations with the government, their concerns about abuses of civil liberties, and the safety of religious leaders in the country’s conflict-affected areas.

Section I. Religious Demography

The U.S. government estimates the total population at 101.8 million (midyear 2020 estimate). The Pew Research Center estimates 95.8 percent of the population is Christian, 1.5 percent Muslim, and 1.8 percent report no religious affiliation (2010 estimate). Of Christians, an estimated 48.1 percent are Protestant, including evangelical Christians and the Church of Jesus Christ on Earth through the Prophet Simon Kimbangu (Kimbanguist), and 47.3 percent Catholic. Other Christian groups include Jehovah’s Witnesses, The Church of Jesus Christ of Latter-day Saints, and the Greek Orthodox Church. There are small communities of Hindus, Jews, Buddhists, Baha’is, and followers of indigenous religious beliefs. Muslim leaders estimate their community makes up approximately 5 percent of the population.

A significant portion of the population combines traditional beliefs and practices with Christianity or other religious beliefs.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution prohibits religious discrimination and provides for freedom of religion and the right to worship, subject to “compliance with the law, public order, public morality, and the rights of others.” It stipulates the right to religious freedom may not be abrogated even when the government declares a state of emergency or siege.

The law regulates the establishment and operation of religious groups. According to law, the government may legally recognize, suspend recognition of, or dissolve religious groups. The government grants tax-exempt status to recognized religious groups. Nonprofit organizations, including foreign and domestic religious groups, must register with the government to obtain official recognition by submitting a copy of their bylaws and constitution. Religious groups must register only once for the group as a whole, but nonprofit organizations affiliated with a religious group must register separately. Upon receiving a submission, the Ministry of Justice issues a provisional approval and, within six months, a permanent approval or rejection. Unless the ministry specifically rejects the application, the group is considered approved and registered after six months even if the ministry has not issued a final determination. Applications from international headquarters of religious organizations must be approved by the Presidency after submission through the ministry. The law requires officially recognized religious groups to operate as nonprofits and respect the general public order. It also permits religious groups to establish places of worship and train clergy. The law prescribes penalties of up to two years’ imprisonment, a fine of 200,000 Congolese francs ($100), or both for groups that are not properly registered but receive gifts and donations on behalf of a church or other religious organization.

The constitution permits public schools to work with religious authorities to provide religious education to students in accordance with students’ religious beliefs if parents request it. Public schools with religious-institution guardianship may provide religious instruction. Government-owned schools may not mandate religious instruction, but they offer religion as a subject.

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

Government Practices

Between April 13 and 24, according to NGO and media reports, police killed 55 members of a “separatist religious movement” and injured dozens more following demonstrations in which armed members of Bundu Dia Kongo (Gathering of Kongo – BDK) blocked roads and chanted slogans “inciting ethnic hatred” in towns in the west of the country. A Human Rights Watch report said police used excessive force when dispersing crowds and arresting members of the BDK, whose leader issued a statement April 12 urging followers to “ruthlessly… chase out” those who were not of Kongo ethnicity. In late April, the interior ministry said 22 BDK members died during two raids, one of which led to the arrest of the group’s leader, Ne Muanda Nsemi, for “rebellion, threatening state security, and incitement of tribal hatred.” Ne Muanda Nsemi was released after spending four months under observation in a psychiatric hospital. Military prosecutors said they took steps to investigate whether security forces committed unjustifiable killings, but they did not announce any prosecutions, although they previously communicated their intent to do so.

The government and religious communities maintained close relations, according to the media and religious leaders. Catholic leaders reported regular dialogue with members of the Presidency and the government on issues of human rights, women’s empowerment, religious freedom, education, and security. Representatives from the Catholic Lay Community expressed support for what they called the government’s open stance regarding freedom of assembly and freedom of speech under President Felix Tshisekedi, who took office in January 2019. Leaders of the Church of Christ in Congo, an umbrella organization for the country’s Protestant communities, said in press statements that they believed Tshisekedi was committed to fighting corruption and advancing human rights, including religious freedom.

The Ministry of Justice again did not issue any final registration permits for religious groups, and had not done so since 2014. A ministry internal audit, reportedly in progress for several years and focused on fraudulent registration practices, remained incomplete at year’s end. It was cited by some observers as an obstacle to resuming the issuance of registrations. The government, however, continued its practice of permitting groups to operate that were presumed to have been approved. Unregistered domestic religious groups reported they continued to operate unhindered. The ministry previously estimated that more than 2,000 registration applications for both religious and nonreligious NGOs remained pending and that more than 3,500 associations with no legal authorization continued to operate. Foreign-based religious groups reported they operated without restriction after applying for legal status. Under existing law, which was under review, nonprofit organizations could operate as legal entities by default if a government ministry ruled favorably on their application and the government did not object to their application for status. According to 2015 registration statistics, the latest year for which the Ministry of Justice had statistics, there were 14,568 legally registered nonprofit organizations, 11,119 legal religious nonprofit organizations, and 1,073 foreign nonprofit organizations. Religious nonprofits that were legally operating and registered included 404 Catholic, 93 Protestant, 54 Muslim, and 1,322 evangelical nonprofits, the latter including those belonging to the Kimbangu Church.

The government continued to rely on religious organizations to provide public services such as education and health care throughout the country. According to the Ministry of Education, approximately 72 percent of primary school students and 65 percent of secondary school students attended government-funded schools administered by religious organizations. The government paid teacher salaries at some schools run by religious groups, depending on the needs of the schools and whether they were registered as schools eligible to receive government funding.

Muslim community leaders again said the government did not afford them some of the same privileges as larger religious groups. The government continued to deny Muslims the opportunity to provide chaplains for Muslims in the military, police force, and hospitals, despite a complaint filed in 2015 with the then president and his cabinet.

Section III. Status of Societal Respect for Religious Freedom

Some religious leaders reported continued tensions between the overwhelmingly Christian local populations in the north and nomadic Muslim herder communities. Local leaders continued to express concerns that the Muslim Mbororo herder population was part of an “Islamic invasion” of the country. Sporadic violence between local communities and the Mbororo in Upper and Lower Uele Provinces throughout the year resulted in several deaths. Civil society actors, including local Catholic priests, publicly warned that the conflict could worsen without significant intervention on the part of the national government. In addition to religious differences, observers stated there were also economic and political concerns linked to the conflict and for that reason it was difficult to categorize these acts as solely based on religious belief.

The Allied Democratic Forces (ADF), an armed group long operating in North Kivu Province that proclaimed allegiance to ISIS in 2017 and was publicly recognized by ISIS as an affiliate in late 2018, continued to carry out attacks against civilians and occasionally targeted churches for attack. On October 28, ADF assailants killed at least 18 persons and burned down a church in the eastern part of the country. ISIS claimed responsibility for the attack. Additionally, in January, according to press reports, suspected ADF members attacked and killed dozens of individuals in four villages, including an Anglican pastor. During the year, the ADF reportedly killed over 500 civilians who were targeted for a variety of reasons, including religion. Local Christian and Muslim leaders, with vocal support from the government, condemned the ADF’s actions.

Leaders of Jehovah’s Witnesses reported generally positive relations with persons from other religious groups but said that at least 27 cases of assault on or suspected killings of Jehovah’s Witnesses dating from as early as 2015 continued to languish in the court system or were never sent to court for criminal prosecution after the arrests of suspects.

Section IV. U.S. Government Policy and Engagement

The Ambassador and embassy officers met with officials in the Presidency as well as from the Ministries of the Interior, Justice, Human Rights, and Education, to discuss religious freedom issues, including government relations with religious organizations. Embassy officials also regularly urged the government, security force leaders, and community and political leaders to refrain from violence and to respect the rights of civil society, including religious groups, to assemble and express themselves freely.

Throughout the year, embassy and Washington-based officials engaged with members of religious groups and human rights organizations. In meetings and discussions with members and representatives of the Catholic Church, the Greek Orthodox Church, the Church of Christ in Congo, the Muslim Association of Congo, Jehovah’s Witnesses, the Anglican Church, the Kimbanguist Church, the Apostolic nunciature, and the Jewish Community of Chabad-Lubavitch of Central Africa, U.S. officials discussed religious groups’ ability to operate within the country, their relationship with the government and other religious organizations, and their freedom to worship and express their religion as they saw fit.

Eritrea

Executive Summary

The law and unimplemented constitution prohibit religiously motivated discrimination and provide for freedom of thought, conscience, and belief, as well as the freedom to practice any religion. The government recognizes four officially registered religious groups: the Eritrean Orthodox Tewahedo Church, Sunni Islam, the Roman Catholic Church, and the Evangelical Lutheran Church of Eritrea. Unregistered groups lack the privileges of registered groups, and their members can be subjected to arrest and mistreatment and released on the condition that they formally renounce their faith, although some unregistered groups are allowed to operate, and the government tolerates their worship activities. International nongovernmental organizations (NGOs) and international media continued to report that members of all religious groups were, to varying degrees, subjected to government abuses and restrictions. Members of unrecognized religious groups reported instances of imprisonment and detention without explanation of individuals observing the unrecognized faiths. In December, the government released 28 members of the Jehovah’s Witnesses who had served prison sentences of between five and 26 years, in some cases for refusing compulsory military service. The government did not comment publicly or privately on the releases. In April, the government reportedly arrested 15 Christians engaged in a worship service at a private home, and in June, another 30 persons were arrested at a Christian wedding. There was no information on the whereabouts of the detainees, the conditions under which they were being held, the charges against them, if any, or if they remained in detention. Authorities continued to confine former Eritrean Orthodox Church Patriarch Abune Antonios to house arrest, where he has remained since 2006. International NGOs reported the government continued to detain 345 church leaders and officials without charge or trial, while estimates of detained laity ranged from 800 to more than 1,000. Authorities reportedly continued to detain 24 Jehovah’s Witnesses for conscientious objection and for refusing to participate in military service or renounce their faith. An unknown number of Muslim protesters remained in detention following protests in Asmara in October, 2017 and March, 2018, although at least 101 of these reportedly were released in August. During the year, the government also reportedly released 115 Christian detainees. The government continued to deny citizenship to Jehovah’s Witnesses after stripping them of citizenship in 1994 for refusing to participate in the referendum that created the independent state of Eritrea.

The government’s lack of transparency and intimidation of civil society and religious communities created difficulties for individuals who wanted to obtain information on the status of societal respect for religious freedom. Religious leaders of all denominations and the faithful regularly attended worship services and religious celebrations. Baptisms, weddings, and funerals organized by both recognized and unrecognized religious groups were widely attended, including by senior government officials.

U.S. officials in Asmara and Washington regularly raised religious freedom concerns with government officials throughout the year, including the imprisonment of Jehovah’s Witnesses, lack of alternative service for conscientious objectors to mandatory national service that includes military training, and the continued detention of Patriarch Antonios. A return visit by a U.S. delegation that visited Asmara in 2019 to continue dialogue on these issues was postponed due to the COVID-19 pandemic. U.S. embassy officials met with clergy and other members of religious groups, both registered and unregistered. Embassy officials further discussed religious freedom on a regular basis with a wide range of individuals, including members of the diplomatic corps based in Asmara, in other countries in the region, and UN officials. Embassy officials used social media and outreach programs to engage the public and highlight the commitment of the United States to religious freedom.

Since 2004, Eritrea has been designated a Country of Particular Concern (CPC) under the International Religious Freedom Act of 1998 for having engaged in or tolerated particularly severe violations of religious freedom. On December 2, 2020, the Secretary of State redesignated Eritrea as a CPC and identified the following sanction that accompanied the designation: the existing arms embargo referenced in 22 CFR 126.1(a) pursuant to section 402(c)(5) of the Act. Restrictions on U.S. assistance resulting from the CPC designation remained in place.

Section I. Religious Demography

The U.S. government estimates the total population at 6.1 million (midyear 2020 estimate). The UN estimates a population of approximately 3.5 million. Reliable population data in the country is difficult to gather, however. There are no reliable figures on religious affiliation. The Pew Foundation in 2016 estimated the population to be 63 percent Christian and 37 percent Muslim. Some government, religious, and international sources estimate the population to be 49 percent Christian and 49 percent Sunni Muslim. The Christian population is predominantly Eritrean Orthodox. Catholics, Protestants, and other Christian denominations, including Greek Orthodox, Jehovah’s Witnesses, and Pentecostals, constitute less than 5 percent of the Christian population. Some estimates suggest 2 percent of the population is traditionally animist. The Baha’i community reports approximately 500 members, half of whom reside in the capital, Asmara. Only one Jew is known to remain in the country and on a part-time basis.

A majority of the population in the southern and central regions is Christian. A majority of the Tigrinya, the largest ethnic group, is Christian. The Tigre and the Rashaida, the largest minority ethnic groups, are predominantly Muslim and reside mainly in the northern regions of the country.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The law and unimplemented constitution prohibit religious discrimination and provide for freedom of thought, conscience, and belief and the freedom to practice any religion.

Proclamation 73/1995, which serves as the guiding law on religious issues, calls for separation of religion and state; outlines the parameters to which religious organizations must adhere, including concerning foreign relations and social activities; establishes an Office of Religious Affairs; and requires religious groups to register with the government or cease activities. Some members of religious groups that are unregistered or otherwise not in compliance with the law reportedly continue to be subject to the former provisional penal code, which sets penalties for failure to register and noncompliance. A new penal code was promulgated in 2015 that does not directly address penalties for religious groups that fail to register or otherwise comply with the law, but includes a punishment for “unlawful assembly” of between one and six months’ imprisonment and a fine of 5,001 to 20,000 nakfa ($330-$1,300); however, the new code has not yet been implemented.

The Office of Religious Affairs has authority to regulate religious activities and institutions, including approval of the applications of religious groups seeking official registration. Each application must include a description of the group’s history in the country; an explanation of the uniqueness or benefit the group offers compared with other registered religious groups; names and personal information of the group’s leaders; detailed information on assets; a description of the group’s conformity to local culture; and a declaration of all foreign sources of funding.

The Office of Religious Affairs has registered four religious groups: the Eritrean Orthodox Tewahedo Church, Sunni Islam, the Roman Catholic Church, and the Evangelical Lutheran Church of Eritrea (affiliated with the Lutheran World Federation). While the Baha’i are not one of the four officially recognized religions, they have registered every year since 1959, the year the chapter was established, and have “de facto” recognition from the government. A 2002 decree requires all other religious groups to submit registration applications and to cease religious activities and services prior to approval.

Religious groups must obtain government approval to build facilities for worship.

While the law does not specifically address religious education in public schools, Proclamation 73/1995 outlines the parameters to which religious organizations must adhere, and education is not included as an approved activity. In practice, religious instruction is commonplace within worship communities.

By law, all citizens between ages 18 and 50 must perform 18 months of national service, with limited exceptions, including for health reasons such as physical disability or pregnancy. In times of emergency, the length of national service may be extended indefinitely, and the country officially has been in a state of emergency since the beginning of the 1998 war with Ethiopia. A compulsory citizen militia requires some persons not in the military, including many who had been demobilized from National Service, are elderly, or are otherwise exempted from military service in the past, to carry firearms and attend ad hoc militia training. Failure to participate in the militia or national service may result in detention. Militia duties mostly involve security-related activities, such as airport or neighborhood patrolling. Militia training primarily involves occasional marches and listening to patriotic lectures. The law does not provide for conscientious objector status for religious reasons, nor are there alternative activities for persons willing to perform national service but unwilling to engage in military or militia activities.

The law prohibits any involvement in politics by religious groups.

The government requires all citizens to obtain an exit visa prior to departing the country. The application requests the applicant’s religious affiliation, but the law does not require that information.

The law limits foreign financing for religious groups, including registered groups. The only contributions legally allowed are from local followers, the government, or government-approved foreign sources.

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

Government Practices

In December, the government released 28 members of the Jehovah’s Witnesses who had served prison sentences of between five and 26 years, in some cases for refusing compulsory military service. The government did not comment publicly or privately on the releases.

In April, the government reportedly arrested 15 Christians engaged in a worship service at an individual’s home, and in June, another 30 persons were arrested at a Christian wedding. Local contacts reported some, but not all, were released within a few weeks of arrest. There was no information on the whereabouts of the detainees, the conditions under which they were being held, the charges against them, if any, or if they remained in detention at year’s end.

The International NGO Christian Solidarity Worldwide (CSW) reported that authorities continued to imprison without charge or trial 345 church leaders, including some who had been imprisoned without charge for 23 years, while estimates of the number of detained laity ranged from 800 to more than 1,000. Authorities reportedly continued to detain 24 Jehovah’s Witnesses, more than half of whom had been in prison for more than 20 years, for refusing to participate in military service and renounce their faith. There were unconfirmed reports that at least 101 of Muslim detainees arrested following protests in Asmara in 2017 and 2018 were released.

International media reported that authorities released from prison 22 Christians in July and at least 69 Christians in September. The released prisoners were not allowed to leave the country. According to CSW, those released in September had been in prison between two and 16 years without charge or trial prior to their release.

Eritrean Orthodox Church Patriarch Abune Antonios, who last appeared in public in July, 2017, has remained under house detention since 2006 for protesting government interference in church affairs.

Determining the number of persons imprisoned for their religious beliefs was difficult due to lack of government transparency and the reported intimidation of those who might come forward with such information.

The government continued to single out Jehovah’s Witnesses for particularly harsh treatment because of their blanket refusal to vote in the 1993 referendum on the country’s independence and subsequent refusal to participate in mandatory national service. The government continued to detain Jehovah’s Witnesses and other religious prisoners for failure to follow the law or for national security reasons. Authorities’ treatment of religious prisoners appeared to have been inconsistent. In some prisons, religious prisoners reportedly were not allowed to have visitors, but in others, visitors were allowed. Former prisoners held for their religious beliefs continued to report harsh detention conditions, including solitary confinement, physical abuse, and inadequate food, water, and shelter. Other former religious prisoners reported acceptable conditions, adequate food, and no physical abuse.

Religious groups were able to print and distribute documents only with the authorization of the Office of Religious Affairs, which continued to approve requests only from the four officially registered religious groups.

The government continued to impose restrictions on proselytizing, accepting external funding from international NGOs and international organizations, and groups selecting their own religious leaders. Unregistered religious groups also faced restrictions in gathering for worship, constructing places of worship, and teaching their religious beliefs to others, although they reported that in many cases the government unofficially allowed them to worship in private homes as long as it was done discreetly.

The government, which has not approved the registration of additional religious groups since 2002, stated that it is willing to register new religious groups. A representative of the Office of Religious Affairs said that the office had received applications since 2002 but that all had been “defective.” Unrecognized religious groups expressed fear that applying would open them to further repression.

Jehovah’s Witnesses were largely unable to obtain official identification documents, which left many of them unable to study in government institutions and barred them from most forms of employment, government benefits, and travel.

Arrests and releases often went unreported. Information from outside the capital was extremely limited. Independent observers stated many persons remained imprisoned without charge.

The government continued to detain without due process persons associated with unregistered religious groups, occasionally for long periods, and sometimes on the grounds of threatening national security, according to minority religious group members and international NGOs.

Religious observers continued to report the government denied many exit visa applications for individuals seeking to travel to international religious conferences. According to a report by the European Asylum Support Office, the issuance of exit visas was inconsistent and did not adhere to any consistent policy; members of unrecognized religious communities could be denied exit visas solely on the basis of their religious affiliation. Commercial air service was suspended from March through year’s end due to the COVID-19 pandemic, making it impossible for most citizens to acquire exit visas.

The government continued to ban all other practices of Islam other than Sunni Islam.

Official attitudes differed toward members of unregistered religious groups worshipping in homes or rented facilities. Some local authorities reportedly tolerated the presence and activities of unregistered groups, while others attempted to prevent them from meeting. Local authorities sometimes denied government ration coupons to Jehovah’s Witnesses and members of Pentecostal groups. Some religious prisoners reported they were allowed to worship together in prison as long as they did so quietly.

Diaspora groups reported authorities controlled directly or indirectly virtually all activities of the four formally recognized groups. The leaders of the four groups continued to say that their officially registered members did not face impediments to religious practice. Individuals also reported restrictions on clergy meeting with foreign diplomats.

Most places of worship unaffiliated with the four officially registered religious groups remained closed to worship, but many of those buildings remained physically intact and undamaged. Religious structures formerly used by the Jewish and Greek Orthodox communities in Asmara have been preserved. The government protected the historic synagogue, which was maintained by the last Jew known to be remaining in the country. The Greek Orthodox Church remained open as a cultural building, and as there is no longer a Greek Orthodox community, members of the Eritrean Orthodox Tewahedo Church sometimes held religious services on the site. Other structures belonging to unregistered groups, such as the Church of Christ, remained shuttered. The government allowed the Baha’i center in Asmara to remain open, and the members of the center had unrestricted access to the building. A Baha’i temple outside of Asmara was allowed to operate. Other unregistered groups, including Seventh-day Adventists and the Faith Mission Church, operated to some degree and contributed to the government’s COVID-19 fund. The Anglican Church building held services, but only under the auspices of the registered Evangelical Lutheran Church.

Some church leaders continued to state the government’s restriction on foreign financing reduced church income and religious participation by preventing churches from training clergy or building or maintaining facilities.

Government control of all mass media, as well as a fear of imprisonment or other government actions, continued to restrict the ability of unregistered religious group members to bring attention to government actions against them, according to observers. Restrictions on public assembly and freedom of speech severely limited the ability of unregistered religious groups to assemble and conduct worship in a designated place of worship, according to group members.

Observers noted that the government exerted significant direct and indirect influence over the appointment of heads of recognized religious communities, including the Eritrean Orthodox Church and the Sunni Islamic community, and some international NGOs said that authorities directly controlled the appointments. The government denied this, stating these decisions were made entirely by religious communities. The sole political party, the People’s Front for Democracy and Justice (PFDJ), led by President Isaias Afwerki, de facto appointed both the acting head of the Sunni Islamic community and the acting head of the Eritrean Orthodox Tewahedo Church, as well as some lower level officials for both communities. Observers said that since the 2017 death of the former mufti, Sheik Alamin Osman Alamin, the executive director of the mufti office, Sheik Salim Ibrahim al-Muktar, who was seen by observers as friendly to the government, in effect was acting as head of the Islamic community.

The Eritrean Orthodox Tewahedo Church remained without a patriarch since the 2015 death of the fourth patriarch, Abune Dioskoros. Lay administrators appointed by the PFDJ managed some church operations, including disposition of donations and seminarian participation in national service.

COVID-19-related travel restrictions, including the closure of the airport in March, prevented Eritreans from taking part in travel abroad for religious reasons and hosting clerics from abroad. The government generally did not permit Muslim groups to receive funding from countries where Islam was the dominant religion on grounds that such funding threatened the importation of foreign “fundamentalist” or “extremist” tendencies.

Prior to the COVID-19 pandemic, the government continued to grant some visas permitting Catholic dioceses to host visiting clergy from the Vatican or other foreign locations. However, the Catholic Church reported that in February, officials barred Ethiopian Cardinal Berhaneyesus Souraphiel and his delegation from entering the country after they arrived in Asmara at the invitation of Archbishop Menghesteab Tesfamariam. According to the BBC, the officials stated they were following orders from those “higher up” not to permit the delegation to enter the country. The delegation was forced to spend the night at the airport and return to Ethiopia the next day. Delegation members said they had one-month visas and did not know the reason authorities turned them away.

The government permitted Catholic clergy to travel abroad for religious purposes and training, although not in numbers church officials considered adequate; they were discouraged from attending certain religious events while overseas. Students attending Roman Catholic seminaries, as well as Catholic nuns, did not perform national service and did not suffer repercussions from the government, according to Church officials. Some Catholic leaders stated, however, that national service requirements prevented adequate numbers of seminarians from completing theological training abroad, because those who had not completed national service were not able to obtain passports or exit visas.

While the overwhelming majority of high level officials, both military and civilian, were Christian, four ministers in the 17-member cabinet, the Asmara mayor, and at least one senior military leader were Muslims.

The government, through National Service, the Warsay Yikealo Secondary School at Sawa that all 12th graders attended, and official party doctrine promoted a sense of national citizenship above religious sectarianism and stated that it does not officially prefer any religion.

Section III. Status of Societal Respect for Religious Freedom

While government control of all media and public discourse limited information available concerning societal actions affecting religious freedom, religious tolerance appeared to international observers to be widespread within society. Churches and mosques are located in close proximity to each other, and most citizens congratulated members of other religious groups on the occasion of religious holidays and other events. There were no reports of sectarian violence, and most towns and ethnic groups included members from all of the major religious groups.

Some Christian leaders continued to report Muslim leaders and communities were willing to collaborate on community projects. Ecumenical and interreligious committees did not exist, although local leaders met informally, and religious holidays featured public displays of interfaith cooperation. Representatives of each of the official religions attended state dinners for several visiting foreign officials. Some shrines were venerated by both Orthodox and Muslim believers. Some Muslims expressed privately their feelings of stress and scrutiny in professional and educational settings because of their religion.

Section IV. U.S. Government Policy and Engagement

Embassy representatives met regularly with government officials to raise religious freedom concerns, including seeking ways to accommodate unregistered groups. They also advocated for the release of Jehovah’s Witnesses, including the remaining 24 still in prison, and for an alternative service option for conscientious objectors refusing to bear arms for religious reasons, and they expressed concern over the continued detention of Patriarch Abune Antonios. Officials in Washington shared similar concerns with officials at the Eritrean embassy. A return visit by a U.S. delegation to continue dialogue on these issues, following its 2019 visit, was postponed due to the COVID-19 pandemic. Embassy officials raised issues of religious freedom with a wide range of partners, including visiting international delegations, Asmara-based and regionally-based diplomats accredited to the government, UN officials, and other international organization representatives. They used social media to highlight the importance of religious tolerance and employed public diplomacy programs to engage the public and highlight the commitment of the United States to religious freedom.

Embassy officers met with clergy, leaders, and other members of some religious groups, including unregistered groups. During the year, however, some embassy official requests conveyed through the government to meet with religious leaders went unanswered.

Since 2004, Eritrea has been designated as a CPC under the International Religious Freedom Act of 1998, section 402(b), for having engaged in or tolerated particularly severe violations of religious freedom. On December 2, 2020, the Secretary of State redesignated Eritrea as a CPC and identified the following sanction that accompanied the designation: the existing ongoing arms embargo referenced in 22 CFR 126.1(a) pursuant to section 402(c)(5) of the Act. Restrictions on U.S. assistance resulting from the CPC designation remained in place.

Ethiopia

Executive Summary

The constitution requires the separation of religion and the state, establishes freedom of religious choice and practice, prohibits religious discrimination, and stipulates the government shall not interfere in the practice of any religion, nor shall any religion interfere in the affairs of the state. Despite international attention to an alleged attack on the Orthodox Church of Our Lady Mary of Zion in November in Axum, in Tigray Region, the Ethiopian Orthodox Tewahedo Church (EOTC) and the Ethiopian Human Rights Commission (EHRC) stated that there was no evidence this event occurred, while local human rights groups could not confirm the allegation without on-the-ground verification. The EHRC based its findings on a rapid investigative mission sent to the area. The EOTC deployed a task force to provide humanitarian assistance in Tigray, and one of its senior representatives said reports of the Axum attack were unfounded and false. In August, there were reports that government security forces killed two imams (one with his wife and infant) and injured a third in Assasa and Shashemene towns in Oromia Region in the wake of August 17 and 18 protests demanding the release of Oromo opposition politicians. The Ethiopian Islamic Affairs Supreme Council (EIASC) released a statement condemning the acts. Government security forces also broke into mosques in Shashemene and Kofele in Oromia Region, injuring a religious leader and his student in one incident and opening fire on a mosque in another; no one was injured in the second incident.

A number of human rights groups stated that societal violence was on the rise. However, because ethnicity and religion are closely linked, and because criminality also played a role, it was difficult to characterize many incidents as solely based on religious identity. On September 6, 7, and 13, an unidentified armed group attacked several villages in the Bulen, Guba, and Wembera woredas (county equivalent) in the Metekel Zone of Benishangul Gumuz Region. The armed group stole livestock, ambushed travelers on roads, robbed communities, attacked churches, and killed approximately 160 civilians. Following the attacks, EOTC followers closed churches, fled the affected areas, and hid public signs and displays of their faith. On August 26, the EOTC released a statement saying that 67 of its followers were killed in Oromia Region during violence that followed the killing of the popular nationalist singer Hachalu Hundessa. The EOTC sent teams to investigate the affected areas where they concluded EOTC members were specifically targeted. According to a Christian aid organization, between Hachalu’s killing on June 29 and the beginning of September, groups of Oromo youth belonging to a nationalist youth movement called “Qeerroo” targeted and killed a number of Christians in Oromia Region. Human rights organizations and others, however, stated that it was unclear if the attacks in Oromia Region were religiously motivated. A local nongovernmental organization (NGO) that also conducted an assessment stated that the perpetrators used ethnic slurs when killing their victims, some of whom were Christian. On January 19 to 20, clashes between youths led to several deaths and destruction of property during the EOTC’s Epiphany celebrations in Dire Dawa, Harar, and Abomssa in the Arsi Zone of Oromia Region. The region’s police commissioner reported that 19 individuals, including 15 security personnel, suffered minor injuries and public and private property was destroyed.

The U.S. Secretary of State met with the Interreligious Council of Ethiopia (IRCE) in February to discuss the important role religious leaders play in social cohesion and to understand how the IRCE was engaging communities to decrease tensions before the national elections. U.S. embassy officials also engaged religious leaders at senior levels and during times of crisis to advocate for peaceful conflict resolution. The embassy reached out to key religious leaders in July during the violence surrounding the killing of Hachalu and called for calm. The embassy also reached out to religious leaders in Beninshangul Gumuz in September to understand the nature and targets of the attacks. The embassy funded a program to build religious cohesion with more than 25 influential community and religious leaders in Harar, Dire Dawa, and Jijiga. The project’s goal was to identify and mitigate violent conflict, create strategies for preventing electoral violence and developing community peacebuilding coalitions, and promote religious tolerance.

Section I. Religious Demography

The U.S. government estimates the total population at 108.1 million (midyear 2020 estimate). The most recent census, conducted in 2007, estimated 44 percent of the population adheres to the EOTC, 34 percent are Sunni Muslim, and 19 percent belong to evangelical Christian and Pentecostal groups. Most observers believe the evangelical and Pentecostal proportion of the population has increased since the census was conducted. The EOTC predominates in the northern regions of Tigray and Amhara, while Islam is most prevalent in the Afar, Oromia, and Somali Regions. Established Protestant churches have the most adherents in Southern Nations Nationalities and Peoples (SNNP) and Gambella Regions and parts of Oromia Region.

Groups that together constitute less than five percent of the population include Eastern Rite and Roman Catholics, members of The Church of Jesus Christ of Latter-day Saints, Jehovah’s Witnesses, Jews, and practitioners of indigenous religions. The Rastafarian community numbers approximately 1,000, and its members primarily reside in Addis Ababa and the town of Shashemene in Oromia Region.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution requires the separation of state and religion, establishes freedom of religious choice and practice, prohibits religious discrimination, and stipulates the government shall not interfere in the practice of any religion, nor shall religion interfere in state affairs. It permits limitations on religious freedom as prescribed by law to protect public safety, education, and morals as well as to guarantee the independence of government from religion. The law criminalizes religious defamation and incitement of one religious group against another. The law permits sharia courts to adjudicate personal status cases, provided both parties are Muslim and consent to the court’s jurisdiction.

Registration and licensing of religious groups fall under the mandate of the Directorate of Faith and Religious Affairs of the Ministry of Peace, which requires unregistered religious groups to submit a founding document, the national identity cards of its founders, and the permanent address of the religious institution and planned regional branches. The registration process also requires an application letter, information on board members, meeting minutes, information on the founders, financial reports, offices, name, and symbols. Religious group applicants must have at least 50 individuals for registration as a religious entity and 15 for registration as a ministry or association; the rights and privileges are the same for each category. During the registration process, the government publishes the religious group’s name and logo in a local newspaper. If there are no objections, registration is granted. Unlike other religious groups, the EOTC is not registered by the Ministry of Peace but obtains registration through a provision in the civil code passed during the imperial era that is still in force. Registration with the ministry confers legal status on a religious group, which gives the group the right to congregate and to obtain land to build a place of worship and establish a cemetery. Unregistered groups do not receive these benefits. Religious groups must renew their registration at least every five years; failure to do so may result in a fine.

Registered religious organizations are required to provide annual activity and financial reports. Activity reports must describe proselytizing activities and list new members, newly ordained clergy, and new houses of worship.

Under the constitution, the government owns all land; religious groups must apply to both the regional and local governments for land allocation, including for land to build places of worship.

Government policy prohibits the holding of religious services inside public institutions, per the constitutionally required separation of religion and state. The government mandates that public institutions take a two-hour break from work on Fridays to allow Muslim workers to attend Islamic prayers. Private companies are not required to follow this policy.

The constitution prohibits religious instruction in public and private schools, although both public and private schools may organize clubs based on shared religious values. The law permits the establishment of a separate category of religious schools under the auspices of churches and mosques. The Charities and Societies Agency, a government body accountable to the federal attorney general, and the Ministry of Education regulate religious schools, which provide both secular and religious instruction. The Ministry of Education oversees the secular component of education provided by religious schools.

The law prohibits the formation of political parties based on religion.

The law allows all civil society organizations and religious groups to engage in advocacy and lobbying activities and to collect and obtain funding from any legal source.

Religious groups undertaking development activities are required to register their development arms as charities with the Charities and Societies Agency and to follow legal guidelines originating from the Charities and Societies Proclamation.

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

Government Practices

International media and human rights NGOs stated that on November 28 and 29, Eritrean forces, fighting alongside Ethiopian government forces to retake the town of Axum from a Tigrayan militia committed indiscriminate killings of hundreds of civilians, including those attending services at the Orthodox Church of Our Lady Mary of Zion (Maryam Ts’iyon), on the anniversary of the day EOTC followers believe the Ark of the Covenant arrived at the church. The soldiers allegedly entered the church and killed worshippers and others as they fled. Eyewitnesses reported as many as 800 civilians were killed in Axum. The EHRC conducted an investigative mission to Axum and found no evidence that the attack on the church occurred. According to CNN, in a similar attack on November 30, Eritrean forces opened fire on Maryam Dengelat Church in Dengalat Village while hundreds of worshippers were celebrating Mass, killing dozens. The EOTC deployed a task force to provide humanitarian assistance in Tigray, and one of its senior representatives denied these claims by international media. Local human rights groups could not confirm the allegations of these attacks without on-the-ground verification.

In August, there were reports that government security forces killed two imams and injured a third in Assasa and Shashemene towns in Oromia Region in the wake of protests on August 17 and 18 demanding the release of Oromo opposition politicians. In one of the attacks, the imam’s wife and three-month-old baby were also killed. The EIASC released a statement condemning the killings and expressed its disappointment with what it stated was the failure of government officials and the media to report on and condemn the killings.

In August, government security forces entered Qemer Mosque in Shashemene, Oromia Region, and injured a teacher and his student. In the same month, regional government security forces reportedly forcibly entered Kofele Mosque in Kofele, Oromia Region, and opened fire on the mosque while the Mmaghrib (sunset) prayer was underway. It was reported that no one was injured. The incidents took place during a period of unrest following the killing of Oromo singer and activist Hachalu Hundessa, during which some reported that authorities took “disproportionate” measures to control violence.

In June, the House of Peoples’ Representatives (lower chamber of parliament), during its regular proceedings approved into law two draft proclamations that conferred legal personality on the EIASC and the Evangelical Churches Fellowship of Ethiopia (ECFE) without the need for separate registration. Conferring legal status on the two faith groups marked a direct recognition of the groups as legal entities that may form organizations affiliated with them and exempted them from requirements of regular renewal that apply to civil society organizations.

Prime Minister Ahmed Abiy continued to engage religious leaders in his stated efforts to promote reconciliation among ethnic groups in the country. In May, he met with leaders of the EOTC, EIASC, Ethiopian Catholic Church, and ECFE and urged them to build stronger interfaith ties and to promote peace.

Section III. Status of Societal Respect for Religious Freedom

Several human rights groups stated that societal violence (locally referred to as “citizen-on-citizen violence”) was on the rise. Because ethnicity and religion are closely linked and because criminality also played a role, it was difficult to characterize many incidents as solely based on religious identity.

On September 6, 7, and 13, an unidentified armed group attacked several villages in Bulen, Guba, and Wembera woredas in the Metekel Zone of Benishangul Gumuz Region. The armed group stole livestock, ambushed travelers on roads, robbed communities, attacked churches, and killed approximately 160 persons. Mahibere Kidusan, an association under the EOTC, said the attackers killed 80 EOTC followers, burned down one church, caused 6,000 members to flee their communities, and forced followers to close their churches and remove all symbols that would identify them as Orthodox Christians. The EOTC and an Amhara-based opposition party said the attacks specifically targeted their followers. Regional government officials, however, said the attacks were not ethnically based because the perpetrators randomly stole cattle, committed extortion and robberies, and attacked residences in multiple communities that were home to several different ethnic and religious groups. The government deployed the Ethiopian National Defense Force to restore calm and established a task force to investigate the violence. On September 28, the Ethiopian Monitor daily news website reported 45 regional officials were dismissed for failing to carry out their duties and that 10 of these officials were under investigation. At the end of the year, the incident remained under investigation, and the identity and motivation of the attackers remained unconfirmed.

Following the June 29 killing in Addis Ababa of popular singer and Oromo nationalist Hachalu Hundessa, widespread violence occurred in Oromia Region and parts of Addis Ababa. Among the areas most affected by the violence were the towns of Arsi, Assasa, Sahshemene, Bale Robe, Ginir, Asebot, Chrio, and Awedaye. The EHRC estimated that 123 persons were killed from June 29 to July 2. On August 26, the EOTC released a statement saying that 67 of its followers were specifically targeted, based on an investigation carried out by the Church in the affected areas in the Oromia region. The EHRC and local NGOs also conducted investigations and reported that groups of youths in trucks had arrived at communities with lists of non-Oromos to target and that they also demanded residents’ identification. Watchdog groups also reported that some of the perpetrators used ethnic slurs against those they attacked. A local NGO that conducted an assessment stated that the perpetrators used ethnic slurs when killing their victims, some of whom were Christian. According to the Barnabas Fund, a Christian Aid Agency, between Hachalu’s killing on June 29 and the beginning of September, groups of “Qeerroo” targeted and killed more than 500 Christians in Oromia Region. According to combined estimates of police from Oromia Region and Addis Ababa, however, 239 persons were killed – the police did not specify the victims’ religious affiliation or indicate a religious motivation. Observers had differing views concerning whether the attacks were religiously rather than ethnically motivated.

The Barnabas Fund reported that on November 1, 60 gunmen suspected to be members of the Oromo Liberation Army-Shane opened fire on a group of approximately 200 individuals in Gawa Qanqa Village, Oromia Region, killing at least 54 of them. According to the Barnabas Fund, most of those killed were ethnic Amhara, who are predominantly Christian. Some observers also said the attacks were ethnically and not religious motivated. Soon after the killings, approximately 200 families fled the area according to regional police.

According to media, on January 19 to 20, clashes between youths resulted in several deaths and destruction of property during the EOTC’s Epiphany celebrations in Dire Dawa, Harar, and Abomssa in the Arsi Zone of Oromia Region. On January 19, in Harar, youth groups believed to be predominantly Muslim blocked EOTC processions on the eve of the Epiphany holiday. On January 20, groups of Christian youth attacked Muslim-owned businesses, homes, and vehicles in Harar. Individuals in that city spray painted Coptic crosses on vehicles outside of a mosque. Similar violence occurred on January 19 in Dire Dawa, where 21 followers of the EOTC were wounded by gunfire and one individual died after being attacked with rocks. The attacks were followed by vandalism of vehicles, houses, and businesses. Fourteen police officers were beaten and injured trying to stop the confrontation. During the same period, a group of local youths attacked EOTC followers in Abomssa, killing two. Christian youths killed one of the attackers; other youths targeted Christian-owned property, cattle, and businesses and wounded several individuals. Arsi Zone police reported that 19 individuals, including 15 security personnel, suffered minor injuries and a mosque as well as public and private property were destroyed. Federal Police intervened to defuse tensions.

Media outlets reported that on March 10, a group of Orthodox Christians in the town of Enewari in the northern part of the country severely beat a group of Protestant Christian missionaries who were proselytizing and providing basic medical care to the community. The missionaries took refuge in a nearby hospital; local and regional police responded to the incident and provided an armed escort from the area. The same day, an EOTC youth group robbed and burned the Full Gospel Church, a Protestant church not associated with the missionaries. Media outlets reported a similar incident in the town of Jeru in the northern part of the country, in which EOTC members attacked Protestant Christians, and burned their church to the ground.

In July, Afrobarometer conducted a survey regarding freedom, human rights, and governance. The survey randomly sampled 2,500 adults in nine Ethiopian regions. It found that 75 percent of the respondents had trust in religious leaders, who were judged the most trustworthy of the 12 societal and governmental groups measured. Religious leaders were followed by traditional leaders, the National Defense Force, and Prime Minister Abiy.

In October, the first Islamic bank in the country, ZamZam Bank, obtained a license from the national banking regulator to provide Islamic banking activities. ZamZam Bank became the first officially recognized institution to specifically offer financial services and products that comply with Islamic law following action in 2019 by the National Bank of Ethiopia and the House of People’s Representatives to establish the legal and procedural framework for the establishment of Islamic banking.

Religious leaders and organizations played key roles in peacebuilding, according to scholars and activists. Before the Ethiopian New Year celebration on September 11, the Patriarch of the EOTC, the Cardinal of the Catholic Church, the President of the EIASC, and the secretary general of the ECFE all conveyed messages calling for unity and peace. On June 16, a 52-member delegation of the IRCE traveled to Tigray to mediate growing disagreements and political disputes between the Tigray regional government and the federal government. In July, Oromia Region imams worked closely with communities afflicted by violence after the killing of the nationalist singer Hachalu Hundessa to restore calm and prevent incitement to violence.

The EIASC expressed continued concern about what it said was the influence of foreign Salafist groups within the Muslim community. In one example, the EIASC accused foreign Salafist groups of forcibly taking control of local mosques. The EIASC said it continued to hold these foreign groups responsible for the exacerbation of tensions between Christians and Muslims and within the Muslim community.

Section IV. U.S. Government Policy and Engagement

The Secretary of State met with the IRCE in February to discuss the important role that religious leaders play in social cohesion and to understand how the IRCE is engaging communities to decrease tensions before the national elections. The Ambassador hosted an iftar with Muslim community leaders during Ramadan and made remarks in which he highlighted the importance of religious freedom and tolerance as well as the joy of peaceful and supportive coexistence. The embassy reached out to key religious leaders in July during the violence surrounding the killing of Hachalu Hundessa to call for calm. The embassy also reached out to religious leaders in Beninshangul Gumuz in September to ascertain if churches were attacked and whether the attacks on certain communities were ethnically or religiously motivated.

The embassy supported peacebuilding and reconciliation dialogues at Jimma, Haramaya, Ambo, Bahir Dar, and Gondar Universities as part of its strategy to promote dialogue to prevent and reconcile conflicts. The project assembled students from diverse ethnic, religious, and political and ideological groups to engage in structured and intensive dialogue on diversity, including religious diversity, and to learn to build social cohesion through mutual trust and understanding. The embassy also funded a program to build religious cohesion with more than 25 influential community and religious leaders in Harar, Dire Dawa, and Jijiga. The project’s goal was to identify and mitigate violent conflict, create strategies for preventing electoral violence and developing community peacebuilding coalitions, and promote religious tolerance.

The embassy helped the IRCE translate and print its Amharic-language peace promotion training manuals into English and Afan-Oromo to expand the use of the manual and IRCE’s reach in conflict resolution initiatives.

Mozambique

Executive Summary

The constitution provides for the right to practice or not to practice religion freely and prohibits discrimination based on religion. These and other rights may temporarily be suspended or restricted only in the event of a declaration of a state of war, siege, or emergency. The constitution prohibits political parties from using names or symbols associated with religious groups. Religious groups have the right to organize, worship, and operate schools. According to local organizations, as an Islamic State-affiliated group intensified attacks in Cabo Delgado Province, residents in the province who appeared to be Muslim continued to face risk of detention by police and armed forces. Nongovernmental organizations (NGOs), news media outlets, and human rights organizations strongly criticized what they termed the government’s sometimes heavy-handed response as exacerbating existing grievances among historically marginalized majority-Muslim populations. In August, after the Bishop of Pemba in northern Mozambique faced social media threats for criticizing the government’s failure to protect civilians in Cabo Delgado, President Filipe Nyusi met with him and expressed appreciation for his efforts to assist displaced civilians. The draft religious freedom law that the government proposed in 2019 remained pending in parliament at year’s end. If approved, it would require religious groups to have a minimum of 500 followers in order to register with the Ministry of Justice.

Religious leaders at the national and provincial level continued to call for religious tolerance and condemned the use of religion to promote violence. As in previous years, as the conflict in Cabo Delgado worsened, Muslim and Christian leaders continued to condemn violence as a means of political change, and Muslim leaders emphasized that religious-based violence that invoked Islam was inconsistent with tenets of the faith.

The Ambassador discussed the escalating attacks in Cabo Delgado with President Nyusi, the Minister of Justice, and other high-level officials. Among other messages, he noted the continued need to engage partners from the religious community to address effectively the ongoing violence. The U.S. government continued to implement activities in Cabo Delgado to improve faith-based community resilience and work with religious leaders to counter extremist messaging.

Section I. Religious Demography

The U.S. government estimates the total population at 30.1 million (midyear 2020 estimate). According to 2019 government census data, 26.2 percent of citizens are Roman Catholic, 18.3 percent Muslim, 15.1 percent Zionist Christian, 14.7 percent evangelical/Pentecostal, 1.6 percent Anglican, and 4.7 percent Jewish, Hindu, and Baha’i. The remaining 19.4 percent did not list a religious affiliation. According to Christian and Muslim religious leaders, a significant portion of the population adheres to syncretic indigenous religious beliefs, characterized by a combination of African traditional practices and aspects of either Christianity or Islam, a category not included in government census figures. Muslim leaders continued to state that their community accounts for 25-30 percent of the total population, a statistic frequently reported in the press. The Muslim population is concentrated in the northern part of the country.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution defines the country as a secular state. It prohibits religious discrimination, provides for the right of citizens to practice or not practice a religion, and stipulates that no individual may be deprived of his or her rights because of religious faith or practice. Political parties are constitutionally prohibited from using names or symbols associated with religious groups. The constitution protects places of worship and the right of religious groups to organize, worship, and pursue their religious objectives freely and to acquire assets in pursuit of those objectives. The constitution recognizes the right of conscientious objection to military service for religious reasons. These and other rights may temporarily be suspended or restricted only in the event of a declaration of a state of war, siege, or emergency, in accordance with the terms of the constitution.

The law requires all NGOs to register with the Ministry of Justice, Constitutional, and Religious Affairs. Under the law, “religious organizations” are charities or humanitarian organizations, while “religious groups” refer to particular denominations. Religious groups register at the denominational level or congregational level if they are unaffiliated. Religious groups and organizations register by submitting an application, providing identity documents of their local leaders, and presenting documentation of declared ties to any international religious group or organization. There are no penalties for failure to register; however, religious groups and organizations must show evidence of registration to open bank accounts, file for exemption of customs duties for imported goods, or submit visa applications for visiting foreign members.

An accord between the national government and the Holy See governs the Catholic Church’s rights and responsibilities in the country. The agreement recognizes the Catholic Church as a “legal personality” and recognizes the Church’s exclusive right “to regulate ecclesiastical life and to nominate people for ecclesiastical posts.” The agreement requires Catholic Church representatives to register with the government to benefit from the Church’s status. The accord also gives the Catholic Church the exclusive right to create, modify, or eliminate ecclesiastical boundaries; however, it stipulates that ecclesiastical territories must report to a Church authority in the country.

The law permits religious organizations to own and operate schools. The law forbids religious instruction in public schools.

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

Government Practices

During the year, attacks by Islamic State-Mozambique (IS-M) in Cabo Delgado escalated in intensity and complexity as they spread across the northern districts of the province. In this context, in an attempt to control the situation and stem the tide of violence, police arbitrarily arrested many individuals because they appeared to be Muslim by their clothing or facial hair, according to national Islamic organizations and other media reports.

Some NGOs, news media outlets, and human rights organizations strongly criticized the government’s response, including mass arrests, as exacerbating existing grievances of the historically marginalized Muslim-majority populations. As the attacks occurred in a Muslim-majority area, many civilian victims were Muslim as well, according to observers and administrators at camps for internally displaced persons.

IS-M publicly pledged allegiance to ISIS in June 2019. An ISIS press release in June reported that IS-M had affiliated with its Islamic State-Central African Province and claimed responsibility for more than 30 attacks since then. According to analysts, young men returning from studying Islamic teachings abroad following a more “austere” form of Islam than historically practiced in the country helped contribute to the radicalization of youth.

Reporting on the attacks remained limited and was often characterized as unreliable due to a strong security force presence, electricity and cell network blackouts, and what journalists termed a government-imposed media blackout in the region.

On August 31, President Nyusi met with the Bishop of Pemba, Luis Fernando Lisboa, who had faced social media threats from government supporters after he criticized the government’s response in Cabo Delgado. After the meeting, President Nyusi called Lisboa “our bishop” and emphasized the importance of dialogue and collaboration with the Catholic Church to help address the humanitarian crisis caused by the conflict. Muslim leaders also expressed concern regarding the growing humanitarian crisis in Cabo Delgado.

In April, the government suspended all religious services, among other public and private gatherings, pursuant to a state of emergency (SOE) order issued to prevent the spread of COVID-19, but it relaxed these restrictions in August to permit gatherings of no more than 50 persons. Local media reported that several religious leaders were arrested and fined for violating the SOE, and in one instance for hosting a large gathering of students at a religious school in the central province of Sofala. Observers indicated that SOE religious enforcement was not targeted against a particular religion but was enforced across all religious groups. A faith-based NGO reported that prior to resumption of religious services, the Minister of Health hosted religious leaders to discuss future steps and to share information on safely resuming services, consistent with the legal requirements, including a ban on persons younger than 18 and older than 65 attending services. The government established a commission that included Muslim and Christian religious leaders to monitor and inspect venues that had applied to resume services.

Religious leaders continued to express concern that a draft law on religious practices, proposed in 2019 that was still pending in parliament at year’s end, could prevent religious groups that have fewer than 500 followers from registering with the Ministry of Justice. Leaders of small religious communities expressed concern that the registration requirement would prevent them from registering their organizations. According to a religious leader, the draft law would also require followers to have their identities attested by a notary, which would create an administrative barrier to religious practice.

Section III. Status of Societal Respect for Religious Freedom

Although IS-M fighters said they targeted Christians and Christian villages, reporters and local aid workers stated that in practice they made little distinction among their victims. Media reports indicated that IS-M targeted both Muslim and Christian communities. They occupied entire communities and burned religious and government structures, including in May when four Catholic priests fled to Tanzania after their mission was burned. On September 6, local media reported that IS-M fighters released two Brazilian nuns who had been kidnapped by IS-M; their release was facilitated by representatives of the Catholic Church, in cooperation with the government.

Prominent Muslim leaders continued to condemn the attacks in the northern part of the country, stating that the strict version of Islam preached by those allegedly responsible was not in line with the country’s traditional Islamic culture and practice.

Civil society and religious organizations conducted outreach to promote religious tolerance during the year. An interfaith group of leaders led an effort to provide food to needy families during the COVID-19 pandemic, distributing more than 50 tons of meat in several places around the country, in churches, mosques, and community centers. A September 26 interreligious prayer ceremony of Muslim and Christian leaders called for interfaith peace as a key component of economic and political development.

A coalition of religious groups from the northern provinces of Cabo Delgado, Nampula, and Niassa, and led by Bishop Luiz Fernando Lisboa and Islamic leader Nassuralah Dula, formed an interfaith network in November to support displaced civilian populations affected by the violence and to discuss resolution of the conflict.

On December 10, the Community of Sant’Egidio hosted a group of interreligious and civil society leaders in a symposium that focused on social harmony and cohesion.

Section IV. U.S. Government Policy and Engagement

The Ambassador engaged President Nyusi, Minister of Defense Jaime Neto, Minister of Justice Helena Kida, Interior Minister Amade Miquidade, and other senior officials on the escalating violence in the northern region. Among other messages, he noted the continued need to engage partners from the religious community to address effectively the violence.

Through a series of outreach initiatives, the Ambassador and embassy officers discussed the importance of religious tolerance to promote peace and security with leaders and representatives of religious groups.

The embassy engaged in digital outreach on social media during Ramadan and Eid al-Adha, welcoming continued engagement to achieve shared goals, commending their resilience in finding creative ways to celebrate during the pandemic, and encouraging continued observance of COVID-19 prevention measures during holiday celebrations.

Nigeria

Executive Summary

The constitution bars the federal and state governments from adopting a state religion, prohibits religious discrimination, and provides for individuals’ freedom to choose, practice, propagate, or change their religion. The constitution provides for states to establish courts based on sharia or customary (traditional) law in addition to common law civil courts, although civil courts have preeminence over all other courts. Sentences may be appealed from sharia and customary courts to civil courts. In addition to civil courts, sharia courts function in 12 northern states and the Federal Capital Territory. Customary courts function in most of the 36 states. General insecurity throughout the country’s regions increased during the year: a terrorist insurgency in the North East; brazen kidnapping and armed robbery rings in the North West and southern regions; militant groups and criminal gangs in the South South region; and conflict between farmers and herders over access to land in the North Central region. There were incidents of violence involving predominantly Muslim Fulani herders and settled farmers, predominantly Christian but also Muslim, in the North Central and North West regions. The government continued ongoing security operations and launched additional operations that it stated were meant to stem insecurity created by armed criminal gangs and violent conflict over land and water resources that frequently involved rival ethnic groups. Various sources said the government did not take significant measures to combat insecurity throughout the country; the International Crisis Group said that state governments relied heavily on armed vigilante groups to help quell the violence, which it said was counterproductive. Some said this lack of government response exacerbated insecurity and failed to address underlying causes. A report by the Armed Conflict Location and Event Data Project (ACLED) stated the presence of state forces was “too inconsistent and limited to protect or support communities, or mitigate and suppress violence.” The government continued its detention of Sheikh Ibrahim El-Zakzaky, head of the Islamic Movement of Nigeria (IMN), a Shia organization, and his wife despite a December 2016 court ruling that they be released by January 2017. All the other members of IMN arrested during the 2015 clash with the military were released by February. On September 29, the Kaduna State High Court rejected a motion filed by El-Zakzaky and his wife to dismiss the case. The court adjourned the case to November and later to January 2021. During the year authorities arrested and detained two individuals under blasphemy laws: Yahaya Sharif-Aminu, sentenced to death for blasphemy on August 10, and 16-year-old Umar Farouq, sentenced to 10 years of imprisonment. Authorities detained Mubarak Bala, head of the Humanist Association of Nigeria, in April without filing any charges, although his attorneys stated they believed he was being held on charges related to allegations of insulting Islam on Facebook. The government at both the federal and state levels put temporary limitations on public gatherings, including religious services, in response to the coronavirus pandemic. Most churches and mosques throughout the country closed in April and May, during which time state governments arrested both Christian and Muslim leaders for violating lockdown orders. Beginning in June, the government’s easing of lockdown restrictions included reopening religious houses of worship with prevention measures in place.

Terrorist groups including Boko Haram and ISIS-West Africa (ISIS-WA) attacked population centers and religious targets and maintained a growing ability to stage forces in rural areas and launch attacks against civilian and military targets across the North East, according to observers. The groups continued to carry out a range of attacks targeting the local civilian population, including churches and mosques.

Violent conflicts between predominantly Muslim Fulani herdsmen and predominantly Christian farmers in the North Central states continued throughout the year. Some religious groups and nongovernmental organizations (NGOs) continued to express concern that this conflict had religious undertones. In addition to religious differences, local authorities, scholars, and regional experts pointed to ethnicity, politics, criminality, lack of accountability and access to justice, and increasing competition over dwindling land resources as among the key drivers of the violence. Attacks and killings attributed to Muslim Fulani herdsmen continued during the year. According to ACLED data, total civilian deaths numbered 2,454 during the year, compared with 2,198 in 2019 and 3,106 in 2018. Some domestic and international Christian groups stated that Muslim Fulani herdsman were targeting Christian farmers because of their religion. Local Muslim and herder organizations said unaffiliated Fulani were the targets of Christian revenge killings. Local and international NGOs and religious organizations criticized what they said was the government’s inability or unwillingness to prevent or mitigate violence between Christian and Muslim communities. Christian organizations reported several cases during the year of Muslim men kidnapping young Christian girls and forcing them into marriage and conversion to Islam.

The U.S. embassy, consulate general, and visiting U.S. government officials voiced concern over abuses and discrimination against individuals based on religion and religious tensions in the country in discussions throughout the year with government officials, including the Vice President, cabinet secretaries, and National Assembly members. Embassy and consulate general officials further strengthened their engagement on religious freedom issues with a wide range of religious leaders and civil society organizations, emphasizing the importance of interfaith relationships. The Ambassador and other senior embassy officials engaged with various religious groups throughout the year and delivered remarks on the importance of the respect for religious freedom at large religious gatherings. To mark Religious Freedom Day on January 16, the Ambassador hosted an interfaith roundtable with religious leaders to discuss issues of peace and security and to promote religious freedom. In July, the embassy held a roundtable with prominent religious leaders from different churches and dioceses in the country and discussed the violence occurring in the country, providing an overview of challenges and opportunities for affected communities. Interfaith discussions sought to identify areas of consensus and narrow the gap between competing narratives over the drivers of conflict in the country. Embassy officials and the Counselor of the Department of State met with religious leaders to discuss religious freedom and security during his visit in October.

On December 2, 2020, in accordance with the International Religious Freedom Act of 1998, as amended, the Secretary of State designated Nigeria a “Country of Particular Concern” for having engaged in or tolerated particularly severe violations of religious freedom and announced a waiver of sanctions that accompany designation in the “important national interest of the United States.”

Section I. Religious Demography

The U.S. government estimates the total population at 214 million (midyear 2020 estimate). While there are no official indicators of religious affiliation in the country, the Pew Global Religious Futures report estimates it is roughly evenly divided between Muslims and Christians, while approximately 2 percent belong to other or no religious groups. Many individuals syncretize indigenous animism with Islam or Christianity.

A 2010 Pew report found 38 percent of the Muslim population self-identifies as Sunni, the vast majority of whom belong to the Maliki school of jurisprudence, although a sizable minority follows the Shafi’i school of fiqh. The same study found 12 percent of Muslims in the country self-identify as Shia, with the remainder declining to answer or identifying as “something else” (5 percent) or “just a Muslim” (42 percent). Included among the Sunnis are several Sufi brotherhoods including Tijaniyyah, Qadiriyyah, and Mouride. There are also Izala (Salafist) minorities and small numbers of Ahmadi and Kalo Kato (Quraniyoon) Muslims. A 2011 Pew report found roughly one quarter of Christians are Roman Catholic and three quarters Protestant, with small numbers of Orthodox or other Christian denominations. Among Protestant groups, the Anglican, Baptist, and Presbyterian Churches maintain the largest populations, while evangelicals, Pentecostals, Anabaptists (Church of the Brethren in Nigeria), Methodists, Seventh-day Adventists, New Apostolics, The Church of Jesus Christ of Latter-day Saints, and Jehovah’s Witnesses report tens of thousands of adherents each. Other communities include Baha’is, Jews (both internationally recognized and unrecognized, as well as significant numbers of other Judaic-oriented groups), Hindus, Sikhs, Buddhists, animists, and individuals who do not follow any religion.

The Hausa, Fulani, and Kanuri ethnic groups are most prevalent in the predominantly Muslim North West and North East regions. Significant numbers of Christians, including some Hausa, Fulani, and Kanuri, also reside in the North East and North West. Christians and Muslims reside in approximately equal numbers in the North Central and South West regions, including Lagos, where the Yoruba ethnic group – whose members include both Muslims and Christians – predominates. In the South East and South South region, where the Igbo ethnic group is dominant, Christian groups, including Catholics, Anglicans, and Methodists, constitute the majority. In the Niger Delta region, where ethnic groups include Ijaw, Igbo, Ogoni, Efik, Ibibio, and Uhrobo, among others, Christians form a substantial majority; a small but growing minority of the population is Muslim. Evangelical Christian denominations are growing rapidly in the North Central and South East, South South, and South West regions. Ahmadi Muslims maintain a small presence in several cities, including Lagos and Abuja. The Shia Muslim presence is heavily concentrated in the North West region states of Kaduna, Katsina, Sokoto, Zamfara, and Kano.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution stipulates neither the federal nor the state governments shall establish a state religion and prohibits discrimination on religious grounds. It provides for freedom of thought, conscience, and religion, including the freedom to change one’s religion and to manifest and propagate religion “in worship, teaching, practice, and observance,” provided these rights are consistent with the interests of defense, public safety, order, morality, or health, and protecting the rights of others. The constitution also states it shall be the duty of the state to encourage interfaith marriages and to promote the formation of associations that cut across religious lines and promote “national integration.” It prohibits political parties that limit membership based on religion or have names that have a religious connotation. The constitution highlights religious tolerance, among other qualities, as a distinct component of the “national ethic.”

The constitution provides for states to establish courts based on sharia or customary (traditional) law, in addition to common law civil courts, although civil courts have preeminence over all other courts. Sentences may be appealed from sharia and customary courts to civil courts. In addition to civil courts, sharia courts function in 12 northern states and the Federal Capital Territory. Customary courts function in most of the 36 states. The nature of a case and the consent of the parties usually determine what type of court has jurisdiction. The constitution specifically recognizes sharia courts for noncriminal proceedings; such courts do not have the authority to compel participation by non-Muslims or Muslims. At least one state, Zamfara, requires sharia courts to hear noncriminal cases in which all litigants are Muslim and provides the option to appeal any decision to the common law court. Non-Muslims have the option to have their cases tried in civil or sharia courts.

In addition to noncriminal matters, sharia courts also hear criminal cases if both the complainant and defendant are Muslim and agree to the venue. Despite constitutional language supporting only secular criminal courts and the prohibition against involuntary participation in sharia criminal courts, a Zamfara State law requires a sharia court hear all criminal cases involving Muslims in that state. Sharia courts may pass sentences based on the sharia penal code, including for serious criminal offenses for which the Quran and Islamic law provide hudud punishments such as caning, amputation, and stoning. Defendants have the right to challenge the constitutionality of sharia criminal statutes through common law appellate courts. The highest appellate court for sharia-based decisions is the Supreme Court, staffed by common law judges who, while not required to have any formal training in the sharia penal code, may seek advice from sharia experts. Included in the sharia laws are blasphemy laws which can carry sentences up to and including the death penalty, though the secular court system has historically vacated such sentences on appeal.

In the states of Kano and Zamfara, state-sanctioned Hisbah Boards regulate Islamic religious affairs and preaching, license imams, and attempt to resolve religious disputes between Muslims in those states. The states of Bauchi, Borno, Katsina, and Yobe maintain state-level Christian and Muslim religious affairs ministries or bureaus with varying mandates and authorities, while many other state governors appoint interfaith special advisers on religious affairs.

On August 7, President Muhammadu Buhari signed into law the Companies and Allied Matters Act of 2020 (CAMA), which streamlines procedures for and increases the ease of doing business in the country by outlining management responsibilities of businesses and organizations. The law contains provisions that, according to some legal scholars, could place some smaller religious organizations under the administrative control of the government.

Both federal and state governments have the authority to regulate mandatory religious instruction in public schools. The constitution prohibits schools from requiring students to receive religious instruction or to participate in or attend any religious ceremony or observance pertaining to any religion other than their own. State officials and many religious leaders stated that students have the right to request a teacher of their own religious beliefs to provide an alternative to any instruction offered in a religion other than their own. The constitution also states that no religious community shall be prevented from providing religious instruction to students of that community in any place that community wholly maintains.

Several states have laws requiring licenses for preachers, places of worship, and religious schools of registered religious groups. In Katsina State, the law establishes a board with the authority to regulate Islamic schools, preachers, and mosques, including by issuing permits, suspending operations, and imprisoning or fining violators. The Katsina law stipulates a punishment of one to five years in prison, a fine of up to 500,000 naira ($1,300), or both for operating without a license.

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

Government Practices

Numerous fatal intercommunal clashes continued throughout the year in the North Central region between predominantly Christian farmers from various ethnic groups and predominantly Muslim Fulani herders. The government undertook 20 targeted military operations whose aim it stated was to root out bandits and armed gangs in the region and to arrest perpetrators of communal and criminal violence, but multiple sources stated that the government measures were largely reactive and insufficient to address the violence.

According to multiple academic and media sources, banditry and ideologically neutral criminality was the primary driver of violence in the North West region, although religious figures and houses of worship were often victims. The government launched additional security operations in the North West region that it stated were meant to stem insecurity created by armed criminal gangs and violent conflict over land and water resources, which frequently involved predominantly Muslim Fulani herders and settled farmers, who were both Muslim and Christian.

Various sources stated the government did not take significant measures to combat insecurity, including ethnoreligious violence, throughout the country. The NGO International Crisis Group said in a report released during the year, “A further factor that has exacerbated violence in the North West is the state authorities’ negligence in dealing with the crisis.” The report said that many state governments relied primarily on arming vigilante groups to counter the violence, which it said was counterproductive. An ACLED report stated, “Responding to communal violence is not a priority of Nigeria’s state forces. A lack of government engagement leads to an increased reliance on local vigilante groups, and in turn, an increased accessibility to arms. Despite increasing their activity substantially since 2015, the overall presence of state forces is too inconsistent and limited to protect or support communities or mitigate and suppress violence.”

In a speech given at the funeral of Michael Nnadi, a Catholic seminary student killed by gang members in Kaduna State on January 31, Catholic Bishop of Sokoto Matthew Kukah commented on the situation in the northern part of the country, saying the government and what he called “the northern Muslim elite” was largely to blame for violence and poverty, especially affecting Christians. In his address he said, “We are being told that this situation has nothing to do with religion. Really? It is what happens when politicians use religion to extend the frontiers of their ambition and power…By denying Christians lands for places of worship across most of the northern states, ignoring the systematic destruction of churches all these years, denying Christians adequate recruitment, representation and promotions in the State civil services, denying their indigenous children scholarships, marrying Christian women or converting Christians while threatening Muslim women and prospective converts with death, they make building a harmonious community impossible.”

On March 19, Sultan of Sokoto Sa’ad Abubakar III stated at a Nigerian Interreligious Council (NIREC) meeting, “We have been reading and hearing reports about the persecution of Christians in Nigeria and I keep asking myself how? Christians are being killed, Muslims are also being killed and they are all lives created by God. For me, there is no persecution of anybody in this country. If you claim there is a persecution of Christians in Nigeria, there would also be claims of persecution of Muslims, but that would not solve the problem. People claim they are denied places to build mosques, churches in some parts of the country. But the right thing to do in such cases is to approach relevant authorities and not to make claims of persecution. I can quote from now till the next 100 years of things that have been done or not done to Muslims, but we usually approach relevant authorities in ways that we believe would bring solutions to the problems.”

Some religious freedom activists said the Buhari administration was sympathetic to foreign Fulanis and that many state governors made it easy for foreign Fulanis to receive documents referring to one’s ancestral home that could facilitate access to government services or certain privileges, which compounded resource disputes and sectarian conflict. Some civil society representatives protested President Buhari’s appointment of primarily Muslim northerners to high-level positions. They said there was a culture of impunity in the country and a lack of accountability for those who commit mass civilian killings.

In June, the UK Parliament’s All-Party Parliamentary Group for International Freedom of Religion or Belief released a report, Nigeria: Unfolding Genocide?, in which the group stated, “Another of the main drivers of the escalating violence is the Nigerian Government’s inability to provide security or justice to farmer or herder communities.” The report stated the parliamentary group agreed with Amnesty International’s conclusion that “failure to protect communities, as well as cases of direct military harassment or violence, combined with an unwillingness to instigate legitimate investigations into allegations of wrongdoing, ‘demonstrate, at least, willful negligence; at worst, complicity’ on the behalf of some in the Nigerian security forces.” The government responded in August by welcoming the report as well as “inputs that would help any peaceful coexistence of Nigerian citizens,” although it said it was “incorrect to assert that the government was doing nothing to address the intertwined threats” of farmer-herder clashes and Boko Haram terrorists. It also urged the authors of the report “to visit Nigeria, whether formally or informally, to discuss the points raised” in it.

According to media reports, Operation Sahel Sanity, one of multiple government paramilitary operations in the north, destroyed 197 of what it termed bandit hideouts, killed 220 bandits, arrested 892 suspects, and rescued 642 kidnap victims in the North West region during the second half of the year. Despite this, the reports said that government was unable to keep pace with the growing number and frequency of attacks, saying this was mostly because the security forces in the country were too few and spread too thin and bogged down in the northeast fighting Boko Haram and ISIS-WA. In November, President Buhari asked his chief of staff, Ibrahim Gambari, to engage with political, traditional, and religious leaders throughout the areas of the country that had seen outbreaks of violence to combat insecurity and engage with the country’s significant youth population. Following the National Governors’ Forum meeting on November 5, the 36 state executives committed to guidelines to engage with religious, traditional, and civil society leaders to “drive a common agenda and generate…support for security personnel who ensure the safety and wellbeing of all Nigerians.”

The government’s proscription of the IMN remained in place throughout the year, following a Federal High Court ruling in 2019 and the government’s subsequent banning of the IMN as an illegal organization. The government continued to emphasize that the IMN’s proscription “has nothing to do with banning the larger numbers of peaceful and law-abiding Shiites in the country from practicing their religion.”

Shia Rights Watch reported on January 23 that government forces used tear gas and firearms against protesters calling for the release of IMN head Sheikh Ibrahim El-Zakzaky, and authorities killed one protester and severely injured another.

Shia Rights Watch reported in June that the Federal High Court in Abuja awarded five million naira ($13,000) each for wrongful death to the families of three IMN members whom the police allegedly killed in July 2019. The judge also ordered the National Hospital to release the bodies of the three men. The body of a fourth individual, whom police also allegedly killed the same day, was not released but was kept in a different hospital.

An IMN spokesperson said police killed three IMN members during the group’s annual Ashura procession in Kaduna on August 24 and a further two died in clashes with police on August 30.

On August 24, an IMN spokesperson confirmed that all IMN members arrested in the 2015 Zaria clashes with the army except Sheikh Ibrahim El-Zakzaky and his wife had been released by February, despite a December 2016 court ruling that El-Zakzaky and his wife be released by January 2017. Local and international NGOs continued to criticize the lack of accountability for soldiers implicated in a December 2015 clash between the army and IMN members that, according to a Kaduna State government report, left at least 348 IMN members and one soldier dead, with IMN members buried in a mass grave. The Kaduna State High Court rejected El-Zakzaky’s motion to dismiss his and his wife’s case on September 29. On October 19, IMN members protested El-Zakzaky’s continued detention on the fifth anniversary of the violent clash with police in Zaria. On November 28, the High Court adjourned the case of El-Zakzaky and his wife to January 2021.

Blasphemy laws were part of the expanded sharia laws introduced between 1999 and 2000 in 12 Muslim majority states in the northern part of the country. Although in past years blasphemy laws were rarely, if ever, implemented, authorities arrested two individuals for blasphemy during the year. In September, a Kano State sharia court convicted and sentenced 16-year-old Farouq Omar, who had no legal representation at the time, to 10 years in prison and menial labor for committing blasphemy during an argument with a friend; after his case was reported in the press, Omar gained volunteer legal representation and his lawyers appealed the ruling. Various human rights groups and the United Nations Children’s Fund (UNICEF) condemned the judgment and called for its reversal. The same Kano State sharia court in August convicted and sentenced 22-year-old Yahaya Aminu-Sharif to death for blasphemy after he allegedly elevated a Tijaniyyah saint above the Prophet Mohammed in lyrics for a song he had written. Aminu-Sharif’s lawyers appealed the court’s decision. On April 28, authorities arrested Mubarak Bala, president of the Humanist Association of Nigeria, without charge. His attorneys said they believed it was related to Bala’s alleged insulting of Islam on social media. Bala was detained in a Kano prison without formal charges but was granted access to his lawyer in October. On December 21, the High Court ordered the police and other federal authorities to release Bala; however, because he was in Kano State custody, he remained in detention at year’s end.

Criminal groups committed crimes of opportunity, including kidnapping for ransom, armed robbery, and banditry in North West and South East regions. According to security experts, this criminal activity increased in volume, geographic scope, and attendant violence during the year. Clergy were often targeted as victims of these crimes, according to Christian organizations, because they are viewed as soft targets who often travel conspicuously without security in the evenings, are typically unarmed, have access to money, and generate significant media attention. While many churches, including the Catholic Church, formally refused to pay ransom, some communities raised money to ensure the return of their religious leaders. Family members of kidnap victims also sometimes paid ransom. Federal and state governments responded to increased criminality in the region with new security initiatives. The Nigerian Police Force increased the number of police checkpoints on major road networks. State governors across the regions ran local “community policing” operations to combat kidnappings, primarily through state-supported vigilante groups such as neighborhood watch groups, the Enugu Forest Guard, and the Abia State and Anambra State Vigilante Services. Media reports often said Fulani herdsmen were responsible for these attacks, particularly those in the South West region, but, according to analysts, most incidents were perpetrated by local armed criminal groups.

According to Muslim leaders in Nasarawa State and Benue State governor Samuel Ortom, there were groups of foreign Sahelian nomadic Mbororo pastoralists present in the country since 2017 who were often mistaken for indigenous Nigerian Fulani herdsmen. Christian leaders throughout the country criticized what they stated was a formal role that state governments played in welcoming the influx of these foreigners in a situation of increased levels of poverty and reduced job opportunities for permanent residents. Yoruba sociocultural groups, community leaders, and politicians in Oyo, Osun, and Ekiti States increasingly employed what sources stated was incendiary speech against the Mbororo, blaming them for a rise in crime and accusing the “invading herdsman” of looking to “Fulanize the south.”

The government at both the federal and state levels put temporary limitations on public gatherings, including religious services, in response to the coronavirus pandemic. Most churches and mosques throughout the country closed, but state governments arrested both Christian and Muslim leaders for violating lockdown orders. In March, both Christian and Muslim communities quickly complied when the government imposed quarantine measures; religious leaders said they underscored the necessity of staying home during Holy Week, including Easter, and the run-up to Ramadan. In Kaduna State, authorities arrested and arraigned two Christians on criminal disobedience charges on March 27 for attempting to hold church services, while three Muslims were charged with similar offenses on March 30 for holding congregational services in a mosque. Abuja officials arrested a prominent imam for violating stay-at-home orders but refrained from arresting a pastor who was preaching alone on camera at the Christ Embassy Church to worshipers online on Easter Sunday, April 12. In predominantly Christian Delta State, authorities arrested three pastors on Easter Sunday for violating lockdown orders issued the previous day. In Benue State, security personnel forcefully dispersed church services in remote areas where clergy disobeyed lockdown orders, although churches within city centers complied with the lockdown.

On July 8, police in Ohafia, Abia State, arrested Ifekwe Udo, the founder of the Assemblies of Light Bearer Greater Church of Lucifer, popularly known as the Church of Satan, for violating coronavirus pandemic lockdown directives. The following day, Christian youths stormed the church and demolished it. The town banished Udo in August after authorities released him from detention. At year’s end, he remained in exile in neighboring Imo State.

Beginning in June, the government’s easing of lockdown restrictions included reopening religious houses of worship that had pandemic prevention measures in place. In September, federal mandates limited public gatherings to no more than 50 persons in enclosed spaces. State-level mandates varied on the reopening of religious services as the pandemic progressed. In September, the Delta State government urged churches to hold multiple services to reduce the numbers of congregants at any one time in their buildings in compliance with modified coronavirus pandemic protocols. Due to the pandemic and Saudi Arabia’s closure of the Muslim holy places to international Hajj pilgrims, in August the National Hajj Commission of Nigeria announced that 90 percent of intending pilgrims declined a refund of their Hajj fare in lieu of a prepayment for the following year’s pilgrimage. The government similarly curtailed its sponsorship of Christian pilgrimages to Jerusalem in response to the pandemic.

On August 20, Jigawa State Hisbah authorities announced they had destroyed approximately 600 confiscated bottles of beer in Tundun Babaye village. In October, the Kano State government called for the arrest and prosecution of officials of the Nigerian Breweries company for arranging for the secret importation of beer, which is banned in the state on religious grounds.

Members of both Christian and Muslim groups continued to report some state and federal government laws discriminated against them. In August, the Anglican Church spoke against a newly enacted Anambra State law on burials that dictated the type, manner, and time of the religious service or rites and how they would be performed. The law was passed without the Church’s input, which it said violated the country’s constitution.

While CAMA, which President Buhari signed into law on August 7, neither specifically addresses nor exempts nonprofit, nongovernmental, or religious organizations nor contains language about religion, some NGOs and religious organizations raised concerns about the law. The Christian Association of Nigeria (CAN), the prominent umbrella organization of the country’s Christian groups, and NIREC criticized CAMA as possibly unconstitutionally infringing on freedom of association and religion by placing some smaller religious organizations under the administrative control of government. Under the new law, the federal government has broad and discretionary powers to withdraw, cancel, or revoke the certificate of any business or association; suspend and remove trustees (and appoint any one of their choice to manage the organization “in the public interest”); take control of finances of any association; and merge two associations without the consent and approval of their members. On August 31, Buhari denied CAMA had any intentional religious discrimination and called on CAN to propose amendments to the law. On October 5 he appealed to those who were aggrieved with some laws to be patient and seek reforms in line with democratic practices.

NIREC, headed by the Sultan of Sokoto and the president of CAN, met in March to discuss insecurity and the rise of crime in the country as well as the probable impact of COVID-19 on the lives of citizens. NIREC called on people of all religions to follow government health regulations and maintain calm.

State-level actors, including government, traditional, religious, and civil society organizations, regularly negotiated resolution of disputes. In September, religious and community leaders in the ethnically and religiously diverse Jos North Local Government Area in Plateau State pledged to live in peace and enhance economic development and tranquility following a two-day workshop organized by the African Initiative for Peace Building and Advancement. On October 14, Nasarawa State governor Abdullahi Sule, a Muslim, inaugurated the headquarters of the Evangelical Reformed Church of Christ in Alushi, calling on all Christians and Muslims in the diverse state to support his efforts to enhance peace, unity, and the development of Nasarawa.

Due to what sources stated was the promotion of peaceful coexistence by Plateau State governor Simon Lalong, in October, the Islamic Society of Removal of Innovation and Reestablishment of the Sunna (JIBWIS) began reconstruction of a mosque that had been demolished during sectarian riots in 2004 in the predominantly Christian state.

Actions of Foreign Forces and Nonstate Actors

According to estimates from the Council on Foreign Relations online Nigeria Security Tracker, Islamist terrorist violence killed 881 persons (including security forces and civilians) during the year. More than 22,000 persons, most of them children, remained missing as a result of the Boko Haram Islamist insurgency, according to an International Committee of the Red Cross statement in September.

Terrorist groups including Boko Haram and ISIS-WA attacked population centers and religious targets and maintained a growing ability to stage forces in rural areas and launch attacks against civilian and military targets across the North East, according to observers. The groups continued to carry out suicide bombings – many by drugging and forcing young women and girls to carry out the bombings – targeting the local civilian population, including churches and mosques. According to local media, on January 26, two girls blew themselves up outside a mosque in Borno State, killing two others and injuring 14 persons praying at the time. Local media further reported that on Christmas Eve, Boko Haram terrorists killed seven persons in a raid on a Christian village in Borno State and torched homes and a church.

In January, members of Boko Haram kidnapped, held for ransom, and later beheaded Reverend Lawan Andimi, a Christian pastor and chairman of a local chapter of CAN. Following the Andimi killing, President Buhari released an op-ed entitled, Buhari: Pastor Andimi’s faith should inspire all Nigerians. In January, Boko Haram released a video in which a child soldier shoots a prisoner identified as a member of the Church of Christ in Nations. In the video, the shooter said the killing was in retaliation for Christian atrocities against Muslims in the country. According to media reports in February, more than 100 Boko Haram militants opened fire on civilians, set fire to houses, and burned down at least five churches in Garkida, Adamawa State. At a press conference in February, Minister of Information and Culture Lai Mohammed said of Boko Haram and ISIS-WA, “They have started targeting Christians and Christian villages for a specific reason, which is to trigger a religious war and throw the nation into chaos.”

ISIS-WA activity along the Maiduguri-Damaturu highway, the main humanitarian artery from neighboring Yobe State into Borno, included screenings at illegal checkpoints in Borno with the purported aim of detaining Christians, off-duty security force personnel, and humanitarian workers. On October 29, a security-focused NGO stated that suspected ISIS-WA operatives abducted three passengers they reportedly identified as Christians. Two of the three individuals were local NGO staff workers who were believed to remain in captivity at year’s end.

On the sixth anniversary of the Boko Haram kidnapping of 276 pupils from the Chibok Government Girls Secondary School in April 2014, 112 remained in captivity, according to government and media reports.

At year’s end, Leah Sharibu, captured by ISIS-WA in February 2018, remained a captive, reportedly because she refused to convert to Islam from Christianity.

Section III. Status of Societal Respect for Religious Freedom

Numerous fatal clashes continued throughout the year in the North Central region between predominantly Christian farmers from various ethnic groups and predominantly Muslim herders of mostly Fulani ethnicity. Scholars and other experts, including international NGOs, cited ethnicity, politics, religion, lack of accountability and access to justice, increasing competition over dwindling land and water resources, population growth, soil degradation, and internal displacement from crime and other forms of violence as drivers that contributed to the violence. According to the U.S. Holocaust Memorial Museum’s December 2020 report Countries at Risk for Mass Killing 2020-21, “violence [in Nigeria] is being perpetrated by many groups with a variety of motivations (e.g., land disputes, banditry, ethnic grievances, etc.) and though some may share an ethnicity and many of these groups target civilians, we do not see sufficient evidence that they are working in coordination as part of a campaign against a particular group of civilians.” Several international and domestic experts noted that armed conflicts in the Sahel and Lake Chad Basin had altered grazing routes and brought foreign transhumance (movement of livestock) groups in contact with new communities, sometimes leading to conflict because they were unaware of preexisting agreements between the local herding and farming groups. According to the UN, demographic and ecological pressures also exacerbated crime and intercommunal strife in the North Central and southern regions of the country in recent years. According to ACLED data, total civilian deaths numbered 2,454 during the year, compared with 2,198 in 2019 and 3,106 in 2018.

Multiple Christian NGOs stated that religious identity was a primary driver of the conflict between Muslim herdsmen and Christian farmers.

The president of CAN, Reverend Samson Ayokunle, stated in a press conference on January 27 that the country was “under siege” by Boko Haram terrorists, Fulani terrorist herdsmen, bandits, and kidnappers “with a goal to Islamize Nigeria.” Ayokunle stated Muslim terrorists “have been going around invading predominantly Christian villages and towns…killing, maiming…and raping.” The Nigeria Supreme Council for Islamic Affairs reacted to what it said was Ayokunle’s inflammatory language and voiced concerns that CAN was playing politics, fearmongering, and fueling divisive attitudes throughout the country.

According to Morning Star News, Fulani herdsman burned down a pastor’s home and a church building on January 26 and 27 in Plateau State. Morning Star News reported that Fulani herdsman entered the home of Pastor Matthew Tagwaif of the Evangelical Church Winning All in Ngbra Zongo village, Plateau State on April 7 and killed the pastor and three others including a 10-year-old boy. According to Morning Star News, Fulani herdsman entered a church in Tegina Kabata village, Niger State, on April 12 in which a wedding was taking place. They abducted the bride and groom and several other persons in attendance. Five other Christians were also killed in a series of attacks in the village.

There were also incidents of violence involving predominantly Muslim Fulani herders and settled farmers, who were both Muslim and Christian, in the North West region. On November 20, hundreds of individuals described as bandits attacked a mosque in Zamfara State during Friday prayers, killing at least five worshippers and abducting 30 members of the congregation, including the imam and other prominent members of the community. Zamfara governor Bello Mohammed Matawalle publicly condemned the attack and successfully organized the release of 11 kidnap victims.

Media reported that gang members kidnapped four Catholic seminary students on January 8 in Kaduna State. The gang subsequently released three of the victims but killed 18-year-old Michael Nnadi on January 31. On April 25, the Nigerian Police Force announced the capture and arrest of the Nnadi’s alleged kidnappers and killers.

Media reported on October 5, armed bandits ransacked the St. Augustine Catholic Church in Benue State and robbed the parish priest and the church offertory at gunpoint. According to media reports, on September 29, 10 armed gang members entered a Pentecostal church in Akwa Ibom State during Sunday morning services and shot several parishioners.

On May 28, unknown gunmen abducted the CAN chairman of Nasarawa State, who was released unharmed several days later after a ransom of 20 million naira ($51,900) had been paid.

The Southern Kaduna Peoples Union (SOKAPU), an organization stating it represents Christians in the southern part of Kaduna State, said that violence and criminality were neglected throughout the state, suggesting that publicized security measures were mostly for “political optics” and only served a particular segment of the population. SOKAPU said the creation of emirates and appointment of Muslim emirs in predominantly Christian chiefdoms had heightened tensions in southern Kaduna.

Interfaith activists such as Christian Pastor James Wuye and Imam Muhammad Ashafa of the Kaduna Interfaith Center said the government was not doing enough to combat thuggery and violence in their communities. In response to interethnic communal violence in southern Kaduna State in July and August, the Sultan of Sokoto decried the unwarranted killings of hundreds of Muslims and Christians as “madness that has to be stopped immediately.” CAN president Reverend Ayokunle, noting the conflict was predominantly ethnic, said he was ready to partner with the Kaduna State government to ensure the swift end of the crisis.

On October 24, in the wake of “#EndSARS” (referring to the Special Antirobbery Squad [SARS] arm of police) protests against alleged police brutality, Christian Igbo youths allegedly killed 11 Muslims in Port Harcourt, Rivers State, and burned down the central mosque in Orlu, Imo State. In November, Enugu State governor Ifeanyi Ugwuanyi ordered the immediate rebuilding of two mosques that had been destroyed during the #EndSARS protests in the Nsukka Local Government Area in the predominantly Christian state.

On June 17, the Muslim organization Society for the Support of Islam, known as Jama’atu Nasril Islam (JNI), released a statement condemning the violent actions of Boko Haram in the country and criticizing the government for what it said was an insufficient response to stop the terrorist group. Several Christian leaders expressed support for JNI’s statement.

There were several reported cases of young Christian girls being kidnapped and forced to convert to Islam throughout the year. For example, media reported that a 17-year-old girl went missing in Kaduna State on January 5. According to the report, on January 7, several men came to her father’s house to tell him to attend a sharia court in which the judge read a predetermined judgment that the girl had to stay with her kidnappers. She later escaped, however, and returned to her parents. She said she had been kept in a locked room for more than a month and forced to convert to Islam. In April, media outlets reported there was outrage in the country concerning a video posted on social media showing the Kano State governor leading a Christian girl through the Islamic shahada prayer to show she accepted Islam. According to World Watch Monitor, a local source said the governor did not “force” anyone to convert to Islam but individuals instead came to him to convert. According to the Hausa Christians Foundation, six young women and an older married woman were kidnapped and forced to convert to Islam between March 23 and April 30. Five of the women were kidnapped in Kaduna State, one in Kano State, and one in Katsina State.

In May, a federal high court in Bayelsa State sentenced Yunusa Dahiru to 26 years in prison for abducting a Christian girl and forcing her to convert to Islam and marrying her in August 2015.

On February 2, CAN estimated that five million persons in 28 of the country’s 36 states answered its call for a three-day fast, concluding in a prayer walk, to protest the persecution of Christians.

Due to restrictions on religious gatherings put into place in response to the coronavirus pandemic, many religious groups moved to online services and some increased their followers through virtual means. Christian and Muslim leaders largely worked together to ensure their followers helped to prevent the spread of coronavirus while raising awareness of the hardship the lockdowns had on those who could not provide for their families. In Kaduna State, Christian clerics and their Muslim counterparts sent encouraging text messages of tolerance and brotherhood on Easter.

In October, the Bible Society of Nigeria inaugurated two new areas in Osun and Oyo States. In November, the Jewish worldwide Chabad-Lubavitch movement established a second emissary position in the country in Lagos in addition to a previously established one in Abuja.

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, 88 percent of Nigerian respondents considered religious freedom to be “very important,” ranking it among highest of their priorities for democratic principles of the nine tested.

Section IV. U.S. Government Policy and Engagement

Embassy and consulate general officials as well as visiting high-level U.S. government officials voiced concern over abuses and discrimination against individuals based on religion, including the effects of the COVID-19 pandemic in meetings throughout the year with government officials, including the Vice President, cabinet secretaries, and National Assembly members. They also addressed religious tensions and efforts to bring religious groups together with several state governors, religious leaders, and other officials throughout the country. They discussed government and government-supported grassroots efforts to reduce violence, combat insecurity, and promote religious freedom and interreligious tolerance.

Embassy and consulate general officials continued to promote religious tolerance and interfaith relationship-building with a wide range of religious leaders and civil society organizations. The Ambassador and other senior embassy officials engaged with various religious groups, including CAN, JNI, JIBWIS, and others throughout the year and delivered remarks on the importance of respect for religious freedom at large religious gatherings, such as the Interfaith Dialogue Forum for Peace’s Third Annual Peace Conference on Interreligious Dialogue: Strengthening the Culture of Peace, Reconciliation and Justice on January 22. To mark Religious Freedom Day on January 16, the Ambassador hosted an interfaith roundtable with religious leaders to discuss issues of peace and security and to promote religious freedom. In July, the embassy held a roundtable with prominent religious leaders from different churches and dioceses and discussed the violence occurring in the country, providing an overview of challenges and opportunities facing affected communities. In October, a visiting high-level delegation from the Department of State, led by the Counselor, met with various religious and government leaders to discuss the religious freedom environment. Interfaith discussions sought to identify areas of consensus and narrow the gap between competing narratives regarding the main drivers of conflict in the country.

The embassy funded peacebuilding programs in conflict-prone states such as Kaduna, Plateau, and Nasarawa. The programs trained leaders in farming and herding communities, including traditional, youth, religious, and female leaders, to build mechanisms to resolve tensions before they became violent conflicts. “Peace ambassadors” from embassy-funded projects continued to work to bridge the gap between victims, traditional/religious leaders, and the security apparatus in Kajuru, Kaduna State. During the months of the countrywide lockdown, they visited potential conflict areas to support victims of crisis, provided support to cushion the effects of the COVID-19 pandemic, and continued to promote dialogue among stakeholders to deter reprisal attacks and promote sustainable peace.

The embassy expanded activities to reduce violent conflicts in the affected religious communities by promoting social cohesion, religious freedom, and the ability to mitigate community disputes peacefully without degenerating into ethnoreligious conflict. It also intensified its work on religious freedom issues through an existing five-year program in six northwest and north central states. This activity provided interfaith dialogue training to leaders with the goal of building capacity among communities to manage disputes. The program produced English and Hausa-language radio programs designed to deepen community engagement in peacebuilding and preventing violent extremism.

On December 2, 2020, in accordance with the International Religious Freedom Act of 1998, as amended, the Secretary of State designated Nigeria a “Country of Particular Concern” for having engaged in or tolerated particularly severe violations of religious freedom and announced a waiver of sanctions that accompany designation in the “important national interest of the United States.”

South Sudan

Executive Summary

The transitional constitution provides for separation of religion and state, prohibits religious discrimination, and provides religious groups freedom to worship and assemble, organize themselves, teach, own property, receive financial contributions, communicate and issue publications on religious matters, and establish charitable institutions. In Juba, police detained a local religious leader in April for flouting COVID-19 social distancing regulations.

In July, a local militia in Jonglei State attacked an Anglican church compound, killing 31 persons, including the church’s dean and 14 women and children. The country’s network of religious groups remained a crucial source of stability in an otherwise unstable country, according to researchers and international nongovernmental organizations (NGOs). Religious leaders stated that a diverse network of Catholic, Protestant, and Muslim domestic and international organizations provided shelter from the fighting. Observers said that at times religious workers became targets for speaking out about what they believed to be the underlying causes of the conflict.

Embassy officials raised concerns with government representatives regarding conflict-related violence and its impact on religious workers. The U.S. Ambassador and other embassy representatives promoted religious freedom through discussions and outreach with religious leaders and civil society organizations, including an interfaith event for religious leaders in January.

Section I. Religious Demography

The U.S. government estimates the total population at 10.5 million (midyear 2020 estimate). The 2010 Pew-Templeton Global Religious Futures Project report estimated that Christians make up 60 percent of the population; followers of indigenous (animist) religions, 33 percent; and Muslims, 6 percent. Other religious groups with small populations include the Baha’i Faith, Buddhism, Hinduism, and Judaism. The country’s massive population displacement resulting from nearly a decade of conflict, as well as a large population of pastoralists who regularly migrate within and between countries, make it difficult to accurately estimate the overall population and its religious demography.

According to the South Sudan Council of Churches and the government Bureau of Religious Affairs, the principal Christian denominations are Roman Catholic, Episcopal, Presbyterian, Pentecostal, Sudan Interior, Presbyterian Evangelical, and African Inland Churches. Smaller populations of Eritrean Orthodox, Ethiopian Orthodox, Coptic Orthodox, Greek Orthodox, members of The Church of Jesus Christ of Latter-day Saints, Seventh-day Adventists, and Jehovah’s Witnesses are also present. Many of those who adhere to indigenous religious beliefs reside in isolated parts of the country; a substantial part of the population in these areas also combines Christian and indigenous practices.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The transitional constitution stipulates the separation of religion and state. It prohibits religious discrimination, even if the President declares a state of emergency. It states that all religions are to be treated equally and that religion should not be used for divisive purposes.

The transitional constitution provides for the right of religious groups to worship or assemble freely in connection with any religion or belief, solicit and receive voluntary financial contributions, own property for religious purposes, and establish places of worship. The transitional constitution also provides religious groups the freedom to write, issue, and disseminate religious publications; communicate with individuals and communities on matters of religion at both the national and international levels; teach religion in places “suitable” for this purpose; train, appoint, elect, or designate by succession their religious leaders; and observe religious holidays.

The government requires religious groups to register with the state government where they operate. Religious groups with associated advocacy and humanitarian or development organizations must also register with the Ministry for Humanitarian Affairs through the Relief and Rehabilitation Commission. Faith-based organizations are required to provide their constitution; a statement of faith documenting their doctrines, beliefs, objectives, and holy book; a list of executive members; and a registration fee of $3,500 (which all humanitarian organizations must pay, including faith-based ones). This requirement, however, is not strictly enforced, and many churches operate without registration. International faith-based organizations are required also to provide a copy of a previous registration with another government and a letter from the international organization commissioning its activities in the country.

The transitional constitution specifies that the regulation of religious matters within each state is the executive and legislative responsibility of the state government. It establishes the responsibility of government at all levels to protect monuments and places of religious importance from destruction or desecration.

The transitional constitution allows religious groups to establish and maintain “appropriate” faith-based charitable or humanitarian institutions.

The transitional constitution guarantees every citizen access to education without discrimination based on religion.

The country is not a party to the International Covenant on Civil and Political Rights.

Government Practices

According to local media, three South Sudan People’s Defense Forces (SSPDF) soldiers attacked members of the Revival Movement Church in Loka West, Central Equatoria, on Christmas Eve. The Archbishop of Central Equatoria and Bishop of the Diocese of Lainya said the soldiers forced church members to drink alcohol and locked five men in a hut before setting it on fire. The soldiers reportedly abducted and raped three women, forcing them to carry looted property to SSPDF barracks. Fifteen persons were injured in the attack, which the Archbishop stated was the second incident in which soldiers forced Christians to drink alcohol. The Archbishop said they reported the attack to the SSPDF in Lainya, and the soldiers were arrested two days later.

Local and international media reported the arrest on April 26 of Abraham Chol Maketh, leader of the Cush International Church, for violating presidential directives banning all gatherings due to the COVID-19 pandemic. Users expressed outrage on social media after photographs became public showing Maketh in a police car, stripped of his clothes. According to a police spokesperson, Maketh removed his clothes during the encounter, resisted arrest, and verbally assaulted officers. The courts charged Maketh under five sections of the penal code, including causing a public nuisance and criminal intimidation, and he received a one-month sentence. He was released after spending less than a week in Juba Central Prison.

Both Christian and Muslim prayers were given to open most official events, with the government often providing translation from English to Arabic.

Government officials included both Christians and Muslims. President Kiir Mayardit, a Catholic, employed Sheikh Juma Saeed Ali, a leader of the country’s Islamic community, as a high level advisor on religious affairs. Additional Muslim representation in government included at least one governor and 14 members of the 400-member Transitional National Legislative Assembly.

Although not mandated by the government, religious education was generally included in public secondary school and university curricula. Theoretically, students could attend either a Christian or an Islamic course, and those with no religious affiliation could choose between the two courses. Because of resource constraints, however, some schools offered only one course. Christian and Islamic private religious schools set their own religious curriculum without government mandates on content.

Section III. Status of Societal Respect for Religious Freedom

According to media reports, on July 27, a local militia attacked St Luke’s Cathedral in Jonglei State, killing 31 persons. The attack occurred in Makol Cuei village, approximately 20 miles north of Jonglei’s capital, Bor. Bishop Moses Anur Ayom of the Athooch Diocese reported those killed included the church’s dean and 14 women and children who took refuge in the church compound, which was set on fire.

The country’s religious institutions remained a crucial source of stability in an otherwise unstable country, according to researchers and international NGOs. Christian and Muslim religious leaders regularly communicated and coordinated activities, particularly around peacebuilding, humanitarian aid, and COVID-19. Religious leaders stated that a diverse network of Catholic, Protestant, and Muslim domestic and international organizations provided shelter from the fighting. Observers said that at times religious workers became targets for speaking out about what they believed to be the underlying causes of the conflict.

Leaders from all major religious groups attended ceremonial public events, and both Christian and Muslim leaders were represented on key peace agreement implementation bodies that met throughout the year. Additionally, the lay Catholic organization Sant’Egidio formally supported the implementation of the peace agreement and engaged with nonsignatories. After delays due to the COVID-19 pandemic, in October, Sant’Egidio hosted peace talks in Rome between the transitional government and the opposition groups.

Section IV. U.S. Government Policy and Engagement

Embassy officials raised concerns with government representatives regarding conflict-related violence and its impact on religious workers. They also expressed this concern to religious leaders. The Ambassador and other embassy officials regularly participated in discussions with leaders of the South Sudan Islamic Council, South Sudan Council of Churches, Episcopal Church of Sudan, Presbyterian Church, United Methodist Church, and Catholic Church on faith-based peace initiatives, implementation of the peace agreement signed in 2018, and religious tolerance. In January, the embassy hosted an interfaith reception for Christian and Muslim leaders, highlighting its support for the role religious leaders have to play in peace-building and reconciliation.

Sudan

Executive Summary

The constitutional declaration signed in August 2019 includes several provisions protecting the right to freedom of religious belief and worship “in accordance with the requirements of the law and public order.” Unlike the former constitution, it makes no reference to “sharia” or Islamic religious law as a source of law, although the clause restricting the death penalty permits its imposition as sharia-sanctioned (hudud) punishment of certain crimes. Laws promulgated under the former constitution remained in effect while the civilian-led transitional government (CLTG) worked to amend or abolish those laws and pass new legislation within the framework of the constitutional declaration. In July, the CLTG ratified the Miscellaneous Amendments (Fundamental Rights and Freedoms) Act of 2020 (MAA), repealing the article of law that made apostasy a crime subject to capital punishment and instead criminalizing the act of accusing others of apostasy. The MAA did not repeal the article that criminalizes blasphemy, as some media erroneously reported. In July, the CLTG removed flogging as a punishment for blasphemy. Some criminal laws and practices established by the previous government led by Omar al-Bashir remained in effect, including blasphemy, and were based on that government’s interpretation of a sharia system of jurisprudence, which human rights groups stated did not provide protections for some religious minorities, including minority Muslim groups. The MAA rescinded laws under which authorities could arrest individuals for indecent dress and other reasons deemed injurious of honor, reputation, and public morality. It repealed the law prohibiting non-Muslims from drinking alcohol. In July, the rebel group Sudan People’s Liberation Movement-North (SPLM-N), active in the Blue Nile and South Kordofan States and led by Abdelaziz al-Hilu, extended and signed a cessation of hostilities. Among other measures, al-Hilu called for the separation of religion and state, with no role for religion in lawmaking. On September 3, Prime Minister (PM) Abdalla Hamdok and al-Hilu signed a declaration of principles that included the separation of religion and state. Media reported that on March 11, the government abolished all government-appointed church committees, which had been imposed under the Bashir government. In October, a judge acquitted Sudanese Church of Christ (SCOC) leadership of trespassing and illegal possession of SCOC properties charges. According to Church clergy, the SCOC dropped its lawsuit against the Ministry of Religious Affairs and Endowments (MRA) ending the long-standing ownership dispute over SCOC headquarters and other Church properties. According to Muslim religious leaders, the CLTG discontinued the practice that had been in place in years past of security forces monitoring imams’ sermons. Members of minority religious groups continued to express concerns regarding the education system, which lacked sufficient non-Muslim teachers to teach courses on Christianity and textbooks that promoted religious diversity.

Media reported several church burnings during the year. According to Radio Dabanga, unknown individuals burned down one SCOC church in Omdurman on February 29 and another in Bout Village, Blue Nile State, on March 9. Individuals attacked one SCOC church in Jabarona near Khartoum four times between December 18, 2019, and January 29. Church leaders there said they also received threats from individuals characterized as Muslim extremists living in the area. They said one threat stated, “If the government gives you permission to build a church here, they’d better be prepared to collect your dead bodies.” Christian Solidarity Worldwide (CSW) reported that on August 14, unknown individuals set fire to a temporary straw church the congregation had built. SCOC members said one suspect was arrested in connection with the incident; however, arsonists who perpetrated the previous incidents remained at large. During the year, some Muslim clerics made anti-Semitic statements in response to reports that the government had begun exploring the normalization of relations with Israel. On February 5, in an interview with Tayba TV, Islamic scholar Abd al-Hayy Yousuf said, “We know that the Jews raise their children on the hatred of Muslims, and on the killing of the Arabs.” On March 1, Imam Abdallah Hassan Jiballah posted a video on the internet in which he said hatred and hostility towards Jews was part of Islam, and, “If there is something [in a treaty] that negates the faith of a Muslim, yet he still normalizes relations with them, this is haram. Such normalization is forbidden by sharia law.”

U.S. officials encouraged respect for religious freedom and the protection of minority religious groups. They urged repeal of apostasy and blasphemy laws. In addition, they highlighted the need for a new and inclusive education curriculum and urged government officials to abstain from the former regime’s practices, which included confiscating and demolishing religious properties. The U.S. embassy maintained close contact with religious leaders, faith-based groups, and nongovernmental organizations (NGOs). Embassy representatives monitored the state of religious freedom in the country and stressed the importance of religious tolerance among the various religious groups.

On December 2, in accordance with the International Religious Freedom Act of 1998, as amended, the Secretary of State removed Sudan from the Special Watch List, determining that it no longer engaged in or tolerated “severe violations of religious freedom.” Sudan had previously been designated as a Country of Particular Concern from 1999 to 2018 and was moved to the Special Watch List in 2019.

Section I. Religious Demography

The U.S. government estimates the total population at 45.6 million (midyear 2020 estimate). The Pew Research Center estimates that 91 percent of the population is Muslim, 5.4 percent is Christian, 2.8 percent follow folk religions, and the remainder follow other religions or are unaffiliated. The Office of the UN High Commissioner for Refugees reports 1,088,898 refugees and asylum seekers in the country, including 821,368 South Sudanese refugees. Some religious advocacy groups estimate non-Muslims make up more than 13 percent of the population.

Almost all Muslims are Sunni, although there are significant distinctions among followers of different Sunni traditions, particularly among Sufi orders. Small Shia Muslim communities are based predominantly in Khartoum. At least one Jewish family remains in the Khartoum area.

The Sudan Council of Churches (SCC) reports the presence of 36 Christian denominations, of which 24 are registered denominations. Christians reside throughout the country, primarily in major cities such as Khartoum, Port Sudan, Kassala, Gedaref, El Obeid, and El Fasher. Christians also are concentrated in some parts of the Nuba Mountains and Blue Nile State.

Relatively small but long-established groups of Coptic Orthodox and Greek Orthodox Christians are in Khartoum; El Obeid in North Kordofan, River Nile, and Gezira States; and eastern parts of the country. Ethiopian and Eritrean Orthodox communities largely made up of refugees and migrants are in Khartoum and the eastern part of the country. Other larger Christian groups include the Catholic Church, Episcopal Anglican Church, Sudanese Church of Christ, Sudan Evangelical Presbyterian Church, and Presbyterian Church of the Sudan. Smaller Christian groups include the Africa Inland Church, Armenian Apostolic Church, Sudan Interior Church, Sudan Pentecostal Church, Seventh-day Adventist Church, and Jehovah’s Witnesses.

Government statistics indicate less than 1 percent of the population, primarily in Blue Nile and South Kordofan States, adhere to traditional African religious beliefs. Some Christians and Muslims incorporate aspects of these traditional beliefs into their religious practice. There is a small Baha’i community.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The 2019 constitutional declaration includes provisions regarding freedom of belief and worship. As stipulated in the constitutional declaration, existing laws and institutions governing religion remain in effect while the new government works to amend and restructure them. While the previous constitution stated all national legislation should be based on sharia, the constitutional declaration makes no reference to sharia, although the clause restricting the death penalty permits its imposition as sharia-sanctioned (hudud) punishment for certain crimes.

The constitutional declaration also has provisions providing for access to education regardless of religion, requiring that political parties be open to citizens of all religions, and ensuring all “ethnic and cultural” groups have the right to “exercise their beliefs” and “observe their religions or customs.”

Abuses of freedom of religion are often addressed in lower courts but may be appealed to the Constitutional Court.

Laws promulgated under the former constitution remain in effect while the CLTG worked to amend or abolish those laws and pass new legislation within the framework of the constitutional declaration.

National laws concerning personal and family matters of Muslims adopted during the Bashir administration remain largely in effect and are based on a sharia system of jurisprudence. The existing criminal code states the law, including at the state and local levels, shall be based on sharia sources and include hudood, qisas, and diyah principles (regarding punishment, restitution, and compensation for specific serious crimes). The criminal code takes into consideration multiple sharia schools of jurisprudence (madhahib). The Islamic Panel of Scholars and Preachers (Fiqh Council), an official body of 50 Muslim religious scholars responsible for explaining and interpreting Islamic jurisprudence, determines under which conditions a particular school of thought will apply. Other criminal and civil laws are determined at the state and local level.

Members of the Fiqh Council serve four-year renewable terms. In the past, the council advised the government and issued fatwas on religious matters, including levying customs duties on the importation of religious materials, payment of interest on loans for public infrastructure, and determination of government-allotted annual leave for Islamic holidays. The council’s opinions are not legally binding. Muslim religious scholars may present differing religious and political viewpoints in public. The Fiqh Council mandate is unclear under the CLTG.

In July, the CLTG ratified the MAA, rescinding a provision of a 1991 law that criminalized and imposed the death penalty for apostasy (conversion from Islam to another faith). The MAA replaced the apostasy provision with an article criminalizing takfir (the act of declaring someone a kafir or nonbeliever). Those charged with takfir face imprisonment not to exceed 10 years, a fine, or both.

The existing criminal code’s section on “religious offenses” criminalizes various acts committed against any religion. These include insulting religion; blasphemy; questioning or criticizing the Quran, the Sahaba (the Companions of the Prophet), or the wives of the Prophet; disturbing places of worship; and trespassing upon places of burial. In July, the CLTG removed flogging as a punishment for blasphemy. The criminal code states, “Whoever insults any religion, their rights or beliefs or sanctifications or seeks to excite feelings of contempt and disrespect against the believers thereof” shall be punished with up to one year in prison and/or a fine. The article includes provisions that prescribe penalties of up to five years’ imprisonment, a fine, or both for anyone who curses the Prophet Muhammad, his wives, or members of his respective households.

In July, the CLTG repealed a provision of law under which individuals could be arrested for indecent dress and other offenses deemed injurious to honor, reputation, and public morality. The MAA in July also removed penalties for anyone who imported or distributed alcohol to any individual regardless of religion.

Some parts of the criminal code specify punishments for Muslims based on government interpretation of sharia punishment principles. For example, the penalty for adultery with a married person is hanging and for an unmarried person is 100 lashes. An unmarried man may additionally be punished with banishment for up to one year. These penalties only apply to Muslims. Adultery is defined as sexual activity outside of marriage, prior to marriage, or in a marriage that is determined to be void.

Under the law, the Minister of Justice may release any prisoner who memorizes the Quran during his or her prison term. The release requires a recommendation for parole from the prison’s director general, a religious committee composed of the Sudan Scholars Organization, and members of the Fiqh Council, which consults with the MRA to ensure decisions comply with Islamic jurisprudence.

The MRA is responsible for regulating Islamic religious practice, supervising churches, and guaranteeing equal treatment for all religious groups. The MRA also provides recommendations to relevant ministries regarding religious issues that government ministries encounter.

To gain official recognition by the government, religious groups are required to register at the state level with the MRA. The MRA determines, along with the state-level entities responsible for land grants and planning, whether to provide authorization or permits to build new houses of worship, taking into account zoning concerns such as the distance between religious institutions and population density. The allocation of land to religious entities is determined at the state level.

The Humanitarian Aid Commission (HAC), formerly known as the Higher Council for Guidance and Endowment, oversees NGOs and nonprofit organizations. Religious groups that engage in humanitarian or development activities must register as nonprofit NGOs by filing a standard application required by the HAC. Only NGOs registered with HAC are eligible to apply for other administrative benefits, including land ownership, tax exemptions, and work permits. The HAC works with the Ministry of Interior to facilitate the visa process for NGO representatives seeking to obtain visas.

Customary practice does not permit followers of Shia Islam to hold worship services; however, they are allowed to enter Sunni mosques to pray.

The MRA has federal entities in each state that coordinate travel for the Hajj and Umra.

The state-mandated education curriculum requires that all students receive religious instruction from elementary school to secondary school. The curriculum further mandates that all schools, including international schools and private schools operated by Christian groups, provide Islamic education classes to Muslim students from preschool through the second year of university. The law does not require non-Muslims to attend Islamic education classes, and it mandates that public schools provide Christian students with other religious instruction if there are at least 15 Christian students in a class. According to the Ministry of Education, following the separation of South Sudan, this number was not reached in most schools. Non-Muslim students therefore normally attend religious study classes of their own religion outside of regular school hours to fulfill the religious instruction requirement. The Ministry of Education is responsible for determining the religious education curriculum. According to the ministry, the Islamic curriculum must follow the Sunni tradition.

Under the law, a Muslim man may marry a non-Muslim woman. In practice, Muslim men follow sharia guidance, which advises they may marry “non-Muslim women of the book,” i.e., either Christian or Jewish women. A Muslim woman, however, legally may marry only a Muslim man. A Muslim woman marrying a non-Muslim man could be charged with adultery.

There are separate family courts for Muslims and non-Muslims to address personal status issues such as marriage, divorce, and child custody, according to their religion. By law, in custody dispute cases where one parent is Muslim and the other is Christian, courts grant custody to the Muslim parent if there is any concern that the non-Muslim parent would raise the child in a religion other than Islam.

According to Islamic personal status laws, Christians (including children) may not inherit assets from a Muslim. Children of mixed (Muslim-Christian) marriages are considered Muslim and may inherit.

Government offices and businesses are closed on Friday for prayers and follow an Islamic workweek of Sunday to Thursday. A 2019 decree mandates that academic institutions not give exams on Sunday, and it authorizes Christians to leave work at 10:00 a.m. on Sunday for religious activities. Individuals may also leave work to celebrate Orthodox Christmas, an official state holiday, along with several key Islamic holidays.

An interministerial committee, which includes the Ministry of Foreign Affairs, the General Intelligence Service, and in some cases Military Intelligence, must approve foreign clergy and other foreigners seeking a residency permit.

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

Government Practices

Investigations continued into incidents in which government forces under former President Bashir allegedly attacked protesters outside mosques during antigovernment protests that took place from December 2018 to April 2019.

In July, the rebel group SPLM-N, active in Blue Nile and South Kordofan States and led by Abdelaziz al-Hilu, extended and signed a cessation of hostilities. Al-Hilu called for the separation of religion and state with no role for religion in lawmaking. He had previously made repeated statements that sharia was incompatible with basic freedom for the people of South Kordofan and Blue Nile States and was his primary rationale for armed struggle against the Bashir government. Bloomberg News reported that on September 3 in Addis Ababa, PM Hamdok and al-Hilu signed a declaration of principles that included the separation of religion and state. In November, a follow-up workshop on the declaration of principles was held between the SPLM-N and CLTG.

CSW reported that on August 13, a judge in Khartoum sentenced a Christian woman to two months’ imprisonment and a 50,000-Sudanese-pound ($910) fine for dealing in alcohol, despite amendments to the law that exempt non-Muslims from that prohibition except in cases where they supplied alcohol to Muslims.

During the year, the MRA recovered more than 48 endowments, with assets totaling more than $397 million, according to Minister Nasreddine Mufreh. The ministry also recovered assets from seven endowments located in Saudi Arabia. Under the former regime, sources stated that ministries funded their budgets by usurping endowments, properties, or services from the MRA. The MRA had opened its investigation into allegations of corruption pertaining to endowments and Hajj and Umra pilgrimages to Mecca in December 2019.

Although the MAA abolished the death penalty for apostasy, minority religious groups, including Shia and other Muslim minorities, expressed concern they could be convicted of apostasy if they expressed beliefs or discussed religious practices that differed from those of the Sunni majority. Some Shia said they remained prohibited from writing articles about their beliefs, and local media exercised self-censorship to avoid covering religious issues, due to concern regarding receiving a negative response from members of society.

Morning Star News reported that on March 11, the MRA abolished government-appointed committees imposed on churches under the Bashir government. Reverend Yahia Abdelrahim Nalu, head of the Sudan Presbyterian Evangelical Church, described the abolition as a positive step. Church leaders said further legal action would be needed to regain some church properties lost under the former committees.

On October 19, a criminal court in Omdurman acquitted the SCOC leadership committee of criminal trespass and illegal possession of SCOC properties. The government had reopened the 2019 case in July despite a 2018 court ruling that the SCOC national leadership committee led by Moderator Ayoub Tilliano had ownership of the SCOC headquarters in Omdurman. The case arose from a 2015 raid by security forces on the SCOC headquarters, after which the security forces confiscated all of the group’s legal documents and brought charges against the leadership council for trespassing. The SCOC retained ownership of the headquarters.

In previous years, government security services reportedly monitored mosques and imams’ sermons closely, and they provided talking points and required imams to use them in their sermons. According to Muslim religious leaders, the CLTG discontinued this practice. Throughout the year, religious leaders’ sermons were varied and were sometimes critical of the CLTG.

Prisons provided prayer spaces for Muslims, but observers said authorities did not allow Shia prayers. Shia prisoners were permitted to join prayer services led by Sunni imams. Some prisons, such as the Women’s Prison in Omdurman, had dedicated areas for Christian observance. Christian clergy held services in prisons, but access was irregular, according to SCOC and Roman Catholic clergy.

Members of minority religious groups continued to express concerns regarding the education system, which lacked sufficient non-Muslim teachers to teach courses on Christianity and textbooks that promoted religious diversity. Although the law does not require non-Muslims to attend Islamic education classes, some schools did not excuse non-Muslim students from these classes. Some private schools, including Christian schools, received government-provided teachers to teach Islamic subjects, but non-Muslim students were not required to attend those classes. Most Christian students attended religious education classes at their churches based on the availability of volunteer teachers from their church communities.

On December 30, the Islamic Edict Council of the MRA prohibited the use of sixth-grade history textbooks because the books contained content that countered Islamic doctrine. Clerics also argued the newly proposed curriculum glorified Western history.

Local parishioners continued to state that compared with Islamic institutions, Christian places of worship were disproportionately affected by unclear zoning laws.

According to CSW, the Governor of Gezira State authorized the construction of four church buildings on empty land, three for SCOC and one for an evangelical church. This was the first time land had been granted to Christians since 2005.

The CLTG granted Christian churches or their humanitarian institutions tax-exempt status, which the Bashir government had only granted to Islamic relief agencies. Christian churches reported authorities no longer required them to pay or negotiate taxes on items such as vehicles. Church officials said the CLTG also dramatically eased restrictions. The CLTG increased the number of visas and resident permits it granted foreign Christian missionaries.

In July, Minister of Justice Naseredeen Abdulbari said the MAA was necessary to guarantee freedoms outlined in the 2019 constitutional declaration. He said the Ministry of Justice had abolished the death penalty for apostasy because it threatened social peace by putting people’s lives in danger, and that the new criminal law required prosecutors to protect the lives of those accused of apostasy.

In September, MRA Minister Mufreh said the 2019 constitutional declaration granted religious groups the right to worship as long as their practices did not infringe on others’ rights or instigate religious strife.

The MRA Minister hosted roundtables with religious leaders and civil society throughout the year on coexistence and tolerance. In October, the Minister hosted an event on religious freedom and coexistence entitled, “A Sudan for All.” PM Hamdok provided opening remarks and stated religious freedom “is the root of all human freedoms.”

In May, during Juba Peace Talks between the CLTG and the SPLM-N, both sides agreed to create an independent religious freedom commission to work through religious freedom issues from the previous regime.

Section III. Status of Societal Respect for Religious Freedom

On December 28, 2019, unknown assailants burned a Sudan Interior (Baptist denomination) church, Catholic church, and Orthodox church in Blue Nile State, according to international media. The government said a suspect was arrested and released due to lack of evidence.

CSW reported that on November 29, the trial of nine defendants accused of setting fire to a church in Omdurman began. The case continued at year’s end.

According to Radio Dabanga, unknown individuals burned down an SCOC church in Omdurman on February 29 and another in Bout Village, Blue Nile State, on March 9.

In March, CSW reported that unknown individuals attacked an SCOC church in Jabarona near Khartoum four times between December 18, 2019, and January 29. Church leaders said they also received threats from individuals characterized as Muslim extremists living in the area. They said one threat stated, “If the government gives you permission to build a church here, they’d better be prepared to collect your dead bodies.” Church leaders reported the incidents and threats to police. In March, MRA Minister Mufreh appointed commissioners to investigate the incidents. CSW reported that on August 14, unknown individuals set fire to a temporary straw church the congregation had built. SCOC members said one person was arrested in connection with the August incident, while perpetrators of the previous incidents remained at large.

According to Morning Star News, on October 6, three Christians were beaten by three Muslim men who said they were upset with the continued presence of Christians in the Alsamrab neighborhood of Khartoum North. The beatings were reported to police; media reported the victims were pressured to drop the case.

During the year, some Muslim clerics made anti-Semitic statements in response to reports that the government began exploring the normalization of relations with Israel. On February 5, in an interview with Tayba TV, Islamic scholar Abd al-Hayy Yousuf said he opposed the government’s policy. Al-Hayy said, “The Jews, according to the Quran, are the slayers of the prophets. They are the shedders of blood… It was the Jews who tried, three times, to kill the Prophet Muhammad.” Al-Hayy said, “We know that the Jews raise their children on the hatred of Muslims and on the killing of the Arabs.”

The Middle East Media Research Institute reported that on March 1, Imam Abdallah Hassan Jiballah posted a video on the internet in which he said, “The Jews are the slayers of the prophets. They are shedders of blood who disbelieved prophets, and Allah detailed many more of their characteristics. Therefore, hatred and hostility towards them is part of our faith.” He said, “If there is something [in a treaty] that negates the faith of a Muslim, yet he still normalizes relations with them, this is haram. Such normalization is forbidden by sharia law.”

In October, Unity International hosted a two-day International Religious Freedom Roundtable attended by Sovereign Council member Raja Nicola, religious leaders, and civil society members. The attendees signed a declaration on religious freedom.

Section IV. U.S. Government Policy and Engagement

Embassy staff met regularly with government officials and urged officials from the Foreign Ministry to rescind blasphemy and apostasy laws hindering religious freedom. In addition, embassy officials encouraged the government to develop an inclusive education curriculum and abstain from confiscating church property, establishing government appointed church committees, and restricting visas for foreign missionaries. To highlight efforts to address governmental interference in the internal affairs of religious groups, on January 8-10, the U.S Special Envoy for Sudan, the Charge d’Affaires, and PM Hamdok visited Kauda, a town located in South Kordofan State that was controlled by the rebel SPLM-N. During the visit, the U.S. Special Envoy and the Charge d’Affaires spoke with PM Hamdok about the separation of religion and state in an effort to broker peace in the rebel-held area.

Throughout the year, embassy officials engaged with religious leaders and civil society organizations to discuss legislation enacted under the CTLG and seek their views on actions needed to expand religious freedom. In meetings, embassy officials stressed the importance of identifying measures to collectively advance religious tolerance among the various religious groups. The Charge and embassy officials attended civil society and MRA hosted roundtables in October.

U.S. government officials, including the Secretary of State, utilized social media outlets to applaud the government’s actions to repeal laws hindering religious freedom and to create an inclusive society.

On December 2, in accordance with the International Religious Freedom Act of 1998, as amended, the Secretary of State removed Sudan from the Special Watch List, determining that it no longer engaged in or tolerated “severe violations of religious freedom.” Sudan had previously been designated as a Country of Particular Concern from 1999 to 2018 and was moved to the Special Watch List in 2019.

Uganda

Executive Summary

The constitution prohibits religious discrimination and stipulates there shall be no state religion. It provides for freedom of belief, the right to practice and promote any religion, and to belong to and participate in the practices of any religious organization in a manner consistent with the constitution. The government requires religious groups to register. Between May 18 and May 29, Chieftaincy of Military Intelligence (CMI) officers arrested six Muslim clerics in Masaka District and accused them of running a cell operated by the ISIS-linked armed group Allied Democratic Front. The security forces continued to hold the clerics without trial at year’s end. On July 5, the Uganda Police Force (UPF) evicted leaders of the Salafi-associated Tabliq Muslim group from a mosque in Kampala and arrested seven of its clerics before restoring management of the mosque to the largest Sunni umbrella organization, the Uganda Muslim Supreme Council (UMSC). Police released the clerics on July 12 after a court order. On March 28, police arrested evangelical Christian minister Augustine Yiga after he questioned government messaging on COVID-19. The court released him on bail on May 5 and restricted him from making any public statements regarding COVID-19. Some religious leaders said that the government discriminated against religious institutions when it relaxed restrictions to curb the spread of COVID-19, allowing businesses and public transport to operate but denying permission to religious institutions to reopen at the same time. The UMSC stated the government continued to discriminate against Muslims when distributing national resources and hiring for public positions.

In October, Born Again Faith Uganda (BAFU), an umbrella organization of evangelical churches, reported members of opposing faiths – who did not want to have evangelical churches in their communities – complained of noise pollution from the churches to local leaders, who then evicted churches from the communities.

U.S. embassy representatives regularly discussed religious freedom issues with government officials. On April 30, the Charge d’Affaires held discussions with Prime Minister Ruhakana Rugunda and encouraged the government to enforce measures to combat COVID-19 without violating human rights. Embassy representatives engaged local government officials in the eastern part of the country to promote religious tolerance. Embassy representatives met with leaders of Sunni umbrella organizations, including UMSC and the Kibuli Order of the Supreme Mufti, Nadwa (a coalition of Muslim scholars), Scholars Forum, and Tabliq imams, to promote religious tolerance, education, and peacebuilding in the country. To mark the start of Ramadan in April, the Charge d’Affaires used the embassy’s social media platforms to promote religious tolerance.

Section I. Religious Demography

The U.S. government estimates the total population at 42.3 million (midyear 2020 estimate). According to the most recent census, conducted in 2014, 82 percent of the population is Christian. The largest Christian group is Roman Catholic with 39 percent; 32 percent of the population is Anglican, and 11 percent is Pentecostal Christian. According to official government estimates, Muslims constitute 14 percent of the population. The UMSC estimates Muslims (primarily Sunni) are closer to 35 percent of the population. There is also a small number of Shia Muslims, mostly in Kampala and the eastern part of the country, particularly in the Mayuge and Bugiri Districts. Other religious groups, which collectively constitute less than 5 percent of the population, include Seventh-day Adventists, adherents of indigenous beliefs, Baptists, members of The Church of Jesus Christ of Latter-day Saints, Orthodox Christians, Hindus, Jews, Baha’is, and those with no religious affiliation.

According to the Indian Association in Uganda, the largest non-African ethnic population is of Indian origin or descent, most of whom are Hindu. The Jewish community of approximately 2,000 members is mainly concentrated in Mbale Town, in the eastern region of the country. Generally, religious groups are dispersed evenly across the country, although there are concentrations of Muslims in the eastern and northern parts of the country.

Section II. Status of Government Respect for Religious Freedom

Legal Framework

The constitution prohibits religious discrimination and establishes there shall be no state religion. It provides for freedom of thought, conscience, and belief and the right to practice and promote any religion, as well as to belong to and participate in the practices of any religious body or organization in a manner consistent with the constitution. The constitution also stipulates the government may limit these rights by measures that are “reasonably justifiable for dealing with a state of emergency.” The constitution prohibits the creation of political parties based on religion.

The penal code criminalizes “disturbance of religious gatherings” and “wounding religious feelings.”

The country’s coat of arms bears the motto “For God and My Country.” The law prohibits secular broadcasters from stating opinions on religious doctrine or faith. The law also prohibits radio and television stations from broadcasting advertisements that “promote psychic practices or practices related to the occult,” material that encourages persons to change their faith, and content that uses or contains blasphemy, which is not defined by law. The government, however, seldom enforces these provisions of the law.

The government requires religious groups to register to obtain legal entity status. The government requires religious groups to register as nonprofit organizations with the Uganda Registration Services Bureau and then secure a five-year operating license from the Ministry of Internal Affairs. The bureau requires faith-based organizations to provide a copy of a land title or proof of ownership of premises, a copy of the board resolution to start a faith-based organization, a copy of the memorandum and articles of association spelling out what the organization intends to do, allotment of shareholding, and copies of the national identity cards of the directors. The government does not require the larger and more historically established religious groups – including the Catholic, Anglican, Orthodox, and Seventh-day Adventist Churches and the UMSC – to obtain an operating license.

The Income Tax Act exempts registered religious groups and their nonprofit activities from direct taxation.

Religious instruction in public schools is optional at the postprimary level. Primary schools must teach either Christianity, Islam, or both in their social studies classes. Many schools teach both and allow students to select which to attend. Secondary schools may choose which, if any, religious studies to incorporate into their curricula, and students who choose to attend that school must take the course offered. Primary school students may choose to answer questions about either Islam or Christianity during the religion portion of the national social studies exams. The state has separate curricula for a number of world religions, including Christianity and Islam, and all schools must adhere to the state-approved curriculum for each religion they choose to teach. The majority of students in the country attend schools run by religious organizations.

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

Government Practices

On June 1, local media reported that between May 18 and May 29, unidentified plainclothes security officers arrested six Muslim clerics in Masaka District. According to local media, the security officers carried out a search of the detainees’ houses and confiscated documents and a motorcycle. According to local media, the Uganda Peoples’ Defence Forces and the UPF denied knowledge of the arrest. On July 7, local media reported the CMI arrested the six on suspicion that they ran a cell on behalf of the Allied Democratic Front, an armed Islamist insurgent group originating in the country but operating primarily in the Democratic Republic of the Congo since the 1990s. The six remained in custody without trial at year’s end.

On July 5, UPF officers, assisted by Local Defence Unit members, surrounded the Masjid Noor mosque in Kampala, evicted its leadership, and arrested seven clerics. The UPF stated it had deployed its officers to “provide security for the smooth handover and takeover of the properties by the rightful owners.” The UPF said it arrested the seven on accusations of obstruction of justice and corruption. The UPF evicted the Salafi Tabliq leaders who had run the mosque since 2012 and returned it to the UMSC. On July 10, the UMSC said it repossessed the mosque after the Tabliq used the mosque to spread hate speech and defaulted on rent payments for the mosque. On July 12, local media reported the UPF released the seven clerics in compliance with a court order.

On March 28, the UPF arrested evangelical Christian minister Augustine Yiga for spreading “misleading information about the COVID-19 pandemic.” On March 27, Yiga appeared on a program on his church’s television station, ABS TV, and said COVID-19 did not exist in the country, contrary to the government’s public health messaging. On March 30, the government charged Yiga with “an act likely to spread infection of disease,” and the court remanded him to Kitalya Prison. On May 5, the court granted Yiga bail and prohibited him from making any public comments about COVID-19. According to local media, Yiga died of natural causes before the case could proceed.

On March 18, the government announced restrictions to curb the spread of COVID-19, which included cancellation of all public meetings, including religious gatherings, and closure of all schools. Some evangelical Protestant ministers said the government’s suspension of all religious gatherings, as part of measures to combat COVID-19, infringed on their religious freedom. On September 20, the government lifted the suspension on religious gatherings but limited attendance to 70 persons. On June 19, lawyers associated with Zoe Ministries in Kampala said the government did not consult religious organizations regarding the suspension, which they said amounted to religious persecution. President Yoweri Museveni, however, said the government consulted with the Inter-Religious Council of Uganda, a body representing the largest faiths in the country, before making the announcement. The Uganda Muslim Youth Development Forum (UMYDF) said the government’s actions to block Muslims from collecting and distributing food charity during Ramadan, as part of measures to prevent the spread of COVID-19, violated their religious freedom. The UMYDF said the government directed all donations be deposited with government’s National COVID-19 Relief Taskforce, which would then distribute the donations to Muslims in a manner that would not expose the public to COVID-19. According to UMYDF, the taskforce failed to deliver relief to Muslim communities, which it said was because it did not know the location of the communities in need.

In October, BAFU, an umbrella body of evangelical churches, and UMYDF said the government discriminated against religious institutions as it relaxed COVID-19 restrictions. The government gradually relaxed restrictions on businesses and public transport starting on May 4 through August but maintained the restrictions on religious gatherings, foreign travel, and schools until September 20. BAFU national coordinator Bishop Herbert Buyondo said the government decision to reopen markets, shops, and restaurants “without giving people an opportunity to worship, was a violation of their religious freedom.”

In October, UMSC representatives stated the government continued to use the census figures as justification for discrimination against Muslims in appointments to public positions and in the deployment of social programs. Nongovernmental organizations (NGOs) continued to report sections of the Muslim population believed the government singled out Muslims as potential perpetrators of high-profile crimes and often arrested them without evidence. The NGOs reported that prolonged detention without trial, torture, and inhuman treatment of Muslim suspects by government security agencies continued.

Section III. Status of Societal Respect for Religious Freedom

In October, BAFU reported members of other faiths – who did not want to have evangelical Christian churches in their communities – complained of noise pollution from the churches to local leaders, who then evicted churches from the communities. Local contacts noted that similar complaints occurred sporadically across the country, particularly with regard to evangelical churches with powerful sound systems.

Observers noted a large billboard placed off Entebbe Road, near Kampala, stating “Muslims are of Satan and the enemy of all Christians and Jews.”

Section IV. U.S. Government Policy and Engagement

Embassy representatives regularly discussed religious freedom issues with government officials. On April 30, the Charge d’Affaires held discussions with Prime Minister Rugunda and encouraged the country to enforce COVID-19 countermeasures without violating human rights.

Embassy representatives also regularly engaged with religious leaders on social, development, and civic engagement issues. Embassy representatives met with leaders of Sunni umbrella organizations, including UMSC and the Kibuli Order of the Supreme Mufti, Nadwa (a coalition of Muslim scholars), Scholars Forum, and Tabliq imams, to promote religious tolerance, education, and peacebuilding in the country. Embassy representatives engaged in outreach routinely in Kampala, and in October in the eastern region with the Uganda Human Rights Commission, Muslim Clerics of Uganda Development Initiative, and the Islamic University of Uganda in Mbale.

On September 28, the embassy used social media to publicize continued U.S. engagement and cooperation with the Muslim community, which was generally positively received. To mark the start of Ramadan in April, the Charge d’Affaires used the embassy’s social media platforms to promote religious tolerance.

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The Lessons of 1989: Freedom and Our Future