A/HRC/24/22 life, family, parents, education, wisdom, nature, compassion, honesty, peace, cooperation and solidarity which were laid down in documents like the Koran, the Bible and the Universal Declaration of Human Rights. These values have also been incorporated in key documents produced by the Ministry of Education and Human Resources, for example the National Curriculum Framework and the Education and Human Resources Strategy Plan 2008–2020. 17. Pakistan described its culture as a synthesis of the teachings of Islam, the works of Sufi poets and the rule of law. The contribution of Sufi poets promoted the themes of love, peace and humanity as their works enshrined the values of human rights and dignity. The teachings of Islam were the Magna Carta of human rights in Pakistan as the principles of human rights were enunciated by the Holy Prophet and incorporated in the Constitution of Pakistan in articles 8–28. 18. The family was an integral part of Pakistani culture. Protecting the rights of vulnerable segments of society like older persons, disabled persons, children, women and the unemployed were also priorities. Regarding traditional practices supporting the protection and promotion of human rights, Pakistan pointed to the tradition of resolving local disputes through village panchyat which have been institutionalized in the local government system through Anjuman-e-Muslahit, which consisted of local elders and elected representatives. Village and neighbourhood councils had been established to develop and improve water-supply sources and sanitation, and addressed poverty, consumer protection and community involvement in the maintenance of public facilities. 19. Oman stated that Islam was founded on justice and ethics to achieve mutual respect, including within the context of distortion, hatred, intolerance and violence. Several human rights such as the right to life, the right to education and the right to work could be found in Islam. 20. The Ministry of Endowments and Religious Affairs worked towards the promotion of a culture of respect for human rights and fundamental freedoms based on the laws and regulations currently in force and the Statute of the State promulgated by Royal Decree No. 101/69 of 6 November 1969. Articles 10, 12, 28 and 35 highlighted mutual respect and benefit, the principle of non-interference in internal affairs, as well as justice, equality, freedom to perform religious rites and legal protection of foreigners, their property and traditions. 21. Qatar referred to its work, in cooperation with the Qatar Islamic Cultural Center (FANAR), to promote and protect human rights through traditional values, for example with the publication of the book Islam and human rights. The book affirmed the principle of promoting dialogue and cultural communication to correct misconceptions about Islam and promote international peace and security as well as convergence between different cultures. 22. Serbia referred to its many national minorities and ethnic communities and its tradition of fostering a spirit of tolerance and intercultural dialogue between them. Its Constitution exemplified a best practice through encouraging respect for diversity and measures in education, culture and public information to foster understanding, appreciation and respect for differences arising from the specificities of ethnic, cultural, linguistic or religious identity. 23. Spain recognized that each country had its own traditional values, which might be distinct. However, it stressed that those values could not contradict or negate universal human rights which were inseparable from the human condition and totally independent of the region or State in which individuals resided. Although traditional values could have a positive impact on, develop aspects of and correspond with human rights, they did not operate on the same legal plane. 6