My Lords, I begin by thanking all noble Lords who take part in today’s debate. We have a speakers list of great distinction, underlining the importance of this subject. It is also a debate that will see the valedictory speech of the right reverend Prelate the Bishop of Leicester, who has given such distinguished service to your Lordships’ House. The backdrop to all our speeches is Article 18, one of the 30 articles of the 1948 Declaration of Human Rights. It insists:
“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 teaching, practice, worship and observance”.
The declaration’s stated objective was to realise,
“a common standard of achievement for all peoples and all nations”.
However, with the passage of time, the declaration has acquired a normative character within general international law. Eleanor Roosevelt, the formidable chairman of the drafting committee, argued that freedom of religion was one of the four essential freedoms of mankind. In her words:
“Religious freedom cannot just mean Protestant freedom; it must be freedom of all religious people”,
and she rejoiced in having friends from all faiths and all races.
Article 18 emerged from the infamies of the 20th century—from the Armenian genocide to the defining depredations of Stalin’s gulags and Hitler’s concentration camps; from the pestilential nature of persecution, demonisation, scapegoating and hateful prejudice; and, notwithstanding violence associated with religion, it emerged from ideology, nation and race. It was the bloodiest century in human history with the loss of 100 million lives.
The four great murderers of the 20th century—Mao, Stalin, Hitler and Pol Pot—were united by their hatred of religious faith. Seventy years later, all over the world, from North Korea to Syria, Article 18 is honoured daily in its breach, evident in new concentration camps, abductions, rape, imprisonment, persecution, public flogging, mass murder, beheadings and the mass displacement of millions of people. Not surprisingly, the All-Party Group on International Freedom of Religion or Belief, in the title of its influential report, described Article 18 as “an orphaned right”. A Pew Research Center study begun a decade ago found that of the 185 nations studied, religious repression was recorded in 151 of them.
Today’s debate, then, is a moment to encourage Governments to reclaim their patrimony of Article 18; to argue that it be given greater political and diplomatic priority; to insist on the importance of religious literacy as a competence; to discuss the crossover between freedom of religion and belief and a nation’s prosperity and stability; and to reflect on the suffering of those denied this foundational freedom.
Although Christians are persecuted in every country where there are violations of Article 18—from Syria and Iraq, to Sudan, Pakistan, Eritrea, Nigeria, Egypt, Iran, North Korea and many other countries—Muslims, and others, suffer too, especially in the religious wars raging between Sunnis and Shias, so reminiscent of 17th-century Europe. But it does not end there. In a village in Burma, I saw first-hand a mosque that had been set on fire the night before. Muslim villagers had been driven from a village where for generations they had lived alongside their Buddhist neighbours. Now Burma proposes to restrict interfaith marriage and religious conversions. It is, however, a region in which Christian Solidarity Worldwide and the Foreign and Commonwealth are doing some excellent work with lawyers and other civil society actors, promoting Article 18.
Think, too, of those who have no religious belief, such as Raif Badawi, the Saudi Arabian atheist and blogger sentenced to 1,000 public lashes for publicly expressing his atheism. That has been condemned by the United Nations High Commissioner for Human Rights as,
“a form of cruel and inhuman punishment”.
Alexander Aan was imprisoned in Indonesia for two years after saying he did not believe in God. Noble Lords should recall that Article 18 is also about the right not to believe.
Later, we will hear from the most reverend Primate the Archbishop of Canterbury, who recently said that the “most common feature” of Anglicanism worldwide is that of being persecuted. Twenty-four of the 37 Anglican provinces are in conflict or post-conflict areas. Referring to the 150 Kenyan Christians who were killed on Maundy Thursday, the most reverend Primate said:
“There have been so many martyrs in the last year … They are witnesses, unwilling, unjustly, wickedly, and they are martyrs in both senses of the word”.
We will also hear from my noble friend Lord Sacks, who offered his prayer on Hanukkah last year for,
“people of all faiths working together for the freedom of all faiths”.
My noble friend’s brilliant critique, Not in God’s Name: Confronting Religious Violence, is required reading for anyone trying to comprehend what motivates people to kill Christian students in Kenya, Shia Muslims praying in a mosque in Kuwait, Pakistani Anglicans celebrating the Eucharist in Peshawar or British tourists simply holidaying in Tunisia and for anyone trying to understand the dramatic rise in Christian persecution, the vilification of Islam in some parts of the world and, in Europe, the troubling reawakening of anti-Semitism.
My noble friend’s insights into the shared stories of the Abrahamic faiths—not least the displacement stories of Isaac and Ishmael, Jacob and Esau, Leah and Rachel, and Joseph and his brothers—and how they can be used to promote mutual respect, coexistence, reconciliation and the healing of history underline the urgent need for scholars from those faiths to combat the evil being committed in God’s name and to give emphasis to the ancient texts in a way which upholds the dignity of difference—the title of another of my noble friend’s books. If Jews, Muslims and Christians are no longer to see one another as an existential threat, we urgently need a persuasive new narrative, which is capable of forestalling the unceasing incitements to hatred which pour forth from the internet and which capture unformed minds.
It is not just scholars but the media and policymakers who need greater religious literacy and different priorities. How right the BBC’s courageous chief international correspondent, Lyse Doucet, is when she says:
“If you don’t understand religion—including the abuse of religion—it’s becoming ever harder to understand our world”.
It is increasingly obvious that liberal democracy simply does not understand the power of the forces that oppose it or how best to counter them. At best, the upholding of Article 18 seems to have Cinderella status. During the Queen’s Speech debate, I cited a reply to Tim Farron MP—for whom this has been quite a notable day—in which Ministers said that the Foreign Office,
“has one full time Desk Officer wholly dedicated to Freedom of Religion or Belief”.
The Answer also stated that,
“the Head and the Deputy Head of HRDD spend approximately 5% and 20% respectively of their time on FoRB issues”.
To rectify this, will we prioritise Article 18 in the Foreign and Commonwealth Office business plan and across government departments? Has the FCO considered convening an international conference on Article 18—something I have raised with her? Is it an issue we will raise at the Commonwealth Heads of Government Meeting in Malta in November?
In May, the Labour Party gave a welcome manifesto commitment to appoint a Canadian-style special envoy to promote Article 18. The Foreign Office resists this, insisting that all our diplomats promote freedom of religion and belief. But that has not been my experience. On returning to Istanbul from a visit to a 1,900 year-old Syrian Orthodox community in Tur Abdin, which was literally under siege, I was told by our UK representative that his role was to represent Britain’s commercial and security interests and that religious freedom was a domestic matter in which he did not want to become involved. Self-evidently, there is a direct connection with our security interests, not least with millions of displaced refugees and migrants now fleeing religious persecution.
Paradoxically, if he had studied the empirical research on the crossover between freedom of religion and belief, and a nation’s stability and prosperity, he might have come to a very different conclusion. Where Article 18 is trampled on, the reverse is also true, as a cursory examination of the hobbled economies of countries such as North Korea and Eritrea immediately reveals. This is not a marginal concern, as the outstanding briefing material for our debate from many human rights organisations makes clear.
Last month, the noble Baroness, Lady Berridge, and I chaired the launch of a report by Human Rights Without Frontiers. Among its catalogue of egregious and serious violations, it says that North Korea, China and Iran had the highest number of people imprisoned, in their thousands, for their religion or belief. It highlights Pakistan, where in 2011 two politicians who questioned the blasphemy laws were shot dead; where Asia Bibi remains imprisoned with four other Christians and nine non-Christians, facing the death sentence for alleged blasphemy; and where Shias and Ahmadis have faced ferocious deadly attacks.
When did we last raise these cases and other abuses of Article 18 with Pakistan, or the use of blasphemy laws in Sudan, where two pastors are currently on trial, facing charges that carry the death sentence? Have we urged Sudan to drop the charges against 10 young female Christian students who face up to 40 lashes because of the clothes they were wearing? What of the Chinese Christian lawyers arrested this week as part of a major crackdown? Will Article 18 be on the agenda for discussion with China’s President when he visits the United Kingdom?
I am a trustee of the charity Aid to the Church in Need, and the noble Baroness the Minister kindly launched its report, Religious Freedom in the World 2014, which found that religious freedom had deteriorated in almost half the countries of the world, with sectarian violence at a six-year high, nowhere more so than in the Middle East, where last week Pope Francis said that Christians are subject to genocide. In a recorded message for that launch, His Royal Highness the Princes of Wales condemned “horrendous and heart-breaking” persecution, and spoke of his anguish at the plight of Christianity in the Middle East, in the region of its birth, describing events in Syria and Iraq as an “indescribable tragedy”.
In 1914, Christians made up a quarter of that region’s population. Now they are less than 5%. Archbishop Bashar Warda of Irbil, during a meeting that I chaired here in the House, underlined their traumatic, degrading and inhuman treatment, pleading with the international community to provide protection. Two weeks ago the same plea was made by a remarkable Yazidi woman who gave evidence at a meeting organised by the noble Baroness, Lady Nicholson. The Yazidi, a former Iraqi Member of Parliament, told us:
“The Yazidi people are going through mass murder. The objective is their annihilation. 3000 Yazidi girls are still in D’aesh hands, suffering rape and abuse. 500 young children have been captured, being trained as killing machines, to fight their own people. This is a genocide and the international community should say so”.
This view has been reinforced this week by reports on “Newsnight” and “Dispatches”. How will we answer that woman? Do we intend to use our voice in the Security Council on behalf of the Yazidis and Assyrian Christians? Do we intend to have the perpetrators brought to justice in the ICC? Are we collating and documenting every instance, from genocide and rape to the abduction of bishops and priests, to the burning of churches and mosques, to the beheading of Eritrean Christians and Egyptian Copts by ISIS in Libya? What are we doing to create safe havens where these minorities might be protected?
In 1933, Franz Werfel published a novel, The Forty Days of Musa Dagh, based on a true story about the Armenian genocide. His books were burnt by the Nazis, no doubt to try to erase humanity’s memory, Hitler having famously asked, “Who now remembers the Armenians?”. The Armenian deportations and genocide claimed the lives of an estimated 1.5 million Armenian Christians. Werfel tells the story of several thousand Christians who took refuge on the mountain of Musa Dagh. The intervention of the French navy led to their dramatic rescue.
A hundred years later, the Yazidis besieged on Mount Sinjar were saved, but their lives are still in the balance. Last week the Belgians made it to Aleppo and brought 200 Yazdis and Christians to safety. For fragile communities facing a perilous future, such as these, could we not do the same? Are we re-examining our asylum rules to reflect the lethal threats faced by families and individuals fleeing their native homelands?
In the longer term, should not the international community have a more consistent approach to Article 18? We denounce some countries while appeasing others who directly enable jihad through financial support or the sale of arms. Western powers are seen as hypocrites when our business interests determine how offended we are by gross human rights abuses. Take Saudi Arabia as one example.
The challenge is vigorously to promote Article 18 through our interventions and our aid programmes, unceasingly countering a fundamentalism that promotes hatred of difference and persecutes those who hold different beliefs. For the future, the three Abrahamic religions and Governments need to recapture the idealism of Eleanor Roosevelt, who described the 1948 declaration as,
“the international Magna Carta for all mankind”.
She said that Article 18 freedoms were to be one of the four essential freedoms of mankind. Who can doubt that this essential freedom needs to be given far greater emphasis and priority in these troubled times? I beg to move.