Freedom of Religion or Belief in China

Marie Rimmer Excerpts

Wednesday 18th March 2026 Westminster Hall

[Ms Marie Rimmer (St Helens South and Whiston) (Lab)]

I beg to move,

That this House has considered Government support for freedom of religion or belief in China.

It is a pleasure to serve under your chairmanship for the first time, Ms Jardine. I am grateful for the opportunity to lead this important debate on freedom of religion or belief in China.

I would like to open with a tragic story. On a hot August day in 2022, in Shanxi, northern China, more than 100 police officers descended on a Christian family summer camp, surrounding the gathering, forcibly searching and detaining dozens of believers—over 30 adults and 40 children. The police were breaking up not a dangerous gathering or insurgency, but a family day out. The camp was organised by an unregistered church called the Linfen Covenant House Church, and was a harmless event aimed at building church community. In the months that followed, pastors Li Jie and Han Xiaodong were arrested and reportedly subjected to harsh interrogation, including sleep deprivation, humiliation and torture. Church member Wang Qiang was later detained and tortured for weeks after refusing to renounce his faith or fabricate testimony against the church leaders.

It took three years for the court to process that case, but justice was nowhere to be found. Prosecutors did not accuse the pastors of violence or any threat to society—they could not. Instead, they charged them with fraud, arguing that the voluntary offerings given by members of their unregistered church were somehow illegal. Pastors Li Jie and Han Xiaodong were each sentenced to three years and eight months in prison and fined heavily, while church member Wang Qiang received a sentence of one year and 11 months. The community church insists that the three men had committed no crime, and that they had suffered simply because of their faith.

We have all come here today because we believe that freedom of religion or belief is not a secondary liberty; it goes to the heart of human dignity. It concerns the right to hold beliefs, to change beliefs, to have no belief, to worship in public and private, to teach and to live according to conscience without fear of intimidation, criminalisation, imprisonment or torture. That is why Parliament cannot look away, and why the situation in China requires ongoing and determined scrutiny.

What is taking place in China is not merely the sporadic mistreatment of a few isolated believers, nor is it the meddling of local officials. What we are seeing is the rolling out of a sophisticated system of repression, in which law, administration, surveillance, propaganda and coercion are all being weaponised to subordinate religion to the Chinese Communist party. The issue before us is not only persecution; it is the construction of an entire architecture designed to make genuine freedom of religion or belief impossible.

China’s persecution of religion comes under the broad policy initiative of Sinicisation. That term is made to sound mild, as if it refers only to making religion compatible with Chinese culture, but that is not the case; instead, it is political domestication. It means that every religious tradition must first be made subordinate to the ideology, priorities and authority of the Communist party. The goal is not merely to make religion Chinese, but to ensure that religion is stripped of its independence and made to serve the party’s political project.

Sacred texts can be reinterpreted, clergy can be screened and managed, venues can be monitored, publications can be censored, foreign links can be severed, and anything that escapes that framework can be branded illegal, extremist, fraudulent, subversive, or labelled as a cult. Religion must not simply co-exist with the party; it must be remade in the party’s image. Recent Sinicisation policies mean that all clergy must support the leadership of the Communist party, and must be evaluated and ideologically disciplined. All online or in-person religious activity requires a permit from Government. No child can be given religious education.

Furthermore, the sad story of the Linfen community church, which I referred to in my opening remarks, demonstrates that in China the law is always secondary to the will of the Chinese Communist party. China’s constitution appears to protect so-called normal religious activities, but in practice that protection is a joke. The same is true of China’s legal system. The party retains overriding authority over state institutions, including the courts and legislature. In other words, rights exist only to the extent that the party permits them to exist.

Evidence gathered by Christian Solidarity Worldwide takes us deeper. It shows how the law in China is drafted in deliberately vague terms to condemn believers, vaguely accusing them of “harming national interests”, “disrupting social order”, “resisting infiltration” or “extremism.” Such phrases are not carefully bounded legal concepts; they are instruments of selective enforcement. They create uncertainty by design and allow ordinary religious life to be reclassified as a threat.

As we saw with the Linfen community church, the vagueness of the rules means that donation to an unregistered church can be reframed as fraud. Similarly, a Bible study can become an illegal gathering; publishing or sharing religious materials can become an illegal business operation; and a sermon can become incitement to subversion. This is not neutral law enforcement; it is ideological criminalisation. Then, when the full weight of the justice system is brought down upon a believer, the defendant themselves becomes subject to serious procedural abuses. Lawyers are denied access to defendants, cases are shrouded in secrecy, and detainees can be isolated from family and counsel for prolonged periods, placed in legal black holes where torture and coercion become far more likely.

The case of the Linfen community church tells us a great deal. It tells us that family church life can be raided; it tells us that children are not shielded from the machinery of repression; it tells us that secret detention and torture remain live concerns; and it tells us that “fraud” is being used not as an honest response to dishonesty, but as a legal fiction to criminalise churches that refuse to submit to state control.

The situation in Xinjiang illustrates one of the most severe forms of ethno-religious persecution in China today, and as chair of the all-party group on Uyghurs, this topic is very close to my heart. Since 2016, the Xinjiang region has been transformed into one of the most heavily policed areas in the world, under a so-called counter-extremism campaign, marked by pervasive surveillance, forced interrogation and mass incarceration. It is worth pointing out that not all Uyghurs are Muslim and that non-Muslim Uyghurs are also persecuted.

[Iqbal Mohamed (Dewsbury and Batley) (Ind)]

I congratulate the hon. Lady on securing this important debate. With respect to the Uyghurs, does she agree that what we are witnessing in Xinjiang and elsewhere in China is not simply a matter of restricted religious freedoms, but something far more grave? She points to the fact that the Uyghurs are subject to mass detentions and so-called re-education camps, and are used in forced labour by the Chinese Government. Does she agree that this bears all the hallmarks of crimes against humanity and, as many credible voices have argued, may well constitute a genocide?

[Ms Rimmer]

I do agree, and I will come to that later. I am glad that the hon. Gentleman has said more than I was going to say—I thought I was saying too much. Yes, he is absolutely right, and it is dangerous for us all.

The situation in Xinjiang illustrates one of the most severe forms of ethnoreligious persecution in China. It is worth pointing out that not all Uyghurs are Muslim, and not all Muslim Uyghurs are persecuted. Independent estimates suggest that between 1 million and 2 million Uyghurs and other Muslim minorities have been detained in camps and prisons, with many later transferred into long-term sentences. Alongside that, Uyghur imams, scholars and religious leaders have been systematically targeted, with many detained in prisons for decades or dying in custody, underscoring the deliberate dismantling of religious leadership and community life. Uyghurs have been punished for everyday religious practice, including praying, fasting during Ramadan, teaching the Quran or even using traditional greetings, while mosques and shrines have been demolished and altered, children separated into state-run schools, and homes subjected to constant monitoring.

At the same time, ordinary expressions of the Islamic faith have been criminalised, and the wider system of repression has expanded beyond detention into forced labour, cultural destruction and enforced assimilation. Coercive labour transfer programmes have expanded across multiple sectors, with significant global implications for supply chains. The trajectory is now being further entrenched through new legislation, including the 2026 ethnic unity law, which promotes a single national identity, expands ideological control over religion and culture, and introduces broad penalties for behaviour that is deemed to undermine ethnic unity, effectively formalising a system that has already devastated the Uyghurs’ religious and cultural life. Thanks to many hard-working advocates —such as Rahima Mahmut, Benedict Rodgers and Lord Alton, to name a few—the Uyghur tribunal has concluded that a genocide is taking place in China, including through the sterilisation of Uyghur women. That finding was echoed by the UK Parliament, which voted to recognise the atrocities as a genocide in April 2021.

Evidence from human rights organisations describes the regulations governing Tibetan Buddhist temples, reincarnation and monastic education, including the prohibition on allowing children of compulsory school age to study scriptures in temples. Ordinary religious expression is recast as a threat to state security. Falun Gong practitioners have also faced extreme persecution, including arrests, torture and deaths in custody, with figures suggesting that more than 2,800 were arrested in 2024 alone. A mounting body of evidence presented in 2019 at the China tribunal chaired by Sir Geoffrey Nice KC—the same person who chaired the Uyghur tribunal—pointed to the conclusion that Falun Gong practitioners have been the victims of a state-run programme of forced organ harvesting. It is unbelievable what went on there.

It is clear now that religious persecution in China has two aspects: the careful controlling of a narrow, politicised form of religion, and the outright repression of all other expressions of that faith. We see that clearly in the systemic persecution of Chinese Christians.

First, we see the careful controlling of a narrow and highly politicised form of Christianity. The so-called Three-Self Patriotic Movement, a state-sponsored form of Chinese Christianity, is presented by the authorities as the legitimate framework for Protestant worship. This is not simply a matter of registration; it is a matter of subordination. In regulating the churches, the state claims the right to decide which churches may legally exist, which pastors may lawfully preach, which cameras are installed above the doors, what theology may be taught and what children may hear. Registration does not guarantee safety; even registered churches have still been raided. That shows that the issue is not merely whether a church is registered, but whether it remains sufficiently obedient to party priorities.

Secondly, we see the outright repression of all those who refuse to conform to that limited model. While local government officials might be able to turn a blind eye to small house church gatherings, they can crack down in a flash on congregations that risk growing too large, too noticeable or too direct in their political messaging. Unregistered churches are pressured to join the state system, and refusal can trigger raids, detention and prosecution. Even the smallest acts of worship, such as organising a bible study in a home, can be labelled as illegal gatherings, leading to detention and imprisonment.

When preaching is treated as a political crime, and when ordinary worship becomes a criminal offence, freedom of religion or belief is not merely restricted, but effectively denied. What binds all these examples together is not a single denomination or doctrine, but the party’s insistence that no independent moral, spiritual, communal or transnational authority may exist outside its control.

Why should the United Kingdom care? First, because freedom of religion or belief is universal. It is not diminished by geography, and it does not become negotiable because the offending state is economically powerful. Secondly, because the United Kingdom has long claimed a role as a defender of human rights and the international rules-based order. That claim rings hollow if, when confronted with a sophisticated system of ideological repression by a major power, we choose caution over candour. Thirdly, because the evidence before us shows that China’s repression is becoming more systematic, more legalised, more normalised and more exportable. A model in which freedom of religion or belief is hollowed out through licensing, digital surveillance, patriotic indoctrination, vague criminal law and selective prosecution is not only a domestic tragedy for China’s believers, but a profound challenge to international human rights norms.

Let me conclude with several clear points. The United Kingdom should state plainly that China’s Sinicisation programme is incompatible with genuine freedom of religion or belief. We should call for the release of prisoners of conscience who are detained on account of religion or belief, including Christian leaders, Uyghur and Hui Muslims, Tibetan Buddhists, Falun Gong practitioners and others. We should condemn the persecution of Uyghurs as what it is—a genocide. We should press for transparency in administrative and criminal detention, an end to secret detention practices, proper access to lawyers and families, and due process consistent with international standards. We should support international efforts to establish a robust, independent UN mechanism capable of investigating China’s serious human rights violations, including against freedom of religion or belief. We should work with international partners on targeted sanctions against those responsible for gross abuse. We should ensure that UK trade engagement does not proceed as though forced labour, religious persecution, cultural erasure and ideological criminalisation are somehow separate from the overall character of the state with which we are dealing.

China’s believers are not asking this House to solve every problem in one debate, but they are entitled to expect a democratic legislature to tell the truth.

[Iqbal Mohamed]

Given the 2021 parliamentary vote recognising the risk of genocide of the Uyghurs, does the hon. Member agree that the Government should be taking every step that they are obliged to take, under the convention on the prevention and punishment of the crime of genocide, to prevent genocide in China?

[Ms Rimmer]

I have to say that I did not hear everything that the hon. Member said, but I think we should do whatever we can to bring the issue to a head, one way or another. We cannot just leave it as it is.

I urge the Government to make freedom of religion or belief in China a sustained priority in our diplomacy, multilateral engagement, sanctions policy and trade posture, because if freedom of conscience means anything, it must mean something when it is hardest to defend.

[Several hon. Members rose—]

--- Later in debate ---

[Ms Rimmer]

There are few of us here today, but the speeches in this debate have been absolutely from the heart, sincere, and very detailed indeed. Members have not just come in and written out a speech; they are here because they have been living with this issue for years. They really believe in what they are saying, and we really want to see an outcome.

I was invited this morning to 1 Parliament Street and Room B with a group of children from a Manchester school; I think they were about seven or eight. They made me the bracelet that I am wearing. They taught me how to make it, but they had to do that because I could not thread the thread through the beads. Each bead represents a religion, and there are two of each colour all the way round. The booklet that comes with it tells us about religion.

I was thinking to myself about coming to this debate and what is going on in the world now. I was thinking about religion and belief and why people are fighting when they should not be. Every single religion is in this book and is represented with beads on this bracelet. It tells you what they are looking for and the peace message: treat others as you would like them to treat you. Everything comes down to the same thing, in different words. The children were pointing this out to me and saying, “We should all have a religion. Some people don’t, but they still believe in being kind to each other,” and I thought, “If only they could grow up and carry on through the world like that—keeping peace.” If only we could do that.

We have been focusing on the profoundly important issue of freedom of religion or belief. I thank my friends the hon. Member for Strangford (Jim Shannon) and the right hon. Member for Chingford and Woodford Green (Sir Iain Duncan Smith), who put so much effort into the cause of freedom of religion or belief, and human rights. The right hon. Member for Gainsborough (Sir Edward Leigh) speaks out very often about it. I did not know of the interest in and passion for the cause of the Uyghurs that my hon. Friend the Member for Caerphilly (Chris Evans) has, but certainly in his speech he was well involved in capturing that. He spoke about organ harvesting and about Xinjiang. It was wonderful to hear his commitment and his depth of understanding of what was going on. The hon. Member for Sutton and Cheam (Luke Taylor) is just wonderful. The hon. Member for Dewsbury and Batley (Iqbal Mohamed) has gone out of the Chamber. I am sorry that I could not hear all of his interventions to answer them. I thank them all very much, and the Minister for his responses. We will keep on at the Government. We are not going to go away.

Question put and agreed to.

Resolved,

That this House has considered Government support for freedom of religion or belief in China.