A/HRC/6/6 page 16 55. Defamation of Hinduism also needs to be understood in the context of the tensions that exist between Hindu and Muslim communities, whose complex historic relations include religious conflicts as well as examples of living together and syncretism. Anti-Hindu discourse mainly relates to political tensions between India, Pakistan and Bangladesh, and in particular Kashmir. The situation of Muslim minorities in India is instrumentalized by certain movements in Pakistan and Bangladesh to incite hatred against Hinduism. Cases of abuses against Hindus are documented in several countries, including Afghanistan, Bangladesh, Bhutan, Fiji, Kazakhstan, Malaysia, Pakistan, Saudi Arabia, Sri Lanka and Trinidad and Tobago. 56. The typical forms of discrimination against Hinduism include the demolition of temples, barriers to the exercise of religious freedom such as the prohibition of using religious clothing and other symbols, a misconceived characterization of Hindus as a polytheist religion comparable to black magic and sorcery, prohibition of funerals and cremation according to Hindu tradition or the outright prohibition to practise or convert to Hinduism. A particular case of concern is the forced displacement of some 100,000 members of the Hindu minority from Southern Bhutan since the early 1990s, who continue to live under precarious conditions as internally displaced persons or refugees in neighbouring countries. 57. On a related issue, the Special Rapporteur, following the interpretation made by the Committee on the Elimination of Racial Discrimination, stresses that caste-based discrimination is a type of racial discrimination on the basis of the term “descent” contained in article 1 of the Convention on the Elimination of All Forms of Racial Discrimination, which does not refer solely to race and thus encompasses the situation of castes and tribes. He intends to further and more deeply study the relations between Hinduism and Christianity as well as the state of caste-based discrimination in a visit to India, for which he asked an invitation to the Indian Government more than two years ago. III. THE UNIVERSALITY OF THE FIGHT AGAINST DISCRIMINATION 58. The Special Rapporteur notes that efforts to fight discrimination against religions, including defamation, need to confront a twofold reality. On the one hand, there is the specificity and singularity of each of its forms, such as Islamophobia, anti-Semitism, Christianophobia, in terms of their theological, cultural, historical and geographical uniqueness. On the other hand, one should recognize the universality of their underlying causes and the need to promote all efforts to combat these phobias and all forms of discrimination. 59. The fundamental and most complex challenge at the core of the fight against all forms of discrimination is twofold: political and ethical. On the one hand, the political challenge of multicultural societies - with their diverse historical legacies of discrimination and domination - is to devise policies and programmes articulated around two principles: the recognition and respect of the singularity of the memory of each group or community and the construction of the collective or national memory by promoting reciprocal knowledge, interaction, and the sharing of each other’s feelings and history. It is in the field of religion and beliefs - where the deepest feelings and sense of belonging are enshrined - that the challenge is more difficult. Two sensitive processes are necessary for promoting the goal of living together: the work of memory through the drafting and teaching of history as a multicultural memory and the construction of a national and/or collective value system nourished by the interactions between the cultural and spiritual values of all the communities. A central value in a secular