Domestic Abuse Bill

Lord Palmer of Childs Hill Excerpts

Report stage & Lords Hansard
Monday 8th March 2021 Lords Chamber

[Baroness Altmann (Con)]

My Lords, I will also speak to the other amendments in this group in my name and those of the noble Baroness, Lady Deech, and the noble Lords, Lord Mendelsohn and Lord Palmer. I am grateful for their cross-party support.

These amendments relate to a particular form of abuse which has long been of concern to me as a British citizen of Jewish faith, whereby a spouse—usually the husband—unreasonably prevents the dissolution of his Jewish religious marriage and denies his wife the freedom to move on with her life. We seek to ensure that such behaviour is recognised as a defined form of abuse under this Bill, so that the wife can receive the support and help provided for victims.

I should stress that the majority of Jewish divorces proceed in accordance with religious laws, especially once the civil divorce settlement is agreed, but there are instances in which a husband deliberately refuses. Sometimes this is to extort money from the wife or her family; sometimes it is to wield power and control out of bitterness or spite; sometimes it is out of a vengeful desire to inflict long-term suffering on the ex-wife. The objective here is to support the victim, who is being treated as a chattel rather than as a person and denied her basic rights. There are cases where a woman has been civilly divorced from her husband for more than 20 years, yet the husband has consistently refused to engage with the religious authorities and to grant her a get. She is unable to remarry or to have further children. She is a prisoner in the marriage.

There is no intention here to undermine the role of the Jewish courts, which govern Jewish religious laws and which require the husband to voluntarily sign an official Jewish bill of divorce document, called a get. This can only be initiated by the husband in order to dissolve their Jewish marriage.

There is an entire legal framework governing all aspects of Jewish life, dating back to Biblical times. Although the present-day Jewish courts, known as batte din, and the judges, or dayanim, have been seeking ways to facilitate a process that can free the woman by means of persuasion or negotiation, this process is clearly open to abuse. The wife remains chained in the marriage and, if she wishes to stand by her faith, she cannot date or remarry another man unless she has been given the get. If she were to do so, any children would be considered illegitimate and would not be fully accepted under Jewish religious law.

We hope that these changes will assist rabbinic courts, so that fewer men will play these kinds of cruel games. Sadly, these have been used by men as leverage to control their ex-wives or demand a ransom for their freedom. We recognise that civil divorce is not a substitute for a get, without which, no matter how long the couple have been separated, they are still not considered religiously divorced. This legislation hopes to provide—and these amendments seek to achieve—a wake-up call for Jewish husbands, so that they recognise that it is socially unacceptable to refuse to religiously divorce their wives. Extortionate demands are not acceptable. It should be done in a timely way. It should be as inappropriate in this day and age for a Jewish man to refuse his wife a get as it is for a man to inappropriately fondle a woman or make lewd comments about her looks. We are seeking mindset change.

I hugely regret that this remains an issue for the rabbinic authorities, who have been unable sufficiently to overcome the problem that this causes for women. I understand and fully respect that these are difficult points of Torah, Talmudic and Mishnaic law, which I do not claim to have detailed legal knowledge of. I bow to the legislators in this country on Jewish matters, but I believe that we have a duty to ensure that these Jewish women are protected. They are entitled to the same protections as other victims of abuse.

Fantastic charities such as Jewish Women’s Aid and GETToutUK have been helpful, and many legal and other experts have pleaded for change. I hope that these amendments will further encourage recalcitrant husbands to free their former wives and that society will recognise their victimhood. Such behaviour is not only unreasonable and abusive; it is immoral. These amendments seek to establish that decent behaviour cannot encompass this type of abuse. Legislation cannot force a man to give a get. The religious courts want men voluntarily to attend and grant it. We are sensitive to concerns that a coerced get may be considered invalid, leaving the wife permanently held hostage in the unwanted marriage. We hope that this mindset change in the national community will be forthcoming as we move forward with this legislation.

The later amendments in this group, Amendments 74, 79 and 80, are designed to clarify that the Serious Crime Act 2015 definition of controlling or coercive behaviour covers a situation where a Jewish couple is separated or divorced under secular law and no longer cohabiting, but the religious marriage is not yet dissolved and the husband persistently refuses to give a get. The amendments seek to confirm the previous belief, not yet tested in court, that such a husband could be prosecuted for the crime of controlling or coercive behaviour and face criminal sanctions, even if the couple are no longer living together. However, I am pleased to tell the House that I will not need to move these amendments as Amendment 45 in a later group, in the name of the noble Baroness, Lady Lister of Burtersett, has the support of the Minister and of my noble friends Lady Bertin and Lady Sanderson. That amendment would explicitly establish that post-separation abuse is covered by the 2015 Act, and that an unreasonable get refusal would potentially be a serious crime.

Since this issue was raised in Committee, I have been hugely grateful to my noble friends the Ministers who have continued to engage with us. I thank them and their departmental officials, and also the domestic abuse commissioner and her team, who have been so supportive and understanding of this situation. Indeed, perhaps I may put on record how grateful I am to be living in a country where issues of this nature, which affect a particular religion, can be engaged with so seriously and sensitively by our Government, the Civil Service and other officials.

The domestic abuse commissioner has stated that she welcomes these proposed amendments to the Bill and that she recognises that this would be a form of coercive behaviour on the grounds of psychological or economic abuse or coercion. She has requested and recommended that this issue be included in statutory guidance under the heading of “wider spiritual abuse”.

Since this issue was raised in Committee, we have listened carefully to the debate and we would like to thank again the domestic abuse commissioner and the Ministers. Although I stressed clearly that these amendments are designed to relate solely to Jewish religious divorces, with no intention to impact on any other religious groups, we understand that there were concerns of a read-across to other religions.

Having listened carefully to the debate in Committee, I have also been grateful for ministerial assurances that unreasonable and persistent refusal to give a wife a get is already covered by the broad definitions of abuse in the Bill, and I have received assurances that this will be explicitly mentioned in the statutory guidance. I would be grateful if my noble friend would confirm this and, on that basis, I would therefore accept that this issue need not be in the Bill and I do not intend to press the amendment to a vote. I beg to move Amendment 1.

[Lord Palmer of Childs Hill (LD) [V]]

My Lords, I have signed all the amendments in this group, which have been signed by noble Lords from the Conservative, Labour and Liberal Democrat parties and the Cross Benches—not very usual. As the noble Baroness, Lady Altmann, said so very clearly, all these amendments relate to a spouse—usually the husband—unreasonably preventing the dissolution of a Jewish religious marriage.

My thanks go to Government Ministers for engaging with us and for seeking a UK legal solution to this medieval enigma. I would have preferred for these amendments, clear as they are, to be in the Bill. However, I have to accept, as has the noble Baroness, Lady Altmann, for the moment, that the problem lies with current interpretations of the rules of Jewish marriage, and not with a parliamentary solution. There is no doubt that chained women and their children, after a civil divorce, are being unreasonably discriminated against for life. I accept that the Government have been sympathetic and have sought by practical means of guidance issued to help those affected, such as with Amendment 45, which I understand will be supported by the Government.

I am grateful for this assistance, but it is not enough. Even if we do not vote on these amendments today, as suggested by the noble Baroness, Lady Altmann, I will continue to call for a more sympathetic approach from the Beth Din religious authorities. They rely on the Catch-22 absurdity that a Jewish divorce is not recognised if the recalcitrant husband is seen to be “coerced” into giving a get, resulting in the divorce not being recognised in Jewish law. Thus the agunah, or chained woman, is prohibited from having intimate relations with a man other than her husband and cannot remarry in an orthodox ceremony. In a really unacceptable denial of rights, the children will have severe restrictions placed upon them. Children should not suffer in this way, whatever the reason. This is unacceptable in 2021.

However, these same restrictions on coercion do not stop coercion of the wife being blackmailed, as suggested by the noble Baroness, Lady Altmann, into giving a get, be it by payment of money, loss of family home or access to the children of the marriage. All the amendments in this group seek to provide a remedy and I welcome the moves in the Bill and in the guidance. However, what we do not want is to worsen the situation by creating the very perceived coercion which these despicable men rely on.