Public Order Bill

Lord Farmer Excerpts

2nd reading
Tuesday 1st November 2022 Lords Chamber

[Lord Farmer (Con)]

My Lords, it is a pleasure to follow the noble Baroness, Lady O’Loan. I agree with much of what she said and will be speaking similarly in many respects.

I am largely supportive of the Bill inasmuch as it plugs gaps in legislation to stop serious and dangerous disruption. The country is trying to get back on its feet after a once-in-a-century pandemic, and protesters are constantly refining their tactics to cause as much disturbance as possible.

My main concern with the Bill is the ideologically inspired Clause 9, which has just been spoken about, introduced as an opposition party amendment in the other place. Of those who voted, all Labour MPs registered their support for the right to protest disruptively by voting against the Bill at Second Reading, and all voted for pro-life protesters’ rights to be withdrawn. This is not just hypocritical; it exposes the cultural authoritarianism behind those who claim to want freedom to protest.

Clause 9 is now the most restrictive part of the whole Bill, allegedly to protect women from harassment. Yet it goes significantly beyond banning “harassment” or even preventing “serious disruption”, as is the stated intention of the Bill. It bans “protest” for those who hold certain beliefs, and their right to “inform”, “persuade”, “advise” or even express opinion on the public street.

Martin Luther King once said:

“Every man of humane convictions must decide on the protest that best suits his convictions, but we must all protest.”


However, for some, the right to protest depends entirely on what one’s convictions are. Pro-life convictions are deemed so abhorrent as to require a blanket ban and withdrawal of rights within certain spaces.

Furthermore, the Bill reduces the threshold of criminality to standards lower than ever before and, as currently drafted, would likely catch a parent, teacher or social worker giving, at the request of a young or vulnerable person, rounded advice to help them make one of life’s most difficult decisions.

Instructively, five local councils have instituted buffer zones already. Bournemouth Council has prohibited even the act of crossing oneself in the vicinity, treating even peaceful presence as intimidation. All five councils have banned prayer—even silent prayer, in the case of Ealing—flagrantly violating religious freedom. If prayer is considered a form of “influence”, then Clause 9 puts the UK’s first “thought crime” into statute.

Such sweeping criminalisation is out of all proportion to action which may, of course, be required to deal with inappropriate behaviour near abortion facilities. Where harassment and intimidation occur, the police already have several different legislative mechanisms to choose from, including the Police, Crime, Sentencing and Courts Act 2022. This empowers police officers to disperse or otherwise prevent those pro-life vigils which risk causing alarm or distress to persons in the vicinity.

A thorough Home Office review in 2018 found that police intervention into pro-life activity is very infrequently necessary and instances of harassment outside abortion facilities are rare. Volunteers are engaged mainly in silent prayer or handing out leaflets offering charitable support to women who would like to be able to continue their pregnancy but feel powerless to do so without financial or practical help. A 2022 BBC poll found that 15% of women were coerced into having an abortion by partners or family members. One of my close relatives became pregnant while still living in her parents’ home and was forced to go down that route.

As a society, we are rightly concerned about coercion in relationships and value the role of the voluntary sector in helping to identify cases. Yet, at present, there is active disdain for pro-life charities’ role in helping women step away from the people and pressures that are pushing them down the abortion route. One might say that there is cultural coercion: an underlying assumption that abortion is the only plausible route for a pregnant woman in certain circumstances to go down. Where there is potential or actual disability, the medical profession can actively seek to influence a woman in that direction. Is a genuinely pro-choice approach to abortion really served by Clause 9?

My honourable friend in the other place, Sir Bernard Jenkin, supported it on the grounds that women have already agonised about their decision and considered every alternative by the time they arrive at the clinic. I respectfully disagree with this: in a pro-abortion culture soaked in rights rhetoric, many will have discounted the very possibility of going through with the pregnancy. There are plenty of examples from organisations such as Be Here For Me of women who accepted an uncoercive offer of help to continue their pregnancy and have subsequently spoken out in favour of keeping this option open to other women.

The Home Secretary concluded in 2018 that buffer zones would be a disproportionate response. So what has changed? Perhaps it is simply the United States Supreme Court decision to make abortion law the preserve of individual states.

If passed into law, Clause 9 would mark the single most significant shift away from English law’s presumption of individual liberty and freedom of expression in the interest of ruthlessly censoring pro-life views. Yes, these fly in the face of our current cultural norms and may be held only by a minority, but that is exactly what our fundamental freedoms of expression are designed to protect.

Where will this end? Banning people from public areas near abortion facilities based purely on their beliefs could lead to any organisation dealing with contentious matters staking a claim for a buffer zone around its premises. A gender dysphoria clinic could seek a buffer zone excluding those voicing concerns about puberty blockers, or a foreign embassy could request a buffer zone near its premises to prevent people speaking out against the regime. What would become criminal is whatever dissent a group wants to prosecute.

The great protests of history show that choosing the time, place and manner of assembly matters deeply. Crowds gathered at Clapham Common for the Sarah Everard vigil last year, as we have heard, to make the point that this must never happen again. In July, a brave Catholic priest launched a three-day protest outside a Hong Kong maximum security prison to demand the release of activists and politicians. Could the message of either of these protests really have been effectively communicated elsewhere?

Blanket bans on fundamental rights rarely meet the requirements of proportionality in rights legislation; hence, as we have heard, the Minister not being able to sign off the Bill as rights-compliant. Clause 9 disproportionately interferes not only with protest but with freedom of speech, assembly and religion. Presented as a small and necessary step to protect women outside abortion centres, it is in fact a giant and unnecessary leap away from our hard-fought civil liberties.

Finally, I understand that this was subject to a conscience vote in the other place. Why? I would challenge the designation as an issue of conscience. This is not about whether or not abortions should take place. This culturally authoritarian clause criminalises someone praying silently with their eyes closed. It is both deeply absurd and deeply dangerous. It should not stand part of the Bill.