Education Bill

Baroness Whitaker Excerpts

Monday 18th July 2011 Grand Committee

[Lord Sutherland of Houndwood]

My Lords, I am very pleased that I gave way to the noble Lord, Lord Griffiths. It was a humane contribution to a discussion that was otherwise beginning to polarise. I do not have interests to declare of the kind that others have declared. I am not a card-carrying member of any secular society or indeed of any church or religion. I suppose that my interest, if I have one, is that I was once a professor of philosophy of religion. In that context, I learnt that there are all sorts of philosophies, and on the whole the one that I liked best was that of David Hume, who taught me a bit of pragmatism. For example, I have discovered pragmatically that if you want a seat that allows you to take part at Question Time and you are a Cross-Bencher, you have little choice but to attend worship in the main Chamber. It is between me and my conscience what I am thinking when all that is going on, although I am not quite as clear in my mind as perhaps some of my noble friends are.

In this context, the reality—and this has been happening for a number of years—is that in many schools assembly is withering on the vine. In other schools, the assembly is very important because they have either a statutory or at least a common religious character that is accepted in the community. There, the assembly fits very well into the day’s activities and, by and large, the parents respect it.

I reiterate an additional point that the noble Lord, Lord Griffiths, drew out. If you were to replace assembly completely by fiat and say that assemblies must not take place, that would be a rational position that I would understand, although I would not share it. However, if you do that, you need properly to sort out the alternative. The one thing that assembly does is to engage the emotions of young people, which, sadly, is what we have failed to do with much of the curriculum. There are a variety of alternative ways of engaging the emotions of young people and, for some, religious worship in the community is one. Therefore, I would be very reluctant to get my tanks lined up and say, “Shoot it out of the Bill now”. If, as a matter of evolution, assembly is withering on the vine—which, I believe, is the reality—alternatives will, in an evolutionary way, begin to emerge, and that would seem a wholly satisfactory way of changing the situation in our schools. However, without further discussion and without a further clear picture of the alternative, I would not want to support the amendment.

[Baroness Whitaker]

My Lords, I think that my noble friend Lord Griffiths, who is temporarily sitting on the other side, is very disarming but I disagree with him about the relevance of these amendments. I am sure that many people in this Room and outside share the view that a moral and spiritual dimension to school life is essential. I personally think that it is essential for school students to join in a morally and spiritually uplifting act every day. The problem is that, if it is a Christian act, quite a lot of children are not Christian and some are not of that particular sect of Christianity. Those children are deprived. When I went to school, the children who were withdrawn sat outside, as has been said, and I do not think that that is what school is about.

Of course, I have absolutely no objection to children learning about Christianity. It is one of our glorious traditions which I do not happen to share but, like my noble friend, I am very glad to have known the King James Bible and, for that matter, the Bible of Tyndale. I would have no objection at all to my children experiencing a Christian religious ceremony or a collective act referring to the Christian approach. What I really think we should move away from, for all the reasons which have been given and which I shall not repeat, is a sectarian approach to morality and spirituality. We really cannot allow our children in this wide, diverse world to think that only one way to truth is the right way, that only one morality is right and that only one spirituality has any validity. Therefore, I am extremely happy to support the spirit behind all these amendments.

[Lord McAvoy]

My Lords, I think I should try to sit in a different seat in future, because every time I sit here I seem to be last or near-enough last in the batting order in trying to speak. Last Wednesday, there was trouble and the Government Whip intervened and effectively stopped me from speaking—despite the fact that I was unaware of how to work these things. Fifteen speakers were in favour of that type of amendment. I was against it and was frozen out. I do not know how we find a way of trying to balance things. I should also like to speak. I am not going to declare an interest, because I take exception to folk expecting me to declare my religion before I speak on an issue. If you consider my Sundays, you might get a clue.

The noble Lord, Lord Avebury, rhymed off a lot of substantial figures that seemed to prove that religion in schools was dying, that all sorts of statistics showed that folk did not bother and that we were heading for an atheist or a non-believing society. If that is the case, why is there enthusiasm for coming forward with amendments such as this that seem to flog a dead horse? I do not understand, if Christianity and religious belief are dying on their feet anyway, why we are trying to bury them.

At the risk of being controversial, what we have here is aggressive secularism. This is not a contribution to a debate based on tolerance. I agree with my noble friend Lord Peston that tolerance should surely be at the heart of any discussion such as this. I would never dream of stopping someone else from practising their religion or proselytising, as the noble Lord, Lord Griffiths, said. People are people and will do their own thing.

I can tell noble Lords that there is confusion and wonder among many in faith communities who have chosen to go to and use these schools. My noble friend Lady Whitaker was definite about the situation that she would choose for her children. That is absolutely fine, but the people who send their children to faith schools for collective worship and gatherings are surely entitled to have their point of view. There is a feeling that I am picking up—

[Baroness Whitaker]

I am sorry to interrupt the noble Lord, but since he mentioned my name, I should say that I do not think that any of these amendments would prevent parents from choosing a religious school that would have a religious act of collective worship.

[Lord McAvoy]

That is technically true, but it forces them to accept assumptions—I shall not be provocative and say that they are based on hostility—that are certainly not sympathetic towards school gatherings based on Christian beliefs. This should surely be about tolerance. If people want to change the way that things are, surely they should go about convincing people of that. I really do not understand, because no one in this Room has a mandate to talk about removing the basis of collective worship within schools. I should certainly like to see a politician standing for election along the corridor try to advocate some of the beliefs and authoritarian elements in these proposals.

I appeal to colleagues: if you want to change things, try to persuade; do not dictate or try to lay down such conditions from on high. Whether colleagues like it or not those are the unforeseen consequences. I agree with my noble friend Lord Touhig that it is not the intention of noble Lords to be hostile to faith schools on the basis of collective worship.

I shall say another couple of quick sentences in a mood of co-operation. My noble friend Lady Massey said that schools are places of learning only. Among a whole host of things, I accept that. However, the religion that I belong to—the Roman Catholic faith—believes in the trinity: home, school and church. We do not believe that schools are there for learning only.