frames the teaching about religion in the British education system; at all three Key Stages, British teachers are instructed to teach about Christianity, while by the end of key Stage 3 they are also supposed to teach about the other "five principal religions": Buddhism, Hinduism, Islam, Judaism, and Sikhism. Similarly, the censuses of many countries for instance reflect the influence of the world religion paradigm by only permitting respondents to describe themselves as adhering to one particular religious tradition, whereas in reality many individuals identify themselves with various different traditions at the same time. This idea of mutually exclusive religious identities is not only a Western phenomenon, but can also be found in other socio-cultural contexts; Hindu nationalists for instance often endorse the idea that Hinduism and Buddhism are mutually exclusive categories despite the fact that many people in South Asia mix Hindu and Buddhist practices. The scholars of religion Tara Baldrick-Morrone, Michael Graziano, and Brad Stoddard stated that "the WRP is neither neutral nor natural, but its social authority derives from appearing as both." Criticism The utility of the World Religions Paradigm has experienced a sustained and rigorous critique from many scholars of religion. The scholar of religion Graham Harvey for instance noted that many scholars "object strongly" to the paradigm. In 1978, the scholar of religion Jonathan Z. Smith for example called it a "dubious category". One of the major criticisms of the framework is that it is based on a model of 'religion' that is highly reliant on using the Protestant version of Christianity as its base example. A second criticism is that it is rooted in the discourses of modernity, including the power relations present in modern society. Smith observed that it was constructed by Western scholars from a Western perspective. He noted that the only religions that get included in it are those which have "achieved sufficient power and numbers to enter our [i.e. Western] history, either to form it, interact with it, or to thwart it" and represent "important geo-political entities with which we must deal." The framework also includes privileging the literate elites active in particular religious movements by presenting their interpretations of particular traditions as being authoritative, eclipsing alternative interpretations presented by non-literate, marginalised, and localized practitioners. For instance, as noted by the scholar of religion Suzanne Owen, "Hinduism as a World Religion does not include Hinduism as a village religion". A