Hile there might be instrumental factors, a part of the objections have stemmed from genuine resentment towards the human rights policies of `Western’ powers (Castellino and Redondo 2006, p. 21). Although the `Asian values’ debate has coalesced around human rights, this emphasis on cultural and territorial integrity could also be employed to understand resistance to minority protection in Asia. Not only in the domestic level, there has also been tiny attention to minority protection in the regional level. Even inside the Association of Southeast Asian Nations [ASEAN], that is the only permanent regional grouping in Asia, minority rights or protection has not been a priority.1 ASEAN documents make virtually no reference to minorities or indigenous peoples (Meijknecht and de Vries 2010, p. 76). Rather, the a variety of ASEAN documents employ the language of cultural diversity and unity. The ASEAN Charter, which entered into force in December 2008, integrated principles emphasizing “respect for the various cultures, languages and religions from the peoples of ASEAN” too as “their frequent Quin C1 Epigenetics values inside the spirit of unity in diversity” (Charter on the Association of Southeast Asian Nations 2007, Art. two(two)(l)). Similarly, the ASEAN Human Rights Declaration, adopted in 2012, similarly will not make direct reference to the rights of minorities. Rather, the Declaration merely states that the rights of “vulnerable and marginalized groups are an inalienable, integral and indivisible part of human rights and basic freedoms” as among its general principles (ASEAN Human Rights Declaration 2013, Common Principle 6). In contrast, the ASEAN Human Rights Declaration recognizes that every single person has “the appropriate to freedom of believed, conscience, and religion” and that “[a]ll forms of intolerance, discrimination and incitement of hatred based on religion and beliefs shall be eliminated” (ASEAN Human Rights Declaration 2013, Art. 22). The Declaration also states that “education shall enable all persons to participate proficiently in their respective societies, market understanding, tolerance and friendship amongst all nations, racial and religious groups, and improve the activities of ASEAN for the upkeep of peace” (ASEAN Human Rights Declaration 2013, Art. 31(3)). Minority groups therefore often be observed as possible contributors to diversity and congregations of individual rights-holders inside Asia. The terms on the debate focuses around the tolerance, at occasions even celebration, of diversity, but pretty much constantly do not go so far as toReligions 2021, 12,7 ofendorse the creation of rights for minority groups. At instances, inside the ASEAN context, minority groups could also be noticed as prospective threats to ASEAN’s commitment to “One Vision, A single Identity, A single Community” (Meijknecht and de Vries 2010, p. 81). The only exception for the general silence on minority rights in Asia could be the 1993 Bangkok Declaration, which was adopted by ministers and representatives of Asian states for the duration of a meeting in preparation for the Globe Conference on Human Rights. It is considerable because it was put with each other to present a united front in setting out the FPL64176 Formula aspirations and commitments from the Asian area. Among other people, the Declaration referred to “the value of guaranteeing the human rights and basic freedoms of vulnerable groups for example ethnic, national, racial, religious and linguistic minorities, migrant workers, disabled persons, indigenous peoples, refugees and displaced perso.