Domestic Abuse Bill

Baroness Deech Excerpts

Committee stage & Committee: 1st sitting (Hansard) & Committee: 1st sitting (Hansard): House of Lords
Monday 25th January 2021 Lords Chamber

As legislators, we have a duty to do our utmost to protect those trapped in this way. As well as providing support to the victims, characterising the situation in British law as domestic abuse or criminal behaviour may be of assistance to the rabbinic courts. We hope that they will work with us to find a better resolution to this terrible agunah problem. I beg to move.

[Baroness Deech (CB) [V]]

My Lords, like the other stories lying behind the need for this Bill, this set of amendments reveals a shameful story. I am pleased to support this group of amendments and to support the noble Baroness, Lady Altmann. There could be as many as 100 women at a time caught in this situation who are known to the religious courts. It is not uncommon for women to secure their release by paying sums extorted from them by acts comparable to blackmail. The grant of the get can be used by the husband as leverage. A recent case involved a woman paying her ex-husband £50,000 for her freedom after 15 years of being chained; others have cost similar five-figure sums. It is reported that more abuse occurs nowadays than previously, perhaps connected to higher divorce rates and higher financial obligations imposed by secular courts. It is true that a religious divorce needs the woman’s agreement as well, but her refusal can be overridden by a religious court whereas a man’s cannot. Noble Lords can imagine what we women think of this and the lack of respect we have for the rabbinic authorities who manage to find all sorts of loopholes in religious law but not in this one.

It is embarrassing to have to turn to secular law for relief. The Divorce (Religious Marriages) Act 2002 allows parties to ask a judge to delay a decree absolute until a religious divorce is finalised, but this law is ineffective if the husband does not care about getting a civil divorce. Then there is the Serious Crime Act 2015, Section 76, which is referred to in the amendment too. In the circumstances of a get refusal, there have been prosecutions launched against wholly unreasonable and controlling husbands under that section, which created the offence of controlling or coercive behaviour in an intimate or family relationship. Withholding the get fits well within that section. It is not, however, retrospective, and a person bringing a private prosecution has to be prepared to foot the bill for their legal costs. The section needs the proof of intent to cause fear of violence or serious distress. The cases about the get brought under this section never came to court because, once the husband had been served with the charge, he caved in. The result is that there is no precedent that this section can in fact be used where a get is withheld.

So why will the potential of Section 76 not suffice for the cruel treatment that has been described? The answer is that there would be advantages to dealing with unreasonable withholding of the get in the domestic abuse setting rather that of the Serious Crime Act. The use of a domestic abuse protection notice or order would open the door to a range of support for the victim. It also would mean that, rather than a criminal procedure, the perpetrator—usually, but not always, the husband—will be subject to a civil preventive measure, the notice, not a finding of guilt. A domestic abuse protection order can contain appropriate conditions, and must not conflict with the perpetrator’s religious beliefs. It is important that a domestic abuse order or notice be perceived as less coercive than a criminal conviction under the Serious Crime Act 2015. This is because a strict interpretation of the orthodox Jewish law requires that the husband be not directly coerced into giving the get; it has to be voluntary, as is widely understood. I am not defending this for a moment but, for those for whom the correct religious forms are important, and bearing in mind the impact on their present and future families, a domestic abuse protection notice or order would be a lifeline in secular and religious terms.

I support this set of amendments, which define the unreasonable withholding of a get as abusive behaviour; that is, when one spouse acts in a way which is controlling, coercing or threatening, or abusing the other spouse’s normal civil liberty of being able to remarry and have children in accordance with her beliefs. I hope that this House and the Government will extend a helping hand and free these unfortunate women.

[Lord Polak (Con)]

My Lords, I will speak to Amendments 3, 5, 168, 169 and 170. I congratulate my noble friend Lady Altmann on her excellent introduction. I am delighted that my Government are putting forward this Bill and its attempt to provide as comprehensive as possible a set of arrangements relating to domestic abuse; it has my strong support. I am particularly grateful to the Ministers, my noble friends Lady Williams of Trafford and Lord Wolfson of Tredegar, for their willingness to engage.

To be clear, as my noble friend Lady Altmann said, the majority of cases of Jewish divorce are completed without too much difficulty; in the Orthodox community, they are handled by a beth din, and the judges—or dayanim—of the beth din ensure that all provisions of Jewish law are fully and appropriately adhered to. However, there are far too many cases where a man with ill intent can frustrate the process with potentially devastating ramifications for his spouse and, of course, his children. These amendments are clearly being proposed to ensure that victims of domestic abuse or coercive behaviour have full access to the provisions of the Bill. The amendments do not reduce the court’s existing ability to allow the religious courts to apply halacha—Jewish law—or, in particular, the provisions of the Divorce (Religious Marriages) Act 2002, which had the support of Lord Jakobovits, Lord Sacks and the London Beth Din.

As a practising member of the modern orthodox community, let me be absolutely clear: I am not remotely qualified to make statements on behalf of anyone, and certainly not on behalf of the beth din. However, I acknowledge that the beth din of the United Synagogue should be commended on the efforts it has made to limit the number of agunot—chained women. It has recently and rightly taken out adverts in the Jewish press that name and shame Jewish men who have refused to give a get, but sadly there is still so much more to do. However, these are overriding matters for the religious authorities and they should continue their own deliberations, although I believe that there may be scope for the Minister, my noble friend Lord Wolfson, to explore potential opportunities with the beth din going forward.