Differences Between Western and Eastern Art Depending on Idiolagy and Religion

What is religion and conventionalities?

Belief is a state of the heed when we consider something true even though we are non 100% sure or able to show it. Everybody has beliefs about life and the earth they experience. Mutually supportive behavior may form belief systems, which may be religious, philosophical or ideological.
Religions are conventionalities systems that relate humanity to spirituality. The following definition from Wikipedia provides a good overview of the many dimensions of religion:
Religion is a drove of cultural systems, belief systems, and worldviews that relate humanity to spirituality and, sometimes, to moral values. Many religions have narratives, symbols, traditions and sacred histories that are intended to requite meaning to life or to explain the origin of life or the universe. They tend to derive morality, ethics, religious laws or a preferred lifestyle from their ideas well-nigh the cosmos and man nature. […] Many religions take 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, commemoration of the activities of a god or gods, sacrifices, festivals, feasts, trance, initiations, funerary services, matrimonial services, meditation, music, fine art, dance, public service, or other aspects of man civilization. However, there are examples of religions for which some or many of these aspects of structure, conventionalities, or practices are absent.ⁱ

Beliefs in the spiritual dimension of life accept existed since fourth dimension immemorial. Many human societies have left the states historical evidence of their systems of belief, whether it was worship of the sun, of gods and goddesses, knowledge of good 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 mount of Japan, Kaaba in Saudi arabia or the Golden Temple in Amritsar all deport attestation to the human experience of spirituality, which may be an objective reality or a result of the human yearning for an explanation of the pregnant of life and our role in the earth.
In the simplest sense, religion describes "the human relationship of human beings to what they regard every bit holy, sacred, spiritual or divine".² It is usually accompanied past a set of organised practices which foster a community of people who share that religion. As discussed above, belief is a holonym and it too includes "commitments which deny a dimension of existence across this world".³

Religions and other conventionalities systems in our environs have an influence on our identity, regardless of whether we consider ourselves religious or spiritual or not. At the same time, other parts of our identity, our history, our approach to other religions and groups considered "different" will influence how we translate that religion or conventionalities system.

Question: What religions are practised in your land?

Religions and related social and cultural structures have played an important part in human history. As mental structures, they influence the way we perceive the world around us and the values nosotros accept or pass up. Equally social structures, they provide a supporting network and a sense of belonging. In many cases, religions accept become the ground of power structures and have get intertwined with it. History, remote and recent, is full of examples of "theocratic" states, be they Christian, Hindu, Muslim, Jewish or other. The separation betwixt state and religion is all the same recent and only partly applied: at that place are official country religions in Europe and de facto state religions. In about cases this does not pose a particular trouble every bit long as it is tempered by values of tolerance.

Statistics on faith or belief adherents can never be very accurate, considering the dynamic nature of this pattern as well as the fact that many people amongst u.s.a. live in contexts where liberty of religion and belief is not enjoyed. The statistics beneath are, therefore, intended to exemplify the diversity of the global flick. The figures signal the estimated number of adherents of the largest religions^four:

African Traditional and Diasporic:	100 one thousand thousand
Baha'i:	7 meg
Buddhism:	376 1000000
Cao Dai:	four million
Chinese traditional religion:	394 one thousand thousand
Christianity:	ii.1 billion
Hinduism:	900 one thousand thousand
Islam:	1.v billion
Jainism:	4.2 million
Judaism:	14 million
Neo-Paganism:	i 1000000
Primal-indigenous (tribal religionists, ethnic religionists, or animists):	300 meg
Rastafarianism:	600 thousand
Shinto:	4 meg
Sikhism:	23 milllion
Spiritism:	15 million
Tenrikyo:	two million
Unitarian-Universalism:	800 thousand
Zoroastrianism:	2.half-dozen meg

The number of secular, non-religious, doubter and atheists is estimated at 1.i billion.

Question: Which religions are missing in this list?

Different religions and behavior have long existed in the European region equally well. In some historical periods, Europe has provided refuge to persecuted religious groups and immune a variety of religions and behavior to flourish. At other times, yet, European countries have fallen prey to fanaticism and been engrossed in "religious wars", such equally the Thirty Years War of 1618-1648 that led to the slaughter of ane-third of the continent'due south population.
The misuse, or corruption, of religious arguments has led to the justification of painful conflicts and wars, persecutions and intolerance. Regardless of how we understand these historical legacies, a wide range of religions and behavior be in Europe and they accept and continue to have an impact on our societies. In this way, religion and belief are of import factors to consider in relation to young people and youth work because, directly or indirectly, they have an touch on immature people'due south identity and sense of belonging.

Freedom of religion or belief in human rights instruments

Everyone has the right to freedom of idea, conscience and organized religion; this correct includes freedom to change his faith or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in pedagogy, practice, worship and observance.
Universal Annunciation of Homo Rights, Commodity 18

This was subsequently confirmed in the International Covenant on Ceremonious and Political Rights every bit well equally in several regional binding human rights documents, such as the African Charter on Human and People'south Rights (Article 8) or the European Convention on Human being Rights and Fundamental Freedoms (Article 9).
The UN Human Rights Committee emphasises that this freedom is "far-reaching and profound", that it "encompasses freedom of thought on all matters, personal conviction 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, non-theistic and atheistic beliefs, also equally the right not to profess any religion or conventionalities".^v Appropriately, any serious conventionalities or conviction – whether a person is Sikh, against hunting, pacifist, Mormon, vegan or ideologically driven past activism against climate change – can be protected within this right.

This freedom in international law was historically focused on the religious liberty of minority communities. Today, laws securing freedom of religion and belief are no longer focused on the need to maintain the status quo in club non to undermine regional security, only spotlight a number of concerns including not-discrimination, equality and dignity. Championing this freedom has societal besides equally individualist rationales, assuasive people the scope to (openly) seek, (vigorously) hash out and (freely) uphold the beliefs that they cull, lone or along with others. Achieving an enabling surround for this liberty requires not only non-interference on the grounds of faith or belief past the state but positive measures to be taken to achieve and maintain such an surroundings in guild at large. In practice, this should include, for example, the possibility to brand bachelor places of worship or to provide moral and religious education.

Question: Are y'all a member of any religious community? How did you get involved?

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

European Convention on Human Rights and Fundamental Freedoms

Article 9
1.  Everyone has the right to freedom of thought, censor and religion; this right includes freedom to change his faith or belief, and freedom,
either alone or in community with others and in public or individual, to manifest his religion or belief, in worship, teaching, practice and observance.
ii.  Freedom to manifest one'due south religion or beliefs shall be subject only to such limitations as are prescribed past law and are necessary in a autonomous
gild in the interests of public safety, for the protection of public social club, health or morals, or the protection of the rights and freedoms of others.

Freedom of religion and belief – including freedom to change religion – is essential to all of us, 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 even if we practice not actually care much for faith or belief, this freedom matters to people and the societies they build.

^{Are there whatsoever communities in your country that practise not enjoy the aforementioned level of liberty of religion and belief equally others?}

Challenges to and violations of the liberty of organized religion or belief

Throughout religious history, many religious and societal features accept been embedded in the surroundings where a particular religion was practised, and they are reflected in culture and politics. Many pieces of literature, poetry, fine art and music, dress codes and ways of organising life together have been drawn from religions. Faith has made a strong banner on culture, which tin can be seen, for example, on holy days, at feasts, in marriage ceremonies, burial practices, pilgrimages, the wearing of religious symbols (e.g. jewellery or wearing apparel codes), or in physical alterations to the body, such as male circumcision.
The influence of religions may become even stronger when nations adopt a state organized religion or religious ideology. In such situations, organized religion and religious arguments may become dislocated 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 residual of the society is often debated within the human being rights customs. Examples of this include attitudes towards women in religious leadership positions, traditional ceremonies involving children, laws surrounding marriage, divorce or burial, prohibition on the depiction of divine beings or other religious figures, and and then on.

In such contexts, the human rights bodies would criticise harmful practices, regardless of whether they were traditionally condoned past item cultures, nations or religions. Such criticism is not an attack on culture, nationality or religion but an effort to strike a balance between the right to ane's religions and belief and other human rights, since several of these practices can result in serious human being rights corruption. Harmful traditional practices include female person genital mutilation, son-preference (which can manifest itself in sex activity-selective abortion, failing to care for newborn girls, discrimination in teaching in favour of sons, discrimination in nutrition), arranged or forced marriages, marriage of children, dowry-related crimes and crimes justified by "honor", 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 then on. Such practices disproportionately affect women and children: invoking tradition is used to justify discrimination on the footing of gender and historic period. Furthermore, in several cases, situations which, from a human rights perspective, are a violation of human dignity, remain unrecognised, taboo and unpunished. Few of these practices are based on religious precepts; the fact that they are deeply anchored in culture and tradition do not make ending them any easier. Changes take to come through legislative alter, education and empowerment.
Throughout history, religions accept played a crucial role in imposing limitations on homo action in order to protect the physical and psychological integrity or dignity of other people. Yet, even though religious philosophies have contributed to the development of a conscience of homo rights and dignity, the man rights related to organized religion and belief are no more than exempt from the tensions and contradictions that are present in man rights instruments, than are other rights. As seen in the case of harmful traditional practices, sometimes convictions or beliefs are used to justify outright physical harm with severe health consequences.

Question: Are in that location religious practices in your community/ies that yous consider harmful?

Discrimination and intolerance
on grounds of religion or belief

Religious intolerance can be observed at different levels: amongst adherents of the same religion (intra-religious intolerance); between one faith or religious attitude and another, manifesting itself in various forms of conflicts betwixt persons and groups of persons (inter-religious intolerance); in the class of confrontational atheism or confrontational theism, which are intolerant of gratis choice and practise of other religions or conventionalities commitments; or in the class of anti-secularism. Religious intolerance is often confused with xenophobia and other forms of discrimination; sometimes it is also used to justify discrimination.
Most human rights violations related to freedom of religion and belief are too related to liberty from bigotry. Discrimination on the grounds of faith and belief is contrary to human rights but it is notwithstanding experienced daily by many people beyond Europe. The fact that religion and belief are oft confused with civilization, nationality and ethnicity makes it more complicated but too more than painful on an individual level: you may be discriminated against on the grounds of religious affiliation fifty-fifty if y'all happen not to believe in the organized religion you lot are associated with.

Discrimination and intolerance impact negatively on society as a whole, and particularly on young people who feel it. Such effects include:

• Low self-esteem
• Self-segregation
• Internalised oppression
• Detachment from schoolhouse activities
• Non-fulfilment of their potential
• Attraction to tearing extremist ideologies
• School drib-out
• Health bug / depression^vi

Religious intolerance is also used to feed hatred in, and to contribute to, armed conflicts, not so much because it is the crusade of conflict but considering religious belonging is used to draw dividing lines, equally 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 customs has the monopoly of bigotry. Even though the levels of protection of the freedom of faith and conventionalities vary significantly across the member states of the Council of Europe, religious intolerance and discrimination affects anybody in Europe.

Intolerance and discrimination
against Muslims (Islamophobia)

Of particular concern in several European countries is the rise of Islamophobia, the fear and hatred of Islam, resulting in discrimination against Muslims or people associated with Islam. Islam is the about widespread faith in Europe after Christianity and the majority religion in various member states of the Quango of Europe. The hostility towards Islam as a religion and to Muslim people, peculiarly post-obit the "wars on terror", has revealed deep-rooted prejudices against Muslims in many European societies. With the perception of the religion of Islam equally beingness associated only 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, to outright violent attacks on mosques and individuals, especially women who wearable headscarves.^vii 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, discrimination against Muslims may overlap with other forms of discrimination and xenophobia, such as anti-immigrant sentiments, racism and sexism.

Vi recurring prejudices nearly Muslims

All the aforementioned:

Muslims are seen as all being much the same as each other, regardless of their nationality, social class and political outlook, and of whether they are observant in their beliefs and exercise.
All are motivated by religion: Information technology is thought that the unmarried most of import thing about Muslims, in all circumstances, is their religious faith. So, if Muslims engage in violence, for instance, it is causeless that this is considering their religion advocates violence.
Totally "other": Muslims are seen as totally "other": they are seen equally having few if whatsoever interests, needs or values in common with people who practice non have a Muslim background.
Culturally and morally inferior: Muslims are seen every bit culturally and morally inferior and prone to being irrational and violent, intolerant in their treatment of women, contemptuous towards earth views different from their own, and hostile and resentful towards "the West" for no good reason.
Threat: Muslims are seen as a security threat, in tacit or open sympathy with international terrorism and aptitude on the "Islamisation" of the countries where they live.
Co-performance is impossible: As a consequence of the previous five perceptions, it is claimed that in that location is no possibility of active partnership between Muslims and people with different religious or cultural backgrounds.
Guidelines for Educators on Countering Intolerance and Bigotry against Muslims, OSCE/ODIHR, Council of Europe and UNESCO.

Anti-Christian sentiments (Christianophobia)

Christianophobia refers to every form of discrimination and intolerance confronting some or all Christians, the Christian religion, or the do of Christianity. Like other forms of discrimination based on religion, the perpetrators may be people from other religions – often the bulk religions – every bit much as secular institutions. Hostility against Christians manifests itself in attacks confronting places of worship, verbal corruption and, peculiarly in countries where Christians are a minority, restrictions on building and sometimes preserving churches or monasteries.
Particularly worrying is the ascent in attacks against Christians in the Middle East. A recommendation of the Parliamentary Assembly on this matter calls, amongst other things, for the need to "enhance awareness near the need to gainsay all forms of religious fundamentalism and the manipulation of religious beliefs for political reasons, which are so often the crusade of nowadays day terrorism. Teaching and dialogue are two of import tools that could contribute towards the prevention of such evils"^viii.

Question: Have y'all ever experienced any bias towards you because of your religion or belief? How did you react?

Antisemitism

Antisemitism – hostility towards Jews as a religious or minority group oft accompanied by social, economic, and political bigotry – is an example of the combination of racism and religious discrimination. Fifty-fifty though the straight targets of antisemitism are Jewish people, the motivation for bigotry and violence is not necessarily based on Judaism as a religion merely on Jews as a people.
Reports from human rights organisations regularly state an alarming ascent in the number of antisemitic attacks accompanied, in some countries, by the rise of openly antisemitic speech communication in the political loonshit. Events include attacks confronting 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 by their classmates. Educators report that the term "Jew" has get a pop swearword amidst youngsters."⁹ Rather than being confined to extremist circles, Antisemitism is thus increasingly being mainstreamed.
In its Recommendation No. nine on the fight against Antisemitism, adopted in 2004, the European Committee Confronting Racism and Intolerance recommends, amidst others, fellow member states to ensure that criminal police 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 confronting 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 holding and monuments
the cosmos or the leadership of a grouping which promotes Antisemitism.

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

Question: What happens if you decide to prefer a organized religion different from your family unit and customs?

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 simply a human rights framework tin secure liberty of faith and belief for all.
The history of Europe is, indeed, full of examples of violence and barbarity in the proper name of faith. These acts have 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 earth is also a living testify of the optimism of religious variety: no single social club is mono-religious and no unmarried organization of idea has always prevailed, fifty-fifty under the most farthermost forms of totalitarianism. Furthermore, the examples of people accepting each other despite religious departure, and often united in diversity, are many more than those of intolerance.

The piece of work of the Council of Europe

The Council of Europe, White Newspaper 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 betwixt different cultures. It too emphasises that the Quango of Europe "would remain neutral towards the various religions whilst defending the freedom of thought, conscience and religion, the rights and duties of all citizens, and the respective autonomy of state and religions".^ten
Promoting religious tolerance and inter-faith dialogue is likewise 1 of the priorities of the Quango of Europe's youth policy. A number of events organised under the All Unlike – All Equal campaign in 2007-2008 developed recommendations and activity plans for promoting inter-religious dialogue in European youth work, including the Istanbul Youth Declaration on Inter-Religious and Intercultural Dialogue in Youth Work¹², and the Kazan Activity Plan^xiii. All of these documents stress the crucial role of young people and youth organisations in contributing to the modify towards religious tolerance.

The sphere of pedagogy may be a platform for tensions of human rights related to religion and conventionalities, as in cases where the educational content has been criticised every bit limiting the freedom of organized religion and belief, or in cases where religious symbols used by schools or by students accept resulted in conflicts. At the same time, education is as well one of the most important spheres of life where stereotypes and prejudices tin exist counteracted. In this spirit, ODIHR, the Council of Europe and UNESCO published the Guidelines for Educators on Countering Intolerance and Discrimination against Muslims.¹⁴ This certificate is intended to support teachers, teacher trainers, education policy experts also equally non-governmental organisations active in the field of non-formal education in their work against Islamophobia.

Organized religion and belief at the European Court of Human being Rights

Folgerø and others 5. Norway (2007)

Parents successfully appealed to the court in Strasbourg to avoid mandatory religious classes of one item denomination of Christianity. The court found that the country was in violation of Article 2 of Protocol no. 1, which reads, "No person shall be denied the right to didactics. In the exercise of whatsoever functions which it assumes in relation to education and to education, the State shall respect the right of parents to ensure such educational activity and pedagogy in conformity with their own religious and philosophical convictions".

Lautsi 5. Italy (2011)
Ms Lautsi's children attended a land school where all the classrooms had a crucifix on the wall, which she considered reverse to the principle of secularism by which she wished to bring up her children. She complained before the Court that this was in breach of Article 9 (freedom of thought, conscience and religion) and of Article two of Protocol No. 1 (right to instruction).
The Courtroom found no violation; it held in detail that the question of religious symbols in classrooms was, in principle, a affair falling within the margin of appreciation of the state, provided that decisions in that area did not lead to a form of indoctrination and there was goose egg to suggest that the government were intolerant of pupils who believed in other religions, were non-believers or who held non-religious philosophical convictions.

Ercep 5. Turkey (2011)
This example concerned the refusal by the applicant, a Jehovah's Witness and conscientious objector, to perform war machine service for reasons of conscience and his successive convictions for that reason.
The Court plant a violation of Article 9 and a violation of Commodity half dozen (right to a fair trial). It
invited Turkey to enact legislation apropos conscientious objectors and to introduce an culling form of service.

The Framework Convention on the Protection of National Minorities also protects organized religion as an chemical 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 culture, and to preserve the essential elements of their identity, namely their religion, language, traditions and cultural heritage" (Article 5) and prohibits forced assimilation.

Youth piece of work and religion and belief

Religion is an issue that many young people bargain with in their daily lives at home, in public, at work or at school. Youth piece of work tin help to make religious differences a gene of cultural enrichment for immature people instead of being a source of confrontation, especially through the lenses of mutual agreement, tolerance and acceptance of divergence.

Whether working at a local, regional or international level, youth workers need to be aware of the potential office and influence of organized religion and belief on the process of any given activity, besides as on the planned objectives of the activity. Accepting diverseness is a adept starting betoken; building on diversity equally a source of strength is an excellent fashion to continue. A growing number of youth organisations are actively working in the field of inter-religious dialogue, promoting a dialogue between equals, and being cocky-critical of their own religious traditions, with the aim of increasing agreement.

Taking into consideration differences of belief and practice inside the group, before and during the activity, can contribute to a better atmosphere in the group from the start. Knowing well-nigh some of the rituals and practices of different religions tin can be very useful and important for the proficient functioning and success of youth events. Consideration of dietary laws, places and times for prayer, the religious calendar and daily practices of different religious groups (e.1000. the Sabbath, Friday prayers, Ramadan, Sunday celebrations, holidays) might help the organisers of youth activities provide a respectful and peaceful temper as well as avoid problems of travel and of timing and efficiency of activities. The particularities of the place of the action and the expectations of the hosting surround are equally important, in order to show respect for the needs of the group participants.
A degree of sensitivity towards religious multifariousness inside the group would create a sure positive and motivating attitude and curiosity towards the religious practices and beliefs of others. This might also help to promote mutual respect and agreement, while helping to overcome any potent prejudices related to religious beliefs and practices.

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

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

• Ecumenical Youth Quango 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 Educatee Organisations
• International Federation of Catholic Youth Organisations
• International Movement of Cosmic Agricultural and Rural Youth Europe
• International Immature Catholic Students – International Movement of Catholic Students
• Islamic Briefing Youth Forum for Dialogue and Co-operation
• Pax Christi Youth Forum
• Syndesmos – World Fellowship of Orthodox Youth
• Syriac Universal Brotherhood
• The European Young Women'south Christian Association
• World Student Christian Federation

Some of these organisations got together within the framework of the European Youth Forum and constituted the Faith-Based Group of youth organisations in gild to learn about each other, promote diversity and fight bigotry and hatred. Integrated by the European Peer Training Organisation, the European Union of Jewish Students, the Ecumenical Youth Quango in Europe, the Forum of European Muslim Youth and Educatee Organisations, the International Federation of Cosmic Youth Organisations, the International Motility of Catholic Students, Pax Christi International and the World Educatee Christian Federation, the Expert Group produced, in 2008, a Tool Kit on inter-religious dialogue in youth work – Living Faiths Together. The Tool Kit, published by the European Youth Forum, provides information almost monotheistic religions and proposes several methodologies and activities to understand and de-construct prejudices and stereotypes related to faith and to promote inter-religious dialogue. The tool kit may be downloaded from the Cyberspace 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 9 July 2012)
two  Religion (2007) Encyclopædia Britannica at: world wide web.britannica.com/eb/commodity-9063138
three LindaWoodhead, with Rebecca Catto: "Organized religion or belief": Identifying issues and priorities. Equality and Homo Rights Committee, 2009, p. iii: www.equalityhumanrights.com/uploaded_files/research/research_report_48__religion_or_belief.pdf
four Major Religions of the World Ranked by Number of Adherents: world wide web.adherents.com/Religions_By_Adherents.html
5 General Comment 22 of the Un Homo Rights Committee on Article 18 of the ICCPR
6 OSCE/ODIHR, Quango of Europe, UNESCO, Guidelines for Educators on Countering Intolerance and Discrimination against Muslims, 2011
vii FAIR (Forum Against Islamophobia and Racism), available at: www.fairuk.org/introduction.htm
8 Recommendation 1957 (2011)  of the Parliamentary Assembly of the Council of Europe "Violence against Christians in the Middle East"
nine OSCE-ODIHR and Yad Vashem, Addressing Anti-Semitism: Why and How? A Guide for Educators, 2007
10 Council of Europe, White Paper on Intercultural Dialogue "Living together equally equals in dignity", Launched by the Quango of Europe Ministers of Strange Affairs at their 118th Ministerial Session (Strasbourg, 7 May 2008), p. 23, bachelor at: www.coe.int/t/dg4/intercultural/Source/Pub_White_Paper/White%20Paper_final_revised_EN.pdf Encounter likewise San Marino Declaration of 2007
xi www.coe.int/t/dg4/educational activity/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: www.coe.int/t/dg4/youth/Source/Resources/Documents/2008_Istanbul_Declaration_en.pdf
13 "Kazan Action Plan", International Youth Forum "Intercultural Dialogue and its Religious Dimension", Kazan, Republic of Tatarstan, Russian Federation, 30 November  – 4 December 2008: world wide web.coe.int/t/dg4/youth/Source/Resources/Documents/2008_Kazan_Action_Plan_en.pdf
xiv Guidelines for Educators on Countering Intolerance and Discrimination confronting 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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