Freedom of Religion and Conscience

Debate between Lord Parekh and Lord Wallace of Saltaire

Tuesday 22nd January 2013 Lords Chamber

[Lord Parekh]

My Lords, I thank the right reverend Prelate the Bishop of Guildford for securing this debate and introducing it with such wisdom and eloquence. As the subject of the debate rightly points out, freedom of religion and conscience is both a human right and a source of stability; in other words, it is desirable in principle as well as for its consequences. I have two small but critical footnotes to add to the proposition.

First, when we talk about religion and conscience, there is a danger—I do not think that the Bishop made this mistake—of equating conscience with religion as if a non-religious conscience does not have the same rights as a religious conscience. I would like to insist that atheist and secularly minded people can feel just as strongly, hold certain beliefs just as strongly and be committed to a certain way of life just as strongly as religious people, and they need to be protected. Secondly, I am slightly uneasy about calling freedom of religion a fundamental human right. If something is important enough to be a human right, by calling it fundamental one is either guilty of tautology and thus not adding anything or one creates confusion by saying that there can be human rights which are not fundamental. To call something a human right is by definition to say that it is absolutely fundamental and non-negotiable. As an academic I wanted to get those small linguistic and conceptual quibbles out of the way and get down to the politics of the proposition.

We have an obligation to promote freedom of religion internationally. How can we do that? I think that there are two ways, although there is a tendency to concentrate on one and neglect the other. We promote freedom of religion positively as well as negatively. We do it positively by persuasion, through moral and political pressure and by setting an ideal example. However, I do not think that we have always been a good example in terms of promoting freedom of religion in our own society and therefore sometimes we have spoken to the world in inconsistent voices.

I want to concentrate on how we can promote freedom of religion negatively, and on how we have failed to do so. We can easily undermine the conditions in which freedom of religion can grow and flourish in other societies. We do that by following certain kinds of economic and foreign policies that create the conditions in which religion becomes an object of suspicion, conflict is created between religious groups, and religion becomes the site where deep political and economic group conflicts are played out. By and large, in every society people know that they have to live together and they work out a kind of modus vivendi whereby those of different religions somehow rub along and learn to live together. Things begin to go wrong when the normal rhythm of that human relationship is disturbed, and that is where the outsider comes in. The outsider can disturb the rhythm of human relationships by creating conflict, wittingly or unwittingly. Situations can be created in which people feel threatened, frightened and besieged, so they turn on each other as objects of hatred. Consciously or unconsciously, I think that we did that in Iraq by invading the country and in how we ran it afterwards, creating conflict between the Shias and the Sunnis. That is what we did in uncritically supporting Saudi Arabia and the Wahhabis where religion is hardly respected; or at least only a particular kind of religion is respected.

It is also what we have done by supporting aggressive secularism, as we did in the case of Algeria several years ago when the army took over. We are so frightened of religion that we encouraged secular forces which came down heavily on religious people, who then felt threatened and became terrorists. That gave rise to a vicious cycle whereby religious and secular fundamentalism have played each other out. If we are really concerned about freedom of religion, we have to make sure that our foreign and economic policies do not create the conditions, wittingly or unwittingly, in which religious groups are at each other’s throats and, as a result, freedom of religion becomes the first casualty.

[Lord Wallace of Saltaire]

My Lords, we are very short of time so I would remind noble Lords that when the clock registers four minutes, the speaker needs to bring their remarks to a close quickly.