Continuous Religious Freedom Concerns in Armenia

Continuous Religious Freedom Concerns in Armenia

Hon.
Christopher H. Smith
United States
House of Representatives
108th Congress Congress
First Session Session
Friday, July 25, 2003

Mr. Speaker, I rise in my capacity as Chairman of the Helsinki Commission to voice concern over Armenia's refusal to register select religious groups and the continuing harassment of certain religious communities, actions which violate Armenia's commitments to religious freedom as a participating State in the Organization for Security and Cooperation in Europe (OSCE). Honoring the commitments enshrined in the Helsinki Final Act and subsequent OSCE documents would ensure Armenia upholds the freedom of the individual to profess and practice religion or belief, alone or in community with others.

 

With respect to registration, Armenian law requires all religious communities and organizations, other than the Armenian Apostolic Church, to register with the government. Obtaining registration is critical if a religious community wants to carry out basic functions, like renting property, publishing newspapers or magazines, broadcasting programs on television or radio, or officially sponsoring the visas of co-religionists or visitors.

 

To acquire registration, a petitioning religious organization must obtain an “expert opinion” from the government, in which four questions from Article 14 of the Freedom of Conscience and Religious Organizations Act must be affirmatively answered: (1) Is the religion based on a historically canonized holy book? (2) Does its faith belong to a system of modern worldwide religious church communities? (3) Is it of a purely spiritual orientation, not created for the pursuit of material goals? (4) Does it have at least 200 believing members, not including minors? A negative finding by the government on any of the four questions will terminate the registration application.

 

This type of approval system is extremely problematic, as it places the government in the role of determining what is or is not a religion, allowing it to make highly subjective decisions. For example, the government refuses to recognize the Jehovah's Witnesses as an official religion, despite having more than 6,000 Armenian members. Other small groups, including approximately 50 Baptist communities, are unable to pass the numerical threshold, so are not qualified to apply for registration. As a result these groups are indiscriminately denied basic rights enjoyed by those which have the government's stamp of approval.

 

Last September, Prime Minister Andranik Markarian reportedly stated that the Armenian Government must curb the activities of minority religious communities, even if these actions violate Council of Europe obligations. Mr. Speaker, considering this type of bias, I urge the Government of Armenia to revamp the registration process to prevent arbitrary or politicized decisions. Abolishing the registration requirement and ensuring any system facilitates, rather than hampers, the free exercise of religious freedom for individuals and communities, by methodically granting legal status to groups which seek registration would help bring Armenian policy into conformity with OSCE commitments.

 

Even more alarming is the Armenian Government's continued imprisonment of conscientious objectors, particularly from the Jehovah's Witnesses faith. According to the State Department's 2002 Anual Report on International Religious Freedom for Armenia, military and civilian security officials subject Jehovah's Witnesses who refuse to serve in the military to harsh treatment, because their refusal is seen as a threat to Armenia's survival. One particular example is the case of Araik Bedjanyan, sentenced on July 2nd to 1½ years in a labor camp for refusing military service. Mr. Bedjanyan was sentenced under Article 75 of the criminal code, for “evasion of active military service.” There are currently 24 Jehovah's Witnesses serving sentences for being conscientious objectors on religious grounds. Suren Hakopyan and Artur Torosyan, whom police arrested in Yerevan on July 3, are currently awaiting trial along with six others for their refusal to serve in the military. Seven more Jehovah's Witnesses are reportedly under house arrest for the same “crime.” Despite Article 75 being replaced by Article 327 in the new criminal code, the amendment only reduces the potential sentence from three years to two.

 

One of the conditions for Armenia's admission to the Council of Europe in January 2001 involved the adoption of a law on alternative military service conforming to European standards within three years. However, while drafts continue to circulate, no laws have been passed that provide for alternative civilian service outside the framework of the army. In the meantime, conscientious objectors continue to receive harsh sentences. Should the Armenian Parliament pass such a law, the service length should not be punitive in nature, but rather be comparable to military service requirements.

 

As Chairman of the Helsinki Commission, I urge the Armenian Government to abide by its OSCE commitments regarding religious freedom. Armenia should overhaul its registration scheme, dropping the registration requirement, and liberalize its system for bestowing legal personality to religious communities and organizations. Furthermore, all Jehovah's Witnesses currently imprisoned for “evasion of military service” should be unconditionally freed, and a law in line with Council of Europe standards for alternative military service should be passed as soon as possible.

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They were flying blind—coverage decisions were completely at their discretion, as long as they remained within the guidelines of the electoral code. That freedom was unprecedented, exhilarating, and a little bit intimidating. * * * On the morning of December 9, my election observation partner—a British parliamentarian—and I arrived before sunrise at our first polling station in Yerevan. In the city, streetlights turn off in the early hours of the morning, so we gingerly picked our way in near-blackness around potholes and through puddles to the front door of a local school. Upon our arrival, we were welcomed by the head of the polling station, an enthusiastic and competent woman who proudly showed us where voting would take place: the large hallway/common area on the second floor of the building. Like most of the polling stations we would visit throughout the day, it was staffed predominantly by women, many in their mid-to-late twenties. Another thing it had in common with most of the precincts we visited: it was totally inaccessible to anyone in a wheelchair or who could not easily navigate stairs.  We remained at the first polling station to observe pre-election procedures as well as the first several voters. We then departed to observe 10 other polling stations, all of which were located in Armavir, the province directly to the west of the city. Outside a polling station in Armavir, where a full list of voters registered at that location was displayed publicly, in line with the electoral code. The polling stations in Armavir ranged from substantially urban to relatively rural and were generally located in schools or “cultural centers”—desolate-looking structures built during the Soviet era, which are still used for civic events, including elections. Throughout the day, we observed very few irregularities and an obvious commitment by poll leaders and workers to faithfully follow election procedures. In addition to our own observation, most of the polling stations we visited were being observed by representatives of each of the political parties, known as “proxies.” We also encountered a few citizen observers. My observation partner and our interpreter speak with a poll worker. One particularly charming ritual we observed in two of the polling stations we visited was the recognition by the poll workers and others in the polling station of first-time voters. When new voters cast their ballots, they were ushered to the center of the room by poll workers and awarded, to a round of applause, a commemorative pin. Almost without fail, the new voters blushed and hurried out of the polling station, embarrassed but unable to hide their smiles. At the end of the day, we returned to the school in Yerevan to observe the polling station’s closing and counting procedure. At some point during the very long day, the vibrant leader of the polling station had contracted a head cold and nearly lost her voice. (She offered us snacks—we offered her cough drops. Both offers were gratefully accepted.) Despite her illness, she persevered, counting by hand the more than 900 ballots cast in her precinct among the 11 political parties and alliances competing in the election. Observed closely by party proxies, the leader of a polling station in Yerevan sorts and counts ballots. I returned to my hotel room—still faintly scented with wood smoke—after midnight, hoping that the high expectations of many of the Armenians we met had been fulfilled. * * * In a landslide victory, Pashinyan’s MyStep alliance surged from just nine seats (7.8 percent of the vote) in 2017 to 88 seats (70.4 percent of the vote). The joint preliminary statement by international election observers from the OSCE, the OSCE PA, the Parliamentary Assembly of the Council of Europe, and the European Parliament reflected my own impressions: that the December 9 election process respected citizens’ fundamental freedoms and enjoyed broad public trust. Almost without exception, other international observers shared my sense that the polling stations were efficiently and professionally run. The overall campaign featured open political debate, including in the media, and the lack of vote-buying or similar examples of election fraud meant that the elections were genuinely competitive. Election turnout hovered just under 50 percent—low by Armenian standards, but according to many election analysts, not entirely negative. The relatively low voter turnout (12 percent lower than in the previous election) could likely reflect a lack of the vote-buying and bribery that would encourage otherwise apathetic voters to turn out in droves. Peter Osusky, leader of the short-term OSCE observer mission, noted, “Now that voters have delivered their message, it is up to the political leadership of Armenia to ensure that this momentum is maintained.”

  • The Holy See and Religious Freedom

    Because of its unique status as the universal government of a specific religion, rather than a territorial state, the Holy See is probably the least understood of the 57 participating States of the Organization for Security and Cooperation in Europe. However, it has a rich diplomatic history and has contributed significantly to the development of today’s OSCE, particularly in the area of religious freedom. Download the full report to learn more.

  • Mosque and State in Central Asia

    From 2016 to early 2018, the U.S. government designated three of Central Asia’s five nations—Tajikistan, Turkmenistan, and Uzbekistan—as countries of particular concern (CPC) for engaging in or tolerating “particularly severe violations of religious freedom” like torture, abduction, and clandestine or prolonged detention without charges. In these countries, people of all faiths, or no faith at all, have endured onerous government-mandated harassment, fines, and imprisonment for even minor breaches of state regulations of religious belief and practice. To ensure regime stability and counter violent extremism, the governments of some Central Asian Muslim-majority countries impose strict and invasive violations of religious liberty on adherents of the Islamic faith. Islamic religious institutions and leaders are fully incorporated into the state bureaucracy. Exploring the faith outside the bounds of “official Islam” is forbidden and illegal. The Helsinki Commission convened an expert panel of regional and Islamic scholars to explain the different approaches to state regulation of Islam in Central Asia and the consequences of these policies for religious freedom, radicalization, and long-term political stability and social development.

  • Helsinki Commission Briefing to Examine Relationship Between Mosque and State in Central Asia

    WASHINGTON—The Commission on Security and Cooperation in Europe, also known as the Helsinki Commission, today announced the following briefing: MOSQUE AND STATE IN CENTRAL ASIA Can Religious Freedom Coexist with Government Regulation of Islam? Monday, December 17, 2018 3:00 p.m. Dirksen Senate Office Building Room 562 Live Webcast: www.facebook.com/HelsinkiCommission From 2016 to early 2018, the U.S. government designated three of Central Asia’s five nations— Tajikistan, Turkmenistan, and Uzbekistan—as countries of particular concern (CPC) for engaging in or tolerating “particularly severe violations of religious freedom” like torture, abduction, and clandestine or prolonged detention without charges. In these countries, people of all faiths, or no faith at all, have endured onerous government-mandated harassment, fines, and imprisonment for even minor breaches of state regulations of religious belief and practice. To ensure regime stability and counter violent extremism, the governments of some Central Asian Muslim-majority countries impose strict and invasive violations of religious liberty on adherents of the Islamic faith. Islamic religious institutions and leaders are fully incorporated into the state bureaucracy. Exploring the faith outside the bounds of “official Islam” is forbidden and illegal. The Helsinki Commission will convene an expert panel of regional and Islamic scholars to explain the different approaches to state regulation of Islam in Central Asia and the consequences of these policies for religious freedom, radicalization, and long-term political stability and social development. The following panelists are scheduled to participate: Kathleen Collins, Associate Professor, Political Science, and Russian and Eurasian Studies, University of Minnesota Edward Lemon, DMGS-Kennan Institute Fellow at the Daniel Morgan Graduate School of National Security Emil Nasrutdinov, Associate Professor of Anthropology, American University of Central Asia Peter Mandaville, Professor of International Affairs, Schar School of Policy and Government, George Mason University On December 11, 2018, Secretary of State Michael Pompeo re-designated Tajikistan and Turkmenistan as CPCs. He upgraded Uzbekistan to the Special Watch List—it had been previously designated as a CPC—based on recent progress. In June 2018, Helsinki Commission Chairman Sen. Roger Wicker (MS) urged Secretary of State Pompeo to consider inviting Uzbekistan to the first Ministerial to Advance Religious Freedom because of significant steps taken by President Mirziyoyev to bring Uzbekistan into compliance with its international commitments to respect religious freedom. Later that month, he introduced the bipartisan Senate Resolution 539 calling on President Trump to combat religious freedom violations in Eurasia with a mix of CPC and Special Watch List designations, individual and broader sanctions, and development of a strategy specifically for the region. In early July, the Parliamentary Assembly of the Organization for Security and Cooperation in Europe passed Chairman Wicker’s amendments recognizing the ongoing reforms of the government of Uzbekistan. A few weeks later Chairman Wicker met with Uzbekistan’s delegation to the Ministerial to Advance Religious Freedom—the only CPC invited—and highlighted the opportunity for Uzbekistan to be a model to other countries if the government follows through with essential reforms

  • Religious Freedom in Eurasia

      In his first Congressional hearing since his confirmation, Ambassador Brownback testified on religious freedom in participating States of the Organization for Security and Cooperation. OSCE commitments on human rights and freedoms are the strongest, most comprehensive of any security organization in the world. Yet some of its participating States chronically have been among the worst violators of religious freedom–often in the name of countering terrorism or extremism–and designated by the United States as Countries of Particular Concern. The Frank Wolf International Religious Freedom Act, Public Law 114-281, requires the President to release Country of Particular Concern designations–required by the International Religious Freedom Act of 1998–no later than 90 days after releasing the annual International Religious Freedom Report. The State Department issued the latest report on the day of the hearing. The Helsinki Commission explored the designations, as well as religious freedom in Western Europe, including potentially restrictive amendments to the religion law in Bulgaria; restrictions on religious animal slaughter; restrictions on construction of houses of worship; and conscience rights. Questions for the Record Submitted to Ambassador Samuel D. Brownback by Chairman Roger Wicker  

  • Lies, Bots, and Social Media

    From the latest revelations about Facebook to ongoing concerns over the integrity of online information, the U.S. public has never been more vulnerable or exposed to computational propaganda: the threat posed by sophisticated botnets able to post, comment on, and influence social media and other web outlets to generate a desired outcome or simply sow distrust and disorder.  What can be done to confront and defeat these malevolent actors before they dominate civil discourse on the Internet? One possibility is the use of algorithmic signal reading which displays for users the geographic origin of a given post. Another answer may lie in improving how websites like Facebook curate their content, so the user can make more informed choices.  At this Helsinki Commission briefing, distinguished experts examined the implications of computational propaganda on national and international politics and explored options available to Congress and the private sector to confront and negate its pernicious influence.

  • Helsinki Commission Briefing to Examine Computational Propaganda

    WASHINGTON—The Commission on Security and Cooperation in Europe, also known as the Helsinki Commission, today announced the following briefing:   LIES, BOTS, AND SOCIAL MEDIA What is Computational Propaganda and How Do We Defeat It? Thursday, November 29, 2018 10:30 a.m. Senate Dirksen Office Building Room 562 Live Webcast: www.facebook.com/HelsinkiCommission From the latest revelations about Facebook to ongoing concerns over the integrity of online information, the U.S. public has never been more vulnerable or exposed to computational propaganda: the threat posed by sophisticated botnets able to post, comment on, and influence social media and other web outlets to generate a desired outcome or simply sow distrust and disorder.  What can be done to confront and defeat these malevolent actors before they dominate civil discourse on the Internet? One possibility is the use of algorithmic signal reading which displays for users the geographic origin of a given post. Another answer may lie in improving how websites like Facebook curate their content, so the user can make more informed choices.  At this Helsinki Commission briefing, distinguished experts will examine the implications of computational propaganda on national and international politics and explore options available to Congress and the private sector to confront and negate its pernicious influence. Expert panelists scheduled to participate include: Matt Chessen, Acting Deputy Science and Technology Advisor to the Secretary of State, U.S. Department of State Karen Kornbluh, Senior Fellow and Director, Technology Policy Program, The German Marshall Fund of the United States Nina Jankowicz, Global Fellow at the Woodrow Wilson International Center for Scholars' Kennan Institute

  • Interview with Georgia Holmer, Senior Adviser for Anti-Terrorism Issues, Organization for Security and Cooperation in Europe

    By Yena Seo, Communications Fellow Georgia Holmer, an expert on counterterrorism policy, recently visited the Helsinki Commission offices to discuss her portfolio at the Anti-Terrorism Issues Unit in the Transnational Threat Department at the OSCE Secretariat. At the OSCE, she oversees policy support and capacity building work on preventing and countering violent extremism and radicalization that lead to terrorism (VERLT). Ms. Holmer gave a short interview on her position at the OSCE and explained why she sees a human-rights based approach to counterterrorism to be critical. Holmer, who has worked on counterterrorism issues for over 20 years, observed that she “lived through an evolution in the U.S. government’s approach to terrorism that was quite extraordinary.” After spending 10 years as a terrorism analyst for the FBI, Holmer helped build analytic capacity at the Department of Homeland Security and taught classes on understanding radicalization. Later she directed the Countering Violent Extremism (CVE) program at the United States Institute of Peace, where she helped develop a strategic approach to violent extremism that harnessed peacebuilding tools. “We went from approaching terrorism as a security threat in which operations needed to be disrupted to realizing that there also had to be something done to prevent people from joining these groups and movements in the first place,” Holmer explained. “Not only did we begin to understand and address the root causes of terrorism but increasingly there was a realization that repressive measures in counterterrorism could actually exacerbate the problem. Upholding human rights as part of the effort to counter terrorism is necessary and can contribute to preventing violence in the long term.” Holmer acknowledged some of the pitfalls and counterproductive measures to be avoided in counterterrorism: a lack of due process and clear legislation, abusive treatment in detention facilities, and stigma and censorship against certain religious and ethnic groups can also fuel terrorist agendas and draw more people to violent extremism. These ideas led Holmer to pursue a degree mid-career in international human rights law at Oxford University. In 2017, Holmer was offered a position at the OSCE, and was drawn to its comprehensive approach to security. “I thought, here is a chance to work for an organization that had both a counterterrorism mandate and a human rights mandate. I think it’s a necessary marriage.” She sees the work she does in the prevention of VERLT to be directly relevant to human rights. “Programs to prevent radicalization that leads to terrorism not only ensure security, but they also help build more inclusive, resilient and engaged communities. This can also be understood inversely – upholding human rights is a pathway to preventing terrorism.” Holmer was further drawn to the OSCE because of its operational focus, pointing to the organization’s robust field operations presence. She stressed that the organization’s “on-the-ground presence” – particularly in the Western Balkans and Central Asia – allows it to develop close working relationships with governments and policymakers, giving it “a different level of reach.” For example, OSCE field missions in Dushanbe and Skopje have helped to convene stakeholders for important discussions, coordinate funders, and organize external partners for project implementation. Holmer considers the OSCE’s structure a strength when it comes to countering violent extremism. Holmer explained that because the OSCE is a political organization, its structure and activities invite states and other stakeholders to exchange ideas frankly. The OSCE’s annual counterterrorism conferences allow participating States to share opinions in a productive and meaningful manner. The OSCE frequently convenes policy makers and practitioners from its participating States to discuss measures to prevent radicalization leading to terrorism. Various seminars, workshops, and conferences have introduced concepts of prevention and helped advance the role of civil society in countering violent extremism. Holmer observed that while there is no “one-size-fits-all solution,” the organization regularly emphasizes the sharing and implementation of good practices. She also added that sharing good practices is only effective when efforts are made to tailor responses and approaches to a specific context. Measures to prevent need to incorporate an understanding of the nature of the threat in any given environment. She said the ways that individuals radicalize and the dynamics that influence people to become engaged in violent extremism differ. “What works in a rural village in Bosnia-Herzegovina versus what might work in Tajikistan might be completely different.” Holmer believes that through her role as Senior Adviser, she can continue working with member states to pursue “good practices” in the prevention of VERLT and support anti-terrorism within a human rights framework. “The aim of our work at the OSCE is to support participating states with the tools, the policy and legal frameworks they need to address these complicated challenges.” For more information, contact Alex Tiersky, Senior Policy Advisor for Global Security and Political-Military Affairs.

  • Who's Afraid of Civil Society?

    By Erika Schlager, Counsel for International Law “How will you mark the anniversary?” That’s what Timothy Garton Ash asked dissident playwright Vaclav Havel 30 years ago, prior to the 70th anniversary of the Czechoslovak state. The answer? A symposium on the incidence of the number “eight” in Czechoslovak history: 1918 (the creation of the modern Czechoslovak state), 1938 (Nazi Germany’s invasion of Czech lands), 1948 (the Communist takeover), 1968 (the Soviet-led Warsaw Pact invasion that crushed the Prague Spring) . . . and 1988. As a junior Helsinki Commission staffer, I attended that symposium. It was my first solo trip for the Commission. At the time, the 35 signatories of the Helsinki Final Act were meeting in Vienna to review the implementation of the Final Act, negotiate new commitments, and schedule future meetings. Czechoslovakia—the Czechoslovak Socialist Federal Republic, to be more precise—had proposed holding a future meeting in Prague as part of the Helsinki process work on economic cooperation. And why not? Budapest, the capital of another one-party communist state, had managed to become the host for a cultural forum in 1985. In Vienna, the Soviet delegation had boldly proposed holding a follow-up meeting on human rights in Moscow. However, Czechoslovakia—unlike Hungary, Poland or even the Soviet Union under Gorbachev—remained a firmly hardline communist regime through the 1980s, with significant restrictions on civil society.  According to the U.S. Department of State at the time, freedom of assembly was severely restricted. Efforts to hold independently organized meetings or demonstrations systematically resulted in arrests, criminal prosecutions, assaults on persons attempting to hold such events, sometimes using water cannon, dogs, tear gas and truncheons.  Nevertheless, as the Prague symposium approached, the United States had still not taken a position in Vienna on the Czechoslovak proposal. Earlier in the year, authorities in Czechoslovakia disrupted efforts by independent peace activists to hold a meeting in Prague by refusing to allow foreigners to enter the country to participate. If Czechoslovakia was unwilling to allow openness and access at such meetings, was it fit to serve as the host of a Helsinki process follow-up meeting? The November meeting would be kind of a test. My handler from the U.S. Embassy welcomed to my visit. The United States had recently declared a Czechoslovak diplomat in Washington persona non grata for actions inconsistent with his diplomatic status, a euphemism for spying. The U.S. Embassy, then led by Ambassador Shirley Temple Black, assumed it was only a matter of time before the Czechoslovak regime would kick an American out of Prague in retaliation. The embassy thought it might avoid that outcome if it cut off ties with dissidents. My visit gave the embassy’s political officer an opportunity to resume those ties.  Still, he warned me, I might be the convenient target of retaliation. Czechoslovakian authorities allowed foreign participants to attend the symposium, but by the time my plane landed, the principal organizers of the event, including Vaclav Havel, had been arrested. I was deposited at the Hotel Jalta, along with  others who had come from abroad to participate. The small black and white television in my room had a neatly typed card in front of it that said in English, “Do not attempt to change the station.” I spun the dial at every opportunity.  This is where I first met Max van der Stoel, the former Dutch Foreign Minister and man of inestimable integrity who later became the OSCE High Commissioner on National Minorities.  Eventually, Vaclav Havel was released, and I met with him and other dissidents before heading to a “parallel” symposium on “8s” organized by exiles in Vienna. In Vienna, I also reported to the head of the U.S. delegation to the Vienna Follow-up Meeting, Ambassador Warren Zimmerman, about the events in Prague. On November 15, 1988, Ambassador Zimmerman announced the U.S. position on the Czechoslovak bid to host a follow-up meeting, noting that the lack of openness and access made U.S. endorsement impossible: . . . [T]he pattern of repression in Czechoslovakia, together with the persistent efforts of the Czechoslovak delegation to secure approval for Prague as host of an economic follow-up, lead me to state for the record the U.S. position on the candidacy of Czechoslovakia . . .  [A] prospective host should reflect commitment to openness and access, for its visitors and for its own citizens, that has been so well exemplified by the government of Austria at the Vienna meeting. By this simple and reasonable standard, the government of Czechoslovakia fails – and fails abysmally. For that reason, the United States will not join any proposal that any post-Vienna meeting be held in Czechoslovakia. That decision is irrevocable; it will not be subject to review or change during the life of the Vienna meeting. In June 1989, an American diplomat – my control officer for the November symposium – was declared persona non grata by the Czechoslovak authorities, in retaliation for the U.S. expulsion of another Czechoslovak diplomat from Washington, and expelled one-month short of the end of his three-year tour. In November 1989, the communist police violently broke up a peaceful pro-democracy demonstration and brutally beat many student participants. They also planted a false story in the opposition that a student demonstrator had been beaten to death. The secret police thought they would be able to reveal that the opposition report of a fatality was false and thereby discredit the growing dissident movement. Their plan backfired. Instead, as journalist Mary Battiata wrote, “a half-baked secret police plan to discredit a couple of dissidents apparently boomeranged and turned a sputtering student protest into a national rebellion.” The United States continues to advocate for openness and access for civil society at meetings organized in the Helsinki process.  Hopefully, it will continue to do so with the same firmness and determination it did 30 years ago.

  • Beyond Tolerance

    George Washington penned a letter to the Touro Synagogue of Newport, Rhode Island in 1790, underscoring that “everyone shall sit in safety under his own vine and fig tree, and there shall be none to make him afraid.” Washington envisioned an America where religious pluralism was not just present but actively protected. This briefing examined the role of faith in the public square as a good in and of itself and as a public good. Eric Treene, Special Counsel for Religions Discrimination in the Civil Rights Division of the U.S. Department of Justice, noted a duality in the spirit of the American Constitution’s Establishment Clause and the 1777 Virginia Statute for Religious Freedom: neither should someone be forced to support a certain faith nor should he be made to suffer on account of his faith. Treene reemphasized that natural law solidifies our inalienable right to pursue religion and that the founding fathers believed that pluralism must not exclude certain religions. Treene said the Department of Justice strives to defend sincere and “deeply held” religious beliefs while permitting faith to flourish as much as possible without government intervention. Beyond the external ability to worship, Father Deacon Andrew Bennett, Canada’s first Ambassador for Religious Freedom and Director of the Cardus Religious Freedom Institute, underscored faith’s meaningful ability to address metaphysical and existential questions which have been answered by a myriad of faith traditions. Pluralism means that differing ethical and moral views are to be protected insofar as they are non-violent. Fundamentally, pluralism demands freedom of religion, and Father Deacon Bennett argued that a pluralistic society best promotes human flourishing. Dr. Sophie van Bijsterveld, Senator in the Dutch Parliament and Professor of Religion, Law and Society at Radboud University, noted that respect and tolerance, which are often invoked in the context of pluralism, are not clearly defined. To achieve these coexistent ends, she borrowed terms from the former Archbishop of Canterbury Rowan Williams to argue that government authorities may employ “programmatic secularism,” which deters religious activity, or “procedural secularism,” which welcomes religious activity. A contextual understanding of the word “secular” matters especially to current debates over the intersection between values and controversial political subjects like immigration, integration, foreign influencing, and radicalization, etc. Democratic governments struggle to define secularism, and they are further beset by broader definitions from international bodies like the European Court of Human Rights which seeks to protect religious liberties individually yet universally.   Equal treatment among varying cases has been a challenge, as Dr. van Bijsterveld noted that “equal treatment applies in equal circumstances [but] equal treatment…is not necessarily identical treatment.” While the legal uncertainty resulting from diverse religious practice does pose a challenge to legal institutions, overreliance on secularism in the name of fairness could also threaten equal treatment of religious activities. Ideally, secularism is a neutral ideology, but in Canada, Father Deacon Bennett expressed concern over a “prescribed diversity” and understanding of secularism which might fetter religious freedom. Under “prescribed diversity,” official support for any one ideology risks belittling or demonizing other forms of religious expression under what Father Deacon Bennett termed “illiberal totalitarianism in the public square.” A balance must be maintained so that faith is not reduced to an entirely private affair, compelling faith to vacate the public square. Treene commented on this difficult tension through the example of French laïcité, government-enforced secularism in the public square. The French government has not been a neutral referee in the fight between secularism and religious expression, and controversial decisions like the French headscarf ban have endeavored to solidify a secular foundation in the public square, arguably at the expense of religious expression. The degrees to which religion should counteract secularism or vice versa will continue to be debated, but the panelists all concurred that it is the role of society to respect inherent human dignity and to respect others’ rights to freedom of conscience, expression and association. As Dr. van Bijsterveld noted, this also includes mutual understanding between public authorities and religious communities. The implication of such cooperation is especially significant in a politically polarized society because greater amounts of religious freedom correlates with decreased levels of social conflict, according to recent scholarship at the Religious Freedom Research Project. Following George Washington’s encouragement of diverse religious practice in 1790’s America, we too should respect faith’s essential place in the public square in 2018, panelists argued.

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