Domestic Abuse Bill

Lord Wolfson of Tredegar Excerpts

Report stage & Lords Hansard
Monday 8th March 2021 Lords Chamber

[Baroness Wilcox of Newport (Lab) [V]]

My Lords, Labour is happy to support this group of amendments but recognises the realities of abuse that different communities face. We must ensure that what is in the Bill works in practice for victims of all backgrounds in the UK.

The technical aspects of the amendments have been described powerfully and in detail by other noble Lords. When I came to review them in preparation for today, I was struck by the complexity of the situation surrounding victims caught in these particular circumstances due to religious faith, and the clarity with which these amendments have been written in order to ameliorate the effects and consequences of that faith while unlocking the rights of the woman in that situation and disallowing perpetrators from using the get negotiations as an abusive bargaining chip.

I pay tribute to the noble Lords who have brought forward these amendments for the experienced and knowledgeable way in which they have highlighted this problem, and I am glad of the support across all areas of the House for the amendments, on the grounds of domestic abuse by way of controlling and coercive behaviour. As the noble Baroness, Lady Altmann, spoke of in her detailed opening speech, this is a defined form of abuse where the victim is treated as chattel. I was interested to hear my noble friend Lord Winston’s insights into the uniqueness of Judaism in not having one central authority, as well as my noble friend Lord Mendelsohn’s powerful and cogent arguments about what must be done, and the insight that he showed in his comment about not knowing what is actually going on with people who you think you know.

Inclusion in the Bill provides the opportunity to ensure that its provisions and protections are applicable to all. It specifically recognises the plight of these women by removing the shadow of abuse and control, restoring their right to exercise their faith through their ability to remarry and have children within their faith. The recognition would also offer these women other protections under the Act, once it is passed, if they are specifically included. It is in line with a key objective of the Bill: to raise awareness and understanding of domestic abuse and its impact on victims. Key is the ability of women to bring a case where they retain control of the process as the victims, rather than as a witness in a prosecution, having criminal sanctions as a civil party. It also clarifies that unreasonably preventing the obtaining of a get can include the imposition of unfair conditions, calibrated by reference to being substantially less favourable terms than the civil courts have ordered.

In conclusion, on International Women’s Day, this group highlights what so many noble Lords have said. The Bill needs to work for all victims and to do that it needs to grapple with the reality of how domestic abuse is experienced, in all the different ways that it is, by all of our communities across the UK—whatever their faith or ethnicity—by those living with it and trying to escape it.

[The Parliamentary Under-Secretary of State, Ministry of Justice (Lord Wolfson of Tredegar) (Con)]

My Lords, I am grateful to my noble friend Lady Altmann for tabling these amendments. As a number of speakers have said, it is particularly apt that we are debating this on International Women’s Day. The quality of speeches in this debate is a testament to the strength of feeling across the House. Indeed, the standard of speeches has set a very high bar for the rest of Report.

I hope the House will forgive me if I depart from my prepared text to pick up two comments by my noble friend Lord Cormack. He first said that all were equal under the law. I respectfully agree entirely. Towards the end of his short but powerful contribution, he also said, if I took it down correctly, “The rule of law is what makes this a civilised country.” Again, I respectfully agree, and those two propositions guide not only the work of my department but my approach to this matter.

Amendments 1 and 3 would add a sixth limb to the list of behaviours in Clause 1(3) which count as abusive; namely, the unreasonable refusal to agree to the granting of a religious bill of divorce, or get, which is necessary to dissolve a Jewish religious marriage. The threat of such a refusal would also be caught by the amendment. It is undeniable that women who are refused a get by their husbands suffer long-lasting and significant consequences. A woman who has not received a get is regarded in the eyes of Jewish religious law as still married. She is therefore unable to remarry, but that is not the only disability which she suffers. Perhaps more importantly, if she does not remarry but has further children with another Jewish partner, those children will be severely restricted as a matter of Jewish law as to whom they are later able to marry.

The term applied in Jewish law to a woman whose husband refuses to give her a get, being an “agunah” or “chained”, is thus apt and tragic. I know that Jewish religious authorities are concerned about the problem but have not, so far, found a solution to it within Jewish religious law. That is a source of regret to many, but not something which English law alone can solve. While I accept, as the noble Lord, Lord Palmer, put it, that this issue goes back to medieval times and may go back further—it is certainly of long standing—it is a matter which ultimately, so far as Jewish law is concerned, the Jewish religious authorities themselves have to deal with. If the undoubted abilities of the mother of the noble Lord, Lord Winston, were insufficient to resolve this problem—I pass on congratulations from the Front Bench to him on his wedding anniversary—and she did not succeed with all her talents, one wonders where the solution will come from.

While English law cannot solve this problem, there is something which English law can and should deal with. As the noble and learned Lord, Lord Mackay of Clashfern, reminded the House, this is not the first time English law has engaged itself in this area. He reminded the House of the significant work done by the late Chief Rabbi, Lord Jakobovits, of blessed memory, which led up to the legislation at the start of this century. English law can recognise that the refusal to grant a religious dissolution is all too often about the exertion of control by one spouse over the other—almost invariably, in the context of a get, by the husband over the wife—and, as such, may be considered a form of domestic abuse in certain circumstances

However, as my noble friend Lady Williams outlined in her response in Committee, we consider that this would sit better in the statutory guidance on domestic abuse provided for in Clause 73, rather than in the Bill. Again, as the noble and learned Lord, Lord Mackay of Clashfern, identified, that is because the list of abusive behaviours included in the definition is purposefully drafted to be high level. That definition is therefore to be applied by the courts and other agencies on a case-by-case, fact-specific basis. Including specific circumstances in the Bill, such as a refusal to grant a get, may lead to calls for inclusion of other examples which would have two adverse consequences. First, as a matter of drafting, it would make the definition unwieldy. Secondly, we do not want to give the impression by including specific examples that there is a hierarchy of abuse. We are concerned to capture and prevent all forms of domestic abuse.

Before I provide further reassurance on the matter of statutory guidance, which a number of noble Lords have referred to, it would make sense to respond to Amendment 79 first. That amendment seeks to ensure that both the guidance I have just referred to and the statutory guidance issued under Section 77 of the Serious Crime Act 2015 include the unreasonable refusal to grant a get within their discussion of controlling or coercive behaviour. While we would not want to prescribe in statute what statutory guidance must contain, the House will have heard my own and my noble friend Lady Williams’ previous commitments during Committee and subsequent discussions to address this issue in the statutory guidance provided for in Clause 73.

I am pleased to have met with my noble friend Lady Altmann, the noble Baroness, Lady Deech, and the noble Lords, Lord Mendelsohn and Lord Palmer, recently to discuss this matter and share our progress on including the issue within the statutory guidance. Home Office officials have been working closely with my noble friend Lady Altmann, with Jewish Women’s Aid and others to shape the reference to this issue in the statutory guidance. I was particularly pleased to hear my noble friend refer to the work done by my department’s officials in this regard as well.

I am pleased that we have now included specific reference to refusal to grant a get within the draft guidance. We have also included a specific case study on get refusal, provided by Jewish Women’s Aid—to whom I pay tribute, as my noble friend Lord Polak did—to bring the issue to life for those reading that guidance. Let me say this clearly and unambiguously: there are, and no doubt will be, cases in which the refusal to give a get may be considered a form of domestic abuse. As my noble friend Lady Deech reminded the House, that is especially the case if refusal to grant a get is used as a method to undermine a financial settlement imposed by the civil court. As the noble Lord, Lord Mann, reminded the House, the issue here is that that power affects all the negotiations which surround the issue of separation.

Turning back to the statutory guidance, we have also added a new section on spiritual abuse, a particular form of abuse where perpetrators use the victim’s faith or other belief system to control them. We have worked closely in this regard with the Faith and Violence Against Women and Girls Coalition, drawing on its expertise. The new section is now comprehensive and takes up a few pages within the guidance.

I respectfully agree with the noble Baroness, Lady Uddin, that this applies to all faiths. Spiritual abuse is not faith specific, and I assure the noble Lord, Lord Mann, that the Government’s approach is to be absolutely inclusive of all communities within our country. We will continue to work closely with the experts as we develop the guidance, and we will be publishing an updated version of the draft guidance shortly after Royal Assent for a formal consultation, where there will be a further opportunity for interested parties to contribute. As the noble Lord, Lord Paddick, said, because what we are dealing with here are ultimately issues of power and control, I hope that that will enhance the nature and quality of the consultation.