Multiculturalism: Interfaith Dialogue

Debate between Lord Mitchell and Baroness Verma

Thursday 8th September 2011 Lords Chamber

[Lord Mitchell]

To ask Her Majesty’s Government what plans they have to improve interfaith dialogue in multicultural Britain.

[Baroness Verma]

My Lords, I wish just to remind noble Lords that Back-Bench contributions are four minutes, so when the clock strikes four, contribution time is over.

[Lord Mitchell]

My Lords, I am quite overwhelmed by the response of noble Lords to this debate. I am sure that the next 90 minutes are going to be both illuminating and enhancing. I know it is only four minutes per noble Lord, but I am sure it is going to be a good debate and I thank everybody for participating.

I was on holiday during the August riots, but even following events on the internet, one incident made a huge impression on me. Tariq Jahan had just lost his son, Haroon, who was murderously mowed down when he and his friends were trying to protect local shops from looters. Mr Jahan’s words were haunting:

“Why do we have to kill one another? Why are we doing this? Step forward if you want to lose your sons. Otherwise, calm down and go home, please”.

I have twin sons who are the same age as Haroon, and I very much doubt whether I would be so generously minded were the same thing to happen to one of my boys. His words are seared on to my soul. Tariq Jahan said more about inter-communal dialogue in those few words than any of us could do in a lifetime.

Two weeks earlier, in a senseless act of Islamophobia, a white supremacist slaughtered 77 white teenagers at a political holiday resort in Norway. A white killing whites: how can that be Islamophobic, you might ask. Anders Breivik saw the Norwegian Labour party’s policy of defending diversity and tolerance as being supportive of minorities, which indeed it is, and therefore, in his twisted mind, worthy of the terrible carnage that he wrought. His gun was aimed at whites but his true targets were Norwegian Turks. With the tenth anniversary of 9/11 almost upon us, we all know too well that murderers and madmen are everywhere. When we learnt that Breivik had strong links to the extreme right-wing and racist groups in our own country, we knew that we must be on our guard. Indeed, the community response to the English Defence League protest in the East End of London last weekend is a testament to the strength of this vigilance.

The Prime Minister in his speech in Munich last February addressed racism, terrorism, and the failures of multiculturalism. Addressing the issues of extremist ideology, he concentrated on two platforms. The first was to tackle all forms of extremism; the second was to encourage stronger citizenship. He coined the phrase “muscular liberalism”. I would like to introduce a third component: greater understanding. I confess that, for much of my life, every time I heard the word “interfaith”, my heart sank. I saw it as the language of do-gooders—people who speak well and do nothing. My gradual immersion in the world of interfaith dialogue has been a personal journey of overcoming my prejudices. The more I am exposed to the subject, the more convinced I am that it is a crucial way to achieve greater understanding in our society.

Like many noble Lords speaking today, I am a descendant of immigrants. I am Jewish: my grandparents and great-grandparents emigrated to this country from eastern Europe during the 19th century. They trod a well worn path. Like Huguenots and Irish Catholics before them, and Caribbeans, Indians and Pakistanis after them, they came to this country for a better life. Some came to escape persecution, others for the opportunity to participate in the freedom and prosperity that this country has to offer—but all of them came to be part of our nation. When I hear people say that immigrants are lazy scroungers, I look at what the children of immigrants have achieved in business, science, sport, the arts and entertainment, and the professions. This country has been enriched by us all. I do not know this for sure, but I would bet that getting on for 15 per cent of your Lordships' House can trace their ancestry back to relatively recent immigration. What an achievement and what a statement about our country.

In Mr Cameron's view, our multiculturalism has failed because we have,

“encouraged different cultures to live separate lives, apart from each other and the mainstream”.

In truth, I agree with him. Like three other Lords in your Lordships' House, including the noble Lords, Lord Sacks and Lord Young of Graffham, I went to a grammar school in Finchley called Christ's College. The name is ironic given that all four noble Lords are Jewish, as were at least 50 per cent of boys at the school. Even though we did not attend Christian prayers, we had religious studies on the syllabus. We learnt about the New Testament and Christianity. I am glad to have a good understanding of what is still the dominant and established church in this country. Has this made me a lesser Jew? I think not.

Today, it seems that many minority faith schools pay only lip service to understanding other religions and customs. How can a child from one faith understand a child from another if they never mix, play together or visit each other's homes? Many people from minority communities are worried that their children will become assimilated and their culture diluted. In the UK, more than one-third of young Jews are marrying non-Jews: but this is no reason to live in hermetically sealed silos. For this reason, I feel very uncomfortable with faith schools, although I concede that on this matter and in the Chamber this afternoon I am probably on a losing wicket.

Our ignorance of each other's religions and traditions is shameful. I find it amazing that Rosh Hashanah, Yom Kippur and Pesach—major Jewish religious holidays—are simply blurs to most non-Jews. But then, what do I know about Islam and Muslim holidays, or Hindu or Buddhist? Not much, I grant you, but these days I am trying hard to learn. I would like to see the Government begin a programme of instruction to develop interfaith understanding. I would like to see schoolchildren really immersed in other religions so that they know what being a Muslim or a Hindu is really about. I would like to see university administrators and faculty members, school teachers and civil servants versed in minority religions. Here I must pay tribute to the Three Faiths Forum, which does sterling work encouraging school teachers to understand other faiths.

Dietary rules are very important to observant Muslims and Jews, so campus administrators and employers need to know about halal and kosher. It is outrageous that universities still hold exams on major minority religious holidays and then claim, as I have heard them say, that they had no idea. The Coexistence Trust, which I chair—I declare my interest—has a very focused remit. We seek to bring greater understanding between Jewish and Muslim students on our university campuses. Many people are surprised when I tell them that among the Jewish community several universities have been considered no-go areas. They are also surprised to learn that anti-Semitism and Islamophobia exist not just among the students, but among the faculty. I do not want to overstate the case, but the fact is that it lurks below the surface and comes to prominence every time there is an incident in the Middle East. Many faculty members and university administrators have a curious attitude towards these anxieties. They say that universities are not only places of learning, but also places of intellectual challenge. Students, they say, must be prepared to hear things that they do not like, things which may cause them distress; such is campus life. Who will disagree with that? However, when administrators and faculties believe that the laws of the land are somehow not relevant in the campus, as I have witnessed, we have problems. Free speech is of paramount importance, but it has to exist within the law. Universities also have a duty to ensure that hate crimes and racial slurs are not committed. They also have a duty of care to all their students.

How do we go about trying to change these attitudes? The Coexistence Trust addresses issues between Jews and Muslims on 12 of our national campuses. We confine our activities just to Jews and Muslims, just to universities and just to 12 campuses—we have limited resources and we have to be very focused. We set up the trust in such a way that it reflects a balance between both communities. Our trustees, many of them speaking this afternoon, are all Members of your Lordships’ House. Three are Jewish and three are Muslim. Our employees also come from both communities. Our donors are nearly balanced between Muslims and Jews. It means that I can face down anyone who says that we have a bias in either direction. On each campus we have student ambassadors whose function is to engage with both communities. The National Union of Students positively encourages our work, as does the Union of Jewish Students. We are progressing in our links with the Federation of Student Islamic Societies in the hope that they, too, will back us. Our employees and campus ambassadors are taught conflict resolution, which they will need when the situation arises. They are taught leadership skills, which will be required when they enter the workplace. They are our leaders of tomorrow and what we are doing is really making a difference.

Finally, last April I was invited by the British consulate in New York and the British Council, also in that city, to tell the American Jewish community about our activities. There were many misguided opinions about Britain, some quite absurd, but I think that we did a great job of convincing them that we are robustly addressing the problem and when we pushed hard we were astonished to learn that American campuses, too, face many of the same issues that we have in the UK. Anyhow, they must have liked what we said because the FCO and the British Council are encouraging us to set up a partnership with CAUSE-NY, New York—an important example of transatlantic collaboration on intercultural issues. It is a British export of British ideas.

Changing deep-seated opinions and prejudices is not easy. I believe to my innermost core that meeting each other, working with each other and understanding each other’s cultures through interfaith dialogue is a vital way to reduce tensions and make our country a happier place.