The lines dividing politics, ethnic identity, and religion were often blurred, particularly during the period prior to the 2006 national elections and during the public debate over proposed changes to the Bosnian Constitution. Some religious leaders became increasingly political and vocal in this period and used religious sermons and services for political campaign purposes. Political candidates courted religious leaders during the campaign season and were often photographed together in campaign propaganda and media reports. Religious leaders also used their position to influence the election outcome by encouraging their communities to vote for certain individuals or parties. For example, prior to the elections Bosnia's Catholic bishops issued a pastoral letter that was read in every Catholic church on July 2, 2006, in place of the traditional Sunday sermon. The letter reminded believers of the importance of their vote and encouraged Croat parties to form coalitions so that no Croat vote would be wasted. It also urged them to oppose U.S.-brokered constitutional amendments "through which war horrors would be legalized and the Croat people marginalized." During the preelection period, the media and others often criticized the head of the BiH Islamic community for his appearance at public events with presidential candidate Haris Silajdzic and for his public statements calling on Silajdzic to "write a new constitution" so Bosniaks would honor him as they do wartime president Alija Izetbegovic. The State Law on Religious Freedom reaffirms the right of every citizen to religious education. The law calls for an official representative of the various churches or religious communities to be responsible for teaching religious studies in all public and private preschools, primary schools, and universities throughout Bosnia. These individuals are employees of the municipality in which they teach but have been accredited by the religious body governing the curriculum. However, the law was not always fully implemented, particularly in segregated school systems or where there was political resistance from nationalist party officials at the municipal level. During the period covered by this report, the entity, cantonal, and municipal governments gave varying levels of financial support to the four traditional religious communities - Muslim, Serbian Orthodox, Catholic, and Jewish. Religious communities tended to receive the most funding in areas where their adherents were in the majority. Religious education is largely decentralized, as is the education system generally. Public schools offer religious education classes, but with some exceptions, schools generally offer religious instruction only in the municipality's majority religion. By law, students (or their parents, in the case of primary school students) may choose not to attend the classes. However, students of the majority religion and sometimes also of minority religious groups faced pressure from teachers and peers to attend religious instruction, and most did so.