U.S. Department of State Annual Report on International Religious Freedom for 2001 - Liberia
|Publisher||United States Department of State|
|Publication Date||26 October 2001|
|Cite as||United States Department of State, U.S. Department of State Annual Report on International Religious Freedom for 2001 - Liberia, 26 October 2001, available at: http://www.refworld.org/docid/3bdbdd9a1c.html [accessed 3 June 2015]|
|Comments||The International Religious Freedom Report for 2001 is submitted to the Congress by the Department of State in compliance with Section 102(b) of the International Religious Freedom Act (IRFA) of 1998. The law provides that the Secretary of State shall transmit to Congress by September 1 of each year, or the first day thereafter on which the appropriate House of Congress is in session, "an Annual Report on International Religious Freedom supplementing the most recent Human Rights Reports by providing additional detailed information with respect to matters involving international religious freedom." The 2001 Report covers the period from July 1, 2000 to June 30, 2001.|
The Constitution provides for freedom of religion, and the Government generally respects this right in practice; however, there were some exceptions.
There was no change in the status of respect for religious freedom during the period covered by this report. Islamic leaders continued to complain of government discrimination against Muslims.
Societal discrimination against Muslims continued to be a problem. Ethnic tensions along religious lines between Muslim and non-Muslim groups also continued to be a problem, particularly between the Lormas and the Mandingos.
The U.S. Government discusses religious freedom issues with the Government in the context of its overall dialog and policy of promoting human rights.
Section I. Religious Demography
The country has a total land area of 43,000 square miles and its population is 3,164,156. As much as 40 percent of the population practice either Christianity or elements of both Christianity and traditional indigenous religions. Approximately 40 percent practice traditional indigenous religions exclusively. Approximately 20 percent of the population practice Islam, although Islam continued to gain adherents. The Lutheran, Baptist, Episcopalian, Presbyterian, Roman Catholic, United Methodist, African Methodist Episcopal (AME), and AME Zion denominations, as well as several Pentecostal churches are represented in the Christian community. Some of the Pentecostal movements are independent, while others are affiliated with churches outside the country. There also is a small Baha'i community.
Christianity, traditional indigenous religions, and syncretistic religions combining elements of both Christianity and traditional indigenous religions are found throughout the country. Islam is prevalent only among members of the Mandingo ethnic group, who are concentrated in the northern and eastern counties, and among the Vai ethnic group in the northwest.
Foreign missionary groups in the country include Baptists, Catholics, and Jehovah's Witnesses.
Section II. Status of Religious Freedom
The Constitution provides for freedom of religion, and the Government generally respects this right in practice; however, there were some exceptions. There is no established state religion. However, government ceremonies invariably open and close with prayer and may include the singing of hymns. The prayers and hymns usually are Christian but occasionally are Muslim.
All organizations, including religious groups, must register their articles of incorporation with the Government, along with a statement of the purpose of the organization; however, traditional indigenous religious groups are not required to register, and generally do not register. Registration is routine, and there have been no reports that the registration process is burdensome or discriminatory in its administration.
In March 2001, President Taylor sponsored the travel of more than 100 pilgrims to Mecca. Some non-Muslims criticized this action as a waste of scarce resources (see Section III).
Two FM radio stations, one operated by the Roman Catholic archdiocese, the other an evangelical station, broadcast Christian-oriented religious programming from Monrovia to the capital and the surrounding area. There are no Islamic-oriented radio stations in the country due to the lack of financial resources in the northern and eastern counties, where the Islamic population is concentrated.
Restrictions on Religious Freedom
Although the law prohibits religious discrimination, Islamic leaders complained of government discrimination against Muslims. Although there are some Muslims in senior government positions, many Muslims believe that they are bypassed for desirable jobs. Many Muslim business proprietors believe that the Government's decision to enforce an old statute prohibiting business on Sunday discriminates against them. Most Mandingos, and hence most Muslims, were allied with factions that opposed Taylor during the recent civil war and still belong to opposition parties.
In March 2001, the Government moved to shut down the short-wave broadcasts of Radio Veritas, citing "illegal operation." Radio Veritas is operated by the Catholic archdiocese, and the Government briefly had suspended its operations in March 2000. The Ministry of Posts and Telecommunications claimed that Radio Veritas applied for and was refused a short-wave license, while the management of Radio Veritas claimed to have documents from the Ministry that granted the station a short-wave license. Radio Veritas continued to broadcast on the FM band throughout the period covered by this report.
Abuses of Religious Freedom
Government forces have been accused of serious human rights abuses against suspected rebels and sympathizers in fighting in Lofa County during the period covered by this report. The Government contends that the insurgents largely are Mandingo Muslims of the ULIMO-K faction that fought against President Charles Taylor's forces during the civil war.
In February 2000, a Muslim activist was ordered arrested on charges of treason after he called on Muslims to quit their government jobs in protest of the Government's inaction since the burning of five mosques in Lofa County in January 2000. The activist went into hiding and later fled the country. The Government has not taken actions openly against Muslims in Lofa county; however, its inaction over reports of abuses in Lofa County contributed to ethnic tension between Muslim and non-Muslim ethnic groups in that area of the country.
By the end of the period covered by this report, the Government had not released a report following its November 1999 investigation of the reported killing of as many as 30 Mandingos in Lofa County in August 1999. Although the authorities subsequently arrested 19 persons, they did not charge anyone with a crime. Mandingo residents of Lofa County continued to be afraid to return to their homes.
There were no reports of religious prisoners or detainees.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the Government's refusal to allow such citizens to be returned to the United States.
Section III. Societal Attitudes
Some tensions exist between the major religious communities. The law prohibits religious discrimination; however, Islamic leaders complained of societal discrimination against Muslims. The private sector in urban areas, particularly in the capital, gives preference to Christianity in civic ceremonies and observances, and discrimination against followers of other organized religions reaches into areas of individual opportunity and employment.
In October 2000 in Nimba County, a property dispute between Mandingos and members of the Mano and Gio ethnic groups led to rioting that reportedly killed four persons. A mosque and five other buildings were burned. Police arrested 12 persons in connection with this violence and charged them with arson; however, they had not been brought to trial by the end of the period covered by this report.
Ethnic tensions continued in Lofa County between the predominantly Muslim Mandingo ethnic group and the Lorma ethnic group. By the end of the period covered by this report, the Government had not yet released a report on the burning of five mosques in Lofa County in January 2000.
Ritual killings, in which body parts used in traditional indigenous rituals are removed from the victim, continued to occur. The number of such killings is difficult to ascertain, since police often describe deaths as accidents even when body parts have been removed. Deaths that appear to be natural or accidental sometimes are rumored to be the work of ritual killers. Little reliable information is readily available about traditions associated with ritual killings. It is believed that practitioners of traditional indigenous religions among the Grebo and Krahn ethnic groups concentrated in the southeastern counties most commonly engage in ritual killings. The victims usually are members of the religious group performing the ritual. Body parts of a member whom the group believes to be powerful are believed to be the most effective ritually. Body parts most frequently removed include the heart, liver, and genitals. The rituals involved have been reported in some cases to entail eating body parts, and the underlying religious beliefs may be related to incidents during the civil war in which faction leaders sometimes ate (and in which one faction leader had himself filmed eating) body parts of former leaders of rival factions. Removal of body parts for use in traditional rituals is believed to be the motive for ritual killings, rather than an abuse incidental to killings committed for other motives. Ritual murders for the purpose of obtaining body parts traditionally were committed by religious group members called "heart men;" however, since the civil war, common criminals inured to killing also may sell body parts. In August 1999, the Government sent a high-level delegation of the National Police to the southeastern counties to investigate reports of ritual killings. There were no reports released from this investigation.
There is an interfaith council that brings together leaders of the Christian and Islamic faiths.
Section IV. U.S. Government Policy
The U.S. Embassy monitors developments affecting religious freedom, maintains contact with clergy and other leaders of major religious communities, and discusses religious freedom issues with the Government in the context of its overall dialog and policy of promoting human rights. Embassy officers have met on various occasions with the Roman Catholic Archbishop, the United Methodist Bishop, the AME Bishop, the AME Zion Bishop, the Interfaith Council, the National Repentant Muslims, and other religious leaders during the period covered by this report.