Serbia and Montenegro

International Religious Freedom Report 2004

Released by the Bureau of Democracy, Human Rights, and Labor

The Constitution and laws of the state union of Serbia and Montenegro and its constituent republics provide for freedom of religion, and state union and republic Governments generally respect this right in practice. There is no state religion in Serbia and Montenegro; however, the majority Serbian Orthodox Church receives some preferential consideration.

There was no change in the status of respect for religious freedom during the period covered by this report and government policy contributed to the generally free practice of religion.

There were some instances of discrimination and acts of societal violence directed against representatives of religious minorities in Serbia and Montenegro. The worst vandalism during the period covered by this report was the burning of two mosques, in Nis and Belgrade, in reaction toviolence against Serbs during March riots in Kosovo. The Jewish community in Serbia reported an increase in anti-Semitic hate speech and threats on the Internet during the period covered by this report. Leaders of minority religious communities often relate acts of vandalism to negative media reporting labeling them as "sects." Police and government officials have taken some positive steps in response to acts of hate speech and vandalism.

The U.S. Government discusses religious freedom issues with the state union and republic Governments as part of its overall policy to promote human rights. Embassy representatives meet regularly with representatives of ethnic and religious minorities as well as with government representatives to promote respect for religious freedom.

Section I. Religious Demography

The state union of Serbia and Montenegro (excluding U.N.-administered Kosovo) has a total land area of nearly 35,300 square miles and a population of approximately 8,186,000. Religion plays a small but growing role in public life. The predominant faith in the country is Serbian Orthodoxy. Approximately 78 percent of the citizens of Serbia and Montenegro, including most ethnic Serbs and Montenegrins who profess a religion, are Serbian Orthodox. The Muslim faith is the second largest in Serbia and Montenegro, with approximately 5 percent of the population, including Slavic Muslims in the Sandzak, and ethnic Albanians in Montenegro and southern Serbia. Roman Catholics make up about 4 percent of the population of Serbia and Montenegro, mostly Hungarians in Vojvodina, ethnic Albanians in Montenegro, and Croats in Vojvodina and Montenegro. Protestants make up about 1 percent of the population and include Adventists, Baptists, Reformed Christians, Evangelical Christians, Evangelical Methodists, Jehovah's Witnesses, the Church of Christ, Pentecostals, and members of the Church of Jesus Christ of Latter-day Saints. Serbia and Montenegro has a small and aging Jewish population numbering a few thousand. The remainder of the population professes other faiths or considers itself atheists. According to Montenegro's 2003 census, almost 70 percent of its population is Orthodox, 21 percent is Muslim, and 4 percent is Catholic.

Section II. Status of Religious Freedom

Legal/Policy Framework

The Constitution and laws of the state union of Serbia and Montenegro and its constituent republics provide for freedom of religion, and the Governments generally respect this right in practice. The Governments at all levels strive to protect this right in full and do not tolerate its abuse, either by governmental or private actors. There is no state religion in Serbia and Montenegro; however, the Montenegrin Republic's Constitution mentions the Orthodox Church, Islamic Religious Community, and Roman Catholic Church by name. The majority Serbian Orthodox Church receives some preferential consideration.

The requirement for religious groups to register lapsed when the Federal Republic of Yugoslavia (FRY), predecessor of the state union of Serbia and Montenegro, ceased to exist in February 2003. By the end of the period covered by this report, there was no formal registration of religions in either republic. However, to gain the status of a juridical person necessary for real estate and other administrative transactions, religious groups may register as citizen groups with the Ministry of Interior in their home republic.

Religious education in Serbian primary and secondary schools continued during the period covered by this report. According to a 2001 Serbian government regulation, students are required either to attend classes from one of the seven "traditional religious communities" (Serbian Orthodoxy, Islam, Roman Catholicism, the Slovak Evangelical Church, Judaism, the Reform Christian Church, or the Evangelical Christian Church), or they can elect to substitute a class in civic education. The proportion of students registering for religious education grew during the period covered by this report, but registrations for civic education courses continued to predominate. Some Protestant leaders and nongovernmental organizations (NGOs) in Serbia continued to voice their objection to the teaching of religion in public schools, as well as to proposals that would officially classify some of Serbia's religions as traditional.

There was no progress noted during the period covered by this report on restitution of previously seized church property. There were indications that restitution of religious property would be addressed in Serbia by a wider law on restitution of nationalized private property. Montenegro's Law on Restitution, enacted early this year, does not cover religious property; restitution of religious property will be addressed in a special law on the subject, but no timetable exists for its enactment.

In February, Catholic Priest Don Branko Sbutega publicly opposed Government construction of a World Bank-funded waste disposal site in Lovanja, near Kotor, Montenegro. He claimed that the Government violated property rights of citizens and the Catholic Church, which had title to part of the land. Local media reports alleged the Government concealed improper legal documentation for the site to avoid losing World Bank funding. Although this issue remained unresolved at the end of the period covered by this report, construction continued.

While municipal governments in Serbia at times fund rehabilitation of historical religious property of various faiths, the Serbian Government also is funding construction of one religious building--a large Serbian Orthodox Church--through a requirement for an additional postage stamp. After the widespread destruction of the Church's property in Kosovo in March, the Serbian Government decided to subsidize salaries of Orthodox clergy in Kosovo.

Restrictions on Religious Freedom

Government policy and practice contributed to the generally free practice of religion.

The Office of Religious Affairs of the state union's Ministry of Human and Minority Rights, an interlocutor with minority religious groups, has not obtained satisfactory government action in response to reports of vandalism and other societal acts against these groups. However, representatives of minority religious communities reported good relations with this office.

There is no chaplain service in the armed forces. Although local Serbian Orthodox priests are the only clergy offering religious services at armed forces chapels, members of the armed forces of other faiths can attend religious services outside their barracks and spend important religious holidays with their families. Due to cost considerations, the Army has not yet implemented plans to meet dietary requirements of Islamic soldiers, which would require separate kitchens.

The Belgrade Islamic community reported continued difficulties in acquiring land and government approval for an Islamic cemetery near the city.

The Montenegrin Government challenged a decision by the Ministry of Defense of the former Federal Republic of Yugoslavia to transfer military property to the majority Serbian Orthodox Church in March 2003. Montenegrin officials claim the transfer was an illegal attempt to prevent the republic Government from obtaining this property when the federal state was dissolved and replaced by the state union of Serbia and Montenegro. The case remained unresolved by the end of the period covered by this report.

Abuses of Religious Freedom

A long-running dispute between the southern Serbian city of Leskovac and a tent church used by the Protestant Evangelical Roma Church expanded on April 30 when building inspectors, three police cars, an electrical distribution company crew and a demolition team arrived to demolish the church. The tent church had been singled out for demolition although all 463 structures in the area, including an industrial plant and many houses, were illegal. Worshippers prevented the demolition, and the city later that day agreed to allow relocation of the tent church. As part of the agreement, the city offered to provide for free a 22,000-square-meter site in an industrial zone, as well as electricity, water, sewage, and an asphalt road for the site. The church was required to purchase one of the two adjacent privately owned sites to facilitate road access. The church agreed with the owner of one of the adjacent sites and acquired the necessary funding, but the municipality's ownership department has required opinions from Serbia's Ministries of Religion and Building before approving the sale. The sale had not been completed by the end of the period covered by this report.

There were no reports of religious detainees or prisoners.

Forced Religious Conversions

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; nor were there reports of the refusal to allow such citizens to be returned to the United States.

Abuses by Terrorist Organizations

There were no reported abuses targeted at specific religions by terrorist organizations during the period covered by this report.

Improvements and Positive Developments in Respect for Religious Freedom

The state union Government has implemented civilian service as an alternative to mandatory army service. Civilian service options complement the nonlethal options already present for conscripts who object to military service for reasons of conscience. There are no reports of religious adherents serving sentences for conscientious objection to the draft.

In 2002, Serbian courts began proceedings in the Savic case, in which an author of anti-Semitic literature was tried for spreading racial or national hatred through the printed word. According to sources in the Jewish community of Serbia and Montenegro, a number of continuances have been issued in this trial. The latest continuance, granted to allow for a psychiatric examination of the defendant, had been ongoing for over a year at the end of the period covered by this report.

Section III. Societal Attitudes

While relations between members of different religious groups are good, there were some instances of discrimination against representatives of religious minorities in the country. Religion and ethnicity are intertwined closely throughout Serbia and Montenegro, and in many cases it is difficult to identify discriminatory acts as primarily religious or primarily ethnic in origin. A number of the incidents of religious discrimination or harassment that occurred during the period covered by this report appear to have been based more on ethnicity than on religion.

After the December 28, 2003, parliamentary elections--in which the Serbian Radical Party rebounded by taking a plurality of seats--there was an upsurge in vandalism and violence against minority ethnic and religious groups in the northern Serbian province of Vojvodina. Among the incidents that targeted religious sites or adherents were: (1) the January 19 desecration of a Hungarian Catholic cemetery in Novi Sad; (2) the January 19 desecration of a Reformist church in Sombor; (3) the January 24 desecration of a Croatian Catholic cemetery in Subotica; (4) the desecration of another Subotica graveyard, where Croats and Bunjevci (both Catholic groups) are buried, on the night of March 26-27; (5) the desecration of 21 gravestones in the Catholic and Orthodox graveyard in Novi Becej between May 1 and 2; and (6) an attack in Novi Sad on two Christian Adventist priests who were trying to defend church members from six youths who entered the church after evening services and began cursing and shouting. One of the attackers grabbed a priest by the neck and then attacked the other priest. Police were called and arrested the attackers. The investigation of this incident is ongoing. One violent incident that predated the parliamentary elections was the August 8, 2003, attack on a music concert organized by the local Church of God Pentecostal in Vrdnik in Vojvodina. A power line for the concert was cut with an axe, and an explosive device was thrown near the stage, damaging nearby cars. Police investigated the incident, but they have not identified the perpetrators.

In reaction to widespread violence by ethnic Albanians against Serbs and their personal and religious property in Kosovo on March 17, there were protests and violence in Serbia and Montenegro beginning on the night of March 17-18. This reaction included violence against Muslim religious sites in Serbia and Montenego, although the sites belonged primarily to Bosniak, not ethnic Albanian, Muslims.

During the night of March 17-18, the Belgrade mosque was looted and set on fire by a mob of thousands of youths, reportedly mostly from Belgrade's sports clubs, who went to the mosque after demonstrating in front of the Serbian Government building. The first police officers to respond to the mosque created a cordon around it, but they were equipped inadequately and the mob pushed them aside; some officers were injured. Officers who arrived later were better equipped, but they did not confront the mob. Two fire trucks arrived nearby before the mosque was set on fire, but firefighters did not attempt to get to the mosque when the arson occurred, although they did reach the mosque about 2 hours later. The mosque was damaged, but it remained structurally sound; however another building on the compound was destroyed. Six cars, including three police cars, also were destroyed. Serbian Orthodox Metropolitan Amfilohije and some followers vigorously attempted to protect the mosque. Government and political leaders condemned the attack, and the Interior Minister later fired the police commander of the Stari Grad neighborhood where the mosque is located for inadequate police response. The Belgrade and Stari Grad Governments each have pledged $34,480 (2 million dinars) to repair the mosque. (Reconstruction of the mosque facade, already on the Belgrade City planned rehabilitation list, was moved to the top of the list after the attack.) Police arrested 110 persons for the attack. Shortly after a radio station carried the address of a Muslim boy who was injured when he fell from the roof of the mosque during the rioting, an explosive device was thrown at his house. Later the same night, a mob broke windows at the U.S. Embassy and damaged two Embassy vehicles; it also attacked the Croatian Embassy. The mob was prevented from reaching the Albanian Embassy, which is in a remote location.

The same night, the mosque in the southern Serbian city of Nis was set on fire. Although police and firefighters soon arrived, the thousands of rioters surrounding the building prevented their approaching the mosque, which, along with the minaret, was gutted. Eleven persons have been charged in the attack with "joining together for violent activity," which carries a sentence of up to 5 years in prison. Nis municipality has pledged to refurbish the mosque completely.

Attacks also took place against Muslim property in Serbia's northern province of Vojvodina in reaction to the Kosovo events. The Helsinki Committee of Serbia noted 40 attacks between March 17 and 21 against property owned by Albanian and Bosniak Muslims in Vojvodina. Also, in the western Serbian town of Mali Zvornik, mosque windows were broken with stones on March 20.

In Bar, Montenegro, an Islamic community bookstore was stoned on March 20; the offenders had not been found by the end of the period covered by this report. The same day, police detained 10 young men in Podgorica, Montenegro who threatened to set fire to Podgorica's main mosque. Police questioned the youths in the presence of their parents and released them; no legal action was planned out at the end of the period covered by this report.

There was also an attack against at least one non-Muslim religious site, apparently in reaction to the events in Kosovo. On the evening of March 18, a Protestant Bible Cultural Center in Nis was burned by a mob of 30 persons that threw Molotov cocktails.

Minority religious communities report continued problems with vandalism of church buildings, cemeteries, and other religious premises. According to the Forum 18 News Service, more than 50 attacks occurred during the period covered by this report. Many of the attacks involved spray-painted graffiti, rock throwing, or the defacing of tombstones, but a number of cases involved more extensive damage. There were a number of incidents in which gravestones were desecrated, including those in Jewish, Islamic, and Lutheran cemeteries. On April 27, the Catholic Church of Sveti Matej in Kotor, Montenegro, was defaced with an image of three raised fingers--a sign of Serbian nationalism--and graffiti reading, "This church should be burnt down," and "Serbia." The former synagogue of Nis, Serbia, was defaced with a swastika and graffiti reading "Serbia for the Serbs" and "skinheads."

Jewish leaders in Serbia reported a continued increase in anti-Semitism on the Internet. According to representatives of the Union of Jewish Communities of Serbia and Montenegro, anti-Semitic hate speech often appears in small-circulation books. The release of new books (or reprints of translations of anti-Semitic foreign literature) often leads to a spike in hate mail and other expressions of anti-Semitism. These same sources associated anti-Semitism with anti-Western and antiglobalization sentiments, as well as nationalism.

Antisect propaganda continued in the Serbian press, which labels minority Christian churches--including Baptists, Adventists, and Jehovah's Witnesses--and some other minority faiths "sects." Religious leaders have noted that instances of vandalism often occur soon after press reports on sects. In July the periodical Nin published a special supplement entitled "Sects--Spiritual Drug" funded by the Karic Foundation; the supplement contained articles on the dangers of various minority religions. The daily Novosti ran a series of antisect articles, beginning in February. According to some sources, the fact that one of Serbia's leading experts on sects is a police captain whose works are used in military and police academies further complicates this situation.

In Montenegro, the Catholic, Muslim, and Orthodox communities coexist within the same towns and often use the same municipally owned properties to conduct worship services. Tensions continued between the Serbian Orthodox Church and the Montenegrin Orthodox Church. These tensions are largely political, stemming from Montenegro's periodic drive for independence that started in 1997. Nevertheless, the Montenegrin Orthodox Church remains schismatic in the eyes of official Orthodoxy. One focus of controversy continued to be the Berane Yule log ceremony. During the period covered by this report, Montenegrin Orthodox and Serbian Orthodox believers in several municipalities, including Berane, burned their Yule logs in separate locations. The Montenegrin Orthodox Church in Bijelo Polje decided not to hold the ceremony. Municipal authorities in Bar were reluctant to allow Yule Log burning for security reasons, but did not stop the ceremonies. The two churches continue to contend for adherents and to make conflicting property claims, but this contention has not been marked by violence. However, NGO representatives reported concern at the level of nationalism and hate speech in Montenegro. Members of minority religious communities in Montenegro also reported being labeled "sects" and "cults" in the media.

In May, the landlord of a building used by a Protestant denomination in Montenegro requested the church to remove a sign from the building announcing dates and times of services. Missionaries of the denomination, which wishes to remain anonymous, recently reported that in 2002 their mission's car was firebombed. Local police responded quickly to the incident, but the perpetrators have not been found.

Section IV. U.S. Government Policy

The U.S. Government continues to promote ethnic and religious tolerance throughout Serbia and Montenegro. Embassy officials meet regularly with the leaders of religious and ethnic minorities, as well as with representatives of the Serbian Orthodox Church and the Government to promote the respect of religious freedom and human rights. These representations have included meetings with Serbian Prime Minister Vojislav Kostunica, Serbian President-elect Boris Tadic, Serbian Interior Minister Dragan Jocic, and Serbia and Montenegro Minister for Human and Minority Rights Rasim Ljajic. Embassy Officials urged these leaders to speak out against incidents targeting ethnic minorities (including their places of worship and cemeteries) and to find and punish the perpetrators.

Srbija i Crna Gora

Ustav i zakoni Državne zajednice Srbije i Crna Gore i njenih konstitutivnih republika dozvoljavaju slobodu veroispovesti, i, uopšte uzev, državna zajednica i republičke vlade poštuju ovo pravo u praksi. U Srbiji i Crnoj Gori ne postoji državna religija, ali većinska Srpska pravoslavna crkva uživa izvesnu prednost.

Nije bilo nikakvih promena u statusu poštovanja slobode veroispovesti u periodu na koji se ovaj izveštaj odnosi, a politika Vlade je doprinela i inače slobodnom ispovedanju vere.

Uočeni su izvesni slučajevi diskriminacije i društvenog nasilja nad predstavnicima verskih manjina u Srbiji i Crnoj Gori. Vandalizam najgore vrste u periodu na koji se odnosi ovaj izveštaj bilo je paljenje dve džamije, u Nišu i Beogradu, što je bila rekacija na nasilje nad Srbima za vreme martovskih nereda na Kosovu. Jevrejska zajednica je izvestila o povećanom broju slučajeva antisemitskog govora mržnje i pretnji na internetu u toku perioda na koji se odnosni ovaj izveštaj. Poglavari manjinskih verskih zajednica često povezuju vandalske činove sa negativnim izveštavanjem u medijima koji ih nazivaju «sektama». Policija i državni zvaničnici preduzimaju određene pozitivne korake kao odgovor na govor mržnje i vandalizam.

Vlada Sjedinjenih Država razmatra pitanja slobode veroispovesti sa Državnom zajednicom i republičkim vladama u okviru svog ukupnog dijaloga i politike unapređenja ljudskih prava. Predstavnici Ambasade se redovno sastaju sa predstavnicima nacionalnih i verskih manjina kao i sa vladinim predstavnicima da bi unapredili poštovanje slobode veroispovesti.

Odeljak I. Verska demografija

Državna zajednica Srbija i Crna Gora (bez Kosova koje je pod upravom Ujedinjenih nacija) ima ukupnu površinu od gotovo 91.420 kvadratnih kilometara i otprilike 8.186.000 stanovnika. Religija igra malu ulogu u javnom životu, mada ima tendenciju rasta. U zemlji preovladava srpska pravoslavna vera. Otprilike 78% stanovnika Srbije i Crne Gore su srpskopravoslavne veroispovesti, uključujući većinu etničkih Srba i Crnogoraca vernika. Muslimanska veroispovest je sledeća po veličini, otprilike 5% stanovništva, uključujući slovenske muslimane u Sandžaku i etničke Albance u Crnoj Gori i Južnoj Srbiji. Rimokatolici čine oko 4% populacije u Srbiji i Crnoj Gori, što su uglavnom Mađari u Vojvodini, etnički Albanci u Crnoj Gori i Hrvati u Vojvodini i Crnoj Gori. Protestanti čine oko jedan procenat populacije i uključuju adventiste, baptiste, Hrišćansku reformatsku crkvu, hrišćane evangeliste, evangeliste metodiste, Jehovine svedoke, Crkvu Hristovu, pentekostalce i mormone. Mala jevrejska zajednica broji svega nekoliko hiljada starijih stanovnika u Srbiji i Crnoj Gori. Ostatak stanovništva ispoveda druge vere ili se smatra ateistima. Prema popisu u Crnoj Gori za 2003. godinu, 70% stanovništva su pravoslavci, 21% muslimani, a 4% katolici.

Odeljak II. Stanje slobode veroispovesti

Pravni/politički okvir

Ustav i zakoni Državne zajednice Srbije i Crne Gore i njenih konstitutivnih republika dozvoljavaju slobodu veroispovesti, i, uopšte uzev, vlade poštuju ovo pravo u praksi. Vlade na svim nivoima nastoje da u potpunosti zaštite ovo pravo i ne tolerišu njegovu zloupotrebu ni na državnom ni na ličnom planu. U Srbiji i Crnoj Gori ne postoji državna religija, ali Ustav Republike Crne Gore poimence spominje Srpsku pravoslavnu crkvu, Islamsku versku zajednicu i Rimokatoličku crkvu. Većinska Srpska pravoslavna crkva uživa izvesnu prednost.

Od februara 2003. godine kada je prestala da postoji Savezna Republika Jugoslavija, preteča Državne zajednice Srbije i Crne Gore, ukinuta je potreba da se verske grupe registruju. Do kraja perioda na koji se odnosi ovaj izveštaj, nije postojala formalna registracija religija ni u Srbiji ni u Crnoj Gori. Međutim, da bi se dobio status pravnog lica, koji je neophodan za kupovinu nekretnina i druge administrativne poslove, verska grupa se može registrovati kao grupa građana pri Ministarstvu unutrašnjih poslova u svojoj matičnoj republici.

Veronauka se učila u srpskim osnovnim i srednjim školama u periodu na koji se ovaj izveštaj odnosi. Prema propisima Vlade Srbije iz 2001. godine, učenici moraju da pohađaju nastavu ili jedne od sedam «tradicionalnih verskih zajednica», a to su Srpska pravoslavna crkva, Islamska zajednica, Rimokatolička crkva, Slovačka evangelistička crkva, Jevrejska verska zajednica, Hrišćanska reformatska crkva i Evangelistička hrišćanska crkva, ili mogu izabrati da, umesto ove nastave, pohađaju časove građanskog vaspitanja. Broj učenika koji se prijavljuju za veronauku porastao je u toku perioda na koji se ovaj izveštaj odnosi, ali se za građansko vaspitanje i dalje prijavljuje mnogo više učenika. Neki protestantski poglavari i nevladine organizacije u Srbiji nastavili su da iznose svoje primedbe u pogledu predavanja veronauke u državnim školama kao i predloga prema kojima bi neke veroispovesti u Srbiji bile zvanično klasifikovane kao tradicionalne.

Napredak u vezi sa vraćanjem ranije oduzete crkvene imovine nije primećen u periodu na koji se odnosi ovaj izveštaj. Postojale su indikacije da će se u Srbiji vraćanje crkvene imovine regulisati širim zakonom o vraćanju nacionalizovane privatne imovine. Crnogorski Zakon o vraćanju imovine, koji je usvojen početkom ove godine, ne odnosi se na crkvenu imovinu; vraćanje crkvene imovine će biti obuhvaćeno posebnim zakonom koji će se baviti ovom temom, ali ne postoji vremenski okvir za usvajanje takvog zakona.

U februaru se katolički sveštenik don Branko Sbutega javno usprotivio izgradnji deponije otpadnih materija u Lovanji, blizu Kotora u Crnoj Gori, koju vodi Vlada a finansira Svetska banka. On je naveo da je Vlada prekršila imovinsko pravo građana i Katoličke crkve, koja ima dokumente o vlasništvu dela tog zemljišta. Izveštaji lokalnih medija su naveli da je Vlada prikrila neodgovarajuću pravnu dokumentaciju da ne bi izgubila sredstva Svetske banke. Iako je ovo pitanje ostalo nerešeno do kraja perioda na koji se izveštaj odnosi, izgradnja je nastavljena.

Dok su opštinske vlasti u Srbiji ponekad finansirale popravke istorijske verske svojine raznih konfesija, Vlada Srbije je takođe finansirala izgradnju jedne nove verske zgrade – jedne velike srpske pravoslavne crkve – kroz naplatu dodatne poštanske marke. Nakon opšteg razaranja crkvene svojine na Kosovu u mesecu martu, Vlada Srbije je odlučila da subvencioniše plate pravoslavnog sveštenstva na Kosovu.

Ograničenja verskih sloboda

Politika i praksa Vlade doprinela je generalno slobodnom ispovedanju vere.

Kancelarija za verska pitanja Ministarstva za ljudska i manjinska prava Državne zajednice, koja je zadužena za manjinske verske grupe, nije obezbedila zadovoljavajuće reakcije vlasti na izveštaje o vandalizmu i drugim društvenim delima protiv ovih grupa. Međutim, predstavnici manjinskih verskih zajednica su izvestili o dobrim odnosima sa ovom kancelarijom.

U oružanim snagama ne postoji vojni sveštenik. Iako su lokalni srpskopravoslavni sveštenici jedino sveštenstvo koje nudi versku službu u kapelama oružanih snaga, pripadnici oružanih snaga koji ispovedaju druge vere mogu da prisustvuju verskoj službi van kasarne i značajne verske praznike provode sa svojim porodicama. Zbog troškova, Vojska još nije sprovela plan o poštovanju režima ishrane vojnika muslimanske veroispovesti, što bi zahtevalo odvojene kuhinje.

Islamska zajednica u Beogradu je prijavila stalne teškoće u dobijanju zemljišta i dozvole vlasti za islamsko groblje u blizini grada.

Vlada Republike Crne Gore se u martu 2003. godine suprotstavila odluci Ministarstva odbrane bivše Savezne Republike Jugoslavije da prenese vojnu imovinu u ruke većinske Srpske pravoslavne crkve. Crnogorski zvaničnici tvrde da je prenos bio nezakonit pokušaj da se republička vlada spreči da dobije ovu imovinu nakon raspada savezne države i uspostavljanja Državne zajednice Srbije i Crne Gore. Slučaj nije bio rešen do isteka perioda na koji se odnosi ovaj izveštaj.

Zloupotreba verskih sloboda

Dugotrajni spor između grada Leskovca na jugu Srbije i crkve pod šatorom koju koristi Protestantsko-evanglistička romska crkva, proširio se 30. aprila kada su građevinski inspektori, tri policijska automobila, ekipa Elektrodistribucije i ekipa za rušenje došli da sruše crkvu. Crkva pod šatorom je izdvojena za rušenje iako postoje 463 bespravna objekta u tom području, uključujući industrijsko postrojenje i mnoge kuće. Vernici su sprečili rušenje, a kasnije istog dana gradske vlasti su se složile da se crkva premesti na drugu lokaciju. U okviru dogovora, grad je ponudio da besplatno obezbedi površinu od 22.000 kvadratnih metara u industrijskoj zoni, kao i struju, vodu, kanalizaciju i asfaltni prilazni put. Crkva je trebalo da kupi jedan od dva susedna placa u privatnom vlasništvu da bi se izgradio put. Crkva je postigla dogovor sa vlasnikom jednog od dva susedna placa i obezbedila potrebna sredstva, ali je, pre izdavanja kupoprodajne dozvole, opštinsko odeljenje za imovinska pitanja zatražilo mišljenje Ministarstva vera i Ministarstva građevina Srbije. Kupoprodaja nije završena do kraja perioda koji je obuhvaćen ovim izveštajem.

Nije bilo izveštaja o licima koja su u pritvoru ili zatvoru iz verskih razloga.

Prisilno versko preobraćenje

Nije bilo izveštaja o prisilnom verskom preobraćenju, uključujući i maloletne američke državljane koji su oteti ili nezakonito odvedeni iz Sjedinjenih Država, ili odbijanja da se takvim državljanima dozvoli povratak u Sjedinjene Države.

Zloupotrebe terorističkih organizacija

U periodu na koji se ovaj izveštaj odnosi, nije bilo prijava da su terorističke organizacije vršile zloupotrebu određenih religija.

Poštovanje slobode veroispovesti - napredak i pozitivan razvoj

Vlada Državne zajednice uvela je civilnu službu kao alternativu obaveznom vojnom roku. Pravo izbora civilne službe će dopunjavati opcije neubijanja koje već postoje za vojne obveznike koji se protive vojnoj službi iz razloga prigovora savesti. Ne postoje izveštaji o vernicima koji su osuđeni jer su odbili da vojni rok služe iz razloga prigovora savesti.

Srpski sudovi su 2002. godine počeli suđenje u slučaju Savić, gde se autoru antisemitske literature sudi za širenje rasne ili nacionalne mržnje putem pisane reči. Prema izvorima iz Jevrejske zajednice Srbije i Crne Gore, ovaj slučaj je odlagan mnogo puta. Poslednje odlaganje, koje je odobreno da bi se omogućio psihijatrijski pregled optuženog, trajalo je više od godinu dana do zaključenja ovog izveštaja.

Odeljak III. Stavovi društva

Dok su odnosi među pripadnicima različitih verskih grupa dobri, bilo je nekih slučajeva diskriminacije predstavnika verskih manjina u zemlji. Verska i nacionalna pripadnost su tesno povezane u Srbiji i Crnoj Gori, a u mnogim slučajevima teško je ustanoviti da li su uzroci diskriminacije prvenstveno verskog ili prevashodno nacionalnog karaktera. Izgleda da je veliki broj slučajeva verske diskriminacije ili uznemiravanja, u toku perioda na koji se odnosi ovaj izveštaj, bio više nacionalne nego verske prirode.

Nakon 28. decembra 2003. godine, parlamentarni izbori, na kojima je odskočila Srpska radikalna stranka osvojivši većinu mesta, u porastu su bili vandalizam i nasilje nad manjinskim nacionalnim i verskim grupama u severnoj srpskoj pokrajini Vojvodini. Među incidentima usmerenim na verske objekte ili pripadnike bili su: (1) 19. januara skrnavljenje Mađarskog katoličkog groblja u Novom Sadu; (2) 19. januara skrnavljenje Reformističke crkve u Somboru; (3) 24. januara skrnavljenje Hrvatskog katoličkog groblja u Subotici; (4) skrnavljenje još jednog subotičkog groblja, gde se sahranjuju Hrvati i Bunjevci (obe grupe su katoličke), u noći između 26. i 27. marta; (5) skrnavljenje dvadeset jednog nadgrobnog spomenika na Katoličkom i Pravoslavnom groblju u Novom Bečeju između 1. i 2. maja; (6) napad u Novom Sadu na dva adventistička sveštenika koji su pokušavali da zaštite pripadnike Hrišćanske adventističke crkve od šest mladića koji su ušli u crkvu posle večernje službe i počeli da psuju i viču. Jedan od napadača je zgrabio sveštenika za vrat, a zatim napao i drugog sveštenika. Policija je pozvana i napadači su uhapšeni. Istraga o ovom napadu je u toku. Jedan nasilni incident je prethodio parlamentarnim izborima 8. avgusta 2003. – napad na koncert koji je organizovala Pentekostalna crkva u Vrdniku, u Vojvodini. Električni kabl je presečen sekirom, a eksplozivna naprava, koja je bačena na binu, oštetila je automobile koji su se nalazili u blizini. Policija je istraživala incident, ali počinioci nisu identifikovani.

U noći između 17. i 18. marta, počeli su protesti i nasilje u Srbiji i Croj Gori kao reakcija na opšte nasilje etničkih Albanaca nad Srbima i njihovom ličnom i verskom imovinom na Kosovu 17. marta. Ovakva reakcija je obuhvatila nasilje nad muslimanskim verskim objektima u Srbiji i Crnoj Gori, iako su objekti pripadali uglavnom bošnjačkim a ne etničkim albanskim muslimanima.

U noći između 17. i 18. marta, veliki broj mladih ljudi, navodno uglavnom iz beogradskih sportskih klubova, koji su došli pred džamiju nakon demonstracija ispred zgrade Vlade Srbije, opljačkali su i zapalili džamiju u Beogradu. Policajci koji su prvi reagovali su napravili kordon oko džamije, ali nisu bili adekvatno opremljeni, pa ih je gomila odgurala; neki policajci su povređeni. Policajci koji su kasnije stigli bili su bolje opremljeni ali se nisu suprotstavili demonstrantima. Dva vatrogasna kamiona su stigla pre nego je džamija zapaljena, ali vatrogasci nisu pokušali da priđu džamiji kada je paljevina počela, već su to uradili dva sata kasnije. Džamija je oštećena, ali je konstrukcija sačuvana; međutim, druga zgrada je uništena. Šest automobila, uključujući tri policijska vozila, takođe su uništeni. Mitropolit Srpske pravoslavne crkve Amfilohije je sa svojim pristalicama energično pokušao da zaštiti džamiju. Vlada i politički lideri su napad osudili, a zbog neodgovarajućeg reagovanja policije, ministar unutrašnjih poslova je kasnije otpustio komandanta policije Opštine Stari grad gde se džamija nalazi. Vlasti Beograda i Starog grada su izdvojile po 34.480 dolara (dva miliona dinara) za popravku džamije. (Rekonstrukcija fasade džamije, koja je već bila na listi planiranih popravki grada Beograda, dobila je prioritet nakon napada.) Policija je uhapsila 110 osoba zbog ovog napada. Odmah nakon što je jedna radio-stanica je prenela obraćanje jednog muslimanskog dečaka koji je povređen kada je pao sa krova džamije u vreme nereda, eksplozivna naprava je bačena na njegovu kuću. Kasnije u toku noći, demonstranti su polomili prozore na Američkoj ambasadi i oštetili dva vozila ambasade; takođe je napadnuta Hrvatska ambasada. Sprečeni su da stignu do Albanske ambasade, koja se nalazi na udaljenoj lokaciji.

Iste noći je zapaljena džamija u Nišu, gradu na jugu Srbije. Iako su policija i vatrogasci brzo stigli, hiljade demonstranata su okružili zgradu i sprečili ih da priđu džamiji, koja jeuništena zajedno sa minaretom. Za napad je optuženo jedanaest osoba «zbog udruživanja radi nasilničke aktivnosti», za koju je zaprećena kazna do pet godina zatvora. Opština Niš se obavezala da će potpuno obnoviti džamiju.

Napadi na muslimansku svojinu, kao posledica dešavanja na Kosovu, dogodili su se i u severnoj srpskoj pokrajini Vojvodini. Prema podacima Helsinškog komiteta Srbije, zabeleženo je četrdeset napada na imovinu bošnjačkih i albanskih muslimana između 17. i 21. marta. Takođe, u Malom Zvorniku, gradu u zapadnoj Srbiji, 20. marta su kamenjem razbijeni prozori na džamiji.

U Baru, u Crnoj Gori, knjižara Islamske zajednice je kamenovana 20. marta; počinioci nisu pronađeni do kraja perioda na koji se izveštaj odnosi. Istog dana, policija je pritvorila deset mladića u Podgorici, u Crnoj Gori, koji su pretili da će zapaliti glavnu džamiju u Podgorici. Policija je mladiće ispitivala u prisustvu njihovih roditelja i pustila ih; nije planirana nikakva pravna radnja do kraja perioda na koji se izveštaj odnosi.

Takođe je bio najmanje jedan napad na nemuslimanski verski objekat kao reakcija na događaje na Kosovu. Uveče 18. marta, zapaljen je Kulturni Centar «Protestantska biblija» u Nišu kada je grupa od tridesetak ljudi bacila Molotovljeve koktele.

Manjinske verske zajednice izveštavaju o kontinuiranim problemima vandalskog uništavanja crkvenih zgrada, groblja i drugih verskih objekata. Prema podacima informativne službe Forum 18, preko 50 napada se dogodilo u toku perioda na koji se ovaj izveštaj odnosi. Mnogi napadi uključuju sprejom ispisane grafite, kamenovanja, ili oštećenja nadgrobnih spomenika, ali u velikom broju slučajeva radi se mnogo većim oštećenjima. U određenom broju incidenata oskrnavljeni su nadgrobni spomenici, uključujući slučajeve na jevrejskom, muslimanskom i luteranskom groblju. Na dan 27. marta, na Katoličkoj crkvi sv. Mateje u Kotoru, u Crnoj Gori, pojavili su se crteži tri podignuta prsta – znak srpskog nacionalizma – i grafiti «Ovu crkvu bi trebalo spaliti» i «Srbija». Znak svastike i grafiti «Srbija Srbima» i «siledžije» su se pojavili na bivšoj zgradi sinagoge u Nišu, u Srbiji.

Jevrejski poglavari u Srbiji su izvestili o povećavanju antisemitizma na internetu. Prema rečima predstavnika Saveza jevrejskih zajednica Srbije i Crne Gore, antisemitski govor mržnje često se javlja u knjigama malog tiraža. Objavljivanje novih knjiga (ili ponovljena izdanja prevoda antisemitske strane literature) često vodi verskoj netrpeljivosti izraženoj kroz pisma mržnje ili nekim drugim načinom izražavanja antisemitskih osećanja. Isti ovi izvori povezuju antisemitizam sa antizapadnjačkim i antiglobalizacijskim osećanjima kao i nacionalizmom.

Nastavlja se antisektaška propaganda u srpskoj štampi, gde manjinske hrišćanske crkve, uključujući baptiste, adventiste i Jehovine svedoke, kao i neke druge manjinske verske grupe, često dobijaju etiketu sekte. Verski poglavari primećuju da se slučajevi vandalizma često dešavaju nakon pisanja štampe o sektama. U julu je časopis «Nin» objavio specijalni dodatak pod nazivom «Sekte – duhovna droga», koji je finansirala Fondacija Karić; dodatak je sadržao tekstove o opasnostima koje nose razne manjinske verske grupe. Dnevni list «Novosti» je, počev od februara, objavljivao seriju antisektaških tekstova. Prema nekim izvorima, činjenica da je jedan od vodećih eksperata za sekte kapetan policije, čiji se radovi koriste u vojnim i policijskim školama, dodatno komplikuje situaciju.

U Crnoj Gori, katolička, muslimanska i pravoslavna zajednica koegzistiraju u istim gradovima i često koriste iste opštinske prostorije za obavljanje verskih obreda. Tenzije postoje između Srpske pravoslavne crkve i Crnogorske pravoslavne crkve, ali su ove tenzije uglavnom političke prirode, i imaju koren u crnogorskoj povremenoj želji da bude nezavisna, a koja datira od 1997. U svakom slučaju, zvanično pravoslavlje na Crnogorsku pravoslavnu crkvu gleda kao na raskolničku. Beranska ceremonija spaljivanja badnjaka i dalje je u žiži spora. U toku perioda na koji se izveštaj odnosi, u nekoliko opština, uključujući Berane, crnogorski pravoslavni vernici su svoj badnjak palili na različitim lokacijama od srpskih pravoslavnih vernika. Crnogorska pravoslavna crkva u Bijelom Polju je odlučila da ne održi obred. Opštinske vlasti u Baru su odbile da izdaju dozvole za spaljivanje badnjaka iz bezbednosnih razloga, ali nisu sprečavale obrede. Dve crkve nastavljaju da se bore za pristalice i da se spore oko imovine, ali ovaj sukob nije obeležen nasiljem. Međutim, predstavnici nevladinih organizacija izrazili su zabrinutost zbog stepena nacionalizma i govora mržnje u Crnoj Gori. Pripadnici manjinskih verskih zajednica u Crnoj Gori takođe su prijavili da su u štampi etiketirani kao «sekte» i «kultovi».

Meseca maja, vlasnik zgrade koju u Crnoj Gori koriste protestanti, zatražio je od crkve da ukloni znak sa zgrade na kojem su navedeni datumi i vreme održavanja službe. Protestantski poslenici, koji su želeli da ostanu anonimni, nedavno su prijavili da je na njihovo vozilo bačena bomba 2002. godine. Policija je brzo reagovala, ali počinioci nisu pronađeni.

Odeljak IV. Politika Vlade Sjedinjenih Država

Vlada Sjedinjenih Država nastavlja da promoviše nacionalnu i versku toleranciju u Srbiji i Crnoj Gori. Službenici Ambasade se redovno sastaju sa poglavarima verskih i manjinskih zajednica kao i sa predstavnicima Srpske pravoslavne crkve i vlade da bi promovisali poštovanje slobode veroispovesti i ljudskih prava. Ovi sastanci obuhvataju i razgovore sa srpskim premijerom Vojislavom Koštunicom, predsednikom Srbije Borisom Tadićem, srpskim ministrom unutrašnjih poslova Draganom Jočićem i srpskim ministrom za ljudska i manjinska prava Rasimom Ljajićem. Predstavnici Ambasade podstiču ove lidere da govore protiv incidenata čiji su cilj etničke manjine (uključujući njihove verske objekte i groblja) kao i da rade na pronalaženju i kažnjavanju vinovnika.

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