Animal Welfare (Sentience) Bill [HL]

Lord Lexden Excerpts

2nd reading
Wednesday 16th June 2021 Lords Chamber

[Lord Moylan (Con)]

My Lords, the noble Lord, Lord Hannan of Kingsclere, asks what the purpose of the Bill is. We all know what the purpose of the Bill is: it is to advance the agenda of people who believe in the existence of animal rights and to embed them at the heart of government, bossing everybody about. It is a bad Bill, not simply for that reason, but more importantly, as I will explore in a moment, because it changes the moral basis on which we have habitually treated animals well in this country. I will come back to that in a moment, because I am going to leave to others—some who have already spoken—comments on the practical difficulties of putting this Bill into effect and the problems it is likely to give rise to. I always thought that it was the responsibility of this Parliament to hold Ministers to account, but we are now to have a committee roaming around Whitehall doing the job for us, it seems.

The clause that strikes me as most extravagant, however, is the one that gives the Secretary of State the unfettered power to declare, should he wish, that an earthworm is a sentient being. This is a power greater than that given by God to Adam in the Garden of Eden, which, as I recall, was restricted to the power to naming animals. Here, we are giving the Secretary of State the power to reclassify them almost without check.

I come back to my point about the moral basis on which we treat animals well. I have always loved this quotation from Lord Keynes:

“Practical men, who believe themselves to be quite exempt from any intellectual influence, are usually the slaves of some defunct economist. Madmen in authority, who hear voices in the air, are distilling their frenzy from some academic scribbler of a few years back.”


Of course, I do not mean to refer in any sense to my noble friend on the Front Bench in that regard, but the noble Lord, Lord Hannan, put his finger on who the academic scribbler is. I well remember, in my first year as an undergraduate, walking past Blackwell’s and seeing prominently displayed in the front window a copy of Professor Peter Singer’s Animal Liberation. He had, in 1975, as a young man, undergone a sort of convulsive conversion to vegetarianism, and this was his attempt to work out some rationale for what he was doing.

There were three points, essentially. First, people are not better or superior to animals. Secondly, what we have in common is that we sit on a spectrum of sentience. This puts us on the same level as the animals. The third point, as indicated by my noble friend Lord Herbert of South Downs, was a sort of crude utilitarianism which makes no distinction between humans and animals. Now, 45 years on, this book has spread throughout the world and become a text for all those who wish to promote the rights of animals. The logical consequence is that we are driven in the direction of veganism and the consumption solely of non-sentient plants.

I could not have asked for a more convenient introduction, in that sense, to what I was about to say, than the speech of the noble Lord, Lord Sarfraz, who, with consummate commercial skill, pointed us entirely in the direction of that veganism—and not only veganism but behaviour which respects and prevents harm to any sentient creature. That goes well beyond what we eat, as other noble Lords have said.

That is all okay: if Members of the House of Lords want to drive the country, without asking, in the direction of veganism, which we are told is hugely popular, although I do not know where the evidence for that comes from, on such a basis, and on the basis of some movie I have not yet seen about an improbable friendship between a scientist and an octopus—I am sure it is a tearjerker—that is absolutely fine. The House of Lords is free to do that, but what worries me is that we have cited here in the House a whole swathe of humanitarian legislation going back 200 years protecting animals. Contrary to what Singer and those people would say about the abolition of the distinction between humans and animals, all that legislation has been based on our moral obligations as human beings, rational and endowed with conscience. It is why it is called humanitarian legislation. It is not based on some assumed rights of animals.

All that—not the legislation but the moral basis for the legislation—is now to be swept away by a Government embedding at the heart of our legislation the notion of sentience as the driver of how we should treat animals. The whole moral basis is being changed and replaced by this calculus of sentience. This is a very bad step. It reduces our obligations as people to something that will be the subject of endless judicial review and footling arguments about rules and laws, whether ganglions are the same as brains, and whatever else might come up in the course of these discussions.

I am really very concerned about the Bill. It does nothing at all good for animals, but it does a great disservice to the moral foundation of our society.

[The Deputy Speaker (Lord Lexden) (Con)]

My Lords, the noble Lord, Lord Mancroft, has withdrawn, so I call the noble Lord, Lord Sheikh.

[Lord Sheikh (Con) [V]]

My Lords, I welcome this Bill as I have always believed that animals are sentient beings and that they feel emotions and experience pains. I was brought up in east Africa in a house with a large garden. We had a dog, cats, chickens, ducks and rabbits, and we became very fond of them and got to know them. I noticed that they had emotions and felt pain, and I shall give one example. When my mother died, I was very upset and the cat we had at that time would not stop mewing and wanted to sit on my lap. I feel that the Bill is necessary, as we need to ensure that we look after their well-being and care for all animals, whether they are pets, on a farm or in the wild.

The Bill will apply to vertebrates other than homo sapiens, but the Secretary of State may by regulation include invertebrates of any description. I agree with what has been stated.

With regard to animals which produce something we consume or use, I feel that by caring for them, we will have better milk, meat, eggs, leather, wool, et cetera. The intention of the Bill is to ensure that all animals continue to have adequate recognitions and protections now that we have left the European Union. This must be ensured by appropriate domestic legislation. We were previously subject to Article 13 of the Treaty on the Functioning of the European Union, which stated that

“administrative provisions and customs of the Member States”

must respect the

“religious rites, cultural traditions and regional heritage”

of their citizens.

I ask your Lordships to note the words “religious rites”.

I am a practising Muslim and I eat halal meat. There are nearly 1.9 billion Muslims in the world and over 3.4 million Muslims in the UK, and we make up over 5% of the British population. A number of Muslims, including me, will eat only halal meat, and their beliefs need to be respected. Animal welfare is very important in Islam. The Holy Koran and Hadith state that we must recognise animals as being sentient, and we are provided with guidance regarding how to care for, handle and farm them. In addition, we are told how they should be slaughtered for food. Islam forbids mistreatment of animals and their welfare is enshrined in Muslim beliefs. The Prophet Muhammad—peace be upon him—said:

“A good deed done to an animal is like a good deed done to a human being, while an act of cruelty to an animal is as bad as cruelty to a human being.”


Islam permits slaughter of animals for food but dictates that such slaughter must be exercised humanely.

There has never been conclusive scientific evidence to suggest that religious slaughter is less humane than conventional methods. In halal slaughter, the animal ceases to feel pain due to the brain immediately being starved of oxygenated blood. For the first few seconds after the incision is made, the animal does not feel any pain. This is followed by a few seconds of deep unconsciousness as a large quantity of blood is drained from the body. Thereafter, EEG readings indicate no pain at all.

I have spoken previously in your Lordships’ House about halal slaughter, and had discussions with then Defra Minister and corresponded with David Cameron, the then Prime Minister. Will the terms of reference of the committee to be appointed under the Bill include looking at the religious practices of halal and shechita? If this is to happen, I suggest that a person or persons who have a very good knowledge of these practices should be appointed. This will enable the matter to be looked into comprehensively and thoroughly. Furthermore, I suggest that the committee holds full consultations with the communities and appropriate organisations to take account of the feelings of the people. I add that I would like to see the committee being independent.

I ask my noble friend the Minister to comment on the points I have raised, particularly those relating to religious slaughter. Leaders and members of the Muslim community have approached me to speak on the Bill today and raised the points which I have made.

[The Deputy Speaker (Lord Lexden) (Con)]

My Lords, the noble Baroness, Lady Gardner of Parkes, who is next on the speakers’ list, has withdrawn. I call the noble Lord, Lord Trees.