Social Media: Offensive Material

Debate between Baroness Barran and Baroness Verma

Tuesday 23rd March 2021 Lords Chamber

[Baroness Barran (Con)]

The right reverend Prelate raises very important points. He will be aware that the Law Commission is reviewing the legislation in relation to offensive online communications to make sure that it is fit for purpose, and that its final recommendations will be made this summer. We are also working more widely with law enforcement to review whether we have sufficient powers to address illegal abuse online.

[Baroness Verma (Con) [V]]

My Lords, will my noble friend include, in the reporting and duty of care on social media companies, harassment and bullying in the way that we have seen happen when people break off relationships or are threatened because they do not agree with a particular point of view? I have heard from a number of people who have been very frightened of going back on to social media because of the attacks that they have had to endure. Will she also make sure that media companies have enough resources to police and that the required processes are in place to do so?

[Baroness Barran (Con)]

My noble friend raises important points about harassment and bullying. The pile-on harassment to which she refers is one of the specific issues that the Law Commission will be making recommendations on. She mentioned the resources of social media companies, and we are less concerned about them. We feel that they have ample resources, but we will also make sure that Ofcom is fully resourced to respond.

Offensive Weapons Bill

Debate between Baroness Barran and Baroness Verma

Committee: 2nd sitting (Hansard): House of Lords
Wednesday 30th January 2019 Grand Committee

[Baroness Barran]

I thank the noble Lord for the correction. The spirit of my comment is that we will respect whoever he feels it is appropriate for the Minister and me to meet. I also thank him for his very helpful introduction, which gave us a sense of the historical context of the discrimination that Sikhs have faced over the years, despite their values, which he outlined for us. I thank also my noble friend Lady Verma for her explanation of the importance of the kirpan to the cultural identity of the Sikh community.

While I have great sympathy for the issue raised by noble Lords, a key difficulty with this amendment is how to define a kirpan in legislation in a way that does not open up a glaring loophole that could be readily exploited. A kirpan is only a kirpan in relation to Sikh culture and faith, otherwise it is simply a knife or a sword. In our discussions with the Sikh community, it was made clear that there is no such thing as a standard kirpan. They can come in all forms: some have curved blades and some do not; some have long blades, while others have short blades. The fundamental problem with the noble Lord’s amendment is that it depends on a legally sound definition of a kirpan which until now simply does not exist. The only thing that distinguishes a kirpan from other swords and knives is its use for religious purposes.

Under Section 139 of the Criminal Justice Act 1988 it is already a defence to possess a bladed article, including a kirpan, in a public place with good reason or lawful authority. The legislation is clear that good reason includes religious reasons. Similarly, Section 139A of the 1988 Act, which prohibits possession of a bladed article or offensive weapon on school premises, includes a good reason defence which again includes religious reasons. As the noble Lord is aware, Clause 25 amends the Criminal Justice Act (Offensive Weapons) Order 1988 to provide a religious reasons defence for the possession in private of weapons covered by Section 141 of the 1988 Act, which can include large ceremonial kirpans where they have a curved blade of more than 50 centimetres.

The possession of kirpans for religious reasons is therefore covered under all of the possession offences. In addition to religious reasons, the offences include other defences—for example, for re-enactment activities and sporting purposes, as was mentioned by the noble Lord, and for items of historic importance—but these are not just aimed at kirpans.

Finally, we should be clear that when a kirpan is possessed for non-religious reasons it should be treated like any other bladed article. Crime is unfortunately committed by all parts of our society including, sadly, the Sikh community. Just because something is claimed to be a kirpan does not mean it cannot be used as a weapon, and it is quite right, for example, that the police might want to question why someone is carrying a ceremonial kirpan at three in the morning if they are hanging around a former partner’s home. Clearly Sikhs should be able to own and carry kirpans in public and use them in Sikh martial arts where this is part of their faith. The law already provides for that.

[Baroness Verma]

I hope I can be helpful to my noble friend. The kirpan is worn as part of the five Ks. We do not carry the kirpan in any other form. It is worn. Where the difficulty will lie is that it is always worn for religious purposes. People who are practising Sikhs have to have it as part of their five Ks. I am looking to the noble Lord, Lord Singh, who is much more experienced in this than I am, as I do not know how we would be able to differentiate the carrying from the wearing for religious purposes. I understand what my noble friend says about gifting it to a non-practising Sikh when it could be seen as a weapon, but in worship through the Sikh faith the kirpan is worn as a religious item. I hope that clarifies this rather than muddying the waters.

[Baroness Barran]

I thank my noble friend for her helpful explanation. I hope we can explore these things in detail when we meet, before too long, I hope.

The Sikh Federation (UK) and the Sikh Council UK raised concerns via the All-Party Parliamentary Group on British Sikhs about the provisions.