fundamental social reality. On the other hand, ethnicity is clearly a resource for political manipulation and entrepreneurship.10 What the APRM does about Ideological Disorientation The APRM deals with the issue of what are here called ―ideological disorientation‖ systematically and comprehensively. Often termed in APRM parlance as ‗managing diversity‘, the key issues are canvassed extensively in the APRM‘s enquiries, and can be split into two parts. The first deals with what might be called ‗communal‘ identities – race, ethnicity, and religion – mainly discussed in the Democracy and Political Governance (DPG) thematic area, particularly in Objective 3 on Prevention and Management of Intra- and Inter-State Conflicts. The second concerns gender, which is dealt with directly in DPG under Objective 6 on Promotion and Protection of the rights of women; but gender concerns are also found throughout the questionnaire, which has enabled the issue to be ‗mainstreamed‘ into the CRRs. In some cases, both elements are also addressed in discrete, ‗cross-cutting analyses‘, which will be considered below. It is notable that this section is closely related to Bottleneck no. 11 on ―attacks on democracy and governance‖. The APRM governance standards provide a detailed and extensive framework for determining the end goals of policy in respect of both dimensions of this bottleneck – communal identities and gender. Communal identities: In addressing the issue of ‗communal‘ identities, the following standards are particularly relevant:             AU, NEPAD Declaration on Democracy, Political, Economic and Corporate Governance (2002, Durban, South Africa); OAU, African Charter on Human and Peoples‘ Rights (1981, Nairobi, Kenya) OAU, African Charter on the Rights and Welfare of the Child (1999) OAU, Declaration and Plan of Action for the Promotion and Protection of Human Rights (1999, Grand Bay, Mauritius) OAU, Memorandum of Understanding, Conference on Security, Stability, Development and Co-operation in Africa (2002, Durban, South Africa) UN, Convention on the Rights of the Child (1989, New York, USA) UN, Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities (1992, New York, USA) UN, International Covenant on Civil and Political Rights (1966, New York, USA) UN, International Covenant on Economic, Social and Cultural Rights (1966, New York, USA) UN, International Convention on the Elimination of All Forms of Racial Discrimination (1965, New York, USA) UN, Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief (1981, New York, USA) Unesco, Declaration on Fundamental Principles concerning the Contribution of the Mass Media to Strengthening Peace and International Understanding, to the Promotion of Human Rights and to Countering Racialism, Apartheid and Incitement to War (1978, Paris, France) In broad terms, these standards put forward a vision of society in which the human rights of all are respected and democratic participation and representation protected. Implied in all of them is the notion of equity – that society is the common forum for all, and everyone in it has a claim to equal moral value and political engagement. Cultural differences and the special interests of minority groups in societies are to be respected. Countries are enjoined to recognise the dangers of exploitation of identities, and mobilisation on sectarian grounds should be discouraged. There is no place for ideologies and theories of inherent superiority and inferiority of any groups. As the Memorandum of Understanding from the Conference on Security, Stability, Development and Co-operation in Africa in 2002 notes: ‗Political life should be devoid of any extremism‘. Cooperation between states in protecting minorities and enabling their cultural life is to be encouraged. In addition, states should meet their reporting obligations (for example, in terms of the African Charter on Human and Peoples‘ Rights). The right of children from minority groups to practice and experience their culture must be respected. Education should foster respect and tolerance for the communities comprising a country‘s population (and for other peoples). Gender is similarly well catered for in the standards, reflecting the priority place that the African Union and its predecessor have accorded it over a sustained period of time. The following standards, originating from within the AU as well as the UN, are particularly noteworthy: 10 Deng FM, „Ethnicity: an African predicament‟, https://www.brookings.edu/articles/ethnicity-an-african-predicament/. 15 1 June 1997,