Arab Spring

Lord Anderson of Swansea Excerpts

Tuesday 29th October 2013 Grand Committee

[Lord Anderson of Swansea (Lab)]

My Lords, I congratulate the right reverend Prelate on his initiative and I propose to go even further back than the noble Lord, Lord Selkirk, to a time before Franklin Delano Roosevelt—indeed, back to the year 313. This year we celebrate the anniversary of the Edict of Milan—the so-called Edict of Toleration—which stressed freedom of religion. It states:

“When I, Constantine Augustus, as well as I, Licinius Augustus, fortunately met near Mediolanum (Milan), and were considering everything that pertained to the public welfare and security, we thought … we might grant to the Christians and others full authority to observe that religion which each preferred; whence any Divinity whatsoever in the seat of the heavens may be propitious and kindly disposed to us and all who are placed under our rule”.

That was 1,700 years ago. Now that is echoed both in the international instrument mentioned by the noble Lord, Article 9 of the European convention, and of course, most of all, in Article 18 of the Universal Declaration of Human Rights. I recall that that post-war universal declaration has been signed by all the key countries in the Middle East, and the words are crystal clear with no ambiguity: freedom to manifest religion and freedom to change one’s religion. However much one tries to modify this—it is fair to say that there has recently been some helpful movement by the OIC on blasphemy—overall, the position has worsened.

A key phrase in the Edict of Milan is significant, which is,

“considering everything that pertained to the public welfare and security”.

There are echoes here of our prayer at the beginning of the Session, about seeking the tranquillity of the realm; that is, tolerance is designed to promote stability. In the Middle East today, the persecution of minority religions arises in part from instability and is itself a cause of instability. To quote the general secretary of the Fellowship of Middle East Evangelical Churches talking to the Barnabas Fund:

“The majority have been displaced from their homes with hardly anything to subsist on; most are jobless, homeless, and in danger of abduction and assaults by radical militants”.

The excellent FCO report Human Rights and Democracy 2012, published in April, says:

“It is deeply regrettable in particular that religious minorities in the Middle East and North Africa have in a large number of cases suffered as a result of instability linked to the Arab Spring”.

How much we welcomed that Arab spring; bliss was in the dawn. Alas, like many revolutions, many sons and daughters of that spring have been killed.

Of course, there is discrimination to varying degrees against many other minorities. One thinks of the peace-loving Baha’i in Iran and the Shia in Bahrain. Overall, however, the chief victims are Christians in the Middle East—as, indeed, in the world as a whole, as the Pew Forum has shown. Of the 49 Muslim states, 17 do not tolerate any other religion; one thinks of Saudi Arabia. It is clear that, after the Arab spring, the position of Christian minorities has worsened in the Middle East, where, of course, Christianity had its origins.

Even in the year before the Arab spring, there were many challenges to Christianity, which some saw as a foreign religion: the religion of the western imperialists, those who invaded Iraq and Afghanistan. Even Algeria, after a relatively tolerant period, brought in new, discriminatory laws in 2006. This tempo is increasing. Yes, Christians joined with Muslims in Tahrir Square in Cairo but former President Morsi increasingly followed the agenda of the Muslim Brotherhood and the Salafists. The Salafists have increased the pressure in Tunisia.

The real dilemma for Christians in many countries today is in recognising that they had a substantial degree of protection from absolute rulers such as Saddam Hussein and Mubarak. Now, despite rejoicing at the liberation of the Arab spring, they find themselves impelled to shelter behind the army or dictators who offer them a far better life. A day or two ago I spoke to a Conservative colleague who was asked by a leading Christian in Syria, “Do you think we shall be here in 50 years’ time?”. He said no, whereupon his Syrian friend replied, “Nor do I”. That is the extent of the pressure on Christians in their own homeland.

What is the nature of the current persecution? The first observation, obviously, is that in this new secularism, western Governments are curiously reluctant to intervene on behalf of Christians and minorities. Christian churches are burnt down, suicide bombers launch attacks on church leaders, while some, such as the Syrian Archbishop of Aleppo, are abducted. Christian families are forced to flee. It is said that over 50% of Egyptians in London are Coptic Christians. In Iran it was hoped that there would be an improvement under President Rouhani, but the latest reports say that no, there has not been.

How should we respond to this? We should do so, first, by seeking to have a blameless record ourselves. We cannot be taken seriously—

[Lord Bates (Con)]

My Lords, I hesitate to intervene on the noble Lord, but I am conscious of the six-minute time limit on speeches.

[Lord Anderson of Swansea]

I shall end in a moment. Let us have a perfect record by avoiding Islamophobia. We must recognise that Muslims are under pressure in countries such as Sri Lanka and Burma. Let us also urge those states that do persecute to mend their ways and accord with the international instruments of which they are members. Most of all, in so far as the Arab spring has soured almost everywhere, we should use every weapon at our disposal, including the sensitive ones, because we must go beyond ritual condemnation. We should use all our tools of soft power, including—I stress this—conditionality because it would be absurd if we continued to bankroll those countries which persecute their minorities, including Christian minorities.