The constitution provides for freedom of conscience and worship. The constitution declares Islam to be the state religion and prohibits state institutions from behaving in a manner incompatible with Islam. The law grants all individuals the right to practice their religion if they respect public order and regulations. Offending or insulting any religion is a criminal offense. Proselytizing Muslims by non-Muslims is a crime. On May 28, prominent Mozabite (from the M’zah valley region) Ibadi Muslim human rights activist Kamel Eddine Fekhar died following a nearly 60-day hunger strike. Fekhar was in pretrial detention following his March 31 arrest for “incitement of racial hatred” for a Facebook post in which he accused local officials in Ghardaia of discriminatory practices towards Ibadis. According to media reports, a court in Akbou, Bejaia fined an unnamed Christian for the “exercise of non-Muslim worship without authorization.” Two separate courts upheld acquittals of two individuals charged with “inciting a Muslim to change his/her religion” in March and “undermining Islam” in April. There were 286 cases pertaining to Ahmadi Muslims pending with the Supreme Court at year’s end. Nongovernmental organizations (NGOs) and religious leaders said the government continued to be unresponsive to religious groups’ requests to register or reregister. During the year, the government closed nine Christian churches. A video posted on Facebook by the Protestant Full Gospel Church in Tizi Ouzou, described by Human Rights Watch as the country’s largest church, showed police pulling congregants from their chairs during services and forcing them outside. The then-minister of interior, after speaking of churches he ordered closed in disparaging terms, stated that the churches were unlicensed to hold Christian services. On March 17, the Ministry of Religious Affairs (MRA) informed clerics they would no longer be required to submit texts of their sermons to authorities for approval; however, MRA officials said the government sometimes monitored sermons delivered in mosques for inappropriate content, such as advocating violent extremism. The government continued to regulate the importation of all books, including religious materials. Senior government officials continued to oppose calls by extremist groups for violence in the name of Islam. They also continued to criticize the spread of what they characterized as “foreign” religious influences, such as Salafism, Wahhabism, Shia Islam, and Ahmadi Islam. Catholic foreign religious workers faced visa delays and refusals that hindered the Church’s work and caused the Catholic Church to cancel a bishops’ conference scheduled for September 20 in Algiers.
Some Christian leaders and congregants spoke of family members abusing Muslims who converted to or expressed an interest in Christianity. Individuals engaged in religious practice other than Sunni Islam reported they had experienced threats and intolerance, including in the media. On July 18, unknown individuals knocked over the headstone for Mozabite Ibadi Muslim human rights activist Kamel Eddine Fekhar’s grave. Media sometimes criticized Ahmadi Islam and Shia Islam as “sects” or “deviations” from Islam or as “foreign.” Private news outlets, including El Khabar and Ennaha, referred to Ahmadis as “sects” of Islam in reporting in June and July, respectively.
The Ambassador and other embassy officers frequently encouraged senior government officials in the Ministries of Foreign Affairs, Religious Affairs, Justice, and Interior to promote religious tolerance and discussed the difficulties Ahmadis, Christians, and other religious minority groups faced in registering as associations, importing religious materials, and obtaining visas. Embassy officers in meetings and programs with religious leaders from both Sunni Muslim and minority religious groups, as well as with other members of the public, focused on pluralism and religious moderation. The embassy used special events, social media, and speakers’ programs to emphasize a message of religious tolerance.
Section III. Status of Societal Respect for Religious Freedom
Some Christian converts said they and others in their communities continued to keep a low profile due to concern for their personal safety and the potential for legal, familial, career, and social problems. Other converts practiced their new religion openly, according to members of the Christian community.
Several Christian leaders said some citizens who converted, or who expressed interest in learning more about Christianity, were assaulted by family members, or otherwise pressured to recant their conversions.
According to religious leaders, some individuals who openly engaged in any religious practice other than Sunni Islam reported that family, neighbors, or others criticized their religious practice, pressured them to convert, and occasionally insinuated they could be in danger because of their choice.
In May the Algiers Herald reported Islamic scholar Said Djabelkhir called for a separation of religion and state and criticized the Muslim Brotherhood for its ideology and Saudi Arabia for its role “propagat[ing] Islamic fundamentalism.”
Media criticized religious communities it portrayed as “sects” or “deviations” from Islam or as “foreign,” such as Ahmadi Muslims and Shia Muslims. Private news outlets such as El Khabar and Ennahar referred to Ahmadis as “sects” of Islam in reporting in June and July, respectively.
On July 18, unknown individuals knocked over the headstone for Mozabite Ibadi Muslim human rights activist Kamel Eddine Fekhar’s grave.
Christian leaders continued to say when Christian converts died, family members sometimes buried them according to Islamic rites, and their churches had no standing to intervene on their behalf. Christian groups reported some villages continued not to permit Christians to be buried alongside Muslims. In these cases, Christians were buried according to Islamic rites so their remains could stay near their families.
In an August report, Arab Barometer, an international research consortium focusing on the Middle East and North Africa, found “a clear divide” in the country on the role of religion. When asked if the country would be better off if more religious persons held public office, 44 percent of those polled agreed while 45 percent disagreed, effectively unchanged since a similar survey in 2013. Similarly, 42 percent of those polled believed religious leaders should have say over decisions in the government, compared with 48 percent who disagreed. More than half of those polled, 51 percent, disagreed with the view that religion should be separate from social and economic life. Overall, the poll found general support for basing the country’s laws on sharia. The NGO also found that only 15 percent of individuals between ages 15 and 29 in the country identified as religious. This represented a decline of 3 percentage points in the country’s youth since the last survey in 2017.
Some Christian leaders continued to state they had good relations with Muslims in their communities, with only isolated incidents of vandalism or harassment. Christian and Muslim leaders hosted each other during the year. In March the Catholic Church held an interfaith event in which an imam and Catholic priest participated in a panel together. On May 16, the National Cathedral, Notre Dame D’Afrique, held an event during Ramadan to commemorate International Day of Living Together; which Muslims and Christians attended. In September Notre Dame D’Afrique held a national cleanup day in which local citizens participated, including young Muslims.