Where Unity Is Strength
Header

Author Archives: Singh

On Monday evening representatives from the NSO participated in an Office for National Statistics (ONS) meeting in London regarding the Sikh Federation UK’s ongoing lobbying for the inclusion of a Sikh ‘ethnic’ tick box in the 2021 census.

Notably, the ONS informed audience members they had widely consulted Sikh groups, namely the Sikh Federation UK, the Sikh Network and the APPG for British Sikhs. To anyone outside the Sikh community this would on first inspection appear to be something of a community wide consultation. However the truth is all the aforementioned groups are in reality inextricably linked. Perhaps unbeknown to the ONS, Dabinderjit Singh is an advisor to the Sikh Federation UK, founder of the Sikh Network, and the Sikh Federation UK is the current secretariat to the APPG for British Sikhs. Preet Gill MP, Chair of the APPG remains an active board member of the Sikh Network. We take the view that this has therefore been far from a representative consultation with British Sikhs, but rather with the Sikh Federation UK, its affiliates and friends.

At the start of Monday’s discussion, our Director Lord Singh asked the ONS if they had taken into consideration Sikh teachings, and specifically the edict of Guru Nanak who rejected the labeling of individuals on caste, ethnic, race or any other lines of perceived difference. Sikh teachings emphasise the equality of all human beings. Lord Singh provided a robust Q&A on ‘Sikhs and ethnicity’ to the ONS at the meeting, which can be read here.

During the event another NSO delegate raised the issue of evidence-based research on South Asians (Indians, Pakistanis, Bangladeshis and Sri Lankans) that shows they are at more risk of strokes and heart attacks. He said healthcare professionals offer advice on lifestyle modification and prophylactic therapies, and ethnicity is an important risk factor for them to consider. We take the view that in such cases involving cardiovascular risk, it would be irresponsible and furthermore dangerous to deny one’s Indian heritage. The risk factor for a Sikh convert of Caucasian heritage would of course be different. We are confident the ONS will take this into consideration.

After careful deliberation, we’ve decided to speak out about some further concerns. In short, we were taken aback by the conduct of some of the delegates at the meeting. Amrik Singh, Chair of the Sikh Federation UK openly boasted that his organisation had previously sued the ONS, spending £10,000 in doing so. He did not however clarify the outcome of the litigation. After the event, some delegates (who have chosen to remain anonymous) informed us how the meeting environment had made them feel intimidated. One was aggressively told to ‘shut up’ in Punjabi. We are aware that some individuals subsequently flagged concerns with the organisers. Regrettably, our Director was also heckled and jeered for simply putting forward his point on Guru Nanak’s teachings.

Embarrassingly others accused the ONS of being like some kind of modern day extension of the British Empire, and playing ‘divide and rule’. An attendee told The Sikh Council supremo Gurmel Kandola to leave the room for not respecting the meeting format. Another supporting the Sikh ‘ethnic’ tick box proposal, oddly suggested that the whole idea of Sikhism as a great world religion was an invention of the British. There appeared to be significant numbers of Sikh Federation supporters at the meeting, but regrettably very few Sikh women. We would like to take the opportunity to commend the ONS for their patience, expert facilitation and professionalism at an event fraught with difficulty and tension from the outset. They themselves faced significant vitriol from some of those present.

Importantly, the ONS shared their own quantitative research on the Sikh ‘ethnic group’ question, which was conducted with Sikhs in both Hounslow and Wolverhampton this year. These areas were chosen because of their sizeable Sikh communities. Summarising their findings the ONS concluded, there was no indication that the inclusion of the proposed box ‘provides any additional information over the religious question about the Sikh population’. Moreover they said the research, ‘indicated that the religious affiliation question better captures the size of the Sikh population’.

Q&A SIKHS AND ETHNICITY

October 26th, 2017 | Posted by Singh in Current Issues - (0 Comments)

Protest in London following Court of Appeal decision in Mandla v Dowell Lee

Q: What is ethnicity and why is it important?

A: Ethnicity refers to shared hereditary characteristics like environment, culture, religion, diet etc. Some of these factors are reflected in our DNA and the degree to which people from different cultures in different parts of the world are affected by certain diseases and ailments. For example, people from the West Indies are more prone to sickle cell anaemia. People from Punjab are more likely to suffer from heart and liver disease than people in the West.

Identifying ethnicity is particularly helpful in the planning of medical services to meet the needs of immigrants from different parts of the world.

Q: What is the link between ethnicity and religion?

A: Religion is considered relevant to ethnicity because those sharing a religion in a particular part of the world, often share a common diet and lifestyle.

Q: What was the Mandla Case and why is it sometimes mentioned in Sikh discussions on ethnicity.

A: The Mandla Case was fought in 1982. It concerned a Sikh schoolboy Gurinder Singh Mandla who was being denied entry to a school wearing a turban on the grounds that it was against the school rules. The Head agreed that it was religious discrimination but not against the law. At the time there was no law against religious discrimination.

Q: The 1976 Race Relations Act protected people against discrimination on the grounds of race, nationality and ethnic origin, but not against discrimination on the grounds of religion.

A: The then Commission for Racial Equality (CRE) wanted to try to prove that Sikhs were a race. In a meeting in my house with representatives of Bindman and Partners (solicitors for the CRE), the Barrister Harjit Singh and myself, I advised against the use of race as the concept of different races was against Sikh teachings, which emphasise we are all members of one human race. Instead we agreed to go for the less rigid concept ethnicity, on the grounds that most Sikhs in the UK at the time came were born in the Punjab, spoke Punjabi as their first language, shared Punjabi culture and common diet.

The case went up to the House of Lords where the Judges ruled that for the purpose of protection against discrimination, we could be considered an ethnic group.

Q: Does this mean that Sikhs are a distinct ethnic Group?

A:  No. It simply means that Sikhs from any part of the world, including converts of any ethnicity, are entitled to protection against discrimination while in the UK as if they were a distinct ethnic group. We still retain the ethnicity with which we were born. Our DNA and susceptibility or relative immunity to some diseases cannot be changed by legislation.

Q: Are there any advantages in writing ‘Sikh’ in the ethnic tick box?

A: It is claimed that monitoring will result in improved opportunities in employment and in the provision of services to the Sikh community. In reality, ethnic monitoring can only provide a broad snapshot of relative disadvantage. There is no evidence of any community actually benefitting from ethnic monitoring. On the other hand there is clear evidence of Jews and Muslims using political lobbying to enhance their position.

Q: Are there any disadvantages in writing ‘Sikh’ in the ethnic tick box.

A: Yes. Firstly, If a large employer, like the BBC were monitored to see if they were employing an acceptable quota of Sikhs, it might be shown that they were employing an acceptable number of ‘supposed ethnic Sikhs’. It would not reveal any discrimination against visible identity Sikhs. It should be remembered that the Mandla Case was fought to protect Sikh identity. Practicing Sikhs and non-practicing Sikhs would be seen as one and the same.

Q: Shouldn’t non-practicing Sikhs be protected by law.

A: Of course. As Sikhs we should be committed to protecting all people against discrimination, religious or otherwise. However, in reality, Sikhs without a visible identity, suffer no more discrimination than say, Hindus and Muslims. We should not compromise the Gurus’s teachings to give additional protection to those not committed to Sikh teachings.

Q: Why do you feel strongly against Sikhs calling themselves an ethnic group.

A: In the 60s I saw a Daily Telegraph crossword with a clue-4 letters; a Punjabi Hindu, The answer the next day was ‘Sikh’. In schools nothing was known about Sikh teachings and we were described as martial race or tribe. Hindu leaders insisted that Sikhs were simply a sub-set of Hindus.

Some of us worked hard to show that the uplifting teachings of our Gurus constituted a distinct religion that in its tolerance and respect for different beliefs had much to offer today’s world. Through broadcasts and the media, in interfaith meetings and in lectures across the world, including the Vatican, and in discussions on the school curriculum, we managed to get Sikhism recognised as one of the six major religions of the world.

Sikhs in the UK, Canada and many parts of the world are competing successfully without ethnic monitoring. It is sad to see some people, for questionable motives trying to reduce us to some sort of ethnic tribe to be monitored and counted like some sort of endangered species.

Sikhs should focus on trying to ensure that all Sikhs enter ‘Sikh’ in the religious tick box with pride in our Guru given identity.

Lord Singh of Wimbledon

——————————————————

 

Peers debate Islamophobia

October 22nd, 2017 | Posted by Singh in Current Issues - (0 Comments)

[Image: Guru Nanak Gurdwara (Sikh Temple) Thornaby vandalised with Islamophobic graffiti ‘Die Muslims Die’ in 2015]

A House of Lords debate on the government’s definition of Islamophobia was heard earlier this week following a question tabled by Baroness Warsi. In response to the question, which asked the government whether they had a working definition of Islamophobia, Lord Bourne confirmed the government did not endorse any one particular definition
He said previous attempts to define Islamophobia hadn’t ended in consensus amongst community groups. Pressing further, Baroness Warsi asked the Minister if he was in agreement that hate cannot be ‘fundamentally’ challenged unless the prejudice that underpins it is properly defined.

Agreeing with the thrust of her question, Lord Singh said: ‘Lady Warsi, has rightly drawn our attention to the vagueness of the term Islamophobia. I add a point that concerns me: the culture of victimhood that it can easily lead to, which is not very healthy.’

’Making reference to research conducted by the NSO, he went on: ‘There is also the way in which figures for crimes against other people are included in the statistics for Islamophobia—up to one-third, according to a freedom of information requests. But the greatest concern is that this sort of thing does not really tackle the underlying issue of hate crime, which arises out of ignorance and prejudice. It is there at all levels of society, and we are doing very little to combat it.’

(Image above right, courtesy: Kashi House)

The Network of Sikh Organisations is delighted to be hosting the official launch of Pav Singh’s eagerly awaited book, 1984: India’s Guilty Secret (published by Kashi House) in the House of Lords on the evening of 1 Nov 2017.

The event was sold out within an hour of publicity and promises to be both engaging and thought provoking. The format will include a Q&A with the author, and will be hosted by our Director Lord Singh of Wimbledon.

The book can be purchased via link below:

https://www.amazon.co.uk/1984-Indias-Guilty-Pav-Singh/dp/1911271083

Lord Singh of Wimbledon

The Sikh Federation is always looking for a campaigning issue. The latest, is the inclusion of Sikhs as a distinct ethnic group in the next census. Predictably, Federation supporters, like Gurmukh Singh (Sewa UK), cite the Law Lords Ruling in the Mandla Case to justify an assertion that Sikhs are a distinct ethnic group. We are not, and to say we are shows a lack of understanding of the Law Lords’ findings, the meaning of ‘ethnicity’, and worse, ignorance of the teachings of the Sikh Gurus.

The Mandla case

The initial meeting to fight the Mandla case, with Seva Singh Mandla and the barrister Harjit Singh, took place in my house. Harjit Singh explained that the then Commission for Racial Equality wanted to protect the right of Gurinder Mandla to wear a turban in school. They wanted me to help them prove that Sikhs were a distinct race. I explained that to call Sikhs a race, would be going against Sikh teachings.

Our Gurus taught that all humans are of the same one race, and that man made divisions based on caste or race are divisive and false. I advised that protection under the category of ethnicity would be a better option. Ethnicity simply recognises the reality that people living in particular parts of the world can share common characteristics such as language, culture, and religion and a generally common diet, as well as a common propensity to certain diseases and comparative resistance to others. My argument was accepted and I then helped set out the case for protection of Sikhs on the grounds, that most Sikhs then in the UK were born in Punjab, had a common culture, wore the symbols of a distinct faith as well as sharing similar genetic characteristics.

I was asked to be the expert Sikh witness in the case and spent a day and a half being rigorously cross-examined in court. In the end, the case went all the way to the House of Lords where we eventually won. To understand the limited significance of the ruling, it is helpful to think of a dirty big box marked ‘ethnicity’. The Law Lords ruled that SOLELY for the purpose of protection under the 1976 race relations act, Sikhs could fit into that box, Nothing more, nothing less.

It is dishonest to say the Law Lords stated Sikhs were an ethnic group per se. The Law Lords, who I met at the time, were a clever lot, but it was not in their gift to alter geography and nature, or the social environment in which a community has its roots. Nor can the much-boasted signatures of 100 MPs make any difference. 

Harjinder Singh who now lives abroad, is a good practicing Sikh. If he lived in this country, he would be protected under the 1976 Race relations Act. As far as propensity, or comparative immunity to disease and illness goes, he remains an ethnic European. Most Sikhs in the UK are in the true meaning of ethnicity, ethnic Punjabis, and as such, have a greater propensity to diabetes and heart and liver disease. The Law Lords cannot change a person’s DNA.

Nor can they alter the Gurus’ teachings. This is what those obsessed with ethnic monitoring are effectively trying to do by extrapolating the Law Lords clearly limited ruling, to arrogantly pronounce the falsehood that Sikhs everywhere belong to a distinct ethnic group. Living in Europe, Harjinder Singh is a Sikh with European ethnicity. Ethnicity is not a matter of personal choice.

Is ethnic monitoring either practical or necessary?

The Sikh Federation maintain that having an option to write Sikh in the ethnic category will somehow give Sikhs a greater share of goods and services. Really? There is no evidence of ethnic monitoring being used to benefit any distinct community in the UK. Muslims and Jews, on the other hand, do well enough without it. As a former Labour Minister put it, ‘it’s the wheel that squeaks that gets the oil.’

Negative effect on practising Sikhs

Even if ethnic monitoring of Sikhs were a practical proposition, some Sikhs would probably declare their ethnicity as Indian, resulting in under-counting.

More seriously, in employment, ethnic monitoring would worsen the position of practicing Sikhs. Much of existing discrimination against Sikhs is on the basis of visible appearance. Monitoring of ‘ethnic Sikhs’ could mask and give legitimacy to discrimination towards turban wearing Sikhs. For example, a large organisation like the BBC might pass the ethnic quota test with few if any practising Sikhs. The irony is that the Mandla case was fought to protect our right to wear the symbols of our faith.

Khalistan

Some Sikhs naively believe that calling ourselves an ethnic group (which we are not) will strengthen the case for Khalistan, an emotionally attractive homeland for Sikhs. Forgetting the political impediments, there are two reasons why talk of Khalistan is nothing more than a campaigning slogan:

  1. Absence of a contiguous area, in Punjab where Sikhs will always be in a majority.
  2. A religious State, on the lines of Israel or Pakistan, where Sikhs have more rights than those of other faiths, would be totally against the clear teachings of our Gurus.

Talking of Khalistan is an understandable way of vocalising our anger over the genocide in 1984; it is an excellent rallying call for generating unthinking emotional following and funding by groups like the Sikh Federation, but as a practicable or desirable proposition, it is a complete nonstarter.

Indarjit

Lord Singh of Wimbledon, Director – Network of Sikh Organisations.

[Image above: Lady Singh addressing the audience at Billion Women Parliamentary event]

Full talk given by Lady Singh at the launch of Lord Sheikh’s book Emperor of the Five Rivers at The Nehru Centre on the 6 September 2017.

My Lords, Ladies and gentlemen, Good evening. Thank you Lord Sheikh for giving me this opportunity to say a few words on this joyous occasion if the launch of the book Emperor of the Five Rivers. I am delighted and indeed honoured to have this opportunity. In only ten minutes, I will try to do some justice to this superbly written book. Usually we say that no self respecting Sikh will speak less than an hour. Let’s see.

Emperor of the Five Rivers provides a fascinating insight into an important period in Sikh history. It is both a well researched and reference book for the serious scholar and an enjoyable read. The author is to be congratulated for a remarkable addition to Sikh literature.

The book is set against a background of British expansion in India and the savage culture of the times. It provides a fascinating account of Ranjit Singh’s generosity, courage and extraordinary humanity in an age of unabashed greed and cruel regimes.

I found it a well researched book, with helpful references providing vivid examples of Ranjit Singh’s humility and compassion and extraordinary diplomatic skills. It also shows his human weaknesses including a fondness of wine and beautiful women.

Appropriately the story begins with how the teachings of the Sikh Gurus helped shape Ranjit Singh’s character and his attitude to religion and politics. We learn that the young Ranjit was virtually illiterate but possessed a sharp brain and an intense interest in the world about him. He would sit for hours in the gurdwara [a Sikh temple], listening to the stories of the Gurus and the respect they showed to the people of other religions.

The book shows how these teachings had a huge influence on the young Ranjit and the way in which behaved to both his subjects and his defeated enemies, in his sprawling empire which extended beyond the subcontinent to Kabul and Tibet, earning him popular acclaim as the ‘Lion of Punjab’. His inclusive attitude to other religions and nationalities is shown by the fact that he employed several French and European generals in his army and that more than half of his governing cabinet consisted of non- Sikhs.

Even in those early days Sikh Gurus’ teaching of equality of women with men was not forgotten by Ranjit Singh. Among his most famous commanders was his mother in law Maharani Sada Kaur, who was leading her armies at Lahore, Amritsar and other places. She was his advisor and a confidante for many years.

As Lord Sheikh writes, ‘ He handed responsibilities to those best able to discharge them, whatever their religion.’Again on page 47, Far more important aspect of Ranjit’s religious faith was its tolerance. Unlike either Islam or Christianity, Sikhism was not a missionary religion. Sikhs believed utterly in their religion and were only too happy for others to join them, but they did not try to coerce anyone to do so. Nor did they view non-Sikhs with contempt. This attitude underpinned Ranjit Singh’s entire religious outlook. Many calls him a secular ruler, but as pointed out by Lord Sheikh, Ranjit Singh was a Sikh ruler in the true sense whose rule was secular.

The author notes many examples of Ranjit Singh’s humility. He struck a coin for the investiture that paid tribute to Guru Nanak and Guru Gobind Singh, he dispensed with his right to wear his crown or sit on a throne. He continued to preside over the Darbar sitting cross-legged on a modest chair. His modesty was entirely in keeping with the republican nature of Sikhism, and in total contrast to the way in which oriental kings normally presented themselves. Story of a Muslim calligraphist who had spent years transcribing the Qur’an beautifuly by hand was about to leave the Punjab to sell his product as no one would buy it. Ranjit summoned him to an audience, respectfully pressed the piece of work against his head, purchased it giving more than the asking price and later presented it to Fakir Aziz-ud-din.

Ranjit made it an ironclad rule that his armies would not indulge in carnage, burn holy books or destroy places of worship. The civilian population would remain free to carry on with their normal activities and no women were to be molested. When Ranjit rode through Peshawar after wresting it from the Afghans, the holy people of the city prayed openly for his long life.

It was not only Hindus, Muslims and Sikhs who enjoyed his generous patronage. Among his advisers in the highest ranks of his army , were French, English, Scots, Americans, Hungarians, Russians, Spaniards and Greeks.The Maharaja, illiterate but thirsty for knowledge would spend hours with these ‘firangees’, as they were called, learning about their country and their way of life.

The book gives a fascinating insight into the diplomatic intrigues of the East India Company and the British government; the shadow boxing between the Sikhs and the British, each wary and respectful of the other’s strength. We learn how the astute Ranjit Singh successfully countered British moves to extend their domination and control to the fertile and rich area of Punjab. Each side would maintain outwardly cordial relations with the other indulge in lavish hospitality and the exchange of fine gifts, while at the same time spying on the military strength of the other.

Emperor of the Five Rivers shows, in an easily readable way, how under Ranjit Singh’s enlightened rule, Punjab and the other areas enjoyed peace and prosperity for forty years. This part of the continent had seen only conflict and suffering, and sadly is still experiencing terrible conflict and religious extremism.

The Maharaja is shown as a knowledgeable patron of the arts with a priceless collection of jewellery, shawls and other beautiful works of art. He gave generously to gurdwaras and religious buildings of other faiths, not only in Punjab but other parts of India. He gave endowments and charities to all religions – put gold on Hermandir Sahib, became known as Golden Temple, gold plated temple in Banaras.

In the two Anglo Sikh wars of the 1840s the brave virtually leaderless Khalsa Army was narrowly defeated but not before it had shaken British rule in India to its very core. The author ruefully observes that if its leaders had not made shameful deals with the British, the whole history of the sub continent would have been entirely transformed.

Maharaja Ranjit Singh was one of the most charismatic figures in Sikh history who ruled much of North India including Punjab, present day Pakistan and Kashmir from 1801 until his death in 1839. Think of the romantic image that Richard the Lionheart has in English history: add to it the judgement and wisdom of Solomon and you have some idea of the place that Maharaja Ranjit Singh,Lion of Punjab’, holds in the heart of every Sikh, Hindu and Muslim in Punjab.

Ranjit Singh was powerful enough to have ruled in a totally autocratic way. Instead, he saw himself as the head of a commonwealth and took decisions only after consultation with other Sikh and non-Sikh leaders. It was fine while he lived. He was the hub at the centre, the referee between selfish and often conflicting interests. Ranjit Singh’s own personality was the glue that kept together a vast and sprawling empire. In military terms, Ranjit Singh’s commonwealth was so strong that even the all-powerful English to the South, though keen to establish their influence northwards, hesitated to face him on the battlefield. For some two generations, Punjab enjoyed, for the first time in its entire history, truly secular government.

And then in 1839, Ranjit Singh died and it all fell apart. Internal feuding between warring factions took place. There was treachery and betrayal. The English saw their chance. Two hard fought wars between the largely leaderless Sikhs and the English ensued and,within ten years, nothing was left of Ranjit Singh’s vast empire.

The strength of the Rule under Maharaja Ranjit Singh lay in the power source of Sikh teachings. Ranjit Singh was fired by the ideals of equality, selfless service, humility and concern for the less privileged. When those that followed Ranjit Singh, ignored these ideals, decay was certain.

We have a great lesson to learn from this book. Emperor of the Five Rivers clearly shows us that Sikhs Hindus, Muslims and by today’s extension Christians and Jews can live together in peace and harmony if their rule is even handed, be they elected, selected or hereditary.

A thanks to Lord Sheikh for bringing true history to us, without any bias. When I interviewed him for Sikh Channel and asked him how Ranjit singh was so well versed in all areas of administration, his reply was that Ranjit Singh was ‘a genius’. This one word genius, very appropriately describes the man of his book Emperor of the Five Rivers.

Thank you for giving me an opportunity to speak at the launch of your book and thank you all for listening to me.

THOUGHT FOR THE DAY – 25/07/17

July 30th, 2017 | Posted by Singh in Thought for the day - (0 Comments)

The weekend post brought its usual appeals for donations to help in alleviating suffering in Syria, Iraq and other areas of the Middle East The scale of suffering, wrought by internecine political, religious and ethnic conflict, is truly devastating and it is important that we support such appeals and help those risking their lives to help the victims of war and violence.

Next month representatives of different faiths and secular society will meet at a service at Westminster Abbey for Humanitarian Aid workers killed in conflict. At the inaugural meeting, 4 years ago, I referred to the extraordinary dedication and concern for others of an American, 26 year old Kayla Mueller, captured by ISIS and reportedly killed in a Jordanian air strike. In a letter smuggled to her family, she wrote: If I have suffered at all throughout this experience, it is only in knowing how much suffering I have put you through….The thought of your pain is the source of my own.

No self-pity; no harsh word about her captors. Only a concern for others. There are many others like Kayla, and they all deserve our prayers and support. The reality however is their dedication and international aid efforts alone, cannot cope with the suffering of those caught up in the fighting, and in the huge displacement of people we have witnessed, which just goes on and on.

I believe it is important to look more closely at the causes of such suffering. True, that violence begins with local rivalries, but unfortunately, these are magnified and made more horrific by larger factional rivalry between the great powers, supporting rival factions with ever-more sophisticated means of killing in pursuit of strategic interest. The Sikh Guru, Guru Amar Dass, looking at the dubious alliances fracturing the society of his day wrote:

I am of Gods Faction. All other factional alliances are subject to death and decay.

Speaking from a Sikh perspective, if we wish to avoid the continuing man made suffering of innocents, I believe we must continually remind all in power to look beyond, solely, their own self-interest, to what Sikhs call Sarbat ka Bhalla, a single-minded resolve to secure the well-being of all.

Tribute to Jagraj Singh

July 23rd, 2017 | Posted by Singh in Current Issues - (0 Comments)

 

[Image] Jagraj Singh, founder of Everythings 13 (Sikh Press Association)

We pay tribute to Jagraj Singh who lost his battle with cancer on the 20th July. Singh rose to prominence with his viral Youtube videos – ‘Basics of Sikhi’, where he can be seen promoting Sikh teachings and educating members of the public with open dialogue. He has been described as an ‘innovator’, and his contribution to Sikhs in Britain and across the globe cannot be over emphasised.

The NSO sends its deepest condolences to the friends and family of Jagraj Singh. His charisma, commitment to Sikh ideals, and indomitable strength of character continues to be an inspiration to us all.

Declaring his interest as member of the All Party Parliamentary Group on the Abolition of the Death Penalty, Lord Dholakia asked Her Majesty’s Government what representations they had made to the Saudi government concerning the imminent execution of fourteen individuals including to juveniles.

In response Baroness Goldie said, “we condemn its use in all circumstances and in all countries. It is particularly ​abhorrent when applied to minor crimes and to juveniles in disregard of the minimum standards set out in the EU guidelines on the death penalty of 2008, the International Covenant on Civil and Political Rights and the Arab Charter on Human Rights.” She went on, “Saudi Arabia remains a Foreign and Commonwealth Office human rights priority country, in part due to its use of the death penalty, and it is aware of our position.”

NSO director Lord Singh who has previously spoken out against human rights violations by the Kingdom said, “My Lords, why are the Government so quiet about trade with Saudi Arabia? Why do we export billions of pounds-worth of arms to Saudi Arabia when it is probably the greatest abuser of human rights in the world, against not only neighbouring countries but also its own people, including juveniles?”

In response to Lord Singh Baroness Goldie said Saudi Arabia was an ‘important ally’, and that intelligence shared by them had potentially saved British lives. However despite the close relationship she said, “That does not gag or inhibit us from expressing our strongly held views about abuses of human rights or deployment of the death penalty.”

 

Skip to toolbar