Domestic Abuse Bill

Debate between Baroness Uddin and Lord Winston

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

[Lord Winston (Lab) [V]]

My Lords, I speak personally in this debate. It is a privilege and a pleasure to follow the noble and learned Lord, Lord Mackay of Clashfern, because I remember 1996. I was in the Chamber as a newly appointed Peer and remember very well Lord Jakobovits, who was quite a close friend.

I come from an orthodox Jewish family and I am an orthodox Jew. My grandfather was an orthodox rabbi. He taught me Hebrew and Aramaic from the age of six or seven, and his wife, my maternal grandmother, was very concerned about the problem of get. She used to try persuading the rabbinical authorities, including my grandfather, who was not a dayan—a judge—of the rightness of the cause. She remained, throughout her life, from the First World War onwards, an activist on this. My grandfather supported her with a smile, but he recognised that the Jewish courts were rather reluctant to move forward.

My mother travelled around the world trying to persuade the rabbis of the problem faced by the agunah. She spoke to American, Israeli and Australian rabbis—for example, the Chief Rabbi of Israel—and those in parts of Europe. The noble Lord, Lord Paddick, who will be speaking in this debate, can testify to how frightening my mother was. Unquestionably, many strictly orthodox rabbis appeared to be persuaded. She was always greeted with polite acquiescence, but nothing has happened, and one of the problems is that there are many different courts, so-called batte din, around the world. There is more than one in this country and they have been reluctant to work collectively in any way.

Another reason for being personally interested in this debate is that this is the week of my 48th wedding anniversary. My wife is not listening to what I am saying about divorce, by the way. Judaism differs from many other faiths because religious law is based on Talmud, which dates back to the Mishnah from the second century and the fifth century. It is a huge and remarkable compilation of discussions by the rabbis, who, of course, disagree with each other. Jews always disagree, and the Talmud is one of the few books of law of any kind which is almost entirely a matter of questions. One rabbi asks a question and another group of rabbis answers with a question. That is how the Talmud has built up. It has left Judaism almost unique in its religious format. It is not pyramidal—there is no one central authority. There is no supreme court in Judaism. I suspect that a supreme court would be in the world to come, not in this world. That has been a major problem for a few issues, particularly this issue of the chained woman.

It is embarrassing for someone such as myself to try persuading an English Parliament, to which I am absolutely committed, to help with Jewish law. I would also say that these instances of irreligious men hiding behind their religious cloak is much rarer than one might think, but none the less, there is this very important case for a few people where the future happiness of a woman, her freedom and, to some extent, the possibility of her having children is so important to her and to the community. It would at least prevent this shocking instance, so I am delighted that the Government are minded in some way to help us. I am very pleased that the noble Baroness, Lady Altmann, feels that the amendment to follow, to which I will listen with great care, will help to sort this matter out. I congratulate her on bringing forward this important matter, which affects a number of Jewish families.

[Baroness Uddin (Non-Afl) [V]]

My Lords, it is a privilege to speak to the amendments tabled by the noble Baroness, Lady Altmann. I am not Jewish, but as a woman of faith I appreciate the complexities detailed in the amendments. I am grateful to all organisations which have kept us fully briefed throughout the passage of this Bill. I salute them today, for many have spent a lifetime advocating for victims and survivors. As we approach the end, I have drawn on their experience, sentiments, and many of their expressions and words, to speak today, and I stand in support of the noble Baroness, Lady Altmann, and other noble Lords who have spoken.

Violence and abuse often beget another generation of violence, not in all families, but some are so scathed by the pain, humiliation and loss of hope, respect and self-esteem, and mental and physical well-being, that this impacts all aspects of their lives. Women have achieved significant positions in society and throughout the globe, yet perpetrators— mostly men—have, as has been said, continued to feel entitlement to an inalienable right to batter and abuse their wives and partners, sometimes using religious references. Throughout the years, many in families and communities and, shockingly, lawmakers and law enforcers, have often been bystanders, designating the degradation of women as “domestic”. Women have tolerated millennia of violence and persecution sanctioned by family, society, and worst of all, the state, and sometimes even religion. This Bill is our pledge that we will uphold a society which liberates victims and survivors to live free of the fear of violence and abuse and, more importantly, institutionalise justice, freedom and liberty from aggressors and their assailants.

Laws, while a cornerstone, will not on their own aid the victims, the survivors, and their families to rebuild their lives. They will continue to require proper and adequate financial assistance and structural support to protect them until they are strong enough in transit from victim to survivor. Therefore, at the outset it is crucial that the gendered context of abuse is recognised on the face of the Bill. We live in an unequal world, where women are often at the margin or society, no matter what advances we have made in some aspects of our society. All victims of domestic abuse need support, but how we respond to men and women will inevitably be different, as has been stated, and therefore their experiences and needs require appropriate responses. To deny a gendered approach is to persist in repudiating the experiences of the vast majority of victims and survivors of violence and abuse, who are women in our country and throughout all parts of our world.

The Istanbul convention also requires states to take a gendered approach, taking on board women’s faiths when implementing laws and policies on domestic abuse. This Bill cannot deny the reality, thus ignoring well-established evidence that women escaping and recovering from violence and abuse will require women-only services.