What is religion and belief?

All religions, arts and sciences are branches of the same tree. All these aspirations are directed
towards ennobling man's life, lifting it from the sphere of mere physical existence and leading the
individual towards freedom.
Albert Einstein

Belief is a state of the mind when we consider something true even though we are not 100% sure or
able to prove it. Everybody has beliefs about life and the world they experience. Mutually supportive
beliefs may form belief systems, which may be religious, philosophical or ideological.
Religions are belief systems that relate humanity to spirituality. The following definition from Wikipedia
provides a good overview of the many dimensions of religion:
Religion is a collection 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 give 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 about the
cosmos and human 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, commemoration 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 structure, belief, or practices are
absent.1

Beliefs in the spiritual dimension of life have existed since time immemorial. Many human societies
have left us 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 mountain of Japan, Kaaba in Saudi Arabia or the Golden Temple in Amritsar all bear testament
to the human experience of spirituality, which may be an objective reality or a result of the human
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".2 It is usually accompanied by a set of organised practices which foster a
community of people who share that faith. As discussed above, belief is a broader term and it also
includes "commitments which deny a dimension of existence beyond this world".3

Religions and other belief systems in our environment 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
interpret that religion or belief system.

Question: What religions are practised in your country?

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 we
accept or reject. As social structures, they provide a supporting network and a sense of belonging. In
many cases, religions have become the basis of power structures and have become intertwined with
it. History, remote and recent, is full of examples of "theocratic" states, be they Christian, Hindu,
Muslim, Jewish or other. The separation between state and religion is still recent and only partly
applied: there are official state religions in Europe and de facto state religions. In most cases this does
not pose a particular problem as long as it is tempered by values of tolerance.
I regard irreligious people as pioneers.
Anandabai Joshee, the first Hindu woman and first Indian woman to receive a medical degree

Statistics on religion or belief adherents can never be very accurate, considering the dynamic nature
of this pattern as well as the fact that many people among us live in contexts where freedom of religion
and belief is not enjoyed. The statistics below are, therefore, intended to exemplify the diversity of the
global picture. The figures indicate the estimated number of adherents of the largest religions4:

African Traditional and Diasporic: 100 million

Baha'i: 7 million
Buddhism: 376 million
Cao Dai: 4 million
Chinese traditional religion: 394 million
Christianity: 2.1 billion
Hinduism: 900 million
Islam: 1.5 billion
Jainism: 4.2 million
Judaism: 14 million
Neo-Paganism: 1 million
Primal-indigenous (tribal religionists, ethnic religionists, or
300 million
animists):
600
Rastafarianism:
thousand
Shinto: 4 million
Sikhism: 23 milllion
Spiritism: 15 million
Tenrikyo: 2 million
800
Unitarian-Universalism:
thousand
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?

Every dictator uses religion as a prop to keep himself in power.

Benazir Bhutto

Different religions and beliefs have 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 have 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 we understand these historical legacies, a wide
range of religions and beliefs exist in Europe and they have and continue to have an impact on our
societies. In this way, religion and belief are important factors to consider in relation to young people
and youth work because, directly or indirectly, they have an impact on young people's identity and
sense of belonging.

Freedom of religion or belief in human rights

instruments
Everyone has the right to freedom of thought, conscience and religion; this right 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 religion or belief in teaching, practice, worship and observance.
Universal Declaration of Human Rights, Article 18

Never impose on others what you would not choose for yourself.
Confucius

This was later confirmed in the International Covenant on Civil and Political Rights as well as in several
regional binding human rights documents, such as the African Charter on Human and People's Rights
(Article 8) or the European Convention on Human 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, as 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 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 order not to undermine regional security, but spotlight a number of
concerns including non-discrimination, equality and dignity. Championing this freedom has societal as
well as individualist rationales, allowing people the scope to (openly) seek, (vigorously) discuss and
(freely) uphold the beliefs that they choose, alone or along with others. Achieving an enabling
environment for this freedom requires not only non-interference on the grounds of religion or belief by
the state but positive measures to be taken to achieve and maintain such an environment in society
at large. In practice, this should include, for example, the possibility to make available places of
worship or to provide moral and religious education.

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

That which you hate to be done to you, do not do to another.

In a papyrus from Ancient Egypt

Do not do to others what would anger you if done to you by others.

Isocrates

As with all other human rights, this freedom 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, conscience and thought, but the manifestations only enjoy a qualified
protection in so far as they do not violate other human rights.
European Convention on Human Rights and Fundamental Freedoms

Article 9
1. Everyone has the right to freedom of thought, conscience and religion; this right 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 religion or belief, in
worship, teaching, practice and observance.
2. Freedom to manifest one's religion or beliefs shall be subject only to such limitations as are
prescribed by law 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.

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 have a firm religion or belief, whether we are undecided, or even if we
do not really care much for religion or belief, this freedom matters to people and the societies they
build.
Are there any communities in your country that do not enjoy the same level of freedom of religion and belief as others?

Challenges to and violations of the freedom of

religion or belief
Religious groups must tolerate, as other groups must, critical public statements and debate about
their activities, teachings and beliefs, provided that such criticism does not amount to intentional and
gratuitous insult and does not constitute incitement to disturb the public peace or to discriminate
against adherents of a particular religion.
Venice Commission of the Council of Europe

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 ways of organising life together have
been drawn from religions. Religion has made a strong imprint on culture, which 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 dress 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 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
human rights community. 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 so on.

Ascribe not to any soul that which thou wouldst not have ascribed to thee, and say not that which
thou doest not.
Bahá'u'lláh
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 religion 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 rights
abuse. Harmful traditional practices include female genital mutilation, son-preference (which can
manifest itself in sex-selective abortion, failing to care for newborn girls, discrimination in education in
favour of sons, discrimination in nutrition), arranged or forced marriages, marriage of children, dowry-
related crimes and crimes justified by "honour", 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 affect women and children: invoking tradition is used to justify
discrimination on the basis of gender and age. 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 have to come through
legislative change, education and empowerment.
Throughout history, religions have played a crucial role in imposing limitations on human 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 human rights and
dignity, the human rights related to religion and belief are no more exempt from the tensions and
contradictions that are present in human 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 there religious practices in your community/ies that you consider harmful?

Discrimination and intolerance

on grounds of religion or belief
Hurt not others in ways that you yourself would find hurtful.
Udanavarga

Religious intolerance can be observed at different levels: among adherents of the same religion (intra-
religious intolerance); between one religion or religious attitude and another, manifesting itself in
various forms of conflicts between persons and groups of persons (inter-religious intolerance); in the
form of confrontational atheism or confrontational theism, which are intolerant of free choice and
practice of other religions or belief commitments; or in the form 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 also related to freedom from
discrimination. Discrimination on the grounds of religion and belief is contrary to human rights but it is
nonetheless experienced daily by many people across Europe. The fact that religion and belief are
often confused with culture, nationality and ethnicity makes it more complicated but also more painful
on an individual level: you may be discriminated against on the grounds of religious affiliation even if
you happen not to believe in the religion you are associated with.

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

 Low self-esteem
 Self-segregation
 Internalised oppression
 Disengagement from school activities
  Non-fulfilment of their potential
 Attraction to violent extremist ideologies
 School drop-out
 Health problems / depression6
Religious intolerance is also used to feed hatred in, and to contribute to, armed conflicts, not so much
because it is the cause of conflict but 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 single 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 discrimination affects everyone in Europe.

Intolerance and discrimination

against Muslims (Islamophobia)
For all the law is fulfilled in one word, even in this: Thou shalt love thy neighbour as thyself.
Saint Paul

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 most
widespread religion in Europe after Christianity and the majority religion in various member states of
the Council of Europe. The hostility towards Islam as a religion and to Muslim people, particularly
following the "wars on terror", has revealed deep-rooted prejudices against Muslims in many European
societies. With the perception of the religion of Islam as being 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 wear headscarves.7 In this context, mass-media has played a role, 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.

Six recurring prejudices about Muslims

All the same: 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
practice.
All are motivated by religion: It is thought that the single most important thing about Muslims, in all
circumstances, is their religious faith. So, if Muslims engage in violence, for example, it is assumed
that this is because their religion advocates violence.
Totally "other": Muslims are seen as 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 prone to
being irrational and violent, intolerant in their treatment of women, contemptuous towards world 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 bent on the "Islamisation" of the countries where they live.
Co-operation is impossible: As a consequence of the previous five perceptions, it is claimed that
there 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 form of discrimination and intolerance against some or all Christians,
the Christian religion, or the practice of Christianity. Like other forms of discrimination based on
religion, the perpetrators may be people from other religions – often the majority religions – as much
as secular institutions. Hostility against Christians manifests itself in attacks against places of worship,
verbal abuse and, particularly 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 East. A recommendation of
the Parliamentary Assembly on this matter calls, amongst other things, for the need to "raise
awareness about the need to combat all forms of religious fundamentalism and the manipulation of
religious beliefs for political reasons, which are so often the cause of present day terrorism. Education
and dialogue are two important tools that could contribute towards the prevention of such evils"8.

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

Antisemitism
As you would have people do to you, do to them; and what you dislike to be done to you, don't do to
them.
Prophet Mohammed

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
discrimination. 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 but on Jews as a people.
Reports from human rights organisations regularly state an alarming rise in the number of antisemitic
attacks accompanied, in some countries, by the rise of openly antisemitic speech 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 by their
classmates. Educators report that the term "Jew" has become a popular swearword among
youngsters."9 Rather than being confined 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 as:
public incitement to violence, hatred, discrimination, 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 creation or the leadership of a group which promotes Antisemitism.
Religious intolerance and discrimination is not limited to Antisemitism, Christianophobia or
Islamophobia. Among the many forms of discrimination is the non-recognition of some religions and
the difference of treatment between them. Religions and systems of belief can thus be banned,
persecuted or closely controlled because of their alleged "sectarian" nature or their irrelevance on the
grounds of being "insignificant".
It is important to recall that freedom of religion and belief includes the right to change religion and the
right not to adhere to, or declare, a religion.

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

One should never do that to another which one regards as injurious to one's own self. This, in brief,
is the rule of dharma.
Brihaspati, Mahabharata

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 barbarity in the name of religion.
These acts have been and are being committed by men and women, not commanded by religious
precepts, but by people.
Fortunately, the history and the reality of our world is also a living evidence of the optimism of religious
diversity: no single society is mono-religious and no single system of thought has ever prevailed, even
under the most extreme forms of totalitarianism. Furthermore, the examples of people accepting each
other despite religious difference, and often united in diversity, are many more than those of
intolerance.

The work of the Council of Europe

The Council of Europe, White Paper on Intercultural Dialogue "Living Together as Equals in Dignity"
(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 different cultures. It also emphasises that the Council 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".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 campaign in
2007-2008 developed recommendations and action 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 Action Plan13. All of these documents stress the crucial role
of young people and youth organisations in contributing to the change towards religious tolerance.

Learn more in Religious Diversity and Intercultural Education, the Council of Europe's reference
book for schools.11

The sphere of education may be a platform for tensions of human 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, education is also one of the most important spheres of life where stereotypes and
prejudices can be 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
document is intended to support teachers, teacher trainers, education policy experts as well as non-
governmental organisations active in the field of non-formal education in their work against
Islamophobia.

Religion and belief at the European Court of Human Rights

Folgerø and others v. Norway (2007)

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

Lautsi v. Italy (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 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 2 of Protocol No. 1 (right to education).
The Court found no violation; it held in particular that the question of religious symbols in classrooms
was, in principle, a matter 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 nothing to suggest that the authorities
were intolerant of pupils who believed in other religions, were non-believers or who held non-religious
philosophical convictions.

Ercep v. Turkey (2011)

This case concerned the refusal by the applicant, a Jehovah's Witness and conscientious objector, to
perform military service for reasons of conscience and his successive convictions for that reason.
The Court found a violation of Article 9 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
form of service.

The Framework Convention on the Protection of National Minorities also protects religion 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 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 work and religion and belief

Nothing which breathes, which exists, which lives, or which has essence or potential of life, should
be destroyed or ruled over, or subjugated, or harmed, or denied of its essence or potential. Just as
sorrow or pain is not desirable to you, so it is to all which breathe, exist, live or have any essence of
life.
Acaranga Sutra

Religion is an issue that many young people deal with in their daily lives at home, in public, at work or
at school. Youth work can help to make religious differences a factor 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 religion and belief on the process of any given activity, as well as on the
planned objectives of the activity. Accepting diversity is a good starting point; building on diversity as
a source of strength is an excellent way 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
self-critical of their own religious traditions, with the aim of increasing understanding.

Taking into consideration differences of belief and practice within the group, before and during the
activity, can contribute to a better atmosphere in the group from the start. Knowing about some of the
rituals and practices of different religions can be very useful and important for the good 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.g. the Sabbath, Friday prayers, Ramadan,
Sunday celebrations, holidays) might help the organisers of youth activities provide a respectful and
peaceful atmosphere as well as avoid problems of travel and of timing and efficiency of activities. The
particularities of the place of the activity and the expectations of the hosting environment are equally
important, in order to show respect for the needs of the group participants.
A degree of sensitivity towards religious diversity within the group would create a certain positive and
motivating attitude and curiosity towards the religious practices and beliefs of others. This might also
help to promote mutual respect and understanding, while helping to overcome any strong prejudices
related to religious beliefs and practices.

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

Love your neighbor as yourself.

Leviticus

There is a large amount of youth work that is faith-based, and there are many faith-based youth
organisations. The Council of Europe's youth sector works closely with a variety of international youth
organisations that are faith-based and encourages co-operation among them. Study sessions and
training activities at the European Youth Centre 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 Catholic Youth Organisations
 International Movement of Catholic Agricultural and Rural Youth Europe
 International Young Catholic Students – International Movement 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
 World Student Christian Federation
Regard your neighbour's gain as your own gain, and your neighbour's loss as your own loss.
T'ai Shang Kan Ying P'ien

Some of these organisations got together within the framework of the European Youth Forum and
constituted the Faith-Based Group of youth organisations in order to learn about each other, promote
diversity and fight discrimination and hatred. Integrated by the European Peer Training Organisation,
the European Union of Jewish Students, the Ecumenical Youth Council in Europe, the Forum of
European Muslim Youth and Student Organisations, the International Federation of Catholic Youth
Organisations, the International Movement of Catholic Students, Pax Christi International and the
World Student 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 about monotheistic religions and proposes several methodologies and
activities to understand 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