produces items for survival, rituals such as the group's particular wall of dealing with problems mid practicing spiritual ceremonies, iderztuication and veneration ofits own heroes or models and shared values ofits members which reflect its distinctive character and personality".67 182. On this basis, the Commission is of the view that protecting human rights also requires respect for, and protection of, their religious and cultural heritage essential to their group identity, including buildings and sites such as libraries, churches, mosques, temples, synagogues and similar places." 183. In the context of indigenous peoples, the preservation of their culture is of particular importance. Indeed, as the African Court notes, these populations have often been affected by activities of other groups and delibera to policies of exclusion, exploitation, forced assimilation, discrimination and other forms of persecution." Cn this point, the African Commission agrees with the Complainants that in its interpretation of the African Charter, it has recognised the duty of the State to tolerate diversity and to introduce measures that protect identity groups different from those of the majority/ dominant group.70 184. In this respect, it considers that Article 17(2) requires governments to take measures "aimed nt the coriseniation, development and d1]§'usion of eulture," such as promoting "cultural identity as n factor of mutual appreciation among individuals, groups, nations and regions, promoting awareness and enjoyment of culfnral heritage ofnationnl ethnic groups and minorities and of indigenous sectors of the population ".71 185. In this case, the Commission concurs with the Complainants that the eviction of the Batwa from their ancestral land deprives them of their cultural and religious references as understood above in its various senses, and consequently, no longer allows them to take part freely in the cultural life of the community of the Democratic Republic of Congo. The various testimonies gathered prove that these Batwa are no longer able to engage in their religious and cultural practices that were associated with the Kahuzi-Biega forest. 186. This is the case for M.M, one of the Batwa expelled from Kahuzi-Biega National Park, who testifies as follows: "The causes for the rfisnpperlrnnce of our culture are mainly related to lack of access to oz¢r traditional lrmd and to the various 67 Application No. 006/2012, African Commission on Human and Peoples' Rights v. Republic of Kenya, Para 179 "Communication 276/03 - op. cit, para 241. 69 Application No. 006/2012 African Commission 70 Communication 276/03 - op. cit., para 246 Land Peoples Rights v. Kenya, para 180. \ \ 71 Communication 276/03 - op. cit., para 2 .\ ;,| .| e l