A/HRC/34/59 Representative of the Secretary General on Violence Against Children in 2012, it is stressed that vulnerable children such as children with disabilities, children with albinism, premature babies or specially gifted children are often the target of witchcraft accusations. 15 The link between witchcraft and persons with albinism was also noted in western Sudan where persons with albinism were accused of taking part in “strange and dangerous practices” related to witchcraft.16 38. In addition, the common belief that persons with albinism are a bad omen or a curse on their family or on the community, although not, stricto sensu, a witchcraft accusation, does attribute evil qualities to a newborn, with an impact on the mothers and family members in a manner that is strongly analogous to the impact stemming from witchcraft accusations. Consequently, infanticide, abandonment of children with albinism and exclusion of the children and their mothers from community life (either structural expulsion or exclusion from participation) have been reported to the Independent Expert. Criminalization of witchcraft 39. The question of whether to criminalize acts of witchcraft was examined by Philip Alston.17 After considering various arguments in favour of criminalization, including that local customs should be reflected in national law; that criminal law should protect against all types of violence, including violence committed by occult means; and that the failure of criminal law to address such acts leads individuals to take the law into their own hands to achieve what is popularly considered to be a just and fair result, he concluded that the weight of the arguments against criminalization was superior. Criminalization would reinforce the social stigmatization of those accused, and such a prohibition of witchcraft might be socially perceived as providing legitimacy to the killing and ill-treatment of alleged witches. In addition, the very subjective nature of witchcraft, illustrated by the difficulty of finding a clear definition of the concept and the impossibility of identifying objective factors as evidence to be weighed in a court of law were sufficient bases on which to conclude that acts of witchcraft as such should not be criminalized. This does not mean that criminal action becomes legitimate when committed for witchcraft purposes, but rather that a licit action should not be considered a criminal act because it is conducted for witchcraft purposes. Objective criminal acts should be prosecuted, regardless of their (mere or inextricable) link to witchcraft. 40. Similarly, the Special Rapporteur on freedom of religion or belief stated in the report of his mission to Sierra Leone (A/HRC/25/58/Add.1) that freedom of religion or belief, while allowing for legally defined limitations to protect the rights and freedoms of others, must be broadly understood. Witchcraft-related beliefs, whether in their ancient or modern form, are protected under the freedom of belief, as are actions related to such beliefs, as long as they do not violate the rights of others. However, he also stressed that “the serious harm inflicted on persons accused of witchcraft can never be justified”, and that “if someone were to invoke the right to freedom of religion or belief in order to support harmful practices, such as the persecution and punishment of alleged witches, this would be a clear case for limiting the application of freedom of religion or belief”. The same 15 16 17 10 Office of the Special Representative of the Secretary General on Violence against Children and Plan International, Protecting Children from Harmful Practices in Plural Legal Systems (New York, 2012). Available from http://srsg.violenceagainstchildren.org/sites/default/files/publications_final/SRSG_Plan_harmful_prac tices_report_final.pdf. H. Labouret, “La sorcellerie au Soudan occidental”, Journal of the International African Institute, quoted in UNICEF, Children Accused of Witchcraft. Alston, “Of witches and robots”.