Master List of Issues People Care About Religion Plotics Family

What is religion and conventionalities?

Conventionalities is a state of the heed when we consider something true even though we are not 100% sure or able to prove it. Everybody has beliefs near life and the world they experience. Mutually supportive beliefs may form conventionalities systems, which may be religious, philosophical or ideological.
Religions are conventionalities systems that chronicle humanity to spirituality. The post-obit definition from Wikipedia provides a skilful overview of the many dimensions of religion:
Religion is a collection of cultural systems, conventionalities systems, and worldviews that relate humanity to spirituality and, sometimes, to moral values. Many religions take narratives, symbols, traditions and sacred histories that are intended to give meaning to life or to explicate the origin of life or the universe. They tend to derive morality, ethics, religious laws or a preferred lifestyle from their ideas about the creation and human being nature. […] Many religions have organised behaviours, clergy, a definition of what constitutes adherence or membership, congregations of laity, regular meetings or services for the purposes of veneration of a deity or for prayer, holy places (either natural or architectural), and/or scriptures. The practice of a religion may also include sermons, celebration of the activities of a god or gods, sacrifices, festivals, feasts, trance, initiations, funerary services, matrimonial services, meditation, music, art, dance, public service, or other aspects of human culture. However, there are examples of religions for which some or many of these aspects of construction, belief, or practices are absent.^ane

Beliefs in the spiritual dimension of life have existed since fourth dimension immemorial. Many man societies have left us historical evidence of their systems of belief, whether information technology was worship of the sun, of gods and goddesses, knowledge of skilful and evil or of the sacred. Stonehenge, the Bamiyan Buddhas, the Almudena Cathedral in Madrid, Uluru at Alice Springs, the Bahá'í Gardens of Haifa, Fujiyama, the sacred mountain of Japan, Kaaba in Saudi Arabia or the Golden Temple in Amritsar all carry testament to the human feel of spirituality, which may be an objective reality or a upshot of the man yearning for an explanation of the meaning of life and our role in the world.
In the simplest sense, religion describes "the relationship of human beings to what they regard as holy, sacred, spiritual or divine".^two It is usually accompanied by a set of organised practices which foster a customs of people who share that faith. As discussed in a higher place, belief is a broader term and information technology also includes "commitments which deny a dimension of existence beyond this globe".³

Religions and other conventionalities systems in our environment have an influence on our identity, regardless of whether we consider ourselves religious or spiritual or non. At the same fourth dimension, other parts of our identity, our history, our approach to other religions and groups considered "different" volition influence how we interpret that religion or conventionalities organization.

Question: What religions are practised in your country?

Religions and related social and cultural structures have played an of import part in homo history. As mental structures, they influence the mode nosotros perceive the globe around the states and the values we accept or decline. As social structures, they provide a supporting network and a sense of belonging. In many cases, religions have become the footing of ability structures and have become intertwined with it. History, remote and recent, is total of examples of "theocratic" states, be they Christian, Hindu, Muslim, Jewish or other. The separation betwixt land and faith is nevertheless contempo and only partly practical: there are official land religions in Europe and de facto state religions. In most cases this does not pose a particular problem every bit long as it is tempered past values of tolerance.

Statistics on religion or belief adherents tin never be very authentic, because the dynamic nature of this pattern every bit well as the fact that many people among us live in contexts where freedom of religion and conventionalities is non enjoyed. The statistics below are, therefore, intended to exemplify the diversity of the global flick. The figures indicate the estimated number of adherents of the largest religions⁴:

African Traditional and Diasporic:	100 1000000
Baha'i:	vii meg
Buddhism:	376 million
Cao Dai:	4 meg
Chinese traditional religion:	394 million
Christianity:	two.1 billion
Hinduism:	900 million
Islam:	1.5 billion
Jainism:	4.two million
Judaism:	14 million
Neo-Paganism:	1 million
Primal-indigenous (tribal religionists, ethnic religionists, or animists):	300 1000000
Rastafarianism:	600 grand
Shinto:	four 1000000
Sikhism:	23 milllion
Spiritism:	xv million
Tenrikyo:	2 one thousand thousand
Unitarian-Universalism:	800 m
Zoroastrianism:	2.6 million

The number of secular, non-religious, agnostic and atheists is estimated at 1.1 billion.

Question: Which religions are missing in this list?

Different religions and behavior accept long existed in the European region as well. In some historical periods, Europe has provided refuge to persecuted religious groups and allowed a diversity of religions and beliefs to flourish. At other times, however, European countries accept fallen prey to fanaticism and been engrossed in "religious wars", such as the Thirty Years War of 1618-1648 that led to the slaughter of one-third of the continent's population.
The misuse, or abuse, of religious arguments has led to the justification of painful conflicts and wars, persecutions and intolerance. Regardless of how nosotros sympathize these historical legacies, a wide range of religions and behavior be in Europe and they accept and keep to have an touch on our societies. In this mode, religion and belief are important factors to consider in relation to young people and youth work because, directly or indirectly, they have an affect on young people's identity and sense of belonging.

Freedom of religion or conventionalities in man rights instruments

Everyone has the right to freedom of thought, censor and religion; this correct includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his faith or belief in pedagogy, practice, worship and observance.
Universal Declaration of Man Rights, Commodity eighteen

This was afterwards confirmed in the International Covenant on Civil and Political Rights as well equally in several regional binding human rights documents, such as the African Charter on Human and People'southward Rights (Article 8) or the European Convention on Human being Rights and Cardinal Freedoms (Commodity 9).
The United nations Human Rights Committee emphasises that this freedom is "far-reaching and profound", that it "encompasses freedom of thought on all matters, personal confidence and the commitment to religion or belief, whether manifested individually or in community with others", that the freedom for conscience should be equal to that for religion and belief and that protection is for "theistic, not-theistic and atheistic behavior, equally well as the right not to profess any religion or belief".⁵ Accordingly, any serious belief or conviction – whether a person is Sikh, against hunting, pacifist, Mormon, vegan or ideologically driven by activism against climate change – can be protected within this correct.

This freedom in international police was historically focused on the religious liberty of minority communities. Today, laws securing freedom of religion and belief are no longer focused on the demand to maintain the status quo in social club not to undermine regional security, simply spotlight a number of concerns including non-bigotry, equality and nobility. Championing this freedom has societal as well equally individualist rationales, allowing people the scope to (openly) seek, (vigorously) discuss and (freely) uphold the beliefs that they choose, lone or forth with others. Achieving an enabling environment for this freedom requires non but not-interference on the grounds of religion or conventionalities by the state simply positive measures to be taken to achieve and maintain such an environment in society at large. In exercise, this should include, for instance, the possibility to make available places of worship or to provide moral and religious pedagogy.

Question: Are you a fellow member of whatever religious community? How did you get involved?

As with all other human rights, this liberty does not "trump" other freedoms and it sometimes finds itself in tension with other human rights, such as freedom of opinion and expression and freedom from discrimination on the grounds of sex or sexual orientation. This is reflected for example in the way Article 9 of the European Convention on Human rights is structured: there is an absolute protection of the right to religious belief, censor and idea, but the manifestations simply enjoy a qualified protection in and so far equally they do non violate other human rights.

European Convention on Human Rights and Primal Freedoms

Article 9
1.  Everyone has the correct to freedom of idea, conscience and faith; this right includes liberty to alter his religion or belief, and liberty,
either lonely or in community with others and in public or private, to manifest his religion or conventionalities, in worship, pedagogy, practice and observance.
ii.  Freedom to manifest 1's organized religion or beliefs shall be subject only to such limitations as are prescribed by police and are necessary in a democratic
society in the interests of public safety, for the protection of public order, health or morals, or the protection of the rights and freedoms of others.

Liberty of organized religion and belief – including liberty to change organized religion – is essential to all of united states, in our search for meaning, our full development, our identity and our expression as members of a community or communities. Whether we accept a firm religion or belief, whether we are undecided, or fifty-fifty if nosotros practice not really care much for faith or conventionalities, this liberty matters to people and the societies they build.

^{Are there any communities in your country that do not enjoy the same level of liberty of religion and belief every bit others?}

Challenges to and violations of the freedom of religion or belief

Throughout religious history, many religious and societal features have been embedded in the environment where a particular religion was practised, and they are reflected in culture and politics. Many pieces of literature, poetry, art and music, dress codes and means of organising life together have been drawn from religions. Religion has made a strong banner on culture, which tin be seen, for case, on holy days, at feasts, in union ceremonies, burial practices, pilgrimages, the wearing of religious symbols (eastward.chiliad. jewellery or wearing apparel codes), or in physical alterations to the trunk, such as male circumcision.
The influence of religions may become even stronger when nations adopt a state religion or religious ideology. In such situations, religion and religious arguments may become confused with the political, economic or social reasoning.

The extent to which freedom of thought, conscience and religion allow distinctive practices of a community of believers to diverge from those of the rest of the society is often debated within the man rights community. Examples of this include attitudes towards women in religious leadership positions, traditional ceremonies involving children, laws surrounding matrimony, divorce or burial, prohibition on the depiction of divine beings or other religious figures, and then on.

In such contexts, the human rights bodies would criticise harmful practices, regardless of whether they were traditionally condoned by particular cultures, nations or religions. Such criticism is not an attack on culture, nationality or faith but an attempt to strike a balance between the right to one's religions and belief and other human rights, since several of these practices can result in serious human being rights abuse. Harmful traditional practices include female person genital mutilation, son-preference (which tin manifest itself in sex-selective abortion, declining to treat newborn girls, discrimination in didactics in favour of sons, discrimination in nutrition), arranged or forced marriages, union of children, dowry-related crimes and crimes justified by "laurels", exclusion or limitation of some rights of non-adherents to a more powerful religious group in a given community, segregation according to religious lines, and so on. Such practices disproportionately bear on women and children: invoking tradition is used to justify discrimination on the basis of gender and historic period. Furthermore, in several cases, situations which, from a homo rights perspective, are a violation of homo nobility, remain unrecognised, taboo and unpunished. Few of these practices are based on religious precepts; the fact that they are securely anchored in civilisation and tradition do not make ending them any easier. Changes have to come through legislative change, education and empowerment.
Throughout history, religions have played a crucial role in imposing limitations on human action in club to protect the physical and psychological integrity or dignity of other people. Yet, fifty-fifty though religious philosophies have contributed to the development of a conscience of homo rights and dignity, the man rights related to faith and belief are no more exempt from the tensions and contradictions that are nowadays in human rights instruments, than are other rights. Every bit seen in the case of harmful traditional practices, sometimes convictions or beliefs are used to justify outright physical harm with astringent wellness consequences.

Question: Are there religious practices in your customs/ies that you consider harmful?

Bigotry and intolerance
on grounds of faith or conventionalities

Religious intolerance tin be observed at different levels: amidst adherents of the aforementioned religion (intra-religious intolerance); between one religion or religious mental attitude and another, manifesting itself in various forms of conflicts between persons and groups of persons (inter-religious intolerance); in the class of confrontational atheism or confrontational theism, which are intolerant of gratuitous choice and practice of other religions or conventionalities commitments; or in the class of anti-secularism. Religious intolerance is frequently dislocated with xenophobia and other forms of discrimination; sometimes information technology is besides used to justify discrimination.
Nearly human rights violations related to freedom of religion and belief are as well related to liberty from discrimination. Discrimination on the grounds of religion and belief is contrary to human rights but it is however experienced daily by many people across Europe. The fact that organized religion and belief are oftentimes confused with civilization, nationality and ethnicity makes it more than complicated but as well more than painful on an private level: you may be discriminated against on the grounds of religious affiliation fifty-fifty if you happen non to believe in the religion y'all are associated with.

Discrimination and intolerance bear upon negatively on society equally a whole, and particularly on immature people who feel information technology. Such furnishings include:

• Depression self-esteem
• Self-segregation
• Internalised oppression
• Disengagement from school activities
• Non-fulfilment of their potential
• Attraction to vehement extremist ideologies
• School drop-out
• Health issues / depression^vi

Religious intolerance is too used to feed hatred in, and to contribute to, armed conflicts, not so much because it is the crusade of disharmonize merely because religious belonging is used to draw dividing lines, as armed conflicts in the Balkans and Caucasus demonstrate. The consequences of international terrorism and the "wars on terrorism" have been particularly devastating in Europe and beyond, notably because religious intolerance becomes mixed with xenophobia and racism.
No unmarried social group, religion or community has the monopoly of discrimination. Even though the levels of protection of the freedom of religion and belief vary significantly across the member states of the Council of Europe, religious intolerance and bigotry affects everyone in Europe.

Intolerance and bigotry
against Muslims (Islamophobia)

Of item concern in several European countries is the rise of Islamophobia, the fear and hatred of Islam, resulting in bigotry confronting Muslims or people associated with Islam. Islam is the virtually widespread religion in Europe later on Christianity and the majority religion in diverse member states of the Council of Europe. The hostility towards Islam as a religion and to Muslim people, specially following the "wars on terror", has revealed deep-rooted prejudices confronting Muslims in many European societies. With the perception of the organized religion of Islam as being associated merely with terrorism and extremism, Islamophobia has contributed to negative views of Islam and Muslims, wrongly generalising militant religious extremism and ultra-conservatism onto all Muslim countries and Muslim people. This intolerance and stereotyped view of Islam has manifested itself in a number of ways, ranging from verbal or written abuse of Muslim people, discrimination at schools and workplaces, and psychological harassment or pressure level, to outright violent attacks on mosques and individuals, specially women who clothing headscarves.^seven In this context, mass-media has played a function, offering at times representations of Muslim people which were distorted, if not outright stereotyped and defamatory.
Like other victims of discrimination grounded on religious affiliation, bigotry confronting Muslims may overlap with other forms of bigotry and xenophobia, such equally anti-immigrant sentiments, racism and sexism.

Six recurring prejudices about Muslims

Nonetheless:

Muslims are seen as all being much the same every bit each other, regardless of their nationality, social class and political outlook, and of whether they are observant in their beliefs and practice.
All are motivated past religion: Information technology is thought that the single most important affair most Muslims, in all circumstances, is their religious organized religion. And then, if Muslims engage in violence, for instance, it is assumed that this is considering their faith advocates violence.
Totally "other": Muslims are seen equally totally "other": they are seen as having few if any interests, needs or values in common with people who do not have a Muslim background.
Culturally and morally inferior: Muslims are seen as culturally and morally inferior and decumbent to beingness irrational and violent, intolerant in their treatment of women, cynical towards world views different from their own, and hostile and resentful towards "the Westward" for no good reason.
Threat: Muslims are seen equally a security threat, in tacit or open sympathy with international terrorism and bent on the "Islamisation" of the countries where they live.
Co-operation is incommunicable: As a consequence of the previous five perceptions, it is claimed that at that place is no possibility of active partnership between Muslims and people with different religious or cultural backgrounds.
Guidelines for Educators on Countering Intolerance and Discrimination against Muslims, OSCE/ODIHR, Council of Europe and UNESCO.

Anti-Christian sentiments (Christianophobia)

Christianophobia refers to every course of bigotry and intolerance confronting some or all Christians, the Christian religion, or the practice of Christianity. Like other forms of discrimination based on organized religion, the perpetrators may be people from other religions – often the majority religions – as much as secular institutions. Hostility confronting Christians manifests itself in attacks against places of worship, exact abuse and, specially in countries where Christians are a minority, restrictions on building and sometimes preserving churches or monasteries.
Particularly worrying is the rise in attacks against Christians in the Middle E. A recommendation of the Parliamentary Associates on this matter calls, amongst other things, for the demand to "raise awareness about the need to combat all forms of religious fundamentalism and the manipulation of religious beliefs for political reasons, which are then often the crusade of present solar day terrorism. Education and dialogue are two important tools that could contribute towards the prevention of such evils"⁸.

Question: Have you ever experienced whatever bias towards you because of your religion or belief? How did you react?

Antisemitism

Antisemitism – hostility towards Jews as a religious or minority group often accompanied by social, economic, and political discrimination – is an example of the combination of racism and religious bigotry. Even though the direct targets of antisemitism are Jewish people, the motivation for discrimination and violence is not necessarily based on Judaism as a religion merely on Jews every bit a people.
Reports from homo rights organisations regularly land an alarming ascent in the number of antisemitic attacks accompanied, in some countries, by the ascent of openly antisemitic spoken communication in the political arena. Events include attacks against Jewish schools, "while Jewish pupils were assaulted, harassed, and injured in growing numbers on their way to and from school or in the classroom, including past their classmates. Educators report that the term "Jew" has become a popular swearword among youngsters."⁹ Rather than being bars to extremist circles, Antisemitism is thus increasingly being mainstreamed.
In its Recommendation No. 9 on the fight against Antisemitism, adopted in 2004, the European Commission Against Racism and Intolerance recommends, amongst others, member states to ensure that criminal law penalises antisemitic acts such every bit:
public incitement to violence, hatred, bigotry, public insults, defamation and threats aimed at a person or a grouping of persons on the grounds of their actual or presumed Jewish identity or origin
the public expression, with an antisemitic aim, of an ideology which depreciates or denigrates a grouping of persons on the grounds of their Jewish identity or origin
the public denial, trivialisation, justification or condoning, of the Shoah and of crimes of genocide, crimes against humanity or war crimes committed against persons on the grounds of their Jewish identity or origin
the desecration and profanation, with an antisemitic aim, of Jewish property and monuments
the cosmos or the leadership of a group which promotes Antisemitism.

Religious intolerance and bigotry is not express to Antisemitism, Christianophobia or Islamophobia. Among the many forms of discrimination is the non-recognition of some religions and the departure of treatment between them. Religions and systems of belief can thus be banned, persecuted or closely controlled because of their declared "sectarian" nature or their irrelevance on the grounds of being "insignificant".
It is important to call up that freedom of religion and conventionalities includes the correct to modify religion and the right not to adhere to, or declare, a faith.

Question: What happens if you decide to adopt a organized religion unlike from your family and community?

Despite the growing and widespread manifestations of religious intolerance, it is important to bear in mind that religion and human rights are perfectly compatible and that only a human rights framework can secure freedom of religion and belief for all.
The history of Europe is, indeed, full of examples of violence and boorishness in the name of religion. These acts accept been and are beingness committed by men and women, not commanded by religious precepts, but by people.
Fortunately, the history and the reality of our globe is also a living evidence of the optimism of religious diversity: no single society is mono-religious and no single arrangement of thought has ever prevailed, fifty-fifty under the virtually extreme forms of totalitarianism. Furthermore, the examples of people accepting each other despite religious departure, and oftentimes united in diversity, are many more than those of intolerance.

The piece of work of the Council of Europe

The Council of Europe, White Paper on Intercultural Dialogue "Living Together as Equals in Nobility" (2008) recognises that a range of religious and secular conceptions of life have enriched the cultural heritage of Europe and notes the importance of inter-religious, intra-religious and other dialogue for the promotion of understanding between unlike cultures. Information technology likewise emphasises that the Council of Europe "would remain neutral towards the various religions whilst defending the freedom of idea, conscience and faith, the rights and duties of all citizens, and the respective autonomy of state and religions".¹⁰
Promoting religious tolerance and inter-faith dialogue is also one of the priorities of the Council of Europe's youth policy. A number of events organised under the All Different – All Equal entrada in 2007-2008 adult recommendations and action plans for promoting inter-religious dialogue in European youth piece of work, including the Istanbul Youth Declaration on Inter-Religious and Intercultural Dialogue in Youth Work¹², and the Kazan Action Plan¹³. All of these documents stress the crucial role of immature people and youth organisations in contributing to the change towards religious tolerance.

The sphere of education may exist a platform for tensions of man rights related to religion and belief, as in cases where the educational content has been criticised as limiting the freedom of religion and belief, or in cases where religious symbols used by schools or by students have resulted in conflicts. At the same time, pedagogy is also one of the most important spheres of life where stereotypes and prejudices can be counteracted. In this spirit, ODIHR, the Quango of Europe and UNESCO published the Guidelines for Educators on Countering Intolerance and Discrimination against Muslims.^fourteen This certificate is intended to support teachers, teacher trainers, educational activity policy experts as well as non-governmental organisations agile in the field of non-formal education in their piece of work confronting Islamophobia.

Religion and belief at the European Court of Homo Rights

Folgerø and others 5. Kingdom of norway (2007)

Parents successfully appealed to the courtroom in Strasbourg to avoid mandatory religious classes of one detail denomination of Christianity. The courtroom found that the state was in violation of Article 2 of Protocol no. i, which reads, "No person shall be denied the right to education. In the exercise of whatsoever functions which information technology assumes in relation to education and to pedagogy, the Country shall respect the right of parents to ensure such teaching and teaching in conformity with their own religious and philosophical convictions".

Lautsi v. Italian republic (2011)
Ms Lautsi's children attended a state school where all the classrooms had a crucifix on the wall, which she considered contrary to the principle of secularism past which she wished to bring up her children. She complained before the Court that this was in breach of Article 9 (liberty of thought, censor and religion) and of Commodity 2 of Protocol No. 1 (right to instruction).
The Court establish no violation; information technology held in particular that the question of religious symbols in classrooms was, in principle, a matter falling inside the margin of appreciation of the state, provided that decisions in that area did non lead to a form of indoctrination and there was nothing to suggest that the government were intolerant of pupils who believed in other religions, were not-believers or who held non-religious philosophical convictions.

Ercep v. Turkey (2011)
This case concerned the refusal past the bidder, a Jehovah's Witness and conscientious objector, to perform armed services service for reasons of censor and his successive convictions for that reason.
The Court found a violation of Commodity ix and a violation of Article 6 (right to a fair trial). It
invited Turkey to enact legislation concerning conscientious objectors and to introduce an alternative grade of service.

The Framework Convention on the Protection of National Minorities also protects faith as an element of the identity of minorities, "The Parties undertake to promote the conditions necessary for persons belonging to national minorities to maintain and develop their civilisation, and to preserve the essential elements of their identity, namely their organized religion, language, traditions and cultural heritage" (Article 5) and prohibits forced assimilation.

Youth piece of work and religion and conventionalities

Faith is an issue that many young people deal with in their daily lives at home, in public, at work or at school. Youth work tin aid to brand religious differences a cistron of cultural enrichment for young people instead of being a source of confrontation, especially through the lenses of mutual understanding, tolerance and acceptance of difference.

Whether working at a local, regional or international level, youth workers need to be aware of the potential role and influence of faith and belief on the procedure of whatever given activity, likewise as on the planned objectives of the activity. Accepting diversity is a good starting point; edifice on diversity as a source of force is an splendid way to keep. A growing number of youth organisations are actively working in the field of inter-religious dialogue, promoting a dialogue betwixt equals, and beingness self-critical of their own religious traditions, with the aim of increasing understanding.

Taking into consideration differences of conventionalities and practice inside the group, before and during the activity, tin contribute to a better atmosphere in the group from the start. Knowing near some of the rituals and practices of different religions can exist very useful and important for the good functioning and success of youth events. Consideration of dietary laws, places and times for prayer, the religious agenda and daily practices of dissimilar religious groups (e.thou. the Sabbath, Friday prayers, Ramadan, Sunday celebrations, holidays) might help the organisers of youth activities provide a respectful and peaceful temper as well equally avoid issues of travel and of timing and efficiency of activities. The particularities of the place of the activity and the expectations of the hosting surroundings are every bit important, in order to show respect for the needs of the group participants.
A degree of sensitivity towards religious multifariousness within the group would create a certain positive and motivating attitude and curiosity towards the religious practices and behavior of others. This might also help to promote mutual respect and agreement, while helping to overcome any stiff prejudices related to religious beliefs and practices.

Question: What importance does religious tolerance accept in your work with young people?

There is a large amount of youth work that is faith-based, and there are many faith-based youth organisations. The Council of Europe'south youth sector works closely with a variety of international youth organisations that are faith-based and encourages co-functioning amid them. Written report sessions and grooming activities at the European Youth Middle regularly include organisations such as:

• Ecumenical Youth Council in Europe
• European Alliance of YMCAs
• European Baha'i Youth Council
• European Fellowship of Christian Youth
• European Union of Jewish Students
• Forum of European Muslim Youth and Student Organisations
• International Federation of Cosmic Youth Organisations
• International Movement of Cosmic Agricultural and Rural Youth Europe
• International Young Catholic Students – International Motility of Catholic Students
• Islamic Conference Youth Forum for Dialogue and Co-operation
• Pax Christi Youth Forum
• Syndesmos – World Fellowship of Orthodox Youth
• Syriac Universal Alliance
• The European Young Women's Christian Association
• Earth Student Christian Federation

Some of these organisations got together within the framework of the European Youth Forum and constituted the Organized religion-Based Grouping of youth organisations in gild to learn near each other, promote diversity and fight discrimination and hatred. Integrated by the European Peer Training Organisation, the European Marriage of Jewish Students, the Ecumenical Youth Council in Europe, the Forum of European Muslim Youth and Student Organisations, the International Federation of Cosmic Youth Organisations, the International Movement of Cosmic Students, Pax Christi International and the World Pupil Christian Federation, the Skilful Group produced, in 2008, a Tool Kit on inter-religious dialogue in youth work – Living Faiths Together. The Tool Kit, published past the European Youth Forum, provides data well-nigh monotheistic religions and proposes several methodologies and activities to sympathize and de-construct prejudices and stereotypes related to religion and to promote inter-religious dialogue. The tool kit may be downloaded from the Internet site of the European Youth Forum (www.youthforum.org) or from the site of the co-operating organisations.

Endnotes

1 http://en.wikipedia.org/wiki/Religion (accessed on ix July 2012)
2  Religion (2007) Encyclopædia Britannica at: www.britannica.com/eb/commodity-9063138
3 LindaWoodhead, with Rebecca Catto: "Religion or conventionalities": Identifying bug and priorities. Equality and Human Rights Commission, 2009, p. iii: www.equalityhumanrights.com/uploaded_files/research/research_report_48__religion_or_belief.pdf
4 Major Religions of the World Ranked by Number of Adherents: world wide web.adherents.com/Religions_By_Adherents.html
v General Comment 22 of the UN Human Rights Committee on Article 18 of the ICCPR
6 OSCE/ODIHR, Council of Europe, UNESCO, Guidelines for Educators on Countering Intolerance and Discrimination against Muslims, 2011
7 FAIR (Forum Against Islamophobia and Racism), available at: www.fairuk.org/introduction.htm
8 Recommendation 1957 (2011)  of the Parliamentary Associates of the Council of Europe "Violence confronting Christians in the Middle East"
9 OSCE-ODIHR and Yad Vashem, Addressing Anti-Semitism: Why and How? A Guide for Educators, 2007
x Quango of Europe, White Newspaper on Intercultural Dialogue "Living together every bit equals in dignity", Launched past the Council of Europe Ministers of Foreign Affairs at their 118th Ministerial Session (Strasbourg, 7 May 2008), p. 23, available at: www.coe.int/t/dg4/intercultural/Source/Pub_White_Paper/White%20Paper_final_revised_EN.pdf See also San Marino Declaration of 2007
11 world wide web.coe.int/t/dg4/education/edc/Source/Pdf/Coordinators/2006_14_CDED_ReligiousDiversity.pdf
12 "Istanbul Youth Declaration on Inter-Religious and Intercultural Dialogue in Youth Work", Symposium Inter-religious and Intercultural Dialogue in Youth Work, Istanbul, Turkey, 27-31 March 2007: world wide web.coe.int/t/dg4/youth/Source/Resource/Documents/2008_Istanbul_Declaration_en.pdf
13 "Kazan Action Plan", International Youth Forum "Intercultural Dialogue and its Religious Dimension", Kazan, Democracy of Tatarstan, Russian Federation, 30 November  – 4 December 2008: www.coe.int/t/dg4/youth/Source/Resources/Documents/2008_Kazan_Action_Plan_en.pdf
14 Guidelines for Educators on Countering Intolerance and Discrimination against Muslims, OSCE/ODIHR, Quango of Europe, UNESCO, 2011: www.coe.int/t/dg4/education/edc/resources

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Source: https://www.coe.int/en/web/compass/religion-and-belief

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