A/HRC/43/18 full equality in law and practice, particularly for the most vulnerable and marginalized communities. This could include targeted affirmative action in recruitment programmes for public offices, law enforcement bodies, and education and health institutions so that they reflect the diversity of the population of Myanmar. To strengthen inclusion, a system of multilingual community liaison officers could be established within public institutions, including States administrations, police, and education and health facilities to help overcome language barriers and to form a bridge between communities and State institutions. 37. Real or perceived exclusion of minority communities from equitable resource-sharing has generated grievances. This dimension is central to the peace process as ethnic groups have long demanded a devolved system of governance whereby ethnic communities have greater control over their land and natural resources. Development projects, including concessions for natural resource extraction, should only be approved where environmental, social and human rights safeguards are respected, after effective consultation and participation of affected communities, and in accordance with relevant domestic and international legal standards. The customary rights of ownership and possession over lands should also be recognized. 38. The Government has begun important reforms in the education system which are an opportunity to protect the ethnic, cultural, linguistic and religious identity of minorities. New initiatives are underway in the context of education reforms to develop ethnic language curricula and promote teaching in some ethnic languages in Government schools. Children from minority communities should be able to exercise the right to learn in their mother tongue in addition to the mainstream curriculum. Such policy options should be made through a decentralized, participatory approach, and children should be given a choice regarding the language of instruction, as there are many minority languages in the country. Furthermore, the Government should be encouraged to engage constructively with non-State education actors, some of which provide extensive services in ethnic languages outside the Government system, particularly to highly vulnerable and marginalized children in areas affected by armed conflict. National curricula and textbooks must be conceived as vehicles to overcome stereotypes, prejudices and mistrust so that differences are accepted and celebrated as part of the national fabric. The Government reports it has begun to promote social cohesion through civics education in schools and this should be encouraged. All children should have the opportunity to learn about the history, culture, religion, identity, and contribution of all communities to foster an understanding of commonalities and shared values to pave the way for peaceful coexistence. 39. The role of political and religious leaders in speaking out firmly and promptly against intolerance, discriminatory stereotyping and instances of hate speech is critical.62 The Beirut Declaration and its 18 Commitments on “Faith for Rights” 63, along with positive examples from other countries,64 can provide a roadmap in this regard. In developing strategies to counter the impact of hate messages, civil society initiatives such as the “Panzagar (flower speech)” campaign should be encouraged. The National Reconciliation and Peace Centre is also undertaking programs to promote peace and conflict resolution among students and youth. 40. A greater consciousness of, and respect for, diversity among the majority community is essential to create a space for unity and equality in Myanmar. This requires leadership at all levels to counteract the effects of decades of harmful ethno-nationalism and allow for space for the people of Myanmar to forge a national identity that brings people together as one. This would be greatly supported by people-led, nationally-owned and context sensitive comprehensive measures aimed at individual and collective healing and trust-building. 62 A/HRC/22/17/Add.4, appendix, para. 36 and A/HRC/40/58, annex II. A/HRC/40/58, annexes I and II. These are guidance developed in collaboration with the United Nations, international human rights mechanisms and faith actors, designed to empower the latter to optimize their impact as human rights defenders and to address incitement to hatred. The #Faith4Rights toolkit, which translates this vision into 18 practical modules of peer-to-peer learning for faith actors, academic institutions and training experts, is a useful resource. 64 The OHCHR Anti-Discrimination Database, for example, provides searchable access to measures taken at the international, regional and national levels to combat racism, racial discrimination, xenophobia and related intolerance. Reports of the Special Rapporteurs on minority issues, on racism and on freedom of religion or belief are also useful resources. 63 12