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### Viewing cable 03ANKARA4525, TURKEY: DRAFT 2003 IRF

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Reference ID | Created | Released | Classification | Origin
--- | --- | --- | --- | ---
03ANKARA4525 | 2003-07-18 12:34 | 2011-08-24 01:00 | UNCLASSIFIED//FOR OFFICIAL USE ONLY | Embassy Ankara

`

    This record is a partial extract of the original cable. The full text of the original cable is not available.

` `

    UNCLAS SECTION 01 OF 07 ANKARA 004525

    SIPDIS

    SENSITIVE

    DEPARTMENT FOR DRL AND EUR/SE

    E.O. 12958: N/A
    TAGS: PHUM KIRF TU
    SUBJECT: TURKEY: DRAFT 2003 IRF

    REF: SECSTATE 194330

    ¶1. The following text is the draft 2003 report on
    International Religious Freedom (IRF) for Turkey:

    ¶2. The Constitution provides for freedom of religion, and the
    Government generally respects this right in practice;
    however, the Government imposes some restrictions on
    religious groups and on religious expression in government
    offices and state-run institutions, including universities.

    ¶3. There was no significant change in the status of respect
    for religious freedom during the period covered by this
    report.  Some Muslims, Christians, and Baha,is faced some
    restrictions and occasional harassment, including detentions
    for alleged proselytizing or unauthorized meetings.  The
    Government continued to oppose "Islamic fundamentalism."  An
    intense debate continues over a broad government ban on
    wearing Muslim religious dress in state facilities, including
    universities, schools, and workplaces.  Following the June
    2001 closure of the Islamist-led Fazilet (Virtue) party for
    "antisecular activities," two new political parties were
    formed.  Prime Minister Recep Tayyip Erdogan, the leader of
    one of these new parties, the Islam-influenced AK Party, and
    former Prime Minister Necmettin Erbakan, the leader of the
    other, the Islamist Saadet Party, were banned from
    participating in the November 2002 national elections due to
    past convictions for illegal speech.    Erdogan was later
    able to enter Parliament and become Prime Minister, and
    Erbakan was able to assume the formal leadership of Saadet,
    when the terms of their bans from politics ended.

    ¶4. Government policy and the generally calm relationship
    among religions in society protect religious freedom in
    principle.  All citizens of Turkey carry an identification
    card that  lists their religion.  Moreover, Christians,
    Baha'is and some Muslims face societal suspicion and mistrust
    and more radical Islamist elements continue to express
    anti-Jewish sentiments.

    ¶5. The U.S. Government frequently discusses religious freedom
    issues with the Government in the context of its overall
    dialog and policy of promoting human rights.

    -------------------------------
    SECTION 1: RELIGIOUS DEMOGRAPHY
    -------------------------------

    ¶6. The country has a total area of 301,394 square miles, and
    its population is approximately 67.8  million.  Approximately
    99 percent of the population is Muslim, the majority of whom
    are Sunni.  The level of religious observance varies
    throughout the country, in part due to the "secularist"
    approach of the Turkish State.  In addition to the country's
    Sunni Muslim majority, there are an estimated 10 -12 million
    Alevis, followers of a belief system based on Islam with a
    coloration related to aspects of Shi'ism and influenced by
    other religions found in Anatolia. Turkish Alevi rituals
    include men and women worshipping together through speeches,
    poetry, and dance.   The Government considers Alevism a
    heterodox Muslim sect; however, some Turkish Alevis and
    radical Sunnis maintain Alevis are not Muslims.

    ¶7. There are several other religious groups, mostly
    concentrated in Istanbul and other large cities.  While exact
    membership figures are not available, these include an
    estimated 65,000  Armenian Orthodox Christians, 25,000 Jews,
    and from 3,000 to 5,000 Greek Orthodox.  These three groups
    are recognized by the Government as having special legal
    minority status under the 1923 Lausanne Treaty.  There also
    are approximately 10,000 Baha'is, as well as an estimated
    15,000 Syrian Orthodox (Syriac) Christians, 3,000
    Protestants, and small, undetermined numbers of Bulgarian,
    Chaldean, Nestorian, Georgian, Roman Catholic, and Maronite
    Christians.  The number of Syriac Christians in the southeast
    once was high; however, under pressure from State authorities
    and later under the impact of the war against the PKK
    insurrection many Syriacs have migrated to Istanbul, Europe,
    or North America.

    ¶8. There are no known estimates of the number and religious
    affiliation of foreign missionaries in the country.

    -----------------------------------------
    SECTION II. STATUS OF RELIGIOIUS FREEDOM:
    Legal/Policy Framework
    -----------------------------------------

    ¶9. The Constitution provides for freedom of religion, and the
    Government generally respects this right in practice;
    however, the Government imposes some restrictions on
    non-Muslim religious groups and on Muslim religious
    expression in government offices and state-run institutions,
    including universities, usually for the stated reason of
    combating religious fundamentalism.  The Constitution
    establishes the country as a secular state and provides for
    freedom of belief, freedom of worship, and the private
    dissemination of religious ideas.  However, these rights are
    restricted particularly by other constitutional provisions
    regarding the integrity and existence of the secular State.
    The Constitution prohibits discrimination on religious
    grounds.
    ¶10. The Government oversees Muslim religious facilities and
    education through its Directorate of Religious Affairs
    (Diyanet).  It regulates the operation of the country's
    75,000 mosques, and employs local and provincial imams, who
    are civil servants.  Some groups claim that the Diyanet
    reflects mainstream Sunni Islamic beliefs to the exclusion of
    other beliefs; however, the Government asserts that the
    Diyanet treats equally all those who request services.

    ¶11. A separate government agency, the General Directorate for
     Foundations (Vakiflar Genel Mudurlugu), regulates some
    activities of non-Muslim religious groups and their
    affiliated churches, monasteries, religious schools, and
    related property.  There are 160 "minority foundations"
    recognized by the Vakiflar, including Greek Orthodox
    (approximately 70 sites), Armenian Orthodox (approximately
    50), and Jewish (20), as well as Syrian Christian, Chaldean,
    Bulgarian Orthodox, Georgian, and Maroni foundations.  The
    Vakiflar also regulates Muslim charitable religious
    foundations, including schools and hospitals.

    ¶12. In October 2002 the Government implemented a reform
    measure allowing, in principle, some non-Muslim foundations
    to acquire property for the first time since 1936. A number
    of foundations criticized the application process as lengthy
    and burdensome, and by the end of the period covered in this
    report the Vakiflar had rejected many such applications.

    ¶13. Some religious groups have lost property to the State in
    the past, or continue to fight against such losses.  If a
    non-Muslim community does not use its property due to a
    decline in the size of its congregation to under 10
    individuals, the Vakiflar may assume direct administration
    and ownership.  If such groups can demonstrate a renewed
    community need, they may apply to recover their properties.

    ¶14. Government authorities do not interfere on matters of
    doctrine pertaining to non-Muslim religions, nor do they
    restrict the publication or use of religious literature among
    members of the religion.

    ¶15. There are legal restrictions against insulting any
    religion recognized by the State, interfering with that
    religion's services, or debasing its property.  However, some
    Christian churches have been defaced, with communities unable
    to repair them, including in the Tur Abdin area of the
    southeast where many ancient Syriac churches are found.

    ¶16. Alevis freely practice their beliefs and build "Cem
    houses" (places of gathering).  Many Alevis allege
    discrimination in the State's failure to include any of their
    doctrines or beliefs in religious instruction classes (which
    reflect Sunni Muslim doctrines) in public schools, and charge
    a bias in the Diyanet.  No funds are allocated specifically
    from the Diyanet budget for Alevi activities or religious
    leadership.  However, some Sunni Islamic political activists
    charge that the secular state favors and is under the
    influence of the Alevis.

    ---------------------------------
    Restrictions on Religious Freedom
    ---------------------------------

    ¶17. The Government imposes some restrictions on religious
    groups and on religious expression in government offices and
    state-run institutions, including universities.

    ¶18. The Government, in particular the military, judiciary,
    and other members of the secular elite, continued to wage
    campaigns against proponents of Islamic fundamentalism.
    Fundamentalism, especially the advocacy of Shari'a law, is
    viewed by these groups as a threat to the democratic secular
    republic.  The National Security Council (NSC)--a powerful
    military/civilian body established by the 1982 Constitution
    to advise senior leadership on national security
    matters--categorizes religious fundamentalism as a threat to
    public safety.  Despite the NSC's activism on this issue,
    legislative measures have been taken in only 5 of an 18-point
    "anti-fundamentalist" plan introduced in 1997.

    ¶19. According to the human rights NGO Mazlum-Der, some
    government ministries dismissed, or barred from promotion,
    civil servants suspected of anti-state (including Islamist)
    activities, one of the 1997 points.  According to Mazlum-Der,
    other contacts, and media accounts, the military regularly
    dismisses observant Muslims from the service.  Allegedly such
    dismissals are based on behavior that the military believes
    identifies these individuals as Islamic fundamentalists, and
    their fear is that such individuals have less loyalty to a
    secular, democratic state.

    ¶20. In November 2002 an appeals court overturned a February
    2002 ruling by an administrative court to close  the Union of
    Alevi-Bektasi Organizations (ABKB) on the grounds that it
    violated the Associations Law, which prohibits the
    establishment of associations "in the name of any religion,
    race, social class, religion, or sect."  The case was
    returned to the lower court, which ruled against closure in
    February 2003.  An appeals court in May 2003 upheld the lower
    court ruling.

    ¶21. Tarikats (religious orders and communities) and other
    mystical Sunni Islamic, quasi-religious, and social orders
    have been banned officially since the 1920s and the Turkish
    military ranks tarikats among the most pernicious threats to
    Kemalist secularism, but tarikats remain active and
    widespread.  The NSC has called for stricter enforcement of
    the ban as part of its campaign against the perceived threat
    of Islamic fundamentalism.  Nevertheless, some prominent
    political and social leaders continue to be associated with
    tarikats or other Islamic communities.

    ¶22. Under the law, religious services may take place only in
    designated places of worship.  Under municipal codes, only
    the State can designate a place of worship, and if a religion
    has no legal standing in the country it may not be eligible
    for a designated site.  Non-Muslim religious services,
    especially for religious groups that do not own property
    recognized by the Vakiflar, often take place on diplomatic
    property or in private apartments.  Police occasionally bar
    Christians from holding services in private apartments.

    ¶23. An August 2001 circular signed by the Ministry of
    Interior  encouraged some governors to use existing laws
    (such as those which regulate meetings, religious building
    zoning, and education) to regulate gatherings of
    "Protestants, Baha'is, Jehovah's Witnesses, Believers in
    Christ, etc ..." within their provinces, while "bearing in
    mind" those provisions of the law that provide for freedom of
    religion.  According to one Protestant group, as well as
    other observers and media reports, local authorities asked
    more than a dozen churches in Istanbul and elsewhere to
    close, or  subjected them to increased police harassment,
    since the publication of the circular.  Several Protestant
    groups that have engaged in activities ranging from worship,
    to bible study, to religious education have had charges filed
    against them for zoning violations.  There is no known method
    for acquiring zoning to engage in any new religious-building
    construction.  Mosques, churches, and synagogues alike have
    no "zoned" status, and no group is known to have received
    zoning permission for the construction of a "new" church.

    ¶24. Following the Constitutional Court's June 2001 closure of
    the Islamist Fazilet (Virtue) party for being a center of
    activities "contrary to the principle of the secular
    republic," two successor parties were formed--the Islamist
    Saadet (Contentment) Party and the AK (Justice and
    Development) Party, conscious of the strength of Muslim
    tradition in Anatolia but calling itself  a "conservative
    democratic" party.  AK Party Chairman  Recep Tayyip Erdogan,
    now Prime Minister, faced immediate legal challenges to his
    role as founding member of the party, based on his 1999
    conviction for the crime of "inciting religious hatred."  In
    January 2002, the Constitutional Court ruled that Erdogan was
    ineligible to run for Parliament due to this conviction and
    therefore could not be a founding member of the party, and
    gave  AK an October 2002 deadline to remove Erdogan as party
    chairman.  When AK failed to comply, prosecutors opened a
    case demanding the closure of AK.  The case continued at the
    end of the period covered in this report, though under recent
    legal reforms a conviction would not lead to closure.
    Erdogan also faces possible legal charges based on speeches
    he made in the early 1990s that allegedly contained
    anti-secularist statements, and for alleged financial
    misconduct.  Erdogan was elected to Parliament in
    by-elections held after the term of his political ban
    expired.

    ¶25. Necmettin Erbakan, an Islamist former Prime Minister, was
    also banned from the November electionsowing to a past
    conviction for illegal speech.  Erbakan assumed the Saadet
    chairmanship in May 2003 after his five-year political ban
    expired.

    ¶26. In July 2001, the European Court of Human Rights (ECHR)
    upheld the Government's 1998 decision to close Fazilet's
    predecessor party, Refah.  The court ruled that the closure
    "could reasonably be considered to meet a pressing social
    need for the protection of a democratic society" because,
    according to the ECHR's analysis, Refah had espoused the
    possibility of instituting Shari'a law in Turkey.

    ¶27. In March 2003, an Ankara State Security Court ruled to
    postpone a verdict in the trial in absentia of controversial
    Islamic philosopher Fetullah Gulen, now residing in the
    United States.  Gulen, indicted in 2000, faced five to 10
    years imprisonment under the Anti-Terror Law on charges of
    "attempting to change the characteristics of the Republic" by
     trying to establish a theocratic Islamic state.  The
    prosecutor also charged that Gulen attempted to "infiltrate"
    the military.  Under the postponement ruling, the case
    against Gulen will be formally closed if he does not commit
    another felony crime within five years.

    ¶28. The authorities monitor the activities of Eastern
    Orthodox churches but do not interfere with their activities.
     The Government does not recognize the ecumenical nature of
    the Greek Orthodox patriarch, acknowledging him only as head
    of the Turkish Greek Orthodox community.  The Government does
    not interfere with his travels or other ecumenical
    activities, however.  The Ecumenical Patriarch in Istanbul
    continues to seek to reopen the Halki seminary on the island
    of Heybeli in the Sea of Marmara.  The seminary has been
    closed since 1971, when the State nationalized all private
    institutions of higher learning.  Under existing
    restrictions, religious communities largely remain unable to
    train new clergy in the country for eventual leadership.
    Coreligionists from outside the country have been permitted
    to assume leadership positions in some cases, but all
    community leaders (Patriarchs and Chief Rabbis) must be
    Turkish citizens.

    ¶29. There is no law that explicitly prohibits proselytizing
    or religious conversions; however, many prosecutors and
    police regard proselytizing and religious activism with
    suspicion, especially when such activities are deemed to have
    political overtones.  Police occasionally bar Christians from
    proselytizing by handing out literature.  Police occasionally
    arrest proselytizers for disturbing the peace, "insulting
    Islam," conducting unauthorized educational courses, or
    distributing literature that has criminal or separatist
    elements.  Courts usually dismiss such charges.  If the
    proselytizers are foreigners, they may be deported, but
    generally they are able to reenter the country.  Police
    officers may report students who meet with Christian
    missionaries to their families or to university authorities.

    ¶30. The Government continued to enforce a long-term ban on
    the wearing of religious head coverings at universities or by
    civil servants in public buildings.  Women who wear head
    coverings, and both men and women who actively show support
    for those who defy the ban, have been disciplined or lost
    their jobs in the public sector as nurses and teachers.
    Students who wear head coverings are not permitted to
    register for classes.  In March 2002, deputies from Islamist
    parties in Parliament pressed for a motion of censure against
    the Minister of Education for allegedly "creating unrest at
    the ministry" and "escalating tensions" by enforcing strictly
    the headscarf ban, including at Imam-Hatip (religious) high
    schools.  In June 2002, a special parliamentary committee
    concluded that the Minister should not face charges.  Many
    secular Turkish women accuse Islamists of using the headscarf
    as a political tool, and say they fear that efforts to remove
    the headscarf ban will lead to pressure against women who
    choose not to wear head covering.

    ¶31. In April 2003, the President, the chief of the Turkish
    General Staff, opposition party members, and high-ranking
    bureaucrats boycotted a reception in honor of Turkey,s
    national children,s holiday because Parliament Speaker
    Bulent Arinc,s wife, who wears a headscarf, was listed on
    the invitation as co-host.  The incident marked the first
    time the event had been boycotted in 83 years.  Arinc also
    drew sharp criticism from secular circles in November 2002
    for bringing his wife with him to the airport to see off
    President Sezer on a foreign trip.

    ¶32. Some members of non-Muslim religious groups claim that
    they have limited career prospects in government or military
    service, particularly as military officers, judges or
    prosecutors.  A 1997 law made eight  years of secular
    education compulsory.  Students may pursue study at Islamic
    Imam-Hatip high schools upon completion of eight  years in
    the secular public schools.  Imam-Hatip schools are
    classified as vocational, and therefore graduates face some
    barriers to university admission such as an automatic
    reduction in their entrance exam grades.  Only the Diyanet is
    authorized to provide religious training, usually through the
    public schools, although some clandestine private religious
    classes may exist.  Students who complete five years of
    primary school may enroll in Diyanet Koran classes on
    weekends and during summer vacation.  Many Koran courses
    function unofficially.

    ¶33. State-sponsored Islamic religious and moral instruction
    in public eight-year primary schools is compulsory.  Upon
    written verification of their non-Muslim background,
    minorities "recognized" by the Government under the 1923
    Lausanne Treaty (Greek Orthodox, Armenian Orthodox, and
    Jewish) are exempted by law from Muslim religious
    instruction.  These students may attend courses with parental
    consent.  Other non-Muslim minorities, such as Catholics,
    Protestants, and Syriac Christians, are not exempted legally;
    however, in practice they may obtain exemptions.  The courts
    have ruled that all universities are public institutions and,
    as such, have an obligation to protect the country's basic
    principles, such as secularism.  Small, peaceful protests
    against this policy occurred at various times during the
    period covered by this report, and some journalists and
    supporters face minor charges relating to their roles in the
    protests.

    ¶34. Some religious groups have lost property to the State in
    the past, or continue to fight against such losses. An
    Armenian church in Kirikhan, Hatay province, faced possible
    expropriation when  its community  decreased to fewer than 10
    persons.  The Armenian Patriarchate won a court case allowing
    it  to retain control of the property, but prosecutors
    appealed.  In April 2003 an appeals court upheld the original
    ruling and ordered the property to be turned over to an
    Armenian church board.

    ¶35. In April 2002 the Baha'i community lost a legal appeal
    against government expropriation of a sacred site in Edirne.
    The Ministry of Culture had granted cultural heritage status
    to the site in 1993, but in January 2000 the Ministry of
    Education notified the Baha'i community that it had
    expropriated the adjacent primary school property for future
    use.  At the end of the period covered in this report, the
    Baha,i were awaiting the results of their final appeal to
    the Council of State.

    ¶36. Restoration or construction may be carried out in
    buildings and monuments considered "ancient" only with
    authorization of the regional board on the protection of
    cultural and national wealth.  Bureaucratic procedures and
    considerations relating to historic preservation in the past
    have impeded repairs to religious facilities, especially in
    the Syrian Orthodox and Armenian properties.  However,
    according to religious leaders, the Government has become
    more supportive of these communities' requests.  Groups are
    prohibited from using funds from their properties in one part
    of the country from supporting their existing population in
    another part of the country.

    ¶37. Although religious affiliation is listed on national
    identity cards, there is no official discrimination based
    upon religious persuasion.  Some religious groups, such as
    the Baha'i, allege that they are not permitted to state their
    religion on their cards because no category exists; they have
    made their concerns known to the Government.  Conversion to
    another religion entails amending one's identification card;
    there are reports that those who convert from Islam to
    another religion have been subject to harassment by local
    officials when they seek amendment of their cards.

    ---------------------------
    Abuses of Religious Freedom
    ---------------------------

    ¶38. U.S. citizen and Sufi Muslim preacher Aydogan Fuat was
    released following his May 2002 acquittal on charges of
    illegally using religious dress.  Prosecutors appealed
    Fuat,s acquittal, but the appeals court did not respond.
    Fuat was also acquitted on separate charges of causing
    religious enmity through speech.

    ¶39. Christian groups have encountered difficulty in
    organizing (especially in university settings) in Gaziantep,
    Eskisehir, and other cities in which they have not sought
    recognition as a foundation; the authorities briefly detained
    some Turkish and foreign Christians in these areas.

    ¶40. In March 2003 an Istanbul court acquitted seven
    Christians who were charged with holding illegal church and
    Bible study meetings in an apartment.

    ¶41. In June 2003, an Istanbul court acquitted  13  Ahmadi
    Muslims, members of a small religious community , who had
    been  arrested in April 2002 and charged under Article 7 of
    the Anti-Terror Law (involvement with an organization "with
    terrorist aims").  Three of the defendants had been held
    until their August 2002 hearing, after which they were
    released on bail.  The case was under appeal at the end of
    the period covered in this report.
    There were no other reports of religious detainees or
    prisoners.
    ---------------------------
    Forced Religious Conversion
    ---------------------------

    ¶42. 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.

    --------------------------------------
    Improvements and Positive Developments
    in Respect for Religious Freedom
    --------------------------------------

    ¶43. In October 2002 the Government implemented a reform
    measure allowing, in principle, some non-Muslim foundations
    to acquire property for the first time since 1936.  A number
    of foundations criticized the application process as lengthy
    and burdensome, and by the end of the period covered in this
    report the Vakiflar had rejected many such applications.

    ¶44. In June 2003, Parliament approved an amendment to the Act
    on Construction replacing the word "mosques" with "houses of
    worship," removing a legal obstacle to the building of
    non-Muslim religious facilities.

    ¶45. In May 2002, the Diyanet adopted a series of decisions
    after holding a 4-day conference on religious issues with
    attendees from the Diyanet's Supreme Council on Religious
    Issues and experts from theology schools.  The Diyanet
    formally decided to: allow women to participate in the
    congregation for daily prayers on Fridays, during religious
    holidays, and funeral prayers; allow original Arabic prayers
    to be recited in native tongues; rule that men may not use
    the Koran as a premise for domestic violence; underline the
    fact that civil marriages (rather than religious marriages)
    are required by law; and state that social and legal advances
    for women are not against the spirit of the Koran.  Some
    women immediately began to participate in congregations with
    men.

    ¶46. In the fall of 2001, the Diyanet issued an immediate
    statement condemning terrorism as a crime against humanity.
    The Diyanet also issued a statement, read during Friday
    prayers at all mosques, stressing that there is no Islamic
    justification for any form of terrorism.  This message was
    reinforced during the Ramazan period at state-sponsored
    Iftaar dinners attended by members of non-Muslim religious
    groups, and repeated in a statement at the Diyanet-sponsored
    "Fifth Eurasia Islamic Council."

    -------------------------------
    SECTION III. SOCIETAL ATTITUDES
    -------------------------------

    ¶47. Government policy and the generally calm relationship
    among religions in society contributed to religious freedom;
    however, some Muslims, Christians, and Baha'is face societal
    suspicion and mistrust.  Jews and most Christian
    denominations freely practice their religions and report
    little discrimination in daily life.  However, citizens who
    convert from Islam may experience some form of social
    harassment or pressure from family and neighbors.
    Proselytizing is socially  unacceptable.  A variety of
    newspapers and television shows have published anti-Christian
    messages, including leftist-nationalist"Aydinlik", whichin
    May 2002 published a purported list of 40 churches in the
    city of Izmir that were "bribing" converts.

    ¶48. Many non-Muslim religious group members, along with many
    in the secular political majority of Muslims, fear the
    possibility of Islamic extremism and the involvement of even
    moderate Islam in politics.  Several Islamist newspapers
    regularly publish anti-Semitic material.

    ¶49. Iftar dinners (evening events tied to the daily breaking
    of the Ramadan fast) often involve invitations to non-Muslim
    religious and secular leaders.  Iftars hosted by diplomats,
    as well as business and religious leaders, typically include
    invitations to non-Muslims as a sign of openness and
    hospitality.

    ----------------------------------
    SECTION IV. U.S. GOVERNMENT POLICY
    ----------------------------------

    ¶50. The U.S. Government discusses religious freedom issues
    with the Government in the context of its overall dialog and
    policy of promoting human rights.  The Ambassador and other
    Mission officials, including staff of the U.S. Consulate
    General in Istanbul and the U.S. Consulate in Adana, enjoy
    close relations with Muslim majority and other religious
    groups.  The U.S. Embassy continues to urge the Government to
    re-open the Halki seminary on Heybeli Island.  In December
    2001, the Secretary of State met with high-ranking government
    officials to discuss several issues, including freedom of
    religion.  In April and May 2002, visiting representatives
    from the State Department's Bureau of Democracy, Human
    Rights, and Labor met with members of various religious
    groups to hear their concerns.  In October 2002 the Archons
    of the Order of St. Andrew, an American group which actively
    supports the Ecumenical Patriarchate, made its first trip to
    Ankara and, with the support of the Embassy, met with the
    Diyanet and other senior officials to urge the reopening of
    Halki.  The Ambassador and other Embassy officers also remain
    in close contact with local NGOs that monitor freedom of
    religion.

    ¶51. Embassy and Consulate staff members monitor and report on
    incidents of detention of foreigners found proselytizing, and
    have attended the trials of Americans and others facing
    charges relating to free expression and the free practice of
    religion.

    PEARSON

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