Offensive Weapons Bill

Baroness Verma Excerpts

Committee: 2nd sitting (Hansard): House of Lords
Wednesday 30th January 2019 Grand Committee

[Lord Singh of Wimbledon (CB)]

My Lords, I thank the noble Lord, Lord Tunnicliffe. I shall give just a little background. Sikhs are sometimes referred to as a martial race. The description is wrong on two counts: we are neither martial, nor are we a race. Sikh teachings criticise all notions of race or caste, emphasising that we are all equal members of one human race.

The martial assumption comes from the fact that Sikhs have had to endure being a persecuted minority for many years—at one time, there was a price on the head of every Sikh caught dead or alive. Sikhs have had to develop dexterity with a sword to survive, and, importantly, to protect the weak and vulnerable of other communities in society. Kirpan, the Sikh word for sword, means “protector”, and figures prominently in religious practice and ceremony.

This amendment is particularly necessary to protect the Sikh tradition of presenting a kirpan as a token of esteem. Recipients have included royalty, a former Speaker of the Commons and a police chief. Sikhs are grateful to the noble Lords, Lord Kennedy and Lord Tunnicliffe, for introducing this amendment and for a large measure of cross-party support.

[Baroness Verma (Con)]

My Lords, I will also speak to the amendment initiated by the noble Lord, Lord Tunnicliffe. As a member of the Sikh community, I know that the kirpan is an important part of our identity. As the noble Lord, Lord Tunnicliffe, rightly pointed out, it is part of the five Ks, particularly for all practising Sikhs.

Adding to what the noble Lord, Lord Tunnicliffe, said, the Sikh community is one of the most law-abiding in this country. This symbol is often very well hidden when worn; it is there as a symbol and nothing more. As the noble Lord, Lord Singh, said, it is often gifted to those who come offering friendship to us. I hope that, given its essence as part of the Sikh community’s cultural identity, this will be one area around which we will all coalesce. I know that both my noble friends take these cultural issues seriously, as does the Home Secretary, and we need to try to find a way of being able to ensure that the Sikh community does not feel that it has not been heard properly by Parliament. I hope that, when the Sikh community comes, the noble Lord, Lord Tunnicliffe, will extend his invitation to all Members who are interested in meeting with them.

[Lord Sheikh (Con)]

My Lords, I begin by saying that I agree with Amendment 70. The amendment seeks to protect the tradition of the kirpan and those who possess it. It permits individuals to possess the kirpan for,

“religious, ceremonial, sporting or historical reasons”.

There is disquiet among those in the Sikh community, who feel that their right to possess a kirpan is being threatened, and they need assurances to be able to do so. There needs to be a comprehensive solution which is acceptable to the Sikh community.

I was born and brought up in east Africa, where there were people of different religions and racial backgrounds. I learned to speak several languages and developed an understanding and respect for all religions. I am actively involved in promoting harmony and peace between various racial and religious groups. Although I am a Muslim, I am a patron of non-Muslim associations, including the Sikh Forum and the British Sikh Association. I am also the chairman of Guru Nanak Worldwide, which promotes the teachings of Guru Nanak Dev Ji, the founder of the Sikh religion.

I have a strong connection with the Sikhs and have visited their temples, which are called gurdwaras, on numerous occasions. I have studied Sikhism and have written a book on the life and times of Maharaja Ranjit Singh. In this book, I have included some principles of the Sikh religion and also mentioned the teachings of the 10 Sikh gurus. The 10th and last human guru was Guru Gobind Singh Ji, who transformed the Sikh faith. In 1699, he created the Khalsa, a community of the faithful who wore visible symbols of his faith and trained as warriors. Today, the Khalsa community comprises a significant proportion of the Sikh community. As has been mentioned, Guru Gobind Singh Ji also proclaimed five kakars, which were kacha, karha, kesh, kanga and kirpan.

Sikhs are proud of the five Ks and therefore comply with what has been proclaimed. The kirpan represents the values of the Sikh faith and is an essential article of faith for the Khalsa Sikhs. The kirpan is curved, contained in a sheath. It is often made of steel or iron and can be of varying sizes. It is normally worn in a strap, which is called a gatra. In the Sikh community, the kirpan is used for ceremonial and cultural practices such as during weddings and processions. It is also used in martial arts and can be given as a gift. In fact, I was presented with a kirpan in Amritsar when I visited the Golden Temple. My family’s connection with Amritsar goes back nearly 200 years, so I was privileged to be presented with a kirpan, among other items, in the Golden Temple.

The UK as a whole has a long history with the Sikhs, stemming from colonial India and the World Wars. We recently celebrated the centenary of the Armistice ending the First World War, and I have spoken in your Lordships’ House on the contribution of the soldiers from the sub-continent of India. India raised an army of over 1 million soldiers, 20% of whom were Sikhs. We owe gratitude to the Sikhs for the sacrifices they have made to preserve our way of life. This amendment is an opportunity to provide a specific defence for those who possess—I emphasise “possess”, as they do not necessarily wear it—the kirpan.

I cannot recall any occasion where a Sikh possessing the kirpan has used it as an offensive weapon and caused physical harm to anyone. This afternoon, in fact, I spoke to an ex-commander of the Metropolitan Police who verified what I say; it has not been used as an offensive weapon by the Sikhs. I therefore feel that a kirpan should not be deemed an offensive weapon and provision must be made for that in this legislation. As has been mentioned, the Sikhs are law-abiding people. The kirpan needs to be exempted from the relevant sections of the Criminal Justice Act 1988.

--- Later in debate ---

[Baroness Barran]

I thank the noble Lord for the correction. The spirit of my comment is that we will respect whoever he feels it is appropriate for the Minister and me to meet. I also thank him for his very helpful introduction, which gave us a sense of the historical context of the discrimination that Sikhs have faced over the years, despite their values, which he outlined for us. I thank also my noble friend Lady Verma for her explanation of the importance of the kirpan to the cultural identity of the Sikh community.

While I have great sympathy for the issue raised by noble Lords, a key difficulty with this amendment is how to define a kirpan in legislation in a way that does not open up a glaring loophole that could be readily exploited. A kirpan is only a kirpan in relation to Sikh culture and faith, otherwise it is simply a knife or a sword. In our discussions with the Sikh community, it was made clear that there is no such thing as a standard kirpan. They can come in all forms: some have curved blades and some do not; some have long blades, while others have short blades. The fundamental problem with the noble Lord’s amendment is that it depends on a legally sound definition of a kirpan which until now simply does not exist. The only thing that distinguishes a kirpan from other swords and knives is its use for religious purposes.

Under Section 139 of the Criminal Justice Act 1988 it is already a defence to possess a bladed article, including a kirpan, in a public place with good reason or lawful authority. The legislation is clear that good reason includes religious reasons. Similarly, Section 139A of the 1988 Act, which prohibits possession of a bladed article or offensive weapon on school premises, includes a good reason defence which again includes religious reasons. As the noble Lord is aware, Clause 25 amends the Criminal Justice Act (Offensive Weapons) Order 1988 to provide a religious reasons defence for the possession in private of weapons covered by Section 141 of the 1988 Act, which can include large ceremonial kirpans where they have a curved blade of more than 50 centimetres.

The possession of kirpans for religious reasons is therefore covered under all of the possession offences. In addition to religious reasons, the offences include other defences—for example, for re-enactment activities and sporting purposes, as was mentioned by the noble Lord, and for items of historic importance—but these are not just aimed at kirpans.

Finally, we should be clear that when a kirpan is possessed for non-religious reasons it should be treated like any other bladed article. Crime is unfortunately committed by all parts of our society including, sadly, the Sikh community. Just because something is claimed to be a kirpan does not mean it cannot be used as a weapon, and it is quite right, for example, that the police might want to question why someone is carrying a ceremonial kirpan at three in the morning if they are hanging around a former partner’s home. Clearly Sikhs should be able to own and carry kirpans in public and use them in Sikh martial arts where this is part of their faith. The law already provides for that.

[Baroness Verma]

I hope I can be helpful to my noble friend. The kirpan is worn as part of the five Ks. We do not carry the kirpan in any other form. It is worn. Where the difficulty will lie is that it is always worn for religious purposes. People who are practising Sikhs have to have it as part of their five Ks. I am looking to the noble Lord, Lord Singh, who is much more experienced in this than I am, as I do not know how we would be able to differentiate the carrying from the wearing for religious purposes. I understand what my noble friend says about gifting it to a non-practising Sikh when it could be seen as a weapon, but in worship through the Sikh faith the kirpan is worn as a religious item. I hope that clarifies this rather than muddying the waters.

[Baroness Barran]

I thank my noble friend for her helpful explanation. I hope we can explore these things in detail when we meet, before too long, I hope.

The Sikh Federation (UK) and the Sikh Council UK raised concerns via the All-Party Parliamentary Group on British Sikhs about the provisions.