The constitution codifies the separation of religion and the state, establishes freedom of religious choice, 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. On July 18, violence broke out in Sidama Zone, Southern Nations Nationalities and Peoples (SNNP) Region, in connection with demands for regional statehood. According to media affiliated with the Ethiopian Orthodox Tewahido Church (EOTC), attackers killed a priest and two followers of the Church, burned three churches to the ground, and partially destroyed four churches in the violence. On February 3, youth members of the Ethiopian Orthodox Church in Mekane Yesus, Amhara Region, burned mosques and vandalized Muslim-owned businesses. The Addis Ababa Diocese of the EOTC reported that security forces detained 55 followers of the Church on September 27 during processions for the eve of the Meskel holiday (finding of the true cross). In March the government lifted restrictions on charities and societies, including faith-based organizations, from engaging in rights-based advocacy and accepting foreign funding. In May the National Bank of Ethiopia (NBE) revised a directive that had limited the formation of fully fledged Islamic (interest-free) banks.
In December attackers burned down four mosques and one church in Mota Town, Amhara Region, prompting condemnation by Prime Minister Abiy Ahmed and sparking protests by several thousand Muslims across the country. Nongovernmental organizations (NGOs) continued to report some Protestants and Orthodox Christians accused one another of heresy and of actively working to convert adherents from one faith to the other, increasing tension between the two groups. EOTC followers in several towns of Amhara Region staged peaceful protests on September 15 and 22 to condemn attacks against the Church, religious leaders, and followers in Sidama Zone in the SNNP Region.
U.S. embassy and Department of State officials met officials from the Ministry of Peace throughout the year for continued discussions on religious tolerance and radicalization. Embassy representatives met with prominent members of the Protestant Christian community and with NGOs to discuss the government’s role in religious affairs and their assessment about the growing influence of Protestantism in the country.
Section II. Status of Government Respect for Religious Freedom
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 in order 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 for 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 agency 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.
In March the government revised a law that had restricted rights-based advocacy activities and foreign funding sources of charities and societies, including faith-based organizations. The new law allows all civil society organizations 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 follow legal guidelines originating from the Charities and Societies Proclamation.
In May the NBE revised its directive to allow the formation of fully fledged Islamic (interest-free) banks. Seven business groups started the process of establishing Islamic banks. Previously, 10 commercial banks provided interest-free banking service through dedicated windows. In an emergency session on July 31, the House of People’s Representatives approved a revised proclamation on banking and customs providing the legal basis for the NBE to implement its directive and facilitate the establishment of Islamic banking services.
The country is a party to the International Covenant on Civil and Political Rights.
On July 18, groups of individuals from the Sidama ethnic group demanding regional statehood attacked a church in Sidama Zone, SNNP Region. Ministry of Peace officials confirmed that mobs attacked religious institutions but did not give details. Media affiliated with the EOTC reported that the mob killed a priest and two followers of the Church, burned three churches to the ground, and partially destroyed four others. Local researchers who investigated the media claims could not determine the motivation of the attack. Organized groups of youth vandalized the Chironie St. Emmanuel Church, according to local press reporting. The chief priest of Bore Debre Genet St. Mary Church in neighboring Oromia Region told media that his church sheltered 474 internally displaced persons, including deacons and priests whose churches were burned during the conflict. Media reported police arrested hundreds of suspects as well as leaders of a Sidama youth group known as Ejjetto.
In Dire Dawa on January 21, an unidentified group of youth hurled rocks at followers of the EOTC returning from Epiphany celebrations. Orthodox youth retaliated by physically attacking the unidentified youth. Police intervened, using tear gas and arresting some participants in the incident. The clash was followed by unrest that evolved into broader political protests in the week that followed. On January 24, the Police Commission announced it had arrested 84 individuals suspected of participating in the clashes that broke out on January 21.
On February 3, youth members of the Ethiopian Orthodox Church in Mekane Yesus in the Amhara Region burned mosques and vandalized Muslim-owned businesses. According to local government officials and religious leaders, Christians found an icon of St. Mary scattered among pieces of paper used to decorate the floor of a tent constructed for an Islamic wedding. Youth angered by this perceived desecration burned down two mosques, partially damaged a third, and vandalized shops owned by Muslim community members. Regional special police forces deployed to the area to help local police quell the unrest. Local media did not report any casualties associated with the incident. Federal and regional governments dispatched a team of officials to the town to hold public discussions between Muslims and Christians. Both Muslim and Christian groups condemned the incident and pledged to collaborate on rebuilding the destroyed mosques.
In February a group of Muslims attacked and burned seven Protestant churches in Halaba Kulito in the SNNP Region, according to local officials. Regional officials said the attacks were spurred by false news reports claiming mosques had been attacked by non-Muslims in the area. According to one report, the suspects chanted a jihadist slogan while attacking places of worship belonging to different Christian denominations. According to the report, municipal police were present but took no action, and order was not restored until state police arrived in the early afternoon.
In May there were reports of armed groups attacking Orthodox churches in North Shoa Zone of Oromia Region.
The Addis Ababa Diocese of the EOTC reported that security forces detained 55 followers on September 27 during processions on the eve of the Meskel holiday. Police said that 33 of the detainees wore T-shirts with messages demanding an end to attacks against the Church and that 12 of those detained carried sharp objects. Police released 37 of the detainees hours after the celebrations concluded.
In October there were reports of fighting during protests in Oromia Region. While the fighting was primarily along ethnic lines, the regional police commissioner stated that there were attempts to burn churches and mosques and that “there was a hidden agenda to divert the whole protest into an ethnic and religious conflict.” According to the mayor of the city of Adama in Oromia Region, 68 persons were arrested on suspicion of robbing and attempting to burn a mosque and an Orthodox church. In Dodala an Orthodox priest stated Orthodox Christians were targeted. In one week, eight persons were killed and buried in his church while 3,000 sheltered inside its compound.
Reports of government imposition or dissemination of Al-Ahbash teachings (a Sufi religious movement rooted in Lebanon and different from indigenous Islam) declined during the year.
In 2018 the Directorate for Registration of Religious Groups within the Ministry of Peace reported 816 religious institutions and 1,640 fellowships and religious associations were registered as of late in the year.
On May 1, Prime Minister Abiy brought together leaders of the Islamic Affairs Supreme Council (IASC) and the Muslim Arbitration Committee, a rival group, in an effort to resolve disputes within the Muslim community. Prime Minister Abiy’s effort prompted representatives from the Muslim community to agree at the meeting to replace the IASC (also referred to as Majlis) with a transitional council of Ulamas (Muslim scholars). The prime minister, accompanied by Minister of Peace Muferiat Kamil, addressed the May 1 meeting of Muslim leaders and stated, “A united Muslim community is the foundation for national unity.” The goal of the 23-member transitional council is to prepare the legal and institutional framework for a new leadership structure for the Muslim community. Majlis leaders formally handed over power to the transitional council, which then elected Mufti Haji Oumer Idris, a respected elder, as its chairperson.
A group of local youth and police in the town of Bishoftu, Oromia Region, stopped Sunday School youth of Debremetsehet Kidanemihret Church of the EOTC during processions for the Meskel holiday on September 27, stating the EOTC followers wore clothes depicting an unauthorized version of the Ethiopian flag. The unauthorized version of the flag is closely linked with the country’s ethnic Amhara population and the EOTC. The Sunday School youth refused to change their uniforms and returned to the premises of the church. Reports stated that participants from other EOTC churches heard of the controversy and decided not to light a demera (large bonfire) in the absence of their fellow church members.
Section III. Status of Societal Respect for Religious Freedom
On December 20, attackers burned down four mosques in Mota Town, Amhara Region, north of Addis Ababa, during an outbreak of violence in which Muslim-owned businesses were also targeted, according to media reports. State-owned media reported that one church was also attacked. Prime Minister Abiy condemned the attack, calling it an attempt “by extremists to break down our rich history of religious tolerance and coexistence.” In the week following the incident, several thousand Muslims across the country demonstrated in protest. Police subsequently arrested 15 individuals suspected of involvement in the attacks.
NGOs continued to report some Protestants and Orthodox Christians accused one another of heresy and of actively working to convert adherents from one faith to the other, increasing tension between the two groups.
Followers of the EOTC in several towns in Amhara Region staged peaceful protests on September 15 and 22 to condemn attacks against the Church, its religious leaders, and its followers in Sidama Zone in the SNNP Region. Organizers of the protest told media they wanted those behind the attacks brought to justice.
The Ethiopian Islamic Affairs Supreme Council (EIASC) expressed continued concern about what it said was the influence of foreign Salafist groups within the Muslim community. One example the EIASC cited was foreign Salafist groups 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.
The constitution guarantees freedom of religion and the right to worship according to one’s own beliefs but states citizens must accept restrictions established by law to protect the rights of others and, as noted in the constitution, to satisfy “just demands based upon considerations of morality, religious values, security, and public order in a democratic society.” Individuals continued to be detained and received prison sentences of up to five years for violations of blasphemy laws. One man was detained for reading the Quran disrespectfully in an online video. In Aceh Province, authorities continued to carry out public canings for sharia violations, such as selling alcohol, gambling, and extramarital affairs, including one Buddhist man who accepted caning in lieu of imprisonment. Some local governments imposed local laws and regulations restricting religious observance, such as local regulations banning Shia or Ahmadi Islamic practice. In August authorities took action against two Pentecostal churches, revoking a permit for one and stopping worship activities for another. The Jakarta Prosecutor’s Office continued to use a smartphone app called Smart Pakem allowing citizens to file heresy or blasphemy reports against groups with what the government considered unofficial or unorthodox religious practices. Religious groups outside the six government-recognized religions (Catholicism, Protestantism, Hinduism, Buddhism, Confucianism, and Islam, the latter widely interpreted by the government and society to mean Sunni Islam), again reported problems with identifying their religion on their national identification cards (KTPs), although a 2017 Constitutional Court ruling allows for such a listing. Adherents of indigenous faiths cannot enter their specific names, however, because there are too many. Various jurisdictions agreed to use a common term, i.e., “Faith in One God.” Three jurisdictions began issuing KTPs that could list “Faith in One God” as the faith category, but the practice was not widely implemented. There were again instances in which local governments and police acceded to the demands of groups, such as the Islamic Defenders’ Front, Islamic Community Forum, Islamic Jihad Front, and the Indonesian Mujahideen Council, called “intolerant groups” in media, to close houses of worship for permit violations or otherwise restrict the rights of minority religious groups. Both the central and local governments included elected and appointed officials from minority religious groups. President Joko Widodo included six non-Muslims in his cabinet appointments announced on October 23, the same as during his previous administration.
Shia and Ahmadi Muslims reported feeling under constant threat from “intolerant groups.” Anti-Shia rhetoric was common in some online media outlets and on social media. In May prominent leaders from all of Surabaya’s principal faith communities participated in commemorations of the May 2018 suicide bomber attack on three churches. Local Islamic youth groups in coordination with police provided extra security outside Surabaya churches in conjunction with the anniversary. In March unknown individuals vandalized Jewish graves in Jakarta, and in April unknown individuals damaged several wooden crosses at a Christian cemetery in Mrican, Yogyakarta.
The Ambassador and U.S. embassy and consulate officials advocated for religious freedom with the government, including at the highest levels. Embassy and consulate officials engaged government officials on specific issues, including actions against religious minorities, closures of places of worship, access for foreign religious organizations, convictions for blasphemy and defamation of religion, the importance of tolerance and rule of law, and the application of sharia to non-Muslims. Embassy and consulate officials also engaged civil society and religious leaders about tolerance and pluralism and spoke out publicly against discrimination and violence against minority religious communities. The U.S.-Indonesia Council on Religion and Pluralism – endorsed by both governments and comprising religious and civil society leaders, academics, and experts from both countries – met with the Ambassador to discuss religious freedom issues. The embassy and consulates conducted extensive outreach to promote the message of respect for diversity and religious tolerance through events, media interviews, social media initiatives, digital and public speaking engagements, youth exchanges, and educational programs.
Section II. Status of Government Respect for Religious Freedom
The constitution guarantees the right to practice the religion of one’s choice and specifies that freedom of religion is a human right that may not be limited. The constitution states, “The nation is based upon belief in one supreme God,” but it guarantees all persons the right to worship according to their own religion or belief, saying the right to have a religion is a human right that shall not be discriminated against.
The constitution also says the state is based on the belief in one God, and the state is obliged to guarantee the freedom of worship. It states citizens must accept restrictions established by law to protect the rights of others and to satisfy, as noted in the constitution, “just demands based upon considerations of morality, religious values, security, and public order in a democratic society. The law restricts citizens from exercising these rights in a way that impinges on the rights of others, oversteps common moral standards and religious values, or jeopardizes security or public order.
The Ministry of Religious Affairs (MORA) extends official recognition to six religious groups: Islam, Catholicism, Protestantism, Buddhism, Hinduism, and Confucianism. The government maintains a long-standing practice of recognizing Sunni Islam as the official version of Islam of local Muslims, although the constitution has no such stipulation.
The blasphemy articles in the criminal code prohibit deliberate public statements or activities that insult or defame any of the six officially recognized religions or have the intent of preventing an individual from adhering to an official religion. These articles also stipulate that in any case of defamation of the six officially recognized religions, the Ministry of Home Affairs (MOHA), the MORA, and the Attorney General’s Office must first warn the individual in question before bringing a defamation charge. The articles also forbid the dissemination of information designed to spread hatred or dissension among individuals and/or certain community groups based on ethnicity, religion, or race. Individuals may be subject to prosecution for blasphemous, atheistic, or heretical statements under either of these provisions or under the laws against defamation and may face a maximum prison sentence of five years. A separate law forbids the electronic dissemination of the same types of information, with violations carrying a maximum four-year sentence.
The government defines a religion as having a prophet, holy book, and deity, as well as international recognition. The government deems the six officially recognized religions meet these requirements. Organizations representing one of the six recognized religions listed in the blasphemy law are not required to obtain a legal charter if they are established under a notary act and obtain approval from the Ministry of Law and Human Rights. Religious organizations other than the six recognized religions listed in the blasphemy law must obtain a legal charter as a civil society organization from the MOHA. Both ministries consult with the MORA before granting legal status to religious organizations. The law requires all civil society organizations to uphold the national ideology of Pancasila, which encompasses the principles of belief in one God, justice, unity, democracy, and social justice, and they are prohibited from committing blasphemous acts or spreading religious hatred. By law, all religious groups must officially register with the government. Registration requirements for religious organizations include: (a) organizations may not contradict Pancasila and the constitution; (b) they must be voluntary, social, independent, nonprofit, and democratic; and (c) they must have a notarized articles of association (bylaws) and a specifically defined purpose. The organization then registers with the MORA. After MORA approval, the organization is announced publicly through the state gazette. Violations of the law may result in a loss of legal status, dissolution of the organization, and arrest of members under the blasphemy articles of the criminal code or other applicable laws. Indigenous religious groups must register with the Ministry of Education and Culture as aliran kepercayaan to obtain official, legal status.
A joint ministerial decree bans both proselytizing by the Ahmadi Muslim community and vigilantism against the group. Violations of the Ahmadi proselytizing ban carry a maximum five-year prison sentence on charges of blasphemy. According to the criminal code, vigilantism carries a maximum five and one-half-year prison sentence.
A joint ministerial decree bans proselytizing and other activities by the Fajar Nusantara Movement, known as Gafatar. Violations of the ban carry a maximum five-year prison sentence on charges of blasphemy.
There is no joint ministerial decree that bans proselytizing by other groups. The Indonesian Council of Ulemas (MUI), a quasi-governmental Muslim organization, however, has issued fatwas that ban proselytizing by so called deviant groups such as Inkar al-Sunnah, Ahmadiyya, Islam Jama’ah, the Lia Eden Community, and al-Qiyadah al-Islamiyah.
The government requires all officially registered religious groups to comply with directives from the MORA and other ministries on issues such as construction of houses of worship, foreign aid to domestic religious institutions, and propagation of religion.
A joint ministerial decree between the MORA and the MOHA states that religious groups may not hold services in private residences, and those seeking to build a house of worship are required to obtain the signatures of at least 90 members of the group and 60 persons of other religious groups in the community stating they support the construction. Local governments are responsible for implementing the decree, and local regulations, implementation, and enforcement vary widely. The decree also requires approval from the local interfaith council, the Religious Harmony Forum (FKUB). Government-established FKUBs exist at the city or district level and comprise religious leaders from the six official groups. They are responsible for mediating interreligious conflicts.
The law requires religious instruction in public schools. Students have the right to request religious instruction in any one of the six official religions, but teachers are not always available to teach the requested religion classes. Under the law, individuals may not opt out of religious education requirements. In practice, however, students of minority religious groups are often allowed to opt out and attend study hall instead.
Under the terms of a 2005 peace agreement that ended a separatist conflict, Aceh Province has unique authority to implement sharia regulations. The law allows for provincial implementation and regulation of sharia and extends the jurisdiction of religious courts to economic transactions and criminal cases. The Aceh government states sharia in Aceh only applies to Muslim residents of the province, although nonresident Muslims and adherents to other faiths may accept sharia in lieu of punishment under the criminal code.
Aceh’s provincial sharia regulations criminalize consensual same-sex activity, adultery, gambling, consumption of alcohol, and proximity to members of the opposite sex outside of marriage for Muslim residents of the province. An Aceh governor’s decree forbids women from working in or visiting restaurants unaccompanied by their spouse or a male relative after 9 p.m. A Banda Aceh mayoral decree forbids women from working in coffee shops, internet cafes, or sports venues after 1 p.m. Sharia regulations prohibit female Muslim residents of Aceh from wearing tight pants in public, and they must wear headscarves. One district in Aceh prohibits women from sitting astride motorcycles when riding as passengers. The maximum penalties for violations of sharia regulations include imprisonment and caning. There are regulations intended to limit the amount of force that authorities may exert during a caning.
Many local governments outside of Aceh have enacted regulations based on religious considerations; most of these are in majority Muslim areas. Many of these regulations relate to matters such as religious education and only apply to a specific religious group. Some religiously inspired local regulations in effect apply to all citizens. For instance, some local regulations require restaurants to close during Ramadan fasting hours, ban alcohol, or mandate the collection of zakat (Islamic alms). Other local regulations forbid or limit the religious activities of religious minorities, especially Shia and Ahmadi Muslims.
The marriage law does not explicitly forbid interfaith marriage, but it contains an article stipulating that parties must perform the marriage ceremony according to the rituals of a religion shared by both the bride and groom.
The law requires the leader of an aliran kepercayaan group to demonstrate group members live in at least three regencies, which are administrative designations one level below a province, before the leader may officiate legally at a wedding. This constraint effectively bars believers of some smaller groups without such geographic presence from receiving official marriage services from a member of their faith, although groups may aid each other and facilitate marriages by a group with a similar faith tradition and rituals.
A joint ministerial decree requires domestic religious organizations to obtain approval from the MORA to receive funding from overseas donors and forbids dissemination of religious literature and pamphlets to members of other religious groups as well as going door-to-door for the purposes of converting others. Most religious groups may, however, proselytize in their own places of worship, except for some groups such as the Ahmadi Muslims.
Foreign religious workers must obtain religious worker visas, and foreign religious organizations must obtain permission from the MORA to provide any type of assistance (in-kind, personnel, or financial) to local religious groups.
The country is a party to the International Covenant on Civil and Political Rights.
In Aceh, authorities continued to carry out public canings for sharia violations, such as selling alcohol, gambling, and extramarital affairs, despite a 2018 ban on public canings announced by Aceh’s governor. Government and sharia officials stated non-Muslim residents of Aceh could choose punishment under sharia or civil court procedures, but Muslim residents of Aceh must receive punishment under sharia. According to media reports and human rights activists, several non-Muslim residents of Aceh chose punishment under sharia, reportedly due to the expediency of punishment and the risk of prolonged and expensive trials and possible lengthy prison sentences.
In August authorities in Aceh caned a Buddhist man and his Muslim girlfriend 27 times after the couple spent time in a Banda Aceh hotel room. According to a local reporter, the man accepted sharia punishment as an alternative to a prison sentence. He was the third Buddhist and eighth non-Muslim to choose punishment under sharia law since its introduction in 2014. Authorities also caned four unmarried Muslim couples between eight and 33 times each for extramarital sex, and they caned two unmarried couples 100 times each in the northern Aceh city of Lhokseumawe after they were found guilty of premarital sex, while a third man received 160 lashes for having sex with a minor.
In March the Supreme Court rejected the appeal by Meliana, an ethnic Chinese Buddhist woman, who in 2018 was sentenced to 18 months in prison for blasphemy. The accusation came after she privately asked a local mosque caretaker’s daughter that the mosque lower its loudspeaker volume. Vice President Jusuf Kalla and some senior members of Nahdlatul Ulama, the country’s largest Muslim organization, said her remarks should not be considered blasphemy. In May she was released on parole after serving the mandatory two-thirds of her prison term.
In April the Special Criminal Police of Bangka Belitung investigated and detained Daud Rafles, a resident of Sekar Biru Village, Bangka Island, for blasphemy. Village residents identified Rafles in a viral video in which he allegedly read the Quran disrespectfully.
In June, according to Human Rights Watch, authorities arrested a Catholic woman, Suzethe Margaret, and charged her with blasphemy after taking a dog into a mosque. Witnesses stated she was looking for her husband and accused individuals at the mosque of converting him to Islam to marry another woman. She allegedly kicked a mosque guard when asked to leave. Doctors stated the woman needed psychiatric treatment and did not understand what she did. Reports stated the woman faced up to five years in prison if convicted. At year’s end, prosecutors recommended the court sentence the woman to eight months in prison.
In April the Mayor of Malang, East Java, issued a circular urging non-Muslims not to “eat, drink, or smoke” in public places during Ramadan because it could hurt the feelings of fasting Muslims. The circular was posted on Malang’s municipal government twitter account.
In April the press reported that a Catholic family was forced to leave Karet Village in Bantul, Yogyakarta, after staying one night in a house the family rented; local residents protested the family’s presence and filed a report with Bantul regency officials. According to media reports, some villagers from Karet argued that under district law all newcomers must be Muslim. After mediation, the village chief and Bantul Regency government officials told the family they could stay in the village; press reports, however, stated the family chose to leave.
In March church leaders from the Christian church Gereja Bethel Indonesia in South Birobuli, Central Sulawesi, closed their place of worship due to objections from the local community. Media reported that church leaders, the head of the FKUB, local officials, and police met to discuss the fate of the church and that the church failed to receive approval from at least 60 members of the local community, as required by MORA regulation. Police told media that the land where the church was located was in dispute and the church did not have a building permit.
According to The Jakarta Christian Post, in August authorities revoked a recently issued permit for a Pentecostal church in Yogyakarta after protests and threats from Muslims in the area. The district chief stated he revoked the permit because the church did not meet requirements established by a ministerial decree regulating houses of worship, saying “a house of worship cannot be a home at the same time.”
In August according to media reports, the Indragiri Hilir District Civil Service Police Unit (Satpol PP) stopped worship activities at the Indonesian Pentecostal church Efata Church in Sari Agung Hamlet, Indragiri Hilir Regency, Riau. Worship activities had been proceeding there for five years. The head of Satpol PP said officials had to stop worship activities because they occurred at the pastor’s house and not in a house of worship. According to officials, the decision to stop services was made after the district government consulted with district leaders and the district FKUB, which included Christian representatives from Tembilahan, the district capital. A legal aid organization said the Sari Agung Hamlet pastor leading the congregation was not consulted during the process and therefore chose to continue to conduct religious services at a nearby tent. Local authorities identified an alternate worship site nine miles away from the pastor’s residence, but the congregation rejected this location due to its inaccessibility.
In September the regional secretary of Makassar Municipality in South Sulawesi released a government circular that stated, “Be wary of and not be influenced by Shia ideology and teachings.” The letter, issued on the day Ashura was observed, also asked persons to prevent dissemination of Shiism, calling it “deviant teaching.” Media reported the circular was based on an “illegal” circular issued by the South Sulawesi government in 2017. Dozens of human rights nongovernmental organizations (NGOs) and activists in Makassar issued a statement a week later criticizing the circular and demanding that the provincial and municipal governments stop issuing what they termed intolerant circulars and prevent intolerant actions in the community.
In September the Regent of Gowa, South Sulawesi, issued a decree disbanding Tarekat Taj Al-Khalwaty Syech Yusuf, a Sufi religious group with 10,000 followers across Gowa and Takalar Regencies. The decision followed a 2016 heresy fatwa issued by the Gowa branch of MUI against the group. MUI Gowa reported the group and its leaders to the police for blasphemy and defamation against MUI Gowa and money laundering. In November Gowa police arrested the group’s leader, Puang Lalang, on charges of financial fraud, embezzlement, and blasphemy for charging followers up to 50,000 Indonesian rupiah ($4) for membership. MUI also issued heresy fatwas against the group in Sinjai Regency and Takalar Regency, South Sulawesi.
In September the speaker of the People’s Consultative Assembly disallowed a non-Muslim female member from reading a prayer at the legislature’s final session on September 27, which would have marked the first time a non-Muslim woman read the closing prayers.
The government continued to support a smartphone app called Smart Pakem allowing citizens to file heresy or blasphemy reports against individuals and groups with what the government considers unofficial or unorthodox religious practices. The Jakarta Prosecutor’s Office launched the app in December 2018 with the expressed goal of streamlining the heresy and blasphemy reporting system. Various human rights organizations continued to criticize the app, saying it could undermine religious tolerance and freedom. According to Human Rights Watch, the app identifies several religious groups and their leaders (including Ahmadi, Shia, and Gafatar), describes their “deviant teachings,” and provides their local office addresses.
The MORA maintained its authority at both the national and local level to conduct the “development” of religious groups and believers, including efforts to convert minority religious groups to Sunni Islam. In several West Java regencies, local governments continued efforts to force or encourage conversion of Ahmadi Muslims with a requirement that Ahmadis sign forms renouncing their beliefs in order to register their marriages or participate in the Hajj. According to the local Ahmadiyya community in Tasikmalaya and Banjar, local MORA offices obliged Ahmadis to sign forms stating they denounced Ahmadiyya teachings. This practice began in 2014.
According to religious groups and NGOs, government officials and police sometimes failed to prevent “intolerant groups” from infringing on others’ religious freedom and committing other acts of intimidation, such as damaging or destroying houses of worship and homes. These groups included the Islamic Defenders’ Front (FPI), Islamic Community Forum, Islamic Jihad Front, and the Indonesian Mujahideen Council. For example, the FPI’s registration as a religious organization expired in June. Sources stated the FPI is known for violence against minority religious groups and forcing the shutdown of bars and entertainment establishments it deems immoral. In May an online petition was created demanding the MOHA not renew the FPI’s permit. As of year’s end, the MOHA did not indicate that it would renew the permit, despite the MORA endorsing the renewal of the permit in December, and the group had no legal status.
In March Setara Institute reported there were 202 cases of religious freedom abuses in 2018 (72 cases committed by government and the rest by society), compared with 151 cases in 2017. Abuses cited included discrimination, intolerance, and prohibitions on wearing hijabs in public school.
In September civil society organization The Wahid Foundation reported 276 cases of religious persecution in 2018, as defined by the foundation, including 130 from government-related institutions. The foundation recorded 265 cases in 2017, including 95 from government-related institutions. The foundation’s reported abuses included the issuance of sharia-based local regulations and prohibitions on building houses of worship.
In June the Pemalang police chief in Central Java conducted tolerance training for his police unit by having police officers and the public clean houses of worship of different faiths. In September NGO Madania conducted tolerance training called “Peace Initiative” for religious teachers.
In November FPI members intimidated the non-Muslim Regent of West Bangka, Bangka Belitung, to prevent his celebrating the Prophet Muhammad’s birthday in his official residence.
More than 500 Shia Muslims from Madura remained displaced on the outskirts of Surabaya, East Java, after communal violence forced them from their homes in 2012. In Mataram, the capital of West Nusa Tenggara, 131 Ahmadi Muslims remained internally displaced in cramped apartments after a mob expelled them from their Lombok village in 2006.
Human rights organizations criticized a proposed bill, withdrawn after widespread protests, that would have revised the criminal code and expanded the 1965 blasphemy law. The bill proposed increasing the enumeration of “the elements of crime” to include items such as defaming religious artifacts. A coalition of local civil society organizations said the law would discriminate against non-Muslims, non-Sunni Muslims, local religious minorities, as well as women and lesbian, gay, bisexual, and transgender persons.
Across the country, minority religious groups, including Muslim groups in non-Muslim majority areas, continued to state the official requirement for a specific number of supporters to build or renovate a house of worship served as a barrier to construction. In May a group of Hindus wanted to build a temple in Bekasi, West Java. Persons in the surrounding area rejected the project by saying the number of Hindus in the neighborhood was too low.
Local governments did not issue permits even when the worshippers obtained the requisite numbers if opponents of the construction pressured neighbors not to approve. In many cases, a few vocal opponents from the local majority religious affiliation were reportedly sufficient to stop construction approvals. State-recognized religious leaders in government-supported interfaith forums reportedly found ways to block aliran kepercayaan believers from constructing places of worship, largely through stringent permit requirements. Aliran kepercayaan adherents said they were fearful of atheism accusations if they were to contest this treatment in court. Christian leaders reported that local officials indefinitely delayed permit approval for requests to build new churches because these officials feared construction would incite protests. Ahmadi and Shia Muslims and Christians said they also faced problems when seeking approval to move to temporary facilities while a primary place of worship underwent renovation.
Local governments, police, and religious organizations reportedly tried to close religious minority groups’ houses of worship for permit violations, often after protests from “intolerant groups,” even if the minority groups had a proper permit. In July the Regent of Bantul, Yogyakarta, removed the building permit from a Pentecostal church in Sedayu, Bantul, following protests and pressure by the local community.
Many congregations could not obtain the requisite number of nonmember signatures supporting construction of a house of worship and often faced protest from “intolerant groups” during the application process, making permits nearly impossible to obtain. Even when authorities issued permits, they closed or forced construction to halt on some houses of worship after facing legal challenges and public protests. Protestant and Catholic churches also reported that “intolerant groups” forced them to pay protection money to continue operating without a permit. Some houses of worship established before the joint ministerial decree on house of worship construction came into effect reportedly were still obligated to meet the requirements or face closure. Many houses of worship operated without permits in office buildings, malls, private homes, and shops.
In August local residents stopped the construction project of an Indonesian Baptist church in Tlogosari Wetan, Semarang, Central Java. They argued that the building permit owned by the group had expired, and they subsequently blocked access to the project site where the church was being built. The Semarang administration subsequently decided to review the building permit. Semarang Mayor Hendrar Prihadi said the church construction would be halted until he verified the permit’s validity.
Church leaders in Jambi said they had been trying to obtain appropriate building permits from the city administration to build places of worship since 2003, but city authorities had not granted these due to opposition from community authorities. The head of the Jambi Municipal Civil Service Police Unit said three churches were shut down in 2018 because they violated regional regulations and did not have proper building permits. At year’s end, the three churches remained closed. In 2018 an activist created a petition online urging the government to reopen these churches. As of December, approximately 3,900 people had signed the petition.
Construction was completed on the Santa Clara Catholic Church in Bekasi, West Java. The congregation had waited more than 15 years for the approval of its construction permit before receiving it in 2015, and “intolerant groups” regularly targeted the construction site for protests. The church was formally opened by the Bekasi mayor on August 17.
Aliran kepercayaan followers continued to say teachers pressured them to send their children to a religious education class of one of the six officially recognized religions. Minority religious groups not among the six recognized religions said schools often allowed their children to spend religious education time in study hall, but school officials required parents to sign documents stating their children received religious education. Ahmadi Muslim students reported religion classes for Islam focused only on Sunni teachings.
In November media reported that a public school expelled two Jehovah’s Witness students after they declined to recite the national anthem, salute the national flag, and attend religious classes, citing their beliefs. The decision to expel the students was made in coordination with the local MORA branch, the Batam Education Authority, police, and the military. Following objections filed by a law firm representing the expelled students, the provincial Board of Education in Batam eventually ordered the cancelation of the expulsion letters. The two students returned to school after almost two months.
Although the government generally allowed citizens to leave the religion column blank on their KTPs, individuals continued to report difficulties accessing government services if they did so. Faced with this problem, many religious minority members, including those following indigenous beliefs, reportedly chose to identify as a member of an officially recognized religion close to their beliefs or reflecting the locally dominant religion. According to researchers, this practice obscured the real number of adherents to any particular religious group in government statistics. Following a 2017 Constitutional Court ruling, citizens were allowed to select indigenous faiths as an option on their KTPs. In 2018 MORA officials said they were planning on implementing this law in order to identify indigenous faiths on KTPs. Early in the year, three jurisdictions began issuing KTPs that allowed the faith category “Faith in One God” in South Sulawesi, Bandung, and Cirebon (West Java).
NGOs and religious advocacy groups continued to urge the government to remove the religion field from KTPs. Religious minorities reported they sometimes faced discrimination after others saw their religious affiliation on their KTPs. Members of the Jewish community said they felt uncomfortable stating their religion in public and often chose to state they were Christians or Muslims depending on the dominant religion where they lived, due to concern that local communities did not understand their religion.
Men and women of different religions who sought to marry reportedly had difficulties finding a religious official willing to perform a wedding ceremony. Some couples of different religions selected the same religion on their KTPs in order to marry legally.
Minority Muslim groups, including Ahmadis, Shia, and Gafatar, also continued to report resistance when they applied for KTPs as Muslims, effectively denying them access to public services if they could not secure KTPs.
Both the central and local governments included elected and appointed officials from minority religious groups. For example, the Mayor of Solo was Catholic. After beginning a second term in October, President Widodo’s new 34-member cabinet included six members of minority faiths, the same as during his previous administration.
Foreign religious workers from many religious groups continued to state they found it relatively easy to obtain visas, and some groups reported little government interference with their religious activities.
Police provided special protection to some Catholic churches in major cities during Sunday services and Christian holidays. Police also provided special protection to Buddhist and Hindu temples during religious celebrations.
According to the law, a marriage is legitimate if it has been performed according to the laws of the respective religions and beliefs of the parties concerned. Nevertheless, interreligious marriage was difficult unless the groom or bride was willing to be married according to the religious rituals of only one of the two religions. Many individuals who performed interreligious marriage preferred to go abroad for the marriage.
Section III. Status of Societal Respect for Religious Freedom
According to an Ahmadiyya leader in Bandung, West Java, “intolerant groups” continued to use MUI fatwas to justify actions against religious minorities and other vulnerable groups, even though the fatwas lacked legal standing. For example, in January a group of individuals disbanded a book discussion organized by Ahmadiyya in Bandung, West Java, saying the book promoted Ahmadiyya messages.
Individuals affiliated at the local level with MUI used rhetoric considered intolerant by religious minorities, including fatwas declaring Shia and Ahmadis as deviant sects. In July 12 anti-Ahmadiyya groups protested against an Ahmadiyya annual event in Gowa, South Sulawesi, held by members to discuss their annual strategy. Shia and Ahmadi Muslims reported feeling under constant threat from “intolerant groups.” Anti-Shia rhetoric was common in some online media outlets and on social media.
Throughout the year there were disputes between religious groups in the predominantly Christian province of Papua. Some religious leaders stated that many disputes between ethnic Papuans and migrants to Papua were based on ethnicity, economic competition, and political grievances rather than religion. In July a group called the Moral Guard Alliance Makassar forced the closure of two food stalls that sold pork at a shopping mall in Makassar. The organization’s leader told media the mall management closed the stalls in response to an alliance letter asking the mall to prohibit nonhalal food items. Mall management said it would try to find a more suitable location for the stalls. The two food stalls opened in January, and the mall management stated the stalls put up signs warning visitors that they sold nonhalal food.
In May prominent leaders from all of Surabaya’s principal faith communities participated in commemorations of the anniversary of the May 2018 suicide bomber attack on three churches. Local Islamic youth groups in coordination with police provided extra security outside Surabaya churches in conjunction with the anniversary. Christian leaders in Surabaya said they were encouraged by sympathy and support shown toward the affected Christians by the local Muslim community.
In August Ustadz Abdul Somad, a Muslim cleric from Riau, was reported to district police for blasphemy when a video recorded three years earlier had gone viral. In the video, Somad said a Christian cross contained a kafir (infidel) genie (demon) in response to a question from a worshipper. Members of Horas Bangso Batak (a North Sumatra ethnic-based organization that is mostly Christian) filed a complaint with the district police in Metrojaya, Jakarta. Members of Brigade Meo, a Christian-based organization in East Nusa Tenggara, also reported him to the local police. At year’s end, the case remained under police investigation.
In March German news broadcaster Deutsche Welle reported that several Jewish graves in a public cemetery in Jakarta were desecrated.
In October the inaugural report on anti-Semitism by UN Special Rapporteur on Freedom of Religion or Belief Ahmed Shaheed found that “over 57 percent of teachers and lecturers and 53.74 percent of students in Indonesia agreed with a survey statement claiming that ‘Jews are the enemies of Islam.’” Additionally, the report stated that local Jewish community leaders reported it was common for the public to equate all Jews with Israel.
According to AsiaNews, in April unknown individuals damaged several wooden crosses at a Christian cemetery in Mrican, Yogyakarta.
MUI supported a Christian funeral service taking place in front of a mosque in Jakarta in September.
Many individuals in the government, media, civil society, and general population were vocal and active in protecting and promoting tolerance and pluralism. In November Vice President Ma’ruf Amin and Grand Imam of Istiqlal Mosque Nasaruddin Umar stated that religious tolerance would be an increasing focus in the country’s education.
The largest and most influential religious groups and NGOs, including the two largest Islamic groups in the country – Nahdlatul Ulama and Muhammadiyah – officially endorsed and advocated for tolerance, pluralism, and the protection of minority groups in many instances. For example, in February Haedar Nashir, Muhammadiyah chairman, called on all citizens to demonstrate tolerance and to live in peace with other religious communities. Said Aqil Siradj, Nahdlatul Ulama chairman, stated in August that tolerance was an important element of a proper attitude and a good personality.
The constitution establishes Islam as the official religion and states no law may be enacted contradicting the “established provisions of Islam.” It provides for freedom of religious belief and practice for all individuals, including Muslims, Christians, Yezidis, and Sabean-Mandeans, but does not explicitly mention followers of other religions or atheists. The law prohibits the practice of the Baha’i Faith, although the law is generally not enforced. The law bans “takfiri” sects such as Wahhabism that declare as apostates Muslims who practice a less austere form of Islam. The Kurdistan Regional Government (KRG) does not enforce the federal ban on Baha’i practitioners and recognizes the Baha’i Faith as a religion. Restrictions on freedom of religion, as well as violence against and harassment of minority groups committed by government security forces, remained widespread outside the Iraqi Kurdistan Region (IKR), according to religious leaders and representatives of nongovernmental organizations (NGOs). More than 600 demonstrators were killed in protests against the central government in Baghdad and southern provinces in October and November. The protesters were mostly young Shia Muslims, but minority religious communities, such as Chaldean Catholics, expressed their support for the movement, according to news reports. Sunni Muslims in Anbar were detained by Iraqi Security Forces (ISF) for expressing their support of the protests on social media, according to Human Rights Watch (HRW) reporting. According to human rights organizations, although the Popular Mobilization Committee (PMC) and Ministry of Interior security forces were implicated in committing gross human rights abuses, the federal government held no one responsible for killings, illegal detentions, and torture of protestors. NGO leaders said the government continued to use the antiterrorism law to detain individuals without due process. Predominantly Sunni provinces, such as Anbar, Salah al-Din, Kirkuk and Ninewa, reported fewer security incidents compared with 2018. In June a Sunni parliamentarian (MP) from Diyala Province stated Sunnis in his province were being forcibly displaced by government-affiliated Shia militia groups, resulting in systematic demographic change along the Iraq-Iran border. Community leaders continued to state the national identity card law mandating children with only one Muslim parent, including children born of rape, be listed as Muslim resulted in forced designation as Muslim. Yezidis, Christians, and local and international NGOs reported continued verbal harassment and physical abuse by members of the Popular Mobilization Forces (PMF), a state-sponsored organization composed of more than 40 mostly Shia militias originally formed to combat ISIS, including at checkpoints and in and around PMF-controlled towns on the Ninewa Plain. Christians said the PMF controlled the trade roads in the Ninewa Plain, forcing merchants to pay bribes, and controlled real estate in Christian areas. Sources said some government officials sought to facilitate demographic change by providing land and housing for Shia and Sunni Muslims to move into traditionally Christian areas in the Ninewa Plain, Sunni areas in Diyala Province, and Sunni areas in Babil Province. Representatives of minority religious communities said the central government did not generally interfere with religious observances, but local authorities sometimes verbally harassed them.
According to security sources in Khanaqin, in May ISIS attacked a Kurdish village and killed four individuals in two attacks. According to the Directorate General of Yezidi Affairs in the KRG Ministry of Endowment and Religious Affairs, approximately 3,000 Yezidis remained missing following ISIS’s assault on northern Iraq in 2014. The central government’s Martyrs Foundation announced that during the year, 18 more mass graves had been discovered throughout the country; they contained victims of al-Qaeda, ISIS, and the Baathist regime, some remains dating back decades. In March the Directorate of Mass Graves, with the support of the United Nations Investigative Team to Promote Accountability for Crimes Committed by Daesh/ISIL (UNITAD), began exhumation of a mass grave of ISIS victims, discovered in 2017, in the village of Kocho, the first such exhumation in the majority-Yezidi district of Sinjar.
Although media and human rights organizations said security conditions in many parts of the country improved from 2018, reports of societal violence mainly by pro-Iran Shia militias continued. Throughout the youth-led reformist protests that began in October, many demonstrators were kidnapped, wounded, and killed by masked individuals and armed groups reportedly affiliated with Iran, such as Asaib Ahl al-Haq (AAH), Harakat Hezbollah al-Nujaba, and Kataib Hezbollah. Non-Muslim minorities reported continued abductions, threats, pressure, and harassment to force them to observe Islamic customs. Christian priests, who sought the withdrawal of the Iranian-backed Shabak Shia PMF 30th Brigade (30th Brigade), reportedly received threats from Iran-aligned Shabak individuals on social media. According to a police investigation, two Shia Shabak men assaulted two elderly women belonging to a minority religious group in Bartella in May. Police arrested the two men, who said they believed the women would be easy targets because of their religious affiliation. The attackers were reportedly affiliated with the 30th Brigade.
U.S. embassy officials raised religious freedom concerns at the highest levels in meetings with senior government officials, through interagency coordination groups, and in targeted assistance programs for stabilization projects. The Ambassador and other embassy and consulate general officials continued to meet regularly with national and regional government officials, members of parliament, and parliamentary committees to emphasize the need for the security, full inclusion, tolerance, and protection of the rights of religious minorities. On July 18, speaking at the Ministerial to Advance Religious Freedom held in Washington, DC, the Vice President announced the U.S. government had provided $340 million for assistance in northern Iraq, focusing on helping minority religious communities previously targeted by ISIS. He said an additional $3 million would provide shelter and clean water to communities victimized by ISIS. Embassy officials met with Shia, Sunni, and other religious group representatives to underscore U.S. support for their communities and assess the needs and challenges they continued to face.
Section II. Status of Government Respect for Religious Freedom
The constitution establishes Islam as the official religion of the state, and a “foundational source” of legislation. It states no law may be enacted contradicting the “established provisions of Islam,” but it also states no law may contradict the principles of democracy or the rights and basic freedoms stipulated in the constitution.
The constitution protects the “Islamic identity” of the Iraqi people, although it makes no specific mention of Sunni or Shia Islam. The constitution also provides for freedom of religious belief and practice for all individuals, such as Christians, Yezidis, and Sabean-Mandeans, but it does not explicitly mention followers of other religions or atheists. Law 105 of 1970 prohibits the practice of the Baha’i Faith and prescribes 10 year’s imprisonment for anyone practicing the Baha’i Faith. The KRG, however, does not enforce the federal ban on the Baha’i Faith and recognizes it as a religion, while in other parts of the country the law generally is not enforced.
Law 32 of 2016 bans the Baath Party, and also prohibits “takfiri” organizations, such as al-Qa’ida and ISIS, that declare as apostates Muslims who practice a less austere form of Islam. A 2001 resolution prohibits the practice of the Wahhabi branch of Sunni Islam.
The constitution states each individual has the right to freedom of thought, conscience, and belief. Followers of all religions are free to practice religious rites and manage religious endowment affairs and religious institutions. The constitution guarantees freedom from religious coercion and states all citizens are equal before the law without regard to religion, sect, or belief.
Personal status laws and regulations prohibit the conversion of Muslims to other religions, and they require the administrative designation of minor children as Muslims if either parent converts to Islam, or if one parent is considered Muslim, even if the child is a product of rape. Civil status law allows all non-Muslim women who are identified in their official documents as non-Muslims to marry Muslim men, but it prohibits Muslim women from marrying non-Muslims.
The following religious groups are recognized by the personal status law and thereby registered with the government: Islam, Chaldean, Assyrian, Assyrian Catholic, Syriac Orthodox, Syriac Catholic, Armenian Apostolic, Armenian Catholic, Roman Catholic, National Protestant, Anglican, Evangelical Protestant Assyrian, Seventh-day Adventist, Coptic Orthodox, Yezidi, Sabean-Mandean, and Jewish. Recognition allows groups to appoint legal representatives and perform legal transactions such as buying and selling property. All recognized religious groups in the country, with the exception of the Yezidis, have their own personal status courts responsible for handling marriage, divorce, and inheritance issues.
There are three diwans (offices) responsible for administering matters for the recognized religious groups within the country: the Sunni Endowment Diwan, the Shia Endowment Diwan, and the Endowment of the Christian, Yezidi, and Sabean-Mandean Religions Diwan. The three endowments operate under the authority of the Office of the Prime Minister to disburse government funds to maintain and protect religious facilities.
For the practice of unrecognized religious groups other than Baha’is – including Wahhabi Islam, Zoroastrianism, Yarsanism, and the Kaka’i Faith – the law does not specify penalties; however, contracts signed by institutions of unrecognized religious groups are not legal or permissible as evidence in court.
Outside the IKR, the law does not provide a mechanism for a new religious group to obtain legal recognition. In the IKR, religious groups obtain recognition by registering with the KRG MERA. To register, a group must have a minimum of 150 adherents, provide documentation on the sources of its financial support, and demonstrate it is not anti-Islam. Eight faiths are recognized and registered with the KRG MERA: Islam, Christianity, Yezidism, Judaism, Sabean-Mandaeism, Zoroastrianism, Yarsanism, and the Baha’i Faith.
The KRG MERA operates endowments that pay salaries of clergy and fund construction and maintenance of religious sites for Muslims, Christians, and Yezidis, but not for the other five registered religions.
The law requires the government to maintain the sanctity of holy shrines and religious sites and guarantee the free practice of rituals for recognized religious groups. The penal code criminalizes disrupting or impeding religious ceremonies and desecrating religious buildings. The penal code imposes up to three years’ imprisonment or a fine of 300 dinars (25 cents) for such crimes.
By law, the government provides support for Muslims outside the IKR desiring to perform the Hajj and Umrah, organizing travel routes and immunization documents for entry into Saudi Arabia. The Sunni and Shia endowments accept Hajj applications from the public and submit them to the Supreme Council for the Hajj. The council, attached to the Office of the Prime Minister, organizes a lottery to select pilgrims for official Hajj visas. Lottery winners pay differing amounts to the government for their visas prior to Hajj depending on their mode of travel: 3.7 million dinars ($3,300) for Hajj travel by land and 4.8 million dinars ($4,200) for travel by air. In the IKR, the KRG MERA organizes Hajj and Umrah travel, carrying out a lottery to choose the pilgrims for official Hajj visas allotted to the IKR.
The constitution provides minority groups the right to educate children in their own languages. While it establishes Arabic and Kurdish as official state languages, it makes Syriac, typically spoken by Christians, and Turkoman official languages only in the administrative units in which those groups “constitute density populations.” In the IKR, there are 48 Syriac and 18 Turkoman language schools. The constitution provides for a Federal Supreme Court made up of judges, experts in Islamic jurisprudence, and legal scholars. The constitution leaves the method of regulating the number and selection of judges to legislation that requires a two-thirds majority in the Council of Representatives (COR) for passage.
The constitution provides citizens the right to choose which court (civil or religious) will adjudicate matters of personal status, including marriage, divorce, child custody, inheritance, and charitable donations. Islam takes precedence when one of the parties to the dispute is from an unrecognized faith. The law states civil courts must consult the religious authority of a non-Muslim party for its opinion under the applicable religious law and apply the religious authority’s opinion in court. In the IKR, the Personal Status Court adjudicates personal disputes between members of the same religion while the Civil Status Court handles all other cases.
National identity cards issued since 2016 do not denote the bearer’s religion, although the online application still requests this information and a data chip on the card still contains data on religion, according to a 2018 study by the Danish Immigration Service. The only religions that may be listed on the national identity card application are Christian, Sabean-Mandean, Yezidi, Jewish, and Muslim. There is no distinction between Shia and Sunni Muslim, or a designation of Christian denominations. Individuals practicing other faiths may only receive identity cards if they self-identify as Muslim, Yezidi, Sabean-Mandean, Jewish, or Christian. Without an official identity card, one may not register a marriage, enroll children in public school, acquire passports, or obtain some government services. Passports do not specify religion.
The law provides constitutional guarantees for the reinstatement of citizenship to individuals who gave up their citizenship for political or sectarian reasons; however, this law does not apply to Jews who emigrated and gave up their citizenship under a 1950 law.
Civil laws provide a simple process for a non-Muslim to convert to Islam, but the law forbids conversion by a Muslim to another religion. IKR law forbids “religious, or political, media speech individually or collectively, directly or indirectly that brings hate and violence, terror, exclusion, and marginalization based on national, ethnic, or religious or linguistic claims.”
The law reserves nine of the COR’s 329 seats for members of religious and ethnic minority communities: five for Christian candidates from Baghdad, Ninewa, Kirkuk, Erbil, and Dohuk; one for a Yezidi; one for a Sabean-Mandean; one for an ethnic Shabak; and one for a Faili Kurd from Wasit. Usually one of the Council of Representatives (COR) rapporteur (administrative) positions is designated for a Christian MP and the other for a Turkoman. The Iraqi Kurdistan Parliament (IKP) reserves 11 of its 111 seats for ethnic minorities: five for Chaldeans, Syriacs, and Assyrians; five for Turkomans; and one for an Armenian.
Islamic education, including study of the Quran, is mandatory in primary and secondary schools, except in the IKR. Non-Muslim students are not required to participate in Islamic studies. The government provides Christian religious education in public schools in some areas where there are concentrations of Christian populations, and there is a Syriac curriculum directorate within the Ministry of Education.
The antiterrorism law defines terrorism as “Every criminal act committed by an individual or an organized group that targeted an individual or a group of individuals or groups or official or unofficial institutions and caused damage to public or private properties, with the aim to disturb the peace, stability, and national unity or to bring about horror and fear among people and to create chaos to achieve terrorist goals.” Anyone found guilty under this law is sentenced to death.
The country is a party to the International Covenant on Civil and Political Rights.
More than 600 demonstrators were killed in mass protests against the central government in Baghdad and southern provinces in October and November. According to news reports, the protesters were mostly young Shia, but minority religious communities, such as Chaldean Catholics, expressed their support for the movement. Human Rights Watch also documented examples of Sunnis in Anbar being detained by ISF for expressing their support of the protests on social media. The reports stated, however, that there was no evidence that members of minority religions taking part in the protests were specifically targeted by security forces suppressing the protests. According to human rights organizations, including HRW, although the PMC and Ministry of Interior forces were implicated in committing gross human rights abuses, the federal government held no one responsible for killings, illegal detentions, and torture of protestors. In October journalists reported that authorities issued arrest warrants for 130 activists and journalists for covering the demonstrations. The warrants were based on the terrorism law; however, reportedly the real reason for the arrest warrants was their coverage of the demonstrations taking place in Shia-dominant provinces of the country.
International and local NGOs said the government continued to use the antiterrorism law as a pretext for detaining individuals without due process. Observers again said the antiterrorism law did not afford due process or fair trial protections. Sunni leaders said authorities referenced the law in their arbitrary detentions of young Sunni men on suspicion of ISIS links.
According to international human rights organizations, some Shia militias, including some under the PMF umbrella, continued to commit physical abuses and were again implicated in several attacks on Sunni civilians, allegedly to avenge ISIS crimes against Shia. Following the return of central government control in Kirkuk in 2017, Kurds, Turkomans, Kaka’i, Christians, and other minorities faced abuses by PMF and ISF that included violence and forced displacement by PMF and ISF.
In June MP Raad al-Dahlaki, a Sunni from Diyala Province, warned of forced displacement of Sunnis in Diyala. Al-Dahlaki stated government-affiliated Shia militia groups intimidated the Sunni population in the province, resulting in a systematic demographic change along the border with Iran. There were reports that gunmen attacked the village of Abu Al-Khanzir in the province, killing three members of the same family and prompting a wave of displacement from the village.
Sources said some government officials sought to facilitate demographic change by providing land and housing for Shia and Sunni Muslims to move into traditionally Christian areas in the Ninewa Plain, such as Bartalla Subdistrict, Sunni areas in Diyala Province, and Sunni areas in Babil Province, including Jurf al-Sakhar District.
In addition to the Christian denominations recognized by the government, there were 14 registered evangelical Christian and other Protestant churches in the KRG, compared with 11 in 2018: Nahda al-Qadassa Church in Erbil and Dohuk, Nasari Evangelical Church in Dohuk, Kurd-Zaman Church in Erbil, Ashti Evangelical Church in Sulaimaniya, Evangelical Free Church in Dohuk, the Baptist Church of the Good Shepherd in Erbil, al-Tasbih International Evangelical Church in Dohuk, Rasolia Church in Erbil, as well as United Evangelical, Assemblies of God, and Seventh-day Adventist Churches in Erbil.
Representatives of minority religious communities continued to state that while the central government did not generally interfere with religious observances and even provided security for religious sites, including churches, mosques, shrines, and religious pilgrimage sites and routes, local authorities in some regions continued to verbally harass and impose restrictions on their activities. Christians again reported abuse, harassment, and delays at numerous checkpoints operated by various PMF units, including the 30th Brigade in Qaraqosh, Bartalla, and Karamles, and the 50th “Babylon” Brigade in Batnaya and Tal Kayf, impeding movement in and around several Christian towns on the Ninewa Plain. Christians in Bartalla said they felt threatened by the actions of the Shabak 30th Brigade, such as deploying forces in Christian areas, establishing its headquarters in the Christian sub-district of Bartalla, controlling the trade roads in the Ninewa Plain by establishing check points, forcing merchants to pay bribes, controlling real estate in Christian areas, and other forms of harassment of Christians and Sunni Arabs.
Christian religious leaders continued to publicly accuse the 30th Brigade of verbal harassment of Christians in Bartalla and elsewhere in Hamdaniya District of Ninewa. Members of the Christian community in Bartalla said activities of the 30th Brigade threatened their way of life and could change the area’s demographics. Local residents also said militias posted pictures of Iranian Ayatollah Khamenei and former Quds Force Commander Qassim Suleimani on shops in Bartalla, as well as Iraqi militia leaders such as Asaib Ahl al-Haq Secretary General Qais al-Khazali and former PMF Deputy Commander Abu Mahdi al-Muhandis. They also stated that the 30th Brigade refused to comply with government orders to withdraw from checkpoints in the Ninewa Plain. Sources said Shabak individuals threatened priests over social media after the priests sought the withdrawal of the brigade from the area on social media. Local sources said six Shabak Sunni families left their home in Bashiqa District because the 30th Brigade verbally harassed them and pressured them to sell part of their lands. Kaka’i activists and religious leaders reported continued verbal harassment and discrimination by the PMF in Kirkuk and Diyala, who identified Kaka’i men by their distinctive mustaches.
Yezidi community leaders continued to report that Yezidi captives of ISIS who were repeatedly raped and bore children were forced to register those children as Muslims and convert to Islam themselves to obtain identification cards, passports, and other governmental services – in part because the Yezidi community did not consider these children to be Yezidi. The Yezidi religion traditionally required a child to have two Yezidi parents to be considered Yezidi. Sources in the community estimated the number of these children ranged from several dozen to several hundred. They said societal stigma made it difficult to obtain accurate numbers. Due to the position of the Yezidi leaders and community on children born of rape, many Yezidi female survivors of ISIS said they were compelled to leave their children in orphanages in Syria or Iraq so they could rejoin their community.
According to Zoroastrian leaders, there were no reported cases of discrimination against them in the IKR during the year. They continued to state, however, that their religion was listed as “Islam” on their federal identification cards, a common problem reported by non-Christian religious minorities.
According to Christian leaders, Christian families formally registered as Muslim but privately practicing Christianity or another faith continued to be forced to either register their child as Muslim or to have the child remain undocumented by federal authorities, denying them the ability to legally convert from Islam. Remaining undocumented would affect the family’s eligibility for government benefits such as school enrollment and ration card allocation for basic food items, which depend on family size. Larger families with legally registered children receive higher allotments than those with undocumented children.
According to Christian and other minority community leaders, some Shabak MPs, including Hunain Qado, with the support of some of some Shia elements in the central government, continued to direct the 30th Brigade to harass Christians, drive out the area’s dwindling Christian population, and allow Muslims to settle in the area’s traditionally Christian town centers. Christians in Tal Kayf said the nominally Christian but majority Shia Arab PMF 50th “Babylon” Brigade actively continued to facilitate the settlement of Sunni Arab and Shia Shabak populations in that town, but it no longer blocked Christians from returning to the area.
In Ninewa Province, some Shabak MPs in the COR continued to advocate for the provision of land grants in accordance with a 2017 federal law granting land to the families of mostly Shia Muslim PMF victims who fought ISIS. Throughout the year, according to media and local news reports, Hamdaniya District Mayor Essam Behnam resisted political pressure at both the federal and provincial levels to issue such land grants in Hamdaniya. In 2018 Behnam suspended the grants in a historically Christian majority district, citing the constitution’s prohibition of forced demographic change. During the year, government construction of large housing development projects on government-owned land in the outskirts of Bartalla continued. Christian community leaders continued to express concern that all the future occupants of this housing would be Shabak and Arab Muslims not native to Bartalla.
During the year, the Office of the Prime Minister created a committee of security officials and Christian religious leaders to return all Christian properties in Ninewa to their Christian owners. The committee returned tens of houses to their Christian owners and remained active as of the end of year. Reportedly, no similar committee was formed to help return properties in Baghdad or other provinces. According to Christian MP Yonadum Kanna, he and other Christian leaders worked individually to help Christians return to their homes; he said he managed to return 180 homes during the year.
During the year, the PMF Imam Ali Brigade continued to block the return of the members of the Yezidi Sinjar District Council and the mayor to Sinjar City from their temporary location in Dohuk, notwithstanding an official letter from the Office of the Prime Minister provided in 2018 that ordered their return.
Some Yezidi and Christian leaders continued to report physical abuse and verbal harassment by KRG Peshmerga and Asayish forces in the KRG-controlled portion of Ninewa; some leaders said the majority of such cases were motivated more by territorial disputes rather than religious discrimination.
According to multiple sources, many alleged Sunni ISIS sympathizers or their families whom government forces and militia groups had expelled in 2018 from their homes in several provinces had not returned home by year’s end. Some of these IDPs said PMF groups, including Saraya al-Khorasani and Kata’ib Hezballah, continued to block their return.
The KRG continued to actively support and fund the rescue of captured Yezidis and provide psychosocial support services at a center in Dohuk Province. By year’s end, authorities in the KRG’s Yezidi Rescue Coordinating Office reported between 2,900 and 3,000 Yezidis, mainly women and children, remained missing in and outside the country. Approximately 150 Christians also remained missing. According to the KRG MERA, as of October more than 3,500 Yezidis had escaped, been rescued, or were released from ISIS captivity since 2014.
As of August the KRG Yezidi Rescue Office, established by then-KRG prime minister Nechirvan Barzani, had spent approximately $5 million since its inauguration in 2014 to rescue captive Yezidis from ISIS. Yezidi groups said the presence of armed affiliates of the PKK, a U.S.-designated terrorist organization, and PMF militias in Sinjar continued to hinder the return of IDPs. According to Yezidis activists and officials, the Yezidis were afraid to return to Sinjar because of the continuing Turkish airstrikes targeting the PKK. In November a Turkish airstrike hit the local headquarters of Yezidi PKK fighters in Sinjar, called the People’s Protection Units (also known as YBS), killing or injuring 20 of them.
According to some Yezidi sources, Yezidis in the IKR continued to experience discrimination when they refused to self-identify as Kurdish. They said only those Yezidis who identified publicly as Kurdish could obtain senior positions in the IKR leadership. In the IKR, those not identifying as Kurdish said actions such as obtaining a residency card or a driver’s license were challenging.
In some parts of the country, non-Muslim religious minorities, as well as Sunni and Shia in areas where they formed the minority, continued to face verbal harassment and restrictions from authorities. Sources reported the ISF returned to the Sunni Endowment the property of a Sunni mosque in Mosul, confiscated by PMF militia in 2018. The Shia Endowment’s seizure of property owned by the Sunni Endowment continued to create tension with Sunnis in Mosul. One unidentified group placed banners throughout Mosul with the hashtag #OurWaqf [religious endowment] is our Red Line.
At year’s end, the central government had not opened an investigation of the alleged ISF and PMF destruction of the second century tomb in Qaraqosh of religious notable Youhana al-Delimi, despite a lawsuit filed by Syriac Orthodox Archbishop Dawood Matti Sharaf in 2017. According to Syriac Orthodox Archbishop Sharaf, the government had neglected to address the issue.
Advocacy groups and religious minority representatives reported increased emigration. According to estimates, including those cited by several Christian MPs, the monthly number of Christian families leaving the country, including the IKR, ranged from 10 to 22. A director of an Assyrian NGO reported four Syriac language schools remained closed in Dohuk due to lack of students.
Some Yezidis and Christians continued to maintain their own militias. According to Yezidi and Christian officials, some received support from the central government in Baghdad through the PMC, which oversees PMF forces, while others received assistance from the KRG. Some representatives of religious minority groups, such as Yezidi and Sabean-Mandean MPs, stated they needed to have a role in their own security and had requested government support to create armed groups from their own communities; others asked to join regular law enforcement units.
NGOs continued to state that constitutional provisions on freedom of religion should override laws banning the Baha’i Faith and the Wahhabi branch of Sunni Islam; however, during the year, there were no court challenges lodged to invalidate the laws, and no legislation proposed to repeal them.
The KRG and the central government continued to provide increased protection to Christian churches during the Easter and Christmas holidays. Followers of the Baha’i and Yezidi faiths reported the KRG allowed them without interference or intimidation to observe their religious holidays and festivals. Provincial governments also continued to designate festivals as religious holidays in their localities.
Government policy continued to require Islamic instruction in public schools outside the IKR, but non-Muslim students were not required to participate. In most areas of the country, primary and secondary school curricula continued to include three classes per week of Islamic education, including study of the Quran, as a graduation requirement for Muslim students. Some non-Muslim students reported pressure to do so from instructors and classmates. Reports continued that some non-Muslim students felt obliged to participate because they were not allowed to leave the classroom during religious instruction. Christian religious education continued to be included in the curricula of at least 255 public schools in the country, including 55 in the KRG, according to the Ministry of Education. Private Islamic religious schools continued to operate in the country, but they had to obtain a license from the director general of private and public schools and pay annual fees.
In the IKR, private schools were required to pay a registration fee of 750,000 to 1.5 million dinars ($660-$1,300) to the Ministry of Education or Ministry of Higher Education, depending on the type of school. The KRG subsidized tuition by approximately 25 percent. To register with the KRG, private schools needed to provide information on the school’s bylaws, number of students, size, location, facility and safety conditions, financial backing, and tax compliance, and undergo an inspection. The Catholic University in Erbil continued to operate with full accreditation from the KRG Ministry of Higher Education and remained open to students of all faiths.
Christian and Yezidi leaders outside the IKR reported continued discrimination in education and lack of minority input on school curricula and language of instruction. By year’s end, some schools still did not utilize elements of the universally adopted 2015 Ministry of Education curriculum incorporating lessons of religious tolerance. Other than making small changes to the curriculum, observers stated that the Ministry of Education did not have a clear strategy to implement the rest of the religious tolerance curriculum.
The KRG Ministry of Education continued to fund religious instruction in schools for Muslim and Christian students. The ministry also continued to fund Syriac-language public elementary and secondary schools, which was intended to accommodate Christian students. The curriculum did not contain religious or Quranic studies. The KRG MERA and Ministry of Education continued to partner with Harvard University to develop a religious studies curriculum that would present information on all recognized faiths from a nonsectarian, academic perspective to replace the existing religion classes – an effort that continued through year’s end.
The central government again extended by two years the contracts of several hundred Christian employees who faced violence in Baghdad in 2010. They were allowed to relocate from the south to the IKR and transfer their government jobs from the central government to the KRG, while the central government continued to pay their salaries.
There were again reports of KRG authorities discriminating against minorities, including Turkomans, Arabs, Yezidis, Shabaks, and Christians, in territories claimed by both the KRG and the central government in the northern part of the country.
Christian leaders reported the KRG continued to provide land and financial support for new construction and renovation of existing structures for use as educational facilities, although budget cuts halted some projects. The KRG MERA built four churches and one Christian center during the year.
While there remained no legal bar to ministerial appointments for members of religious minorities, in practice there were few non-Muslims in the central government Council of Ministers or the KRG Council of Ministers, a situation unchanged from the previous two years. Members of minority religious communities, including Christians, Yezidis, Kaka’is and Sabean-Mandeans, continued to hold senior positions in the national parliament and central government, although minority leaders said they were still underrepresented in government appointments, in elected positions outside the COR, and in public sector jobs, particularly at the provincial and local levels. Minority leaders continued to say this underrepresentation limited minorities’ access to government-provided economic opportunities. The Federal Supreme Court’s nine members continued to include Sunni and Shia Muslims and one Christian. Although there were no reliable statistics available, minorities stated they continued to be underrepresented in the ranks of police, senior military, and in intelligence and security services.
Some Sunni Muslims continued to speak about what they perceived as anti-Sunni discrimination by Shia government officials in retribution for the Sunnis’ favored status and abuses against Shia during the Saddam Hussein regime. Sunnis said they continued to face discrimination in public sector employment as a result of de-Baathification, a process originally intended to target loyalists of the former regime. Sunnis and local NGOs said the government continued the selective use of the de-Baathification provisions of the law to render many Sunnis ineligible for choice government positions, but it did not do so to render former Shia Baathists ineligible. Some Sunnis said they were often passed over for choice government jobs or lucrative contracts by the Shia-dominated government because the Sunnis were allegedly accused of being Baathists who sympathized with ISIS ideology.
Although the IKP had 11 seats reserved for ethnic minority candidates, the law did not restrict who could vote in quota seat races. Citing reports of Kurds voting for minority parties that align with major Kurdish parties, some members of the IKR’s minority populations said these votes undermined the intended purpose of the minority quota seats and diluted the voice of minorities in government. Minority political party leaders said they were unsuccessful in their campaign to amend the law to restrict voting in quota seat races to voters of the same ethnicity of the candidate.
Christians said they continued to face discrimination that limited their economic opportunities, such as “taxation” on their goods transported from Mosul into the Ninewa Plain by the PMF Brigade. Sabean-Mandeans and Christians continued to report fear of importing and distributing alcohol and spirits despite receiving permits. The legal ban on alcohol consumption by Muslims, according to local sources, prevented Muslim store owners from applying for permits allowing them to carry and sell alcohol. Community sources reported the continuing practice of Muslim businessmen using Christians as front men to apply for these permits and operate the stores.
During the year, the Kaka’i community reported it controlled all of its places of worship. In 2018 Kaka’i leaders had reported that the central government’s Shia Endowment had forcibly taken over several places of Kaka’i worship in Kirkuk, Diyala, and Baghdad, converting them into mosques.
In September the KRG announced the closure of a restaurant named the “Hitler Restaurant,” located outside Dohuk. The KRG stated that “Nazism and racism would not be tolerated in the autonomous Kurdish region and such actions are against the law.” The KRG’s Department of Martyrs and Anfal Affairs later released a statement calling for expanded laws to punish genocide denial in the KRG.
According to security sources in Khanaqin, in May ISIS attacked a Kurdish village and killed four individuals in two attacks.
Mass graves containing victims of ISIS continued to be found. According to KRG MERA’s Office of Yezidi Affairs and the GOI’s Martyrs’ Foundation in Baghdad, by year’s end, a total of 81 mass graves containing the bodies of more than 2,500 Yezidis had been found in Sinjar District and other predominantly Yezidi areas of Ninewa Province since 2014. In November 2018, the UN Assistance Mission for Iraq and the UN Human Rights Office documented the existence of 202 mass graves in the provinces of Ninewa, Kirkuk, Salah al-Din, and Anbar. In December the Martyrs Foundation announced that 18 more mass graves had been discovered during the year throughout the country, containing victims of al-Qaeda, ISIS, and the Baathist Regime, some dating back decades. In March the national government, with the support of UNITAD, began exhumation of a mass grave of ISIS victims in the village of Kocho, discovered in 2017, the first such exhumation in Sinjar District.
Section III. Status of Societal Respect for Religious Freedom
Because religion and ethnicity are often closely linked, it was difficult to categorize many incidents as being solely based on religious identity. There were continued reports of societal violence, mainly by sectarian armed groups, in many parts of the country, but no reports of religiously based violence in the IKR. Although media and human rights organizations said security conditions in many parts of the country improved from 2018, reports of societal violence mainly by pro-Iran Shia militias continued. Throughout the protests that began in October, many activists were killed, wounded, and kidnapped reportedly for political reasons by masked individuals and armed groups affiliated with Iran, such as AAH, Harakat Hezbollah al-Nujaba, and Kataib Hezbollah. Non-Muslim minorities reported continued abductions, threats, pressure, and harassment to force them to observe Islamic customs. Shia religious and government leaders continued to urge PMF volunteers not to commit these abuses. Religious leader Grand Ayatollah Ali al-Sistani, the head of the Shia Marjaiya in Najaf, called for the protection of minorities in a Friday sermon. Political and religious leader Ammar Al-Hakim, the head of the Hikma Party, also called for the protection of religious minorities.
According to media, the Yezidi Supreme Spiritual Council issued a statement in April appearing to accept children born of ISIS rape into the community; days later, however, the council issued a second statement clarifying it was referring to children born of Yezidi parents and kidnapped by ISIS, but not children born of rape.
Christian priests, who sought the withdrawal of the 30th Brigade, reportedly received threats from Iran-aligned Shabak individuals on social media. According to a police investigation, two Shia Shabak men assaulted two elderly women belonging to a minority religious group in Bartella in May. Police arrested the two men, who said they believed the women would be easy targets because of their religious affiliation. The attackers were reportedly affiliated with the 30th Brigade.
Christians in the south and in PMF-controlled towns on the Ninewa Plain, as well as Sabean-Mandeans in Basrah, Dhi Qar, and Maysan Provinces, reported they continued to avoid celebrating their religious festivals when they coincided with Shia Islamic periods of mourning, such as Ashura. There were continued reports that non-Muslim minorities felt pressured by the Muslim majority to adhere to certain Islamic practices, such as wearing the hijab or fasting during Ramadan. Non-Shia Muslims and non-Muslim women continued to feel societal pressure to wear hijabs and all-black clothing during Muharram, particularly during Ashura, to avoid harassment. According to representatives of Christian NGOs, some Muslims continued to threaten women and girls, regardless of their religious affiliation, for refusing to wear the hijab, for dressing in Western-style clothing, or for not adhering to strict interpretations of Islamic norms governing public behavior. Outside the IKR, numerous women, including Christians and Sabean-Mandeans, said they opted to wear the hijab after continual harassment. According to media and other sources, extensive security efforts continued to ensure that there were no violent incidents disrupting the large Shia commemorations of Ashura in Najaf and Karbala.
In an August 6 interview with the National Review on the fifth anniversary of the ISIS invasion of northern Iraq, Archbishop Bashar Warda of the Chaldean Catholic Church in Erbil said, “Christianity in Iraq is perilously close to extinction…Those of us who remain must be ready to face martyrdom.”
Based on Iraqi media reports, there was increasing social recognition of the genocide ISIS committed against the Yezidis. Cross-sectarian genocide commemoration events took place two consecutive years in a row. The KRG marked the genocide’s anniversary with a commemoration ceremony in Dohuk with participants including then-IKR president Barzani, KRG Prime Minister Masrour Barzani, Yezidi leader Mir Hazim Beg, KRG ministers, diplomats, and genocide survivors. The same day, the Ninewa Provincial Council also commemorated the anniversary of the genocide in Sinjar. The IKR parliament passed a resolution recognizing August 3 as Yezidi Genocide Remembrance Day.
Leaders of non-Muslim communities continued to state that corruption, uneven application of the rule of law, and nepotism in hiring practices throughout the country by members of the majority Muslim population continued to have detrimental economic effects on non-Muslim communities and contributed to their decision to emigrate.
Sunni Muslims reported continued discrimination based on a public perception the Sunni population sympathized with terrorist elements, including ISIS.
During the year, with the stated purpose “To support the faithful and encourage them to stay in their homeland,” the Syriac Catholic Church re-established a diocese for the Kurdistan region. To mark the occasion, the Syriac Catholic patriarch celebrated Mass at the Queen of Peace Syriac Catholic Church in Erbil on August 24.
In Baghdad on February 18, the University of London’s SOAS Jewish Music Institute featured Baghdadi folk songs and lullabies with British-born musician Carol Isaacs, of Iraqi Jewish origin. Titled “The Wolf of Baghdad,” the presentation was a personal familial audiovisual journey, an effort to revive Iraq’s vanishing Jewish community that formed one-third of Baghdad’s population in the 1940s. In December members of the Jewish community from the IKR and abroad gathered in the town of Al-Qosh in the Nineveh Plains to celebrate Hanukkah.
The constitution and other laws and policies prohibit religious discrimination and protect religious freedom, including the freedom to practice any religion or belief through worship, teaching, or observance and to debate religious questions. The constitution provides for special qadi courts to adjudicate certain types of civil cases based on Islamic law. Human rights and Muslim religious organizations stated that certain Muslim communities, especially ethnic Somalis, continued to be the target of government-directed extrajudicial killings, enforced disappearances, torture, arbitrary arrest, and detention. The government denied directing such actions. The Registrar of Societies again did not register any new religious organizations pending completion of revised Religious Societies Rules, which had not been finalized at year’s end, and approximately 4,400 religious group applications remained pending. In January the Supreme Court overturned a lower court decision that required a publicly funded school to allow Muslim students to wear the hijab, citing faults in the petition process but encouraging the parties to file a new suit using correct procedures so the court could rule on the merits of the case. The judgment directed the board of the school to provide exemptions for students to wear clothing in accordance with their religious beliefs, but some Muslims interpreted the ruling as permission for officials to ban the hijab. A court ruled in September that a secondary school broke the law by asking a student to shave her dreadlocks, stating that Rastafarianism is a religion.
The Somalia-based terrorist group Harakat al-Shabaab al-Mujahideen (al-Shabaab) again carried out attacks in Mandera, Wajir, Garissa, and Lamu Counties in the northeastern part of the country and said the group had targeted non-Muslims because of their faith. On February 16, media reported that al-Shabaab killed three Christian teachers at a primary school in Wajir County, a predominantly Muslim region. There were again reports of religiously motivated threats of societal violence and intolerance, such as members of Muslim communities threatening individuals who converted from Islam to Christianity. In February a group of men believed to be Somali Muslims reportedly beat and raped a Somali mother of four in Dadaab refugee camp because she converted to Christianity. In April a pastor in Garissa, who ministered to former Muslims in an underground church, was reportedly beaten unconscious by a group of Muslims and hospitalized. Muslim minority groups, particularly those of Somali descent, reported continued harassment by non-Muslims. Some religious and political leaders, however, stated tolerance improved during the year, citing extensive interfaith efforts to build peace between communities. Prominent religious leaders representing the main faiths in the country issued a joint statement condemning the January 15 attack at the Dusit D2 hotel in Nairobi by five al-Shabaab terrorists that killed 21 persons, including one U.S. citizen. Unlike the 2013 terrorist attack at Westgate Mall, there were few reports of reprisal attacks against Muslim communities. A survey by the Inter-Religious Council of Kenya (IRCK), a national interfaith umbrella group, examined the extent of freedom of religion and belief in two coastal counties, Mombasa and Kwale. The study targeted youth, community members, teachers, women, religious leaders, government officials, and peace organizations. Findings indicated the perceived level of religious tolerance was 37.3 percent, and the perceived level of government intolerance to religions was 46.4 percent.
U.S. embassy officials emphasized the importance of respecting religious freedom in meetings with government officials, especially underscoring the role of interfaith dialogue in stemming religious intolerance and countering violent extremism related to religion. In June embassy representatives participated in an interfaith iftar as part of an embassy-sponsored program to support efforts by IRCK to strengthen understanding, respect, and acceptance within multifaith communities in Nairobi and Mombasa Counties. In September the Ambassador hosted an interfaith roundtable to build relationships with religious leaders and discuss efforts to improve tolerance and inclusion. The embassy hosted roundtables and other events that brought individuals of diverse faiths together to discuss religious tolerance and build mutual understanding.
Section II. Status of Government Respect for Religious Freedom
The constitution stipulates there shall be no state religion and prohibits religious discrimination. The constitution provides for freedom of religion and belief individually or in communities, including the freedom to manifest any religion through worship, practice, teaching, or observance. The constitution also states individuals shall not be compelled to act or engage in any act contrary to their belief or religion. These rights shall not be limited except by law, and then only to the extent that the limitation is “reasonable and justifiable in an open and democratic society.”
The constitution requires parliament to enact legislation recognizing a system of personal and family law adhered to by persons professing a particular religion. The constitution also specifically provides for qadi courts to adjudicate certain types of civil cases based on Islamic law, including questions relating to personal status, marriage, divorce, or inheritance in cases in which “all the parties profess the Muslim religion.” The country’s secular High Court has jurisdiction over civil or criminal proceedings, including those in the qadi courts, and accepts appeals of any qadi court decision.
Although there is no penal law referring to blasphemy, a section of the penal code states that destroying, damaging, or defiling any place of worship or object held sacred with the intention of insulting the religion of any class of persons is a misdemeanor. This offense carries a penalty of a fine or up to two years in prison but is reportedly rarely prosecuted using this law. Crimes against church property are more likely to be treated as malicious destruction of property, which is also a misdemeanor.
According to the law, new religious groups, institutions or places of worship, and faith-based nongovernmental organizations (NGOs) must register with the Registrar of Societies, which reports to the Attorney General’s Office. Indigenous and traditional religious groups are not required to register, and many do not. To register, applicants must have valid national identification documents, pay a fee, and undergo security screening. Registered religious institutions and places of worship may apply for tax-exempt status, including exemption from duty on imported goods. The law also requires that organizations dedicated to advocacy, public benefit, the promotion of charity, or research register with the NGO Coordination Board.
All public schools have religious education classes taught by government funded teachers. The national curriculum mandates religious classes, and students may not opt out. Some public schools offer religious education options, usually Christian or Islamic studies, but are not required to offer both.
The law establishes fees for multiple steps in the marriage process, which apply to all marriages, religious or secular. All officiants are required to purchase an annual license, and all public marriage venues must be registered. Officiants must be appointed by a registered religious group to conduct marriages in order to purchase the license.
The Ministry of Information, Communications, and Technology must approve regional radio and television broadcast licenses, including for religious organizations.
The country is a party to the International Covenant on Civil and Political Rights.
Human rights groups and prominent Muslim leaders and religious organizations continued to state the government’s antiterrorism activities disproportionately impacted Muslims, especially ethnic Somalis and particularly in areas along the Somalia border. According to these groups, the government’s actions reportedly included extrajudicial killing, torture and forced interrogation, arbitrary arrest, detention without trial, and denial of freedom of assembly and worship. The government denied directing such actions. The government took steps, described by human rights organizations as limited and uneven, to address cases of alleged unlawful killings by security force members. The governmental Independent Policing Oversight Authority (IPOA), established to provide civilian oversight of the work of police, continued to refer cases of police misconduct to the Office of the Director of Public Prosecution for prosecution.
In August Kenya Defenses Forces personnel killed ethnic Somali Muslim Abdullahi Kasim Yusuf, allegedly after he entered a Garissa military camp. The death led to local protests, and human rights defenders in the area called for an investigation, alleging other abuses by security forces in the region and stating there had been little accountability. In September security officers shot and killed two Muslims in Mombasa and Kwale whom they alleged were connected to terrorism and criminal activities. The men’s relatives and the NGO Muslims for Human Rights said the men were victims of extrajudicial killings and called for IPOA to investigate.
The Registrar of Societies continued not to register any new religious organizations pending completion of revised Religious Societies Rules, which had not been finalized at year’s end, and approximately 4,400 religious group applications remained pending.
In January the Supreme Court overturned on procedural grounds a lower court decision that required a publicly funded school in Isiolo County to allow Muslim students to wear the hijab, citing faults in the petition process. While the court’s decision included language recognizing the importance of accommodating religious dress in schools, some Muslims interpreted the ruling as permission for officials to ban the hijab. The court invited interested parties to file a new lawsuit following correct procedures so that it could rule on the merits of the case. The decision further directed the board of the school involved in the original petition to consult with parents and provide exemptions for students to wear clothing in accordance with their religious beliefs. The court also urged the secretary for education to establish new guidelines to better protect religious freedom in schools. In public statements, the Supreme Council of Kenya Muslims highlighted what it called positive messages in the court’s ruling in what observers stated was an effort to defuse anger in the Muslim community.
The High Court ruled in September that a secondary school broke the law by asking a student to shave her dreadlocks, stating they were a manifestation of her religious beliefs as a member of the Rastafarian religion. The court ruling contained a permanent injunction restraining the school’s administration from interfering with the student’s education based on her religious beliefs, specifically mentioning her dreadlocks. The school had previously expelled the student for wearing her dreadlocks in a turban, after which her family sought redress and the court in January ordered the school to allow her to return pending a verdict in the case.
Christian televangelist Paul Makenzi of the Good News International Ministries, who was arrested in 2017 with his wife Joyce Mwikamba and charged with radicalizing children in Malindi, remained free on bail and resumed preaching while awaiting a court ruling on his case.
Muslim leaders continued to state that police often linked the whole Muslim community to al-Shabaab. IPOA reported numerous complaints from predominantly Muslim communities, particularly in the Eastleigh neighborhood of Nairobi, regarding intimidation, arbitrary arrest, and extortion by police. Some complainants stated police accused them of being members of al-Shabaab.
Section III. Status of Societal Respect for Religious Freedom
The Somalia-based terrorist group al-Shabaab again carried out attacks in Mandera, Wajir, Garissa, and Lamu Counties in the northeastern part of the country and said the group had targeted non-Muslims because of their faith. Authorities received numerous reports of terrorist attacks in the northeast of the country bordering Somalia by al-Shabaab and its sympathizers that targeted non-Muslims. On February 16, media reported that al-Shabaab killed three Christian teachers at a primary school in Wajir County, a predominantly Muslim region. Al-Shabaab remained the focus of government antiterror and police efforts throughout the northeast and coastal region.
In April a group of men believed to be Somali Muslims, according to Christian media, reportedly beat unconscious a pastor in Garissa who ministered to former Muslims in an underground church. Following his hospitalization, media reported the pastor moved with his family to a safer location.
In August a group of Muslims reportedly prevented an attack against Christians in the northern part of the country. According to Christian media, individuals affiliated with al-Shabaab planned to attack Christians working at a construction site for a new hospital in Kutulo. Muslims who heard of the planned attack went to the site to warn Christian workers to flee and confronted the gunmen when they arrived. The attackers reportedly opened fire, but there were no injuries.
According to NGO sources, some Muslim community leaders and their families were threatened with violence or death, especially individuals who had converted from Islam to Christianity and those of Somali ethnic origin. In February, according to Christian media, Somali Muslims beat and raped a Somali mother of four in Dadaab refugee camp because she converted to Christianity. They reportedly threatened her for more than a year to return to Islam.
Some interreligious NGOs and political leaders said religious tensions were not as high as in previous years, citing extensive interfaith efforts to build peace between communities. For example, the national interfaith umbrella group IRCK implemented several programs to promote interfaith acceptance in diverse communities. In several instances, national religious leaders representing the IRCK used their influence to help resolve violent conflicts, particularly among youths. Other community-level religious leaders came together to learn about each other’s faiths. Following the January 15 al-Shabaab attack at the Dusit D2 hotel in Nairobi that left 21 persons dead, including one American, Muslim, Catholic, Anglican, Pentecostal, and other religious leaders condemned the attack in a joint press release that conveyed a united stance against terrorism and appealed for peace. Threats of reprisal against Muslim communities after the incident appeared largely on social media, in contrast to the widespread physical attacks against Muslims that occurred after the 2013 Westgate terrorist attack.
There were reports that, in general, non-Muslims continued to harass or treat with suspicion persons of Somali origin, who are predominantly Muslim. Police officers often did not serve in their home regions, and therefore officers in some Muslim majority areas were largely non-Muslim.
A survey by IRCK examined the extent of freedom of religion and belief in two coastal counties, Mombasa and Kwale. The study targeted youth, community members, teachers, women, religious leaders, government officials, and peace organizations. Findings indicated the perceived level of religious tolerance was 37.3 percent, and the perceived level of government intolerance to religions was 46.4 percent. Those surveyed cited extrajudicial killings of suspects of terror activities as a primary driver of marginalization and intolerance. Most respondents, 56.9 percent, believed attacks on other religions were responsible for hatred between religious groups. Less than half, 41.2 percent, believed the government “treated religions well.”
In February the National Council of Churches of Kenya proposed constitutional changes to limit the role of qadi courts, triggering claims of intolerance by some Muslim organizations and causing a significant rift for much of the year. IRCK leadership finally resolved the issue through discussions and mediation.
Religious leaders representing interfaith groups, including the Anglican, Catholic, evangelical Protestant, Muslim, and Hindu communities, continued to engage with political parties and the Independent Electoral Boundaries Commission in the national reconciliation process initiated after violent 2017 presidential elections. In December representatives of a number of religious organizations participated in a National Dialogue Reference Group conference to promote national healing and identify social cohesion challenges.
The constitution prohibits religious discrimination and grants individuals freedom of religion in conformity with the law. The law criminalizes abuses against religious freedom. Notwithstanding these legal protections for religious freedom, widespread insecurity stifled full implementation of laws protecting religious freedom. The presence of groups identified by the government as violent extremist organizations and armed groups in the northern and central areas of the country limited government capacity to govern and bring perpetrators of abuses to justice, especially outside the main cities. In February the government issued a decree creating a national secretariat for the implementation of a new national strategy to counter violent extremism (CVE). The strategy, launched in 2018 under the authority of the Ministry of Religious Affairs and Worship, includes interfaith efforts and promotion of religious tolerance. Leaders of the Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ) said they experienced difficulties while attempting to register as an official religious institution, however in January the government granted the church official status.
Individuals affiliated with groups identified by authorities as extremist used violence and launched attacks on civilians, security forces, peacekeepers, and others they reportedly perceived as not adhering to their interpretation of Islam. In the center of the country, affiliates of Jamaat Nasr al-Islam wal Muslimin (JNIM), a U.S.-designated terrorist alliance, attacked multiple towns in Mopti Region, threatening Christian, Muslim, and traditional religious communities, reportedly for heresy. Groups identified by authorities as extremist organizations targeted and closed government schools for their perceived “Western” curriculum, replacing them with Quranic schools. The United Nations estimated such groups had opened approximately 600 Quranic schools in the center of the country.
Muslim religious leaders condemned what they termed “extremist” interpretations of sharia, and non-Muslim religious leaders condemned extremism related to religion. Some Christian missionaries expressed concern about the increased influence in remote areas of organizations they characterized as violent and extremist. Muslim, Protestant, and Roman Catholic religious leaders jointly called for peace and solidarity among all faiths at celebrations marking Christmas, the New Year, and Eid al-Fitr. In September, while addressing a meeting on the role of religious leaders in the stabilization of the country, President of the High Islamic Council of Mali (HCIM) Cherif Ousmane Madani Haidara called on attendees to take an active role and to serve as brokers of peace.
The U.S. embassy supported programs to counter violent extremism related to religion and to promote tolerance, peace, and reconciliation. The Ambassador and other officials discussed the importance of religious leaders helping bring peace to the country with former president of the HCIM Imam Mahmoud Dicko and other religious leaders, as well as with human rights organizations. The embassy sponsored the participation of an imam and owner of a medersa (Islamic religious school, a variant of madrassah) in a U.S. government exchange program aimed at empowering youth to counter violence and highlighted the importance of tolerance and respect for religious diversity on its social media accounts throughout the year.
Section II. Status of Government Respect for Religious Freedom
The constitution defines the country as a secular state, prohibits discrimination based on religion, and provides for freedom of religion in conformity with the law.
According to the penal code, any act of discrimination based on religion or any act impeding the freedom of religious observance or worship is punishable by up to five years’ imprisonment or 10 years’ banishment (prohibition from residing in the country). The penal code also states any religiously motivated persecution of a group of persons constitutes a crime against humanity. There is no statute of limitations for such crimes.
The law requires registration of all public associations, including religious groups, except for groups practicing indigenous religious beliefs; however, registration confers no tax preferences or other legal benefits, and there is no penalty for not registering. To register, applicants must submit copies of a declaration of intent to create an association, notarized copies of bylaws, copies of policies and regulations, notarized copies of a report of the first meeting of the association’s general assembly, and lists of the leaders of the association with signature samples of three of the leaders. Upon review, if approved, the Ministry of Territorial Administration grants the certificate of registration.
The Ministry of Religious Affairs and Worship is responsible for administering the national CVE strategy, promoting religious tolerance, and coordinating national religious activities, such as pilgrimages and religious holidays for followers of all religions.
The constitution prohibits public schools from offering religious instruction but permits private schools to do so. Privately funded medersas teach the standard government curriculum as well as Islam. Non-Muslim students in these schools are not required to attend Islamic religious classes. Private Catholic schools teach the standard government curriculum and Catholic religious classes. Non-Catholic students in these schools are not required to attend Catholic religious classes. Informal schools, known locally as Quranic schools and which some students attend in lieu of public schools, do not follow a government curriculum and offer religious instruction exclusively.
The law defines marriage as secular. Couples who seek legal recognition must have a civil ceremony, which they may follow with a religious ceremony. Under the law, a man may choose between a monogamous or polygamous marriage. The law states that the religious customs of the deceased determine inheritance rights. Civil courts consider these customs when they adjudicate such cases; however, many cases are settled informally.
The country is a party to the International Covenant on Civil and Political Rights.
The government and security forces struggled to tamp down violence generated by the spread of groups they described as violent extremist organizations in the North and Center Regions of the country – including armed religious groups as well as ethnically aligned militias.
In September members of the Church of Jesus Christ said the Church received official status from the government in January following previous difficulties to register but had been present in the country since 2017. Church leaders stated this official recognition as a public institution would allow the Church to minister to its congregation more easily and call for missionaries to serve.
In February the government issued a decree creating a national secretariat under the Ministry of Religious Affairs and Worship for the implementation of a new national CVE strategy. The strategy, launched in 2018, included interfaith efforts and promotion of religious tolerance.
In November the Ministry of Religious Affairs and Worship organized, in coordination with Archbishop of Bamako Cardinal Jean Zerbo, the annual Catholic pilgrimage to Kita. During the November 23-24 pilgrimage, Cardinal Zerbo and the president of the Episcopal Conference of Mali called for interfaith dialogue and religious tolerance among the different faiths. They were joined in their pilgrimage from Bamako to Kita by the Union of Young Malian Muslims (UJMA), a Muslim youth religious organization. The ministry also worked with private companies to ensure cooperation and organize local participation in the Hajj and other religious pilgrimages to Lourdes in France and Jerusalem in Israel. The government continued support of a Moroccan-funded training program for 500 Sufi imams in Morocco, one objective of which was to improve interfaith tolerance.
The Truth, Justice, and Reconciliation Commission launched in 2014 continued operating during the year. In September the government renewed and extended the commission’s mandate. During the year, the commission heard the testimony of 4,789 individuals compared with 3,592 in 2018 and 6,953 in 2017. Growing security concerns in the central and northern regions of the country, lack of transportation for victims, and the lack of testimony collection in camps for displaced persons limited the collection of testimony. As of February, the commission reported it collected a total of 16,088 statements since it began collecting testimony in January 2017, including cases involving religious freedom violations.
Throughout the year, mostly in the country’s central and northern regions, domestic and transnational violent terrorist groups, including al-Qa’ida in the Islamic Maghreb (AQIM) and its affiliates Ansar al-Dine, Macina Liberation Front, and Al-Mourabitoun, united under the umbrella JNIM, and continued to carry out attacks on domestic and international security forces, UN peacekeepers, civilians, and others they reportedly perceived as not adhering to their interpretation of Islam. Armed groups have, in some instances, co-opted pre-existing intercommunal and ethnic tensions to further sow instability and violence, and it was not possible to attribute some incidents entirely to religious motives. Several of JNIM’s public messages repeated their intent to govern Mali according to sharia.
According to the most recent Freedom House “Freedom in The World” report, religious freedom abuses accompanied intercommunal violence in the country. According to the report, “Islamist armed groups have reportedly compelled civilians to attend lectures at mosques, at which they promote their interpretations of Islam and discourage residents from having contact with the government and UN and French peacekeeping forces. There were a number of reports of armed attacks on mosques, as well as detentions and murders committed within.”
Because religion and ethnicity are often closely linked, it was difficult to categorize some incidents as being solely based on religious identity. On June 9, armed men believed to be affiliated with JNIM killed at least 35 persons in an attack on the predominantly Christian town of Sobane Da, Mopti Region, according to media reports. Among those killed were men, women, and children, mostly Christians. According to the Human Rights Division of the United Nations Multidimensional Integrated Stabilization Mission in Mali, the attack was not religiously motivated. The UN report described the attack as an ethnic clash stemming from the escalation of a long-running competition over resources, including access to grazing land and water, between the mostly Muslim Fulani herders and the mainly Christian Dogon farmer community.
According to local media, on September 10, armed individuals believed to be terrorists entered the village of Kawerla, Koulikoro Region, and announced a ban on religious activities, such as baptisms and wedding ceremonies, and social activities, such as soccer. The armed group said these activities were not permissible under Islamic law and threatened to return if the villagers allowed the village’s school to open.
Islamist armed groups targeted and closed government schools that taught any curriculum not based on Islam, replacing them with Quranic schools teaching a strict interpretation of Islam, according to Freedom House and media reports. The United Nations reported that groups it identified as extremists opened more than 600 schools offering only Quranic education throughout Mopti in the central part of the country, particularly near the border with Burkina Faso.
According to a local Christian leader, continued threats from JNIM prevented the Christian community in Djidja from reopening its church, which had closed in 2017 as a result of JNIM threats.
Section III. Status of Societal Respect for Religious Freedom
Muslim and non-Muslim religious leaders frequently and jointly condemned what they termed extremist interpretations of Islam and the violence perpetrated by extremist groups. For example, in September, representatives of the country’s Muslim Association condemned an improvised explosive attack on a public bus that killed more than a dozen civilians. JNIM subsequently released an apology stating the bomb was not intended to target civilians.
Some Christian missionaries again expressed concern about the increased influence in remote areas of organizations they characterized as violent and extremist, which the missionaries said they believed could affect their ability to continue working in the country over the long term. According to Caritas, the expanding influence of what it described as violent extremist organizations, particularly in remote areas, increasingly threatened religious freedom in the country. Caritas representatives said they were concerned that the closure of government schools and opening of Quranic schools by what it termed extremist groups would negatively impact interreligious understanding and cooperation and could endanger Christianity in the country in the long term.
Ousmane Bocoum, a local Quranic teacher, civil society leader, and businessman with a broad social media reach, spread messages of tolerance to counter radical ideologies that drive violence and instability, particularly in the center of the country. Through his messaging, he promoted religious freedom as a facilitator of youth programs and leader of a peacebuilding program in Mopti.
During the June Eid al-Fitr celebration hosted by President Ibrahim Boubacar Keita, Muslim, Catholic, and Protestant religious leaders renewed their calls for peace and tolerance among all faiths.
In April Ousman Cherif Madani Haidara, chairman of the Muslim Group of Religious Leaders, was elected president of the High Islamic Council of Mali (HCIM) following the conclusion of Imam Mahmoud Dicko’s term. In September Haidara called on attendees at a meeting on the role of religious leaders in the stabilization of the country to take an active role and serve as brokers of peace.
In June former HCIM president Imam Dicko, who held the position for 11 years, established an organization called the Coordination of Movements, Associations, and Supporters of Imam Dicko (CMAS) to “advance the wellbeing of all citizens.” Dicko publicly denied his organization was a political movement and that he would run for office; however, some observers said they believed CMAS was a platform for Dicko’s political ambitions and that his strong religious authority could threaten secular politics in the country. Imam Dicko previously publicly stated he did not intend to change what he termed the secular nature of the government.
Members of religious groups commonly attended the religious ceremonies of other religious groups, especially baptisms, weddings, and funerals. For example, in November members of a Muslim youth organization accompanied Christians on their pilgrimage from Bamako to Kita.
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. Throughout the year, Shia Muslims, under the auspices of the Islamic Movement of Nigeria (IMN), conducted a series of demonstrations – including several in July against the ongoing detention of IMN leader Sheikh Ibrahim El-Zakzaky – resulting in violent confrontations between protesters and security forces, which left as many as 30 dead, including protesters and police. Security forces fired on Shia religious processions for Ashura in September, killing 12, according to the IMN. Following the July violence, the government banned the IMN and declared the group a terrorist organization. The IMN stated it planned to legally contest the ban. In July the Catholic Archbishop of Abuja, Cardinal John Onaiyekan, criticized the government’s action banning the IMN as a threat to religious freedom for all believers, according to local and Catholic media. The government continued its detention of El-Zakzaky despite a December 2016 court ruling that he be released by January 2017. The government launched new security operations in the North West states and continued ongoing operations in the North Central states 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. There were several incidents of violence involving these groups in the North Central and North West. In July local communities reacted to news of a government plan to resettle the predominantly Muslim Fulani herdsmen in southern parts of the country by threatening violence against Fulani communities in South West and South East states; the plan was later annulled. Members of both Christian and Muslim groups continued to report some state and local government laws discriminated against them, including by limiting their rights to freedom of expression and assembly and in obtaining government employment.
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 person-borne improvised explosive device (IED) bombings – many by young women and girls drugged and forced into doing so – targeting the local civilian population, including churches and mosques. In July ISIS-WA abducted six Action Against Hunger (AAH) aid workers from a convoy heading to deliver food in Borno State. In July 65 people returning from a funeral in a predominantly Muslim community in Borno State were killed by Boko Haram. In September ISIS-WA released a video depicting the beheading of two Christian aid workers; in the video one of the killers vowed to kill every Christian the group captured in “revenge” for Muslims killed in past conflicts. In October ISIS-WA filmed and publicly released its killing of one of the six abducted AAH aid workers, who was Muslim. On December 24, Boko Haram killed seven people and abducted a teenage girl in a raid on a Christian village in Borno State. On December 26, ISIS-WA released a video of the execution of 10 Christians and one Muslim to avenge the death of ISIS leader Abu Bakr al-Baghdadi.
Conflicts between predominantly Muslim Fulani herdsmen and predominantly Christian farmers in the North Central states continued throughout the year, although the violence was lower than during the 2017-2018 spike, reportedly due to government intervention and efforts of civil society to resolve conflicts. Religious groups and nongovernmental organizations (NGOs) expressed concern that this conflict took on increasingly religious undertones. In addition to religious differences, local authorities, scholars, and regional experts pointed to ethnicity, politics, lack of accountability and access to justice, and increasing competition over dwindling land resources among the key drivers of the violence. Attacks and killings by Fulani herdsman continued during the year, although according to the publicly available Armed Conflict Location & Event Data Project (ACLED), the number of civilian victims fell dramatically, from over 1,500 in 2018 to approximately 350 in 2019. According to international media, in February 131 Fulani and 11 Adara were killed in Kaduna State. On April 14, Muslim Fulani herdsmen killed 17 Christians who had gathered after a baby dedication at a Baptist church in the central part of the country, including the mother of the child, sources said. Some domestic and international Christian groups stated that Fulani were targeting Christians on account of their religion. Local and international NGOs and religious organizations criticized the government’s perceived inability to prevent or mitigate violence between Christian and Muslim communities.
U.S. embassy, consulate general, and visiting U.S. government officials regularly promoted principles of religious freedom and religious coexistence in discussions throughout the year with government officials, religious leaders, and civil society organizations. The Ambassador, Consul General, and other senior U.S. officials hosted interfaith dinners, participated in interfaith conferences, and conducted press interviews to promote interfaith dialogue. The embassy sponsored training sessions for journalists who report on ethnoreligious conflicts to help reduce bias in their reporting and prevent tensions from becoming further inflamed. The United States Agency for International Development (USAID) Administrator visited Abuja, Bwari Local Government Area, and Lagos to highlight U.S. government support for interfaith cooperation and conflict mitigation efforts.
On December 18, in accordance with the International Religious Freedom Act of 1998, as amended, the Secretary of State placed Nigeria on the Special Watch List for having engaged in or tolerated severe violations of religious freedom.
Section II. Status of Government Respect for Religious Freedom
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 virtues, as a distinct “national ethic.”
The constitution provides for states to establish courts based on sharia or customary (traditional) law, in addition to common law 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 “civil proceedings”; such courts do not have the authority to compel participation, whether by non-Muslims or Muslims. At least one state, Zamfara, requires sharia courts to hear civil 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 the sharia courts if they wish.
The constitution is silent on the use of sharia courts for criminal cases. In addition to civil matters, sharia courts also hear criminal cases if both complainant and defendant are Muslim and agree to the venue. Sharia courts may pass sentences based on the sharia penal code, including for hudud (serious criminal offenses for which the Quran and Islamic law provide 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.
Kano and Zamfara’s 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.
To build places of worship, open bank accounts, receive tax exemptions, or sign contracts, religious groups must register with the Corporate Affairs Commission as an incorporated trustee, which involves submitting an application form, proof of public notice, a copy of the organization’s constitution, a list of trustees, and a fee of 20,000 naira ($55).
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 have stated 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 says no religious community will 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 for registered religious groups. In Katsina State, the law establishes a board with the authority to regulate Islamic schools, preachers, and mosques, including issuing permits, suspending operations, and imprisoning or fining violators. The Katsina law stipulates a punishment of one to five years in prison and/or a fine of up to 500,000 naira ($1,400) for operating without a license.
The country is a party to the International Covenant on Civil and Political Rights.
Throughout the year, Shia Muslims, under the auspices of the Islamic Movement of Nigeria (IMN), conducted a series of demonstrations, some of which resulted in violent confrontations between protesters and security forces. IMN was the largest Shia organization in the country and was led by Sheikh Ibrahim El-Zakzaky who, according to his writings and online communications, draws inspiration from the Iranian revolution and from the late Ayatollah Khomeini. Between March and July, members of the IMN conducted daily protests in Abuja to contest the continued detention of El-Zakzaky, despite a December 2016 Abuja High Court ruling that he be released by January 2017. The protests continued until his temporary release due to illness in August. During an initially peaceful IMN demonstration in Abuja on July 9, an IMN member sparked an exchange of gunfire between police and IMN protestors when he grabbed an officer’s holstered pistol, resulting in the deaths of the officer, 15 IMN members, and a security guard, according to press reports. IMN members also broke through police barricades at the National Assembly and police dispersed the crowd with tear gas. Following the July 9 events, the Senate called for the arrest of IMN members involved in the violence, while the House of Representatives called on the government to urgently engage the IMN to resolve the conflict and expressed fears the Shia group was fast evolving “the way Boko Haram started.”
Human Rights Watch reported that on July 22, police opened fire on peaceful IMN protesters and killed 11 protesters, a journalist, and a police officer, while dozens of others were wounded or arrested, according to witnesses and authorities. On November 27, police arraigned 60 IMN members arrested at the July 22 protest on charges of culpable homicide, destruction of public property, and public disturbance.
On July 26, the Federal High Court ruled IMN’s activities amounted to “acts of terrorism and illegality” and ordered the government to proscribe the “existence and activities” of the group. On July 28, the government complied, officially banning the IMN as an illegal organization and thereby prohibiting its meeting or activities. In its announcement, the government emphasized its proscription of the IMN “has nothing to do with banning the larger numbers of peaceful and law-abiding Shiites in the country from practicing their religion.” Following the ban, then-Archbishop of Abuja Cardinal Oneiyekan defended the country’s Shia Muslims and criticized the government’s action banning the IMN as a threat to religious freedom for all believers, according to Catholic media. On September 10, despite the government prohibition, the IMN sponsored Ashura religious processions in Bauchi, Kaduna, Gombe, Katsina, and Sokoto States. The IMN reported as many as 12 participants in the processions died in clashes with security forces, with media sources reporting between three and nine killed.
In August the government granted El-Zakzaky temporary release to seek medical treatment in India; he traveled but reportedly refused treatment in India after stating armed Indian guards had been posted in his room during his medical treatment. Upon his return home the government returned him to custody, where he remained through the end of the year.
On November 27, police broke up an IMN protest and arrested 12 members and two journalists. The journalists later were released.
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. Approximately 100 IMN members arrested after that clash remained in detention.
In June the Kaduna state legislature approved a bill to regulate religious preaching. While the government said the new law would protect against “hate speech,” religious leaders said it infringed on freedom of speech and the rights of Christians and Muslims. The law required all preachers to be licensed by a state-level body composed of religious leaders, government officials, and security agencies. Later in June Kaduna’s highest court nullified the law, stating that it was inconsistent with the constitution’s guarantees for freedom of expression, association, and religion. The state government announced it would appeal the decision at the federal level.
In May the Kano state Hisbah Board arrested 80 Muslims accused of eating in public rather than fasting during Ramadan. The Kano hisbah spokesman said they were all eventually released since it was their first offense but noted they would be taken to court if detained again. In October the Kano state hisbah arrested four men for organizing a false online wedding to a young woman over Facebook, stating it “mocked Islam” as well as demeaned the “sanctity of the institution of marriage.”
Members of both Christian and Muslim groups continued to report some state and local government laws discriminated against them, including by limiting their rights to freedom of expression and assembly and in obtaining government employment.
Local and international NGOs and religious organizations criticized the government’s perceived inability to prevent or effectively mitigate violence between Christian and Muslim communities in the Middle Belt region.
In June some ethnoreligious organizations in the South West and South East reacted with threats of violence to news of a government plan to resettle predominantly Muslim Fulani herdsmen in southern parts of the country. In the South West, both Muslim and Christian groups threatened violence against members of the Fulani ethnic group. The government later abandoned the plan.
In June President Muhammadu Buhari announced plans for the eventual ban of Almajiri Quranic schools due to their reported practice of forcing students to beg in the streets and their perceived association with urban crime and violence; he said the government first would consult with states, which have jurisdiction over the schools, and others in the education community. In July the Kaduna State Commissioner for Education announced that Quranic schools would be integrated into the formal education system. In October the Kano state government announced a “free and compulsory education initiative” that would abolish the payment of school fees and integrate all Almajiri pupils into the formal education system in 2020.
In October police raided four Islamic schools in Kaduna and Katsina States and freed over 1,000 men and boys living in “inhumane and degrading” conditions, including being chained and physically abused, according to international media. In November police freed 259 men, women, and children from an Islamic school in Oyo State and rescued 15 people chained in a church in Lagos. In November Human Rights Watch reported its investigators found individuals chained in 27 of 28 institutions they visited, which included psychiatric hospitals, general hospitals, traditional healing centers, Christian churches, and both Islamic and state-owned rehabilitation centers. Following the raids, President Buhari issued a statement saying, “No responsible democratic government would tolerate the existence of the torture chambers and physical abuses of inmates in the name of rehabilitation of the victims.”
In January Sultan of Sokoto Sa’ad Abubakar III and then-Archbishop of Abuja Onaiyekan organized a conference with religious leaders from throughout the country to promote peaceful elections.
In September the Kaduna State Urban Planning Development Agency served the 110-year-old St. George Anglican Church a notice to vacate its premises within seven days on the grounds that the church did not have a certificate of occupancy. A week later the Kaduna state government issued a statement saying the church would remain because of its historical value.
Although the U.S.-designated terrorist organization Boko Haram split into two factions in 2016, one called ISIS-WA and another, headed by Abubakar Shekau, that retained the traditional name of Boko Haram, most residents and government officials continued to refer to both groups collectively as Boko Haram.
Boko Haram and ISIS-WA attacked population centers and religious targets in Borno state. The two insurgencies 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. In July ISIS-WA abducted six Action Against Hunger (AAH) aid workers when a convoy led by the agency was heading to a remote town in Borno State to deliver food. In July 65 persons returning from a funeral in a predominantly Muslim community were killed by Boko Haram. In September ISIS-WA released a video depicting the beheading of two Christian aid workers, Lawrence Duna Dacighir and Godfrey Ali Shikagham, according to media reports; in the video one of the killers vowed to kill every Christian the group captured in revenge for Muslims killed in past religious conflicts. In October ISIS-WA filmed and publicly released the video of the killing of one of the six abducted AAH aid workers, who was Muslim. On December 24, Boko Haram killed seven people and abducted one teenage girl in a raid on a Christian village in Borno State. On December 26, ISIS-WA released a video of the execution of 10 Christian and one Muslim to avenge the death of ISIS leader al-Baghdadi.
Boko Haram continued to carry out person-borne IED bombings – many by young women and girls drugged and forced into doing so – targeting the local civilian population, including churches and mosques. In February and March Boko Haram carried out four attacks on EYN Church of the Brethren villages in southern Borno State, killing one, abducting three children and burning over 30 homes and several church buildings, according to international media. On February 16, Boko Haram killed 11 people during a suicide attack inside a mosque in Gwozari/Kushari area of Maiduguri.
According to 2018 estimates from the NGO Nigeria Watch, which did not appear to differentiate between Boko Haram and ISIS-WA, 2,135 persons, including Boko Haram members, died due to insurgent violence during that year, compared with 2,829 killed in 2017. More than 22,000 persons, most of them children, remained missing as a result of the Boko Haram insurgency, according an International Committee of the Red Cross statement in September.
On the fifth anniversary of the Boko Haram kidnapping of 276 pupils from the Chibok Government Girls Secondary School on April 14, 2014, 112 remained in captivity, according to government and media reports. Leah Sharibu remained in ISIS-WA captivity since February 2018, reportedly because she refused to convert to Islam from Christianity. According to the Council on Foreign Relations Nigeria Security Tracker, Boko Haram has destroyed 59 churches and 22 mosques since 2010.
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 Fulani Muslim herders. Scholars and other experts, including international NGOs, cited ethnicity, politics, religion, lack of accountability and access to justice, increasing competition over dwindling land resources, population growth, soil degradation, and internal displacement from crime and other forms of violence all as drivers contributing to the violence. Several international and domestic experts noted that armed conflicts in the Sahel and Lake Chad Basin had altered grazing routes and brought herder groups in contact with new communities, sometimes leading to conflict because they are unaware of preexisting agreements between the local herding and farming groups. Similarly, internal transhumance (movement of livestock) to the North Central and Southern parts of the country has increased in recent years due to demographic and ecological pressures, according to the UN.
Multiple Christian NGOs stated that religious identity was a primary driver of the conflict. A Le Monde op-ed in December, however, stated “reducing the violence in the center of the country to sectarian confrontation is an extreme simplification,” and other analysts noted that the same conflict dynamics exist across the region where both herders and farmers are Muslim, including the North West, but had received less media attention.
According to a report released by the U.K.-based Humanitarian Aid Relief Trust (HART), “Fulani militia” killed over 1,000 Christians throughout the year. The report noted that the “underlying drivers of the conflict are complex,” and stated that violence targeting predominantly Christian communities, the targeting of church leaders, and the destruction of hundreds of churches suggested religion and ideology were key factors. It also stated that retaliatory violence by Christians occurred, though “we have seen no evidence of comparability of scale or equivalence of atrocities.” According to various secular and Christian media outlets, from February to mid-March, Fulani herders and Boko Haram terrorists killed 280 individuals in predominantly Christian communities. ACLED data, however, documented 350 total civilian deaths by “Fulani militia” in 2019.
A study by the UN Office for West Africa and the Sahel noted that within the country, “there are many different Fulani clans, sub-clans, local Fulani cultures and dialects, and variations in herding practices.” Experts stated there was no evidence to suggest the Fulani had an explicit Jihadist agenda or were mobilized behind a common ethnic agenda, and noted there are between 30-40 million Fulani in Africa.
On February 10, on the eve of general elections, as many as 131 members of the predominantly Muslim Fulani ethnic group and 11 members of the predominantly Christian Adara ethnic group were reportedly killed and some 10,000 were internally displaced in clashes in Kajuru. In response, the Kaduna governor arrested the Adara leaders and elder statesmen, a move which local Christian leaders condemned. The governor also announced there were 131 casualties of the attacks and said, “The more the police dig into this matter, the more it is clear that there was a deliberate plan to wipe out certain communities.” Christian leaders disputed the casualty figures announced by the governor, while Fulani leaders later released a list of what they said were the names of the 131 Fulani killed. A Fulani herder told The Los Angeles Times, “There is no effort to protect our villagers,” and added that “bandits” were responsible for a deadly attack on [farmers in] Ungwan Barde, not herders; “We don’t know why [the farmers] blamed us.”
On March 14, the NGO Christian Solidarity Worldwide reported that Fulani militia members had killed 120 persons since February 9 in the Adara chiefdom of South Kaduna. According to the Adara Development Association, on March 11, Fulani militia killed 52 persons in attacks on Inkirimi and Dogonnoma villages in Maro, Kajuru Local Government Area, while the Kaduna Police Command reported 16 deaths.
According to local and international media, in May the discovery of two dead boys at the border between a Christian village and a Hausa Muslim community in Plateau state sparked ethnic-based riots against Hausas, resulting in from five to as many as 30 deaths. In August and September, local media reported armed, ethnicIgbo Christian criminal gang members posing as Fulani Muslim herdsmen killed two priests in the South East in an attempt to incite religious conflict. According to international media, on April 14, Muslim Fulani herdsmen killed 17 Christians who had gathered after a baby dedication at a Baptist church in the central part of the country, including the mother of the child, sources said. Pastor Samson Gamu Yare, community leader of the Mada ethnic group in Nasarawa State, called on the federal government to take measures towards curtailing these attacks on his people.
During the year, media and religious groups reported several cases of priests and other Christian clergy and their families who were attacked, killed, or kidnapped for ransom, often by attackers identified as of allegedly Fulani ethnicity. These cases included, among others, the killing of Father Paul Offu and Father Clement Ugwu and the beating of an evangelical Christian pastor from Kaduna State and kidnapping for ransom of his wife, who died in her captors’ custody. Authorities stated these incidents were criminal acts and not religiously motivated, reportedly due to the ethnicities of those arrested for the crimes, although many Christian civil society groups pointed to such incidents as examples of religiously motivated persecution. In August 200 Catholic priests marched through the streets of Enegu city, protesting insecurity and what they characterized as “Fulani attacks on Christians.” Muslim religious figures were also the victims of kidnapping. In March Islamic scholar Sheikh Ahmad Sulaiman was kidnapped in Katsina State and released after 15 days.
According to international media, in October in Chikun, Kaduna State, Fulani gunmen kidnapped six school girls and two teachers from Engravers College Kakau, a high school with a Christian perspective that has a secular curriculum and enrolls both Christian and non-Christians. Shunom Giwa, vice principal of Engravers’ College, told Morning Star News that security issues led to some parents withdrawing their children from the school. Media reported the abductors stormed the boarding school when most of the students and teachers were asleep. The individuals were released after authorities paid a ransom.
In its report, “Nigeria: The Genocide is Loading,” NGO Jubilee Campaign stated that it had documented at least 52 Fulani militant attacks between January and June 12. HART, in its report, stated the situation between Fulani herdsman and farmers amounted to genocide and governments worldwide should recognize and respond to it as such. Other longtime observers, however, including those with the Africa section of the French National Center for Scientific Research, expressed concern that describing the situation as one of “pre-genocide” was inaccurate, and ran the risks of “misrepresenting the facts, discrediting the media, and making the situation on the ground worse.” In a Le Monde op-ed on conflict in Nigeria, scholars stated that the term “genocide” allows some Nigerian politicians to “vindicate one group and instrumentalize another.” Other international observers warned against framing the issue as an attack on one group, since such a claim ignored the complexity of the issue and could deepen and perpetuate the conflict.
In July local communities reacted to news of a government plan to resettle the predominantly Muslim Fulani herdsmen in southern parts of the country by threatening violence against Fulani communities in South West and South East states; the plan was later annulled.
In November student protests took place after the University of Nigeria, Nsukka, in predominantly Christian Enugu State, announced it would host a conference on witchcraft and the Pentecostal Fellowship of Nigeria called for Christians to pray against the event. The event took place as scheduled after the university removed the term “witchcraft” from the title of the conference.
On February 23, interfaith leaders and members of the Strength and Diversity Development Center held a “Weekend of Prayer and March for Peace” in seven states across the country.
On January 10, the NGO 21st Century Wilberforce Initiative organized the first of three international religious freedom roundtables. Participants included representatives of several Muslim and Christian communities. The group formed an interfaith steering committee to guide its efforts to promote religious tolerance.
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 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. The government requires religious groups to register. On July 24, the military intelligence agency, Chieftaincy of Military Intelligence (CMI), raided the Agapeo International Pentecostal Church in the Kibuye suburb of Kampala and arrested 40 Rwandan citizens attending a church service. The CMI continued to hold the Rwandans at year’s end without charge. The government restricted activities of religious groups it defined as “illegal” and arrested some individuals it accused of running churches that prevented followers from following a “normal” life. On January 30, local media reported the Uganda Police Force (UPF) banned Bishop Bataringaya Okumu, an evangelical Christian minister, from operating his church, Jesus the Living Stone Ministries, for participating in “illegal activities.” The UPF noted Okumu blocked his followers from seeking health care, promising he would heal them through prayer. The government stated in September that it was still holding consultations before introducing a policy to regulate religious groups; the draft policy received strong opposition from some evangelical Christian churches. Local nongovernmental organizations (NGOs) and media reported that the government disproportionately and unfairly arrested and imprisoned Muslims. The Uganda Muslim Supreme Council (UMSC) stated the government continued to discriminate against Muslims when hiring for public positions.
A Christian man filed a lawsuit against all Muslims to prevent them from calling God by the name Allah.
U.S embassy representatives regularly discussed human rights issues, including religious freedom, with government officials at every level. The embassy organized an interfaith conference at which a U.S. Muslim cleric promoted interfaith dialogue and religious tolerance. During Ramadan, the embassy hosted an iftar, inviting political and religious leaders from all faiths to attend. During the event, the Charge d’Affaires urged political and religious leaders to embrace religious diversity. The embassy also used its social media platforms to encourage respect for religious freedom.
Section II. Status of Government Respect for Religious Freedom
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 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. The government, however, seldom enforces these provisions of the law.
The government requires religious groups to register to obtain legal entity status. According to the Uganda Registration Services Bureau (URSB), the government requires faith-based organizations to register as nonprofit organizations with the bureau and then to secure a five-year operating license from the Ministry of Internal Affairs. The URSB 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 national identity cards of the directors. Although there is no formal mechanism to request an exemption from the requirement to obtain an operating license, in practice larger religious groups, including the Catholic, Anglican, Orthodox, and Seventh-day Adventist Churches, and the UMSC are de facto exempt, and the government does not require them to obtain an operating license.
Religious instruction in public schools is optional at the post-primary level. Primary schools must teach either Christianity, Islam, or both in their social studies classes. Many schools teach both and let students select which one 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 either questions about 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 country is a party to the International Covenant on Civil and Political Rights.
On July 24, local media reported the CMI raided the Agapeo International Pentecostal Church in the Kibuye suburb of Kampala and arrested 40 Rwandan citizens attending a church service. The Uganda People’s Defense Forces and the UPF confirmed the arrests but declined to comment, saying that would jeopardize investigations. Local media speculated that the army raided the church suspecting its members to be Rwandan intelligence operatives. The CMI continued to hold the 40 Rwandans at year’s end without charge.
On January 30, local media reported the UPF in Gulu District banned Bishop Bataringaya Okumu, an evangelical Christian minister, from operating his church, Jesus the Living Stone Ministries, for participating in “illegal activities.” The UPF stated Okumu “practiced a doctrine that barred his followers from living a normal life.” The UPF said Okumu blocked his followers from seeking health care, promising he would heal them through prayer, including a patient with HIV who died at Okumu’s church after stopping his medication. Local media reported that a week after the UPF ban, Okumu’s followers returned and resumed operations at his church, which the reports said led the nearby community to set the church premises on fire. The UPF put out the fire, arrested Okumu for “disobeying lawful authority,” and later released him.
The UMSC stated in October the government continued to discriminate against Muslims in appointments to public positions and in the deployment of social programs. NGOs reported sections of the Muslim population believed the government singled out Muslims as potential perpetrators of high-profile crimes and often arrested them with no evidence. The NGOs reported prolonged detention without trial, torture, and inhumane treatment of Muslim suspects in the mideastern districts of Iganga and Mayuge continued. On September 12, according to local media, military intelligence officers beat and rearrested four Muslim suspects charged with terrorism and murder outside a courtroom immediately after the court had released them on bail. The military officers justified the action saying the four were “peace violators” and said they had new secret intelligence justifying their arrest.
A group of evangelical Christian ministers throughout the year repeatedly said they would resist a draft government policy that would require religious groups to submit information about their followers’ “social-economic transformation” to the government, submit annual financial reports, and impose minimum academic qualifications for religious leaders (although the specific educational requirements remained undefined). President Yoweri Museveni met evangelical Christian ministers on September 23 and stated the government would not enact a new policy, which had been under discussion for six years, until it had consulted all religious leaders.
Section III. Status of Societal Respect for Religious Freedom
On October 23, media reported Ivan Samuel Ssebadduka, who referred to himself as a monotheistic Christian, petitioned the Constitutional Court seeking to prevent all Muslims from using the name Allah when referring to God. The case was ongoing at year’s end.