Millennium Development Goals

Viscount Craigavon Excerpts

Wednesday 23rd October 2013 Lords Chamber

[Viscount Craigavon (CB)]

My Lords, I will go straight to what I believe—which the noble Baroness, Lady Tonge, also seems to believe—is the most important part of the MDGs and an integral part of sustainable development: population dynamics and reproductive health. In the recent special event meeting in September, heads of state and government confirmed that they will target the existing most off-track MDGs and those where progress has stalled, such as,

“universal access to reproductive health, including maternal health”.

That wording again emphasises the importance of reproductive health, and confirms that the existing goals have not been forgotten.

For post-2015 goals in this field, there has been widespread advocacy of a stand-alone target on universal access to sexual and reproductive health and rights. Those in this field believe that sustainable development can only be underpinned by meeting the widely acknowledged, unmet need for reproductive health services and by giving women the choice in freely planning the size of their families. At the same time, it has to be acknowledged that another side of sustainable development is reflected in our western overconsumption and excesses. However, to put it rather simply at this stage, the benefits of family planning do not have to wait until levels of education have improved or stable economies are in place. As Marie Stopes International in particular has shown, reproductive health provision, if provided in the right way at any stage of development, can be successful and beneficial to all.

For the new goals and the debate over the coming months, the UN Population Fund has produced a short and highly readable document entitled The Future UNFPA Wants for All. This contains seven key points, each summarised in a few sentences, for the post-2015 development agenda. In the time available, I can only recommend it and say that it demonstrates, in so many ways, how population and reproductive health matters must be an integral part of sustainable development.

Atheists and Humanists: Contribution to Society

Viscount Craigavon Excerpts

Thursday 25th July 2013 Lords Chamber

[Viscount Craigavon]

My Lords, we should all be grateful to the noble Lord, Lord Harrison, for raising this subject and specifically for mentioning atheists in the Motion before us. I declare my position: I have long been an atheist, and for some many years have been a slightly fringe member of the All-Party Parliamentary Humanist Group.

Some of us might remember when the late Lord Dormand tried to keep that group alive, but the problem that he had for quite some time, which obviously no longer obtains, was the difficulty of filling the required Conservative quota for all-party groups. For many years that defeated him and we were unable to be a properly registered group, but nevertheless we could hold meetings. The All-Party Parliamentary Humanist Group is now in full health, as we have heard, and is well supported by the British Humanist Association, recently fresh from the achievement of inserting humanist marriage services into the same-sex marriage Act, with the invaluable help and persuasive skill of the noble Baroness, Lady Meacher, on which I congratulate her.

Fewer colleagues may also remember the late Baroness, Barbara Wootton, who was in the first group of female Peers in 1958. I remember the phrase, in recalling her being criticised, wrongly, for putting forward beliefs that she was told were able to be based only on the capital created by religion—or, rather, that she was accused of spending the capital passed down to us by religion. In those days, spending capital was rather more of a sin than it is today. I am not sure what has since happened to her formidable reputation, but she was fighting the battles of her time in the ways of that time. I mention such examples from the recent past as a reminder that, over time, we have successfully come a long way—for which I am not trying to take any credit.

The theme of most of what I want to say may be that it is no bad thing that we have moved away from previous certainties to what I would call constructive uncertainties—the rather amorphous humanist movement, on which it is sometimes difficult to get a firm handle, is testament to that. In his very good tour d’horizon the noble Lord, Lord Harrison, used a very nice phrase when he talked about those of humanist outlook. I would also like to touch on the role of the church and faith, sometimes with the help of the work of Richard Dawkins.

A good example of such uncertainty is that provided to most of us by the extensive lobbying we recently received—from all sides—on the Marriage (Same Sex Couples) Bill. The different moral and cultural interpretations of marriage were evident even before this Bill arrived and, as one who supported it, the institution of marriage is now even more fragmented, which may be no bad thing. In fighting for this new right of marriage, what was not quite so apparent were the downsides for all sexes of its overall success or failure rate, the divorce rate and the modern extent of cohabitation—maybe all approaching 50% now or in the next few years, as in many other countries.

We can all hope, imagine and wish for happy families, but the reality may be very different. We are probably all aware of the assertion that families—sometimes meaning marriage and family life—are the best context for the most successful upbringing of children. Without having time now to go into the detailed argument, I think that is a misguided and a logically misconceived reading of causation.

One area where Richard Dawkins has been particularly prominent is that of rationality and faith. I find it extraordinary when he is sometimes accused of proselytising as much as those with whom he disagrees—that is his methodology is no different from those whom he opposes and he is using the same methods as those he is accusing. We have had some sort of ambulatory religious orthodoxy for many hundreds of years but putting forward and sustaining beliefs is in a completely different category from questioning and challenging others’ beliefs. Faith and belief is for many a necessary and understandable support to their lives, however stable or uncertain. One issue is how such beliefs might usefully be questioned or challenged. In a debate such as this, where we have a Minister replying, there is a limit to the role of government. It might be that their task is to provide a level playing field, but at the same time accepting a particular starting point or set of premises. Criticism of faith schools, for example, is a justified area of debate, where the Government can be encouraged to play a useful part.

The question in the census, with whatever shortcomings, on religion has provided evidence of an official decline in religion, which according to Richard Dawkins’ analysis still overstates the role of Christianity. The number of people who identified themselves as Christian in England and Wales dropped from 72% in 2001 to 59% in 2011; and the number of people who ticked “No religion” increased between those dates from 15% to 25%. The churches used the 2001 figure to claim support for their influence on public policy, but under Richard Dawkins’ analysis using opinion polls, three-quarters of those claiming to be Christian did not think that religion should have any special influence on public policy.

I realise that opinion polls have an indirect connection with what happens in the real world. An example relevant to this debate and debates in this House is the commonly accepted figure that more than 80% of the population support some form of assisted dying; but that is currently not reflected in the political will shown in this building, nor in the unusually unanimous opposition by the Bishops of this House. On that point, I am not saying that the church should just follow opinion polls; but one of the genuinely redeeming features of the presence of the Bishops in this House is their ready ability to split their votes on both sides of some controversial arguments. I was pleased, too, that in replying to the mention by the noble Baroness, Lady Meacher, of the assisted dying debate, the right reverend Prelate the Bishop of Birmingham said he would work hard to get that right in the upcoming debates on assisted dying.

In conclusion, I hope that the atheist and the humanist movements will continue to challenge constructively some of the foundations of the orthodoxies we have inherited.