Wearing of religious symbols or clothing in a courtroom
II. RELEVANT DOMESTIC LAW AND PRACTICE A. As concerns the wearing of religious symbols 12. According to the most recent census, taken in 2013, Muslims make up almost 51% of the population of Bosnia and Herzegovina and Christians almost 46% (approximately two thirds of Christians are Orthodox and one third is Catholic). 13. The Constitution of Bosnia and Herzegovina guarantees “the highest level of internationally recognised human rights and fundamental freedoms”, including the freedom of religion (see Article II of the Constitution). Whilst the principle of secularism is not expressly stated in the Constitution, it transpires from the 2004 Freedom of Religion Act [3] and from the case-law of the Constitutional Court of Bosnia and Herzegovina (see, in particular, decisions nos. AP 286/06, 29 September 2007, § 28, and AP 377/16, 20 April 2016, § 35) that Bosnia and Herzegovina is a secular State. The relevant provisions of the 2004 Freedom of Religion Act read as follows: Section 1(1) “In accordance with the heritage and traditional values of tolerance and coexistence of multi-confessional Bosnia and Herzegovina, and with the aim of promoting mutual understanding and respect for the right to freedom of conscience and religion, this Act establishes a legal framework within which all churches and religious communities in Bosnia and Herzegovina shall act and be equal in rights and obligations, without any discrimination.” Section 11(1) “Churches and religious communities shall be self-administering in accordance with their own laws and doctrines. This shall have no civil-law effect, shall not be enforced by the public authorities and shall not be applicable to non-members.” Section 14 “Churches and religious communities are separate from the State, which means that: (1) The State may not accord the status of State religion or State church or religious community to any church or religious community; (2) The State shall not have the right to interfere in the internal organisation and the affairs of churches and religious communities; (3) Subject to subsection (4) below, no church, religious community or religious official may obtain any special privileges from the State; churches and religious communities may not participate formally in any political institutions; (4) The State may confer, on an equal basis, material support to churches and religious communities for heritage conservation as well as health-care, educational, charitable and social services provided by churches and religious communities, on condition that those services be provided without discrimination on any grounds, and notably on the grounds of religion or belief; (5) Churches and religious communities may take part in upbringing, education and humanitarian, social and health-care assistance, in accordance with family law; (6) The public authorities shall not interfere in the election, appointment or removal of religious officials and the internal structure of churches and religious communities; (7) Freedom to manifest religion or belief may be subject only to such limitations as are prescribed by law and necessary in the interests of public safety, for the protection of health or morals, or for the protection of the rights and freedoms of others in accordance with international standards. Churches and religious communities shall have the right to appeal against any such decision. The appellate body shall seek an opinion of the Ministry of Human Rights and Refugees of BiH in this connection.” 14. In 2015 the High Judicial and Prosecutorial Council of Bosnia and Herzegovina (“the HJPC”) made an analysis of the legal framework relating to the wearing of religious symbols in judicial institutions [4]. As stated in that analysis, judges, prosecutors and court officers in Bosnia and Herzegovina are forbidden to wear such symbols in the course of their duties. The HJPC relied on a number of domestic provisions, notably section 13 of the Courts Act 2005 of the Federation of Bosnia and Herzegovina [5] and section 14 of the Courts Act 2012 of the Republika Srpska [6]. While that prohibition does not apply to other persons, such as parties and witnesses, they may be ordered to remove a religious symbol in a courtroom if this is considered justified by the judge in a given case, taking into consideration the right to freedom of religion and equal access to justice, the organisation of the proceedings and the need to maintain the authority of the judiciary. On 21 October 2015 the HJPC sent a circular to all courts and prosecutors in the country reminding them of those rules. The circular, notably as regards the wearing of religious symbols by judicial officials, was condemned by the Islamic Community of Bosnia and Herzegovina, the House of Representatives of the Federation of Bosnia and Herzegovina, two cantonal assemblies, the Agency for Gender Equality, the Women’s Network (an informal group working on women’s rights) and others. The HJPC at that point requested all courts and prosecutors in the country to inform it whether they had come across any cases of judges, prosecutors or court officers wearing religious symbols in the course of their duties. It would appear from the replies that one judge and approximately ten court officers wore headscarves. On 10 February 2016 the HJPC reasserted its position that judges, prosecutors and court officers were forbidden to wear religious symbols at work. It reminded all court presidents and chief prosecutors of their duty to enforce that rule. B. As concerns the examination of witnesses and contempt of court 15. The relevant part of Article 81 of the Code of Criminal Procedure of Bosnia and Herzegovina [7] reads: “(4) Witnesses shall be notified in the summons ... of the consequences of failing to appear. (5) Should a witness fail to appear and to justify his or her absence, the court may impose upon him or her a fine of up to BAM 5,000 or issue a warrant to arrest the witness and bring him or her before the court.” 16. The relevant part of Article 86 § 6 of the Code reads: “Given the age and the physical and mental condition of a witness, or for other justified reasons, he or she may be examined using technical means for transferring image and sound in such a manner as to permit the parties and the defence attorney to ask questions although not in the same room as the witness. ...” 17. The relevant part of Article 242 § 3 of the Code provides : “Should ... a witness ... cause a disturbance in the courtroom or fail to comply with an order of ... the presiding judge, ... the presiding judge shall warn him or her. If the warning is unsuccessful ... the presiding judge may order that the person be expelled from the courtroom and be fined in an amount of up to BAM 10,000 ...” 18. Article 256 of the Code provides: “(1) When the judges enter or exit the courtroom, all those present shall stand up upon being called to do so by the court officer. (2) The parties and other participants in the proceedings shall stand up when addressing the court unless there are justified reasons for not doing so.” 19. Rule 20 of the House Rules of the Judicial Institutions of Bosnia and Herzegovina [8] provides that on the premises of judicial institutions at State level, including the State Court, everyone must respect the “dress code applicable to judicial institutions”. The Rules were issued by the President of the State Court, the Chief Prosecutor and the President of the HJPC in June 2009. They were not published in the Official Gazette, but they are displayed in the building of the State Court, where they are easily visible to all visitors. C. As concerns the conversion of fines into imprisonment 20. Article 47 of the Criminal Code of Bosnia and Herzegovina [9] reads as follows: “(1) Fines shall not be collected by force. (2) If a fine is not paid within the period determined in the judgment, the court shall, without delay, convert the fine into imprisonment. (3) The fine shall be converted into imprisonment in such a way that ... each BAM 100 is converted into one day of imprisonment, provided that the term of imprisonment does not exceed the punishment prescribed for that particular offence. (4) If the convicted person has only paid a portion of the fine, the remaining amount shall be proportionally converted into imprisonment and if he or she then pays the remaining amount, the execution of the prison sentence shall cease.” III. COMPARATIVE LAW 21. The Court conducted a comparative study of the legislation of thirty-eight Contracting States (Albania, Armenia, Austria, Azerbaijan, Belgium, Bulgaria, Croatia, Cyprus, Estonia, Finland, France, Germany, Greece, Hungary, Italy, Latvia, Liechtenstein, Lithuania, Republic of Moldova, Monaco, Montenegro, the Netherlands, Norway, Poland, Portugal, Romania, Russia, San Marino, Serbia, Slovakia, Slovenia, Spain, Sweden, Switzerland, the former Yugoslav Republic of Macedonia, Turkey, Ukraine and the United Kingdom). The wearing of religious symbols by private citizens in courtrooms is not regulated, as such, by the laws of any of the States covered. Consequently, none of them prohibits wearing such symbols on the sole ground that they are religious. Nevertheless, it should be noted that a minority of Contracting States apply a more or less loosely defined dress code to private citizens on court premises, and in four States this means keeping one’s head uncovered while in the courtroom (Belgium, Italy, Portugal and Slovakia). It would appear that this rule has never been applied to religious symbols in Italy, Portugal and Slovakia. As concerns Belgium, a recent study by the Human Rights Centre of Ghent University shows that only around 30% of Belgian judges have ever made use of this provision. Of this minority of judges, around 80% explained that they had only used this provision with regard to non-religious headgear, such as baseball caps [10]. 22. Special rules may apply to face-covering clothing (such as the burqa and niqab). For example, in the case of R v. D (R) ([2013] Eq LR 1034), a British judge ruled as follows: “(1) The defendant must comply with all directions given by the Court to enable her to be properly identified at any stage of the proceedings. (2) The defendant is free to wear the niqab during trial, except while giving evidence. (3) The defendant may not give evidence wearing the niqab. (4) The defendant may give evidence from behind a screen shielding her from public view, but not from the view of the judge, the jury, and counsel; or by mean [ s] of a live TV link. (5) Photographs and filming are never permitted in court. But in this case, I also order that no drawing, sketch or other image of any kind of the defendant while her face is uncovered be made in court, or disseminated, or published outside court.” IV. OTHER RELEVANT MATERIALS 23. The Islamic Community in Bosnia and Herzegovina was established in 1882 during the Austrian-Hungarian rule over Bosnia and Herzegovina. After the creation of the Kingdom of Serbs, Croats and Slovenes, the seat of the Islamic Community was moved from Sarajevo to Belgrade. The Islamic Community in Bosnia and Herzegovina broke away from Belgrade in 1993, shortly after Bosnia and Herzegovina had become independent. The Islamic Community in Bosnia and Herzegovina and its head, the Grand Mufti of Bosnia and Herzegovina, are the highest religious authorities for about four million Muslims in the world. The Islamic Community in Bosnia and Herzegovina has jurisdiction throughout Bosnia and Herzegovina, as well as in Croatia, Slovenia and Bosniac religious communities and mosques around the world. The Islamic Community in Montenegro is not formally under the jurisdiction of the Islamic Community in Bosnia and Herzegovina, but it recognises the Grand Mufti of Bosnia and Herzegovina as the highest moral authority of Muslims in the region. In Serbia, however, there is a dispute as to whether the Islamic Community in Bosnia and Herzegovina or the Islamic Community in Serbia has jurisdiction over the country. 24. The position of the Islamic Community in Bosnia and Herzegovina on wearing the hijab/headscarf and the skullcap is outlined in a letter sent to Mr Osman Mulahalilović, the applicant’s lawyer, on 19 September 2016 [11] : “The Islamic Community, through its highest representative and legislative body, the Mufti Council, took an official position regarding the wearing of a hijab (headscarf) in Islamic teaching. The position was expressed in the fatwa that established the following: ‘The hijab, the headscarf worn by Muslim women, is a religious duty and clothing practice of Muslim women stipulated by the basic sources of Islam, the Koran and Sunnah as well as the consensus of all Muslims. ...’ As concerns the wearing of the skullcap, this represents a centuries-old tradition of Muslims in Bosnia and Herzegovina and elsewhere. The wearing of the skullcap does not represent a strong religious duty, but it has such strong traditional roots that it is considered as a religious duty by many. Until recent discussions about the wearing of the skullcap caused by decisions of judicial institutions in Bosnia and Herzegovina, we were not aware that the wearing of the skullcap had been prohibited in earlier regimes. It has always been respected as part of the traditional identity of each person since wearing the skullcap in public was a sign of civility.” THE LAW I. ALLEGED VIOLATION OF ARTICLE 9 OF THE CONVENTION 25. The applicant complained that his punishment for wearing a skullcap in a courtroom was contrary to Article 9, which reads as follows: “1. Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching, practice and observance. 2. Freedom to manifest one’s religion or beliefs shall be subject only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others.” A. Preliminary remark 26. It should be noted at the outset that the present case is not about the wearing of religious symbols and clothing at the workplace (in this regard, see Dahlab v. Switzerland (dec.), no. 42393/98, ECHR 2001 ‑ V; Kurtulmuş v. Turkey (dec.), no. 65500/01, ECHR 2006 ‑ II; Eweida and Others v. the United Kingdom, nos. 48420/10 and 3 others, ECHR 2013; and Ebrahimian v. France, no. 64846/11, ECHR 2015). Indeed, it concerns a witness in a criminal trial, which is a completely different issue. The public debate now taking place in Bosnia and Herzegovina about the wearing of religious symbols and clothing by judicial officials (see paragraph 14 above), as well as the applicant’s submissions in that regard, are therefore irrelevant to the present case. B. Admissibility 27. The Government did not raise any admissibility objections. As this complaint is neither manifestly ill-founded within the meaning of Article 35 § 3 (a) of the Convention nor inadmissible on any other grounds, it must be declared admissible. C. Merits 1. The parties’ submissions 28. The applicant argued that it was his religious duty to wear a skullcap, since the Prophet Muhammad had also worn one. In his case, the ban on wearing the skullcap had therefore amounted to a “limitation” on the manifestation of his religion. In his view, that limitation had not been lawful, as no statutory provision expressly prohibited the wearing of the skullcap in the courtroom. The House Rules on which the domestic decisions had relied (see paragraph 19 above) could not introduce into the legal system bans that had not been prescribed in statute. Moreover, the sanction imposed on him was disproportionate. According to the applicant, the State Court wished to send a message to religious people that they were not welcome at that court and that they would be imprisoned if and when they entered its premises. 29. The Government were in agreement with the applicant that the ban on wearing the skullcap in the courtroom had amounted to a “limitation” on the manifestation of his religion. They relied in this connection on the case-law of the Constitutional Court of Bosnia and Herzegovina and General Comment No. 22 on the right to freedom of thought, conscience and religion adopted by the United Nations Human Rights Committee on 27 September 1993, according to which “The observance and practice of religion or belief may include ... the wearing of distinctive clothing or headcoverings” (document no. CCPR/C/21/Rev.1/Add.4, § 4). That said, the Government argued that the limitation was lawful. The House Rules on which the domestic decisions had relied should be read in conjunction with Article 242 § 3 of the Code of Criminal Procedure, affording trial judges wide discretion with regard to questions of court decorum (see paragraph 17 above). As regards the aim of the limitation, the Government maintained that the trial judge had simply enforced a generally accepted rule of civility and decent behaviour that skullcaps were not permitted in the courtroom in Bosnia and Herzegovina. Moreover, the trial judge had acted to protect the principle of secularism, which was of vital importance in multicultural societies, such as that of Bosnia and Herzegovina. Considering also that the impugned measure had been taken in the context of a sensitive and complex case regarding a terrorist attack against the Embassy of the United States, the Government argued that the limitation in question had been proportionate. 2. The Court’s assessment (a) Whether there has been a “limitation” within the meaning of Article 9 § 2 30. The parties agreed that the punishment imposed on the applicant for wearing a skullcap in a courtroom constituted a limitation on the manifestation of his religion. This is in line with the official position of the Islamic Community in Bosnia and Herzegovina, according to which the wearing of the skullcap does not represent a strong religious duty, but it has such strong traditional roots that it is considered by many people to constitute a religious duty (see the last paragraph of the letter of 19 September 2016 cited in paragraph 24 above). This is also in line with the ruling of the Constitutional Court (see paragraph 10 above). 31. Such a limitation will not be compatible with Article 9 § 2 unless it is “prescribed by law”, pursues one or more of the legitimate aims set out in that paragraph and is “necessary in a democratic society” to achieve the aim or aims concerned. (b) Whether the measure was “prescribed by law” 32. The Court reiterates that the expression “prescribed by law” in the second paragraph of Article 9 not only requires that the impugned measure should have a legal basis in domestic law, but also refers to the quality of the law in question, which should be accessible to the person concerned and foreseeable as to its effects (see İzzettin Doğan and Others v. Turkey [GC], no. 62649/10, § 99, ECHR 2016). 33. In the present case, the parties’ opinions differed as to whether the impugned measure was “prescribed by law”. As pointed out by the applicant, no statutory provision expressly prohibited the wearing of the skullcap in the courtroom (see also the position of the HJPC in this regard in paragraph 14 above). However, the applicant was not punished pursuant to any such general ban, but on the basis of an inherent power of the trial judge to regulate the conduct of proceedings in the State Court so as to ensure that no abuse of the court occurred and that the proceedings were fair to all parties, a provision that is inevitably couched in terms which are vague (see Article 242 § 3 of the Code of Criminal Procedure in paragraph 17 above). The Constitutional Court examined this issue in depth and concluded that the interference was lawful, taking into consideration especially the fact that the president of the trial chamber had informed the applicant of the applicable rule and of the consequences of disobeying it (see paragraph 10 above). The Court has no strong reasons to depart from the finding of the Constitutional Court. It therefore considers that there was a basis in law for restricting the wearing of the skullcap in the courtroom. (c) Whether there was a legitimate aim 34. The Court has already held that the enumeration of the exceptions to the individual’s freedom to manifest his or her religion or beliefs, as listed in Article 9 § 2, is exhaustive and that their definition is restrictive (see S.A.S. v. France [GC], no. 43835/11, § 113, ECHR 2014, and the authorities cited therein). For it to be compatible with the Convention, a limitation on this freedom must therefore pursue an aim that can be linked to one of those listed in this provision. 35. The applicant took the view that the interference with the exercise of his freedom to manifest his religion did not correspond to any of the aims listed in Article 9 § 2. The Government maintained, for their part, that the impugned measure pursued two legitimate aims: to protect the rights and freedoms of others; and to maintain the authority and impartiality of the judiciary. The Court notes that the second paragraph of Article 9 does not refer expressly to the second of those aims. As regards the first of the aims invoked – to ensure the protection of the rights and freedoms of others – the Government referred to the principle of secularism and the need to promote tolerance in a post-conflict society. The Court has already held that secularism is a belief protected by Article 9 of the Convention (see Lautsi and Others v. Italy [GC], no. 30814/06, § 58, ECHR 2011) and that an aim to uphold secular and democratic values can be linked to the legitimate aim of the “protection of the rights and freedoms of others” within the meaning of Article 9 § 2 (see Leyla Şahin v. Turkey [GC], no. 44774/98, § 99, ECHR 2005 ‑ XI, and Ahmet Arslan and Others v. Turkey, no. 41135/98, § 43, 23 February 2010). There is no reason to decide otherwise in the present case. (d) Whether the measure was “necessary in a democratic society” (i) General principles 36. The general principles concerning Article 9 were recently restated in S.A.S. v. France ( cited above, §§ 124-31 ) : “124. As enshrined in Article 9, freedom of thought, conscience and religion is one of the foundations of a ‘democratic society’ within the meaning of the Convention. This freedom is, in its religious dimension, one of the most vital elements that go to make up the identity of believers and their conception of life, but it is also a precious asset for atheists, agnostics, sceptics and the unconcerned. The pluralism indissociable from a democratic society, which has been dearly won over the centuries, depends on it. That freedom entails, inter alia, freedom to hold or not to hold religious beliefs and to practise or not to practise a religion (see, among other authorities, Kokkinakis v. Greece, 25 May 1993, § 31, Series A no. 260-A; Buscarini and Others v. San Marino [GC], no. 24645/94, § 34, ECHR 1999-I; and Leyla Şahin, cited above, § 104). 125. While religious freedom is primarily a matter of individual conscience, it also implies freedom to manifest one’s religion, alone and in private, or in community with others, in public and within the circle of those whose faith one shares. Article 9 lists the various forms which the manifestation of one’s religion or beliefs may take, namely worship, teaching, practice and observance (see, mutatis mutandis, Cha’are Shalom Ve Tsedek v. France [GC], no. 27417/95, § 73, ECHR 2000-VII, and Leyla Şahin, cited above, § 105). Article 9 does not, however, protect every act motivated or inspired by a religion or belief and does not always guarantee the right to behave in the public sphere in a manner which is dictated by one’s religion or beliefs (see, for example, Arrowsmith v. the United Kingdom, no. 7050/75, Commission’s report of 12 October 1978, DR 19, p. 5; Kalaç v. Turkey, 1 July 1997, § 27, Reports of Judgments and Decisions 1997 ‑ IV; and Leyla Şahin, cited above, §§ 105 and 121). 126. In democratic societies, in which several religions coexist within one and the same population, it may be necessary to place limitations on freedom to manifest one’s religion or beliefs in order to reconcile the interests of the various groups and ensure that everyone’s beliefs are respected (see Kokkinakis, cited above, § 33). This follows both from paragraph 2 of Article 9 and from the State’s positive obligations under Article 1 of the Convention to secure to everyone within its jurisdiction the rights and freedoms defined therein (see Leyla Şahin, cited above, § 106). 127. The Court has frequently emphasised the State’s role as the neutral and impartial organiser of the exercise of various religions, faiths and beliefs, and has stated that this role is conducive to public order, religious harmony and tolerance in a democratic society. As indicated previously, it also considers that the State’s duty of neutrality and impartiality is incompatible with any power on the State’s part to assess the legitimacy of religious beliefs or the ways in which those beliefs are expressed (see Manoussakis and Others v. Greece, 26 September 1996, § 47, Reports 1996-IV; Hasan and Chaush v. Bulgaria [GC], no. 30985/96, § 78, ECHR 2000 ‑ XI; and Refah Partisi (the Welfare Party) and Others v. Turkey [GC], nos. 41340/98, 41342/98, 41343/98 and 41344/98, § 91, ECHR 2003 ‑ II), and that this duty requires the State to ensure mutual tolerance between opposing groups (see, among other authorities, Leyla Şahin, cited above, § 107). Accordingly, the role of the authorities in such circumstances is not to remove the cause of tension by eliminating pluralism, but to ensure that the competing groups tolerate each other (see Serif v. Greece, no. 38178/97, § 53, ECHR 1999 ‑ IX; see also Leyla Şahin, cited above, § 107). 128. Pluralism, tolerance and broadmindedness are hallmarks of a ‘democratic society’. Although individual interests must on occasion be subordinated to those of a group, democracy does not simply mean that the views of a majority must always prevail: a balance must be achieved which ensures the fair treatment of people from minorities and avoids any abuse of a dominant position (see, mutatis mutandis, Young, James and Webster v. the United Kingdom, 13 August 1981, § 63, Series A no. 44, and Chassagnou and Others v. France [GC], nos. 25088/94, 28331/95 and 28443/95, § 112, ECHR 1999-III). Pluralism and democracy must also be based on dialogue and a spirit of compromise necessarily entailing various concessions on the part of individuals or groups of individuals which are justified in order to maintain and promote the ideals and values of a democratic society (see, mutatis mutandis, United Communist Party of Turkey and Others v. Turkey, 30 January 1998, § 45, Reports 1998-I, and Refah Partisi (the Welfare Party) and Others, cited above, § 99). Where these ‘rights and freedoms of others’ are themselves among those guaranteed by the Convention or the Protocols thereto, it must be accepted that the need to protect them may lead States to restrict other rights or freedoms likewise set forth in the Convention. It is precisely this constant search for a balance between the fundamental rights of each individual which constitutes the foundation of a ‘democratic society’ (see Chassagnou and Others, cited above, § 113; see also Leyla Şahin, cited above, § 108). 129. It is also important to emphasise the fundamentally subsidiary role of the Convention mechanism. The national authorities have direct democratic legitimation and are, as the Court has held on many occasions, in principle better placed than an international court to evaluate local needs and conditions. In matters of general policy, on which opinions within a democratic society may reasonably differ widely, the role of the domestic policy-maker should be given special weight (see, for example, Maurice v. France [GC], no. 11810/03, § 117, ECHR 2005 ‑ IX). This is the case, in particular, where questions concerning the relationship between State and religions are at stake (see, mutatis mutandis, Cha’are Shalom Ve Tsedek, cited above, § 84, and Wingrove v. the United Kingdom, 25 November 1996, § 58, Reports 1996-V; see also Leyla Şahin, cited above, § 109). As regards Article 9 of the Convention, the State should thus, in principle, be afforded a wide margin of appreciation in deciding whether and to what extent a limitation of the right to manifest one’s religion or beliefs is ‘necessary’. That being said, in delimiting the extent of the margin of appreciation in a given case, the Court must also have regard to what is at stake therein (see, among other authorities, Manoussakis and Others, cited above, § 44, and Leyla Şahin, cited above, § 110). It may also, if appropriate, have regard to any consensus and common values emerging from the practices of the States Parties to the Convention (see, for example, Bayatyan v. Armenia [GC], no. 23459/03, § 122, ECHR 2011). 130. In the judgment in Leyla Şahin (cited above), the Court pointed out that this would notably be the case when it came to regulating the wearing of religious symbols in educational institutions, especially in view of the diversity of the approaches taken by national authorities on the issue. Referring to the judgment in Otto-Preminger-Institut v. Austria (20 September 1994, § 50, Series A no. 295-A) and the decision in Dahlab v. Switzerland ((dec.), no. 42393/98, ECHR 2001-V), it added that it was thus not possible to discern throughout Europe a uniform conception of the significance of religion in society and that the meaning or impact of the public expression of a religious belief would differ according to time and context. It observed that the rules in this sphere would consequently vary from one country to another according to national traditions and the requirements imposed by the need to protect the rights and freedoms of others and to maintain public order. It concluded from this that the choice of the extent and form of such rules must inevitably be left up to a point to the State concerned, as it would depend on the specific domestic context (see Leyla Şahin, cited above, § 109). 131. This margin of appreciation, however, goes hand in hand with a European supervision embracing both the law and the decisions applying it. The Court’s task is to determine whether the measures taken at national level were justified in principle and proportionate (see among other authorities, Manoussakis and Others, cited above, § 44, and Leyla Şahin, cited above, § 110).” (ii) Application of those principles to the present case 37. The Court notes that in the present case the applicant had no choice but to appear before the domestic court: in accordance with the Code of Criminal Procedure of Bosnia and Herzegovina, a witness who fails to appear risks being fined or arrested (see paragraph 15 above). It further observes that the applicant stood up when addressing the court, as required under domestic law (see paragraph 18 above). The presiding judge informed the applicant that he was also required to remove his skullcap, pursuant to the House Rules (see paragraph 19 above). He explained that the wearing of the skullcap was contrary to the dress code applicable to judicial institutions and that no religious symbols or clothing were permitted in court. The applicant was then accorded some additional time for reflection, but he eventually refused to remove his skullcap, claiming that it was his religious duty to wear a skullcap at all times. The presiding judge fined him for contempt of court. The applicant failed to pay, so the fine was converted into thirty days of imprisonment (see paragraph 9 above). 38. It is important to emphasise the fundamentally subsidiary role of the Convention mechanism. The national authorities have direct democratic legitimation and are, as the Court has held on many occasions, in principle better placed than an international court to evaluate local needs and conditions. In matters of general policy, on which opinions within a democratic society may reasonably differ widely, the role of the domestic policy-maker should be given special weight. This is the case, in particular, where questions concerning the relationship between State and religions are at stake, as rules in this sphere vary from one country to another according to national traditions and the requirements imposed by the need to protect the rights and freedoms of others and to maintain public order. As regards Article 9 of the Convention, the State should thus, in principle, be afforded a wide margin of appreciation in deciding whether and to what extent a limitation of the right to manifest one’s religion or beliefs is “necessary”. This margin of appreciation, however, goes hand in hand with European supervision embracing both the law and the decisions applying it. The Court’s task is to determine whether the measures taken at national level were justified in principle and proportionate. In this respect, the Court may, if appropriate, have regard to any consensus and common values emerging from the practices of the States Parties to the Convention (see, among other authorities, S.A.S. v. France, cited above, § § 129-31). 39. The Court is aware that the presiding judge had a difficult task of maintaining order and ensuring the integrity of the trial in a case in which a number of participants belonged to a religious group opposing the concept of a secular State and recognising only God’s law and court (see paragraph 6 above). The Court has also taken note of the overall context at the time of the trial. Nonetheless, the Court considers that the measure taken at national level was not justified, for the following reasons. 40. As mentioned above (see paragraph 26 above), the present case must be distinguished from cases concerning the wearing of religious symbols and clothing in the workplace, notably by public officials who may be under a duty of discretion, neutrality and impartiality, including a duty not to wear such symbols and clothing while exercising official authority (see Pitkevich v. Russia (dec.), no. 47936/99, 8 February 2001, concerning the dismissal of a judge because she had, among other things, proselytised and prayed during court hearings; Dahlab, cited above, concerning the prohibition on a primary-school teacher wearing a headscarf while teaching; Kurtulmuş v. Turkey (dec.), no. 65500/01, ECHR 2006 ‑ II, concerning the prohibition on a university professor wearing a headscarf while teaching; Eweida and Others, cited above, § 105, concerning the dismissal of a registrar of births, deaths and marriages as a result of her refusal to conduct same-sex partnerships; and Ebrahimian v. France, no. 64846/11, ECHR 2015, concerning the prohibition on a social worker in the psychiatric department of a public hospital wearing a headscarf at work). In democratic societies, private citizens, such as the applicant, are normally not under such a duty. 41. It is true that Article 9 of the Convention does not protect every act motivated or inspired by a religion or belief and does not always guarantee the right to behave in the public sphere in a manner which is dictated by one’s religion or beliefs (see S.A.S. v. France, cited above, § 125, and the authorities cited therein; see also, mutatis mutandis, Enver Aydemir v. Turkey, no. 26012/11, §§ 68-84, 7 June 2016, in which the Court held that the applicant’s refusal, because of his idealistic and political views linked to the Koran and Sharia, to perform military service for the secular Republic of Turkey was not such as to entail the applicability of Article 9). Indeed, there may be cases when it is justified to order a witness to remove a religious symbol (see paragraph 22 above). However, the Court would emphasise that the authorities must not neglect the specific features of different religions. Freedom to manifest one’s religion is a fundamental right: not only because a healthy democratic society needs to tolerate and sustain pluralism and diversity, but also because of the importance to an individual who has made religion a central tenet of his or her life of being able to communicate that belief to others (see Eweida and Others, cited above, § 94). The Court sees no reason to doubt that the applicant’s act was inspired by his sincere religious belief that he must wear a skullcap at all times, without any hidden agenda to make a mockery of the trial, incite others to reject secular and democratic values or cause a disturbance (see, in this regard, Eweida and Others, cited above, § 81). Pluralism, tolerance and broadmindedness are hallmarks of a “democratic society”. Although individual interests must on occasion be subordinated to those of a group, democracy does not simply mean that the views of a majority must always prevail. The role of the authorities is not to remove the cause of tension by eliminating pluralism, but to ensure that the competing groups tolerate each other (see S.A.S. v. France, cited above, § 127-28). 42. Unlike some other members of his religious group (see paragraph 6 above), the applicant appeared before the court as summoned and stood up when requested, thereby clearly submitting to the laws and courts of the country. There is no indication that the applicant was not willing to testify or that he had a disrespectful attitude. In these circumstances, his punishment for contempt of court on the sole ground of his refusal to remove his skullcap was not necessary in a democratic society. 43. The Court concludes that in the present case the domestic authorities exceeded the wide margin of appreciation afforded to them (see paragraph 38 above). There has therefore been a violation of Article 9 of the Convention. II. ALLEGED VIOLATION OF ARTICLE 14 OF THE CONVENTION 44. The applicant submitted that he had been discriminated against in the enjoyment of his freedom to manifest his religion. He relied on Article 14 of the Convention taken together with Article 9 of the Convention. 45. The Government contested that argument. 46. The Court notes that this complaint is linked to the one examined above and must therefore likewise be declared admissible. 47. Since the applicant’s complaint relating to Article 14 amounts to a repetition of his complaint under Article 9, and having regard to the finding relating to Article 9 (in paragraph 43 above), it is not necessary to examine whether, in this case, there has also been a violation of Article 14 (see, for example, Metropolitan Church of Bessarabia and Others v. Moldova, no. 45701/99, § 134, ECHR 2001-XII). III. APPLICATION OF ARTICLE 41 OF THE CONVENTION 48. Article 41 of the Convention provides: “If the Court finds that there has been a violation of the Convention or the Protocols thereto, and if the internal law of the High Contracting Party concerned allows only partial reparation to be made, the Court shall, if necessary, afford just satisfaction to the injured party.” A. Damage 49. The applicant claimed 50,000 euros (EUR) in respect of non-pecuniary damage. 50. The Government considered the claim to be excessive. 51. The Court accepts that the applicant suffered distress as a result of the violation found, justifying an award in respect of non-pecuniary damage. Making its assessment on an equitable basis, as required by the Convention, the Court awards the applicant EUR 4,500 under this head, plus any tax that may be chargeable. B. Costs and expenses 52. The applicant also claimed EUR 1,000 for the costs and expenses incurred before the Court. 53. The Government considered the claim to be unsubstantiated. 54. According to the Court’s case-law, an applicant is entitled to the reimbursement of costs and expenses only in so far as it has been shown that these have been actually and necessarily incurred and are reasonable as to quantum. That is to say, the applicant must have paid them, or be bound to pay them, pursuant to a legal or contractual obligation, and they must have been unavoidable in order to prevent the breaches found or to obtain redress. The Court requires itemised bills and invoices that are sufficiently detailed to enable it to determine to what extent the above requirements have been met. Since no such documents have been submitted in the present case, the Court rejects this claim (see, for example, Ališić and Others v. Bosnia and Herzegovina, Croatia, Serbia, Slovenia and the former Yugoslav Republic of Macedonia [GC], no. 60642/08, § 158, ECHR 2014). C. Default interest 55. The Court considers it appropriate that the default interest rate should be based on the marginal lending rate of the European Central Bank, to which should be added three percentage points.
The Court held that there had been a violation of Article 9 (freedom of religion) of the Convention. It found that there had been nothing to indicate that the applicant had been disrespectful during the trial. Punishing him with contempt of court on the sole ground that he had refused to remove his skullcap, a religious symbol, had not therefore been necessary in a democratic society and had breached his fundamental right to manifest his religion. The Court pointed out in particular that the applicant’s case had to be distinguished from cases concerning the wearing of religious symbols and clothing at the workplace, notably by public officials. Public officials, unlike private citizens such as the applicant, could be put under a duty of discretion, neutrality and impartiality, including a duty not to wear religious symbols and clothing while exercising official authority.