Make Caste History – International Conference on Dalits and Caste Discrimination – London February 2014 – 2016 Catholic Church document.

 

“Long overdue statement and a very welcome one. It is abhorrent in the 21st century that any human being should be seen as an untouchable.” -Alton

Dalit Christians face discrimination and untouchability, admits Indian Catholic Church – Firstpost

www.firstpost.com

A policy document released by the Catholic Bishops’ Conference of India (CBCI) contained admissions of the Indian Catholic Church accepting for the first time in history that Dalit Christians face discrimination and untouchability

http://www.firstpost.com/india/dalit-christians-face-discrimination-and-untouchability-admits-indian-catholic-church-3157454.html

 http://indianexpress.com/article/india/church-says-dalit-christians-face-untouchability-discrimination-4427658/

 

INTERNATIONAL CONFERENCE ON DALITS & CASTE DISCRIMINATION: February 2014, London.

Also see article (page 30 ) Justice Magazine, Spring Edition:
http://www.justicemagazine.org/jm/index.php/read-the-magazine

The London Conference - Make Caste History

The London Conference – Make Caste History

It's not people who should be made untouchable but the caste system

It’s not people who should be made untouchable but the caste system

David Alton – Professor the Lord Alton of Liverpool.

Make Caste History

Cast out Caste - Make Caste History

Cast out Caste – Make Caste History

On a visit to West Bengal, Uttar Pradesh and Delhi I spoke about the plight of India’s untouchables, the Dalits, and the forms of exploitation and slavery which stem from the caste system. Dalit is a term which derives from a Sanskrit word meaning “broken” or “crushed”.

200 million Dalits in India make up one sixth of India’s population and one thirty fifth of the world’s population. Dalits live in 132 countries, including countries like the UK, where South Asians have migrated.

Take Dalits and Tribals together, both of whom fall outside the caste system and experience discrimination: they comprise a quarter of India’s population and one twenty fourth of the world’s population.

Dalits live in grinding poverty

Dalits live in grinding poverty

Lest you think that these are historic questions let me make absolutely clear that hardly a day passes without some new horror perpetrated against the Dalits.

These are just some of stories taken from the Indian newspapers in the last seven days: Dalit woman burnt by employer for resisting rape in Bulandshahr- India Today; 5 held for gang rape of dalit girl near Dindigul- The Times Of India; Dalit woman assaulted, stripped in Hassan village- The Hindu Dalits, death and the fight for dignity – DNA; Dalit women in Haryana to march for redressal of cases of atrocities committed by upper caste men- Two Circle; Dalit Beaten Up for Touching Caste Hindu- The New Indian Express; Children protest against discrimination at school- The Hindu; No clean water for Dalits?- Kashmir Times; Sorcery slur on Dalit family- The Times Of India; Over 39,000 cases filed under Scheduled Castes/Scheduled Tribes Act in 2012: Business Standard

Two hundred years ago, on 22 June 1813, six years after he had successfully led the parliamentary campaign to end the Trans Atlantic Slave Trade, William Wilberforce made a major speech in the House of Commons about India.

William Wilberforce called for the abolition of the caste system 200 years ago

William Wilberforce called for the abolition of the caste system 200 years ago

He said that the caste system,

“must surely appear to every heart of true British temper to be a system at war with truth and nature; a detestable expedient for keeping the lower orders of the community bowed down in an abject state of hopelessness and irremediable vassalage. It is justly, Sir, the glory of this country, that no member of our free community is naturally precluded from rising into the highest classes in society”.

Two centuries later the caste system which Wilberforce said should be abolished – and which the British during the colonial period signally failed to end – still disfigures the lives of vast swathes of humanity.

India's Prime Minister, Dr Manmohan Singh

India’s Prime Minister, Dr Manmohan Singh

India’s Prime Minister, Dr Manmohan Singh has trenchantly and rightly argued that, “untouchability is not just social discrimination; it is a blot on humanity”.

What Gandhi had to say about untouchability

What Gandhi had to say about untouchability

Today, I would like to pay particular tribute to some of those who work tirelessly to combat caste, especially the work of Voice of Dalit International and the Dalit Freedom Network, particularly its international President Joseph D’Souza – whom I first met after he had joined forces, in 2006, with other Christian leaders after five Dalits were lynched for skinning a dead cow.

Dr.Joseph D'Souza with Archbishop Rowan Williams

Dr.Joseph D’Souza with Archbishop Rowan Williams

In New Delhi those leaders joined a protest, met the parents of the victims and provided their families humanitarian assistance. Dr.D’Souza said: “The statement we were making was that these Dalits were human beings, and that it was the caste system that consigned them to work with animals—a statement in direct contrast to that of a Hindu nationalist leader, who said that a cow was more valuable than a Dalit.”

In my study at home in Lancashire, I have a small terracotta pot given to me by Dr D’Souza. Such pots must be broken once a dalit has drunk out of them so as not to pollute or contaminate other castes. This is the 21st century. It is not the pots which need to be broken, not the people, but the system which ensnares them.

It's not the terracotta pot which needs breaking but the caste system

It’s not the terracotta pot which needs breaking but the caste system

Dr D’Souza rightly says:

“If we are not intentional about bringing change and transformation in lives and society it will not happen. To love people is to act on behalf of them”.

As Parliament considers the new Bill on modern slavery, reflect that the Global Slavery Index, published in October last, confirmed that around half of the world’s slaves are in India – some 13.9 million out of a global total of 29.8 million, and that most of them are Dalits or Tribals. In the Hindu caste system, they are regarded as subhuman—lower even than animals and left fighting a largely unknown struggle for emancipation.

Global Slavery Index 2013

Global Slavery Index 2013

Evidence points to 80-95% of bonded labourers (the vast majority of the ‘modern slaves’ in India) being Dalits, 99% of ritual sex slaves (the 250,000 temple prostitutes known locally as Devadasi or Jogini) being Dalits, and the majority of those trafficked into brothels or into domestic servitude being Dalits or Tribals.

Dalits, including children, are turned into modern day slaves

Dalits, including children, are turned into modern day slaves

If you are a Dalit in India you are 27 times more likely to be trafficked or exploited in another form of modern slavery than anyone else. Much of this is brilliantly documented in Dalit Freedom Network’s booklet, “Half the World Slaves?”

Half the world slaves?

Half the world slaves?

According to CNN, India’s former Home Secretary, Madhukar Gupta, “remarked that at least 100 million people were involved in human trafficking in India”, whether for sex or for labour.
The head of the Central Bureau of Investigation said that India occupied a unique position as a source, transit and destination country for trafficking, and that it has more than 3 million prostitutes, of whom an estimated 40 per cent are children. These statistics are hugely significant: the situation in India simply must be at the heart of the global fight against trafficking
Caste should be recognised as a root cause of trafficking, of modern day slavery and poverty and unless we raise the profile of the oppressed Dalits nothing will change.

Dalits are trafficked and exploited. Who will raise their voice on their behalf?

Dalits are trafficked and exploited. Who will raise their voice on their behalf?

To prepare me for this conference, Voice of Dalit International were good enough to send me a copy of Dhananjay Keer’s admirable biography of Dr.Babasaheb Ambedkar who was born into a family of untouchables in 1891.

Dr.Babasaheb Ambedkar who was born into a family of untouchables in 1891

Dr.Babasaheb Ambedkar who was born into a family of untouchables in 1891

When Dr. Ambedkar died on December 7th, 1956, Prime Minster Nehru adjourned the Lok Sabha for the remainder of the day having told parliamentarians that Ambedkar had been controversial but had revolted against something which everybody should revolt against – all the oppressing features of Hindu society.

Nehru with Ambdekar

Nehru with Ambdekar

Dr. Ambedkar, the architect of Indian Constitution once remarked that “Untouchability is far worse than slavery, for the latter may be abolished by statute. It will take more than a law to remove the stigma from the people of India. Nothing less than the aroused opinion of the world can do it”

that “Untouchability is far worse than slavery, for the latter may be abolished by statute. It will take more than a law to remove the stigma from the people of India. Nothing less than the aroused opinion of the world can do it”

that “Untouchability is far worse than slavery, for the latter may be abolished by statute. It will take more than a law to remove the stigma from the people of India. Nothing less than the aroused opinion of the world can do it”

Ambedkar’s life was a life of relentless struggle for human rights. Born on a dunghill and condemned to a childhood of social leprosy, ejected from hotels, barber shops, temples and offices; facing starvation while studying to secure his education; elected to high political office and leadership without dynastic patronage; and to achieve fame as a lawyer and law maker, constitutionalist, educator, professor, economist and writer, illustrates what the human spirit can overcome.

In 1927, the young Ambedkar famously led a march to the Chavdar reservoir, a place prohibited to Dalits. On arriving at the reservoir, he bent down, cupped his hands, scooped up some water, and drank—an act completely forbidden by the caste system. The Brahmins, or upper castes, responded by furiously pouring 108 pots of curd, milk, cow dung, and cow urine into the reservoir – a ritual act which they claimed would “purify” the water polluted and defiled by untouchables.

Ambedkar could so easily have taken the path of violent revolution, spurred on by bitter hatred or a need for revenge – but although others regarded his shadow as a sacrilege and his touch as a pollutant, he demonstrated why it is the caste system which deserves to be put beyond human touch not the men, women and children condemned by it.

Ambedkar made untouchability a burning topic and gave it global significance. For the first time in 2500 years the insufferable plight of India’s untouchables became a central political question. Among untouchables themselves he awakened a sense of human dignity and self respect. He repudiated the helplessness of fate, the impotent, demoralised incapacity that insisted that everything is pre-ordained and irretrievable.

Ambedkar made untouchability a burning topic and gave it global significance. For the first time in 2500 years the insufferable plight of India's untouchables became a central political question.

Ambedkar made untouchability a burning topic and gave it global significance. For the first time in 2500 years the insufferable plight of India’s untouchables became a central political question.

He began a war against a social order that allowed caste to condemn millions to a life of irreversible servitude and social ostracism. This was an existence he had shared. “You have no idea of my sufferings” he once said. Having personally experienced life below the starvation line, the effects of destitution and squalor, the humiliation of ejection, segregation, and rank discrimination, “having passed through crushing miseries and endless trouble” Ambedkar determined to challenge these evils by entering political life: becoming renowned as a scholar-politician, sadly, a combination so little in evidence today.

Ambedkar understood that the great nation of India would never achieve its potential if it remained disfigured and divided by caste. Without freedom to marry, who they would; to live with, who they would; to dine with, who they would; to embrace or touch, who they would; or to work with, who they would, the nation could – and can – never be fully united or able to fulfil its extraordinary potential.

“the roots of democracy” are to be found “in social relationships and in the associate life of the people who form the society.” He said that “if you give education…the caste system will be blown up. This will improve the prospect of democracy in India and put democracy in safer hands.”

He believed that “the roots of democracy” are to be found “in social relationships and in the associate life of the people who form the society.” He said that “if you give education…the caste system will be blown up. This will improve the prospect of democracy in India and put democracy in safer hands.”

Education is still the best hope for social transformation. Once people are empowered by education – as Ambedkar was himself – they can begin to address issues of poverty, lack of dignity, discrimination and other dehumanising attitudes. Do not underestimate the power of good quality, English-medium education taught from a worldview that emphasises values such as dignity, equality, acceptance, human worth, and self-esteem. I say English-medium because this is the preserve of high castes, and it is still the language of opportunity – the language of higher education, government, and commerce.

Once people are empowered by education – as Ambedkar was himself – they can begin to address issues of poverty, lack of dignity, discrimination and other dehumanising attitudes

Once people are empowered by education – as Ambedkar was himself – they can begin to address issues of poverty, lack of dignity, discrimination and other dehumanising attitudes

India is to be admired for providing near-universal education, and there has been a rise from 7 per cent to 13 per cent in those entering higher education, but many agree that teaching remains poor and only 20 per cent of job seekers have any vocational training.

Even these opportunities tend to be denied to the dalits and the 84 million tribal people, who suffer discrimination and marginalisation. This vast expanse of humanity, trapped in a time warp, appears wholly unconnected to and at variance with India’s sophisticated economic and technological advances—and is certainly at variance with the advertising slogans, “Amazing India” and “Incredible India”.

Incredible India

Incredible India

Amazing India - but not incredible or amazing for dalits.

Amazing India – but not incredible or amazing for dalits.

What is truly amazing and incredible in this day and age is that “the cruel shackles” of the caste system, this “detestable expedient … a system at war with truth and nature” should persist in 2014.

While still a young man of twenty, Ambedkar perceptively wrote: “Let your mission be to educate and preach the idea of education to those at least who are near to and in close contact with you.” He said that social progress would be greatly accelerated if female and male education were pursued side by side. He later insisted that “We will attain self elevation only if we learn self-help, regain our self-respect, and gain self knowledge.”

He supported Britain’s war effort against the Nazis because he said it was a war between democracy and dictatorship. He linked it to the battle for the removal of caste: “the battle is in the fullest sense spiritual…it is a battle for freedom. It is a battle for the reclamation of the human personality.” He told his audience to “educate, agitate and organise.”

While still a young man of twenty, Ambedkar perceptively wrote: “Let your mission be to educate and preach the idea of education to those at least who are near to and in close contact with you.” He said that social progress would be greatly accelerated if female and male education were pursued side by side. He later insisted that “We will attain self elevation only if we learn self-help, regain our self-respect, and gain self knowledge.” He said dalits should

While still a young man of twenty, Ambedkar perceptively wrote: “Let your mission be to educate and preach the idea of education to those at least who are near to and in close contact with you.” He said that social progress would be greatly accelerated if female and male education were pursued side by side. He later insisted that “We will attain self elevation only if we learn self-help, regain our self-respect, and gain self knowledge.”
He said dalits should “educate, agitate and organise.”

Ambedkar rightly perceived the negative effects which caste has on economic development – and in his booklet “Annihilation of Caste” he argued that caste deadens, paralyses and cripples the people, undermining productive activity by frequently denying opportunities to those with natural aptitude and through the entrenchment of servitude. Caste amounts to the vivisection of society.

The Annihilation of Caste b y Dr.Ambedkar

The Annihilation of Caste b y Dr.Ambedkar

Ten years ago the deadening effects of caste were recognised by the Department for International Development (DFID).

In a Policy Paper they stated that ‘Caste causes poverty’, and ‘gets into the way of poverty reduction’; that caste ‘ reduces the productive capacity and poverty reduction of a society as a whole’; and that ‘poverty reduction policies often fail to reach the socially excluded’, Dalits ‘unless, they are specifically designed to do so’.

David Cameron with Manmohan Singh

David Cameron with Manmohan Singh

Yet these clear and coherent priorities scandalously failed to make any appearance whatsoever in the Millennium Development Goals and although the post-2015 High Level Panel Report, chaired by David Cameron, does include a section on “Other Vulnerable Groups” and the one group mentioned by name are the dalits, we need to say and do far more. The Panel was right to argue that there is a need for “Legislative and institutional mechanisms to recognise the indivisible rights of indigenous peoples, ethnic minorities, dalits and other socially excluded groups must be put in place” but how is that reflected in our day to day priorities, diplomacy and policies?

Dalits constitute 40% of the global poor and are denied of DFID Funding, because they largely live in India, which simply doesn’t make the policy priorities. This becomes a new form of untouchability.

One development worker, with 14 years experience of working among Dalits, says that “95% of development time, energy and resources are wasted on combating … a ‘general Caste mindset’…stipulating how different segments of caste based society should live as touchables or untouchables, humans or sub-humans. The whole life of more than 50% of the population, from morning till night, from birth to death, is predetermined.”

In India you can’t make poverty history unless you make caste history. As we examine what has been achieved through the MDGs and the plight of the global poor the professional development agencies need to take a long hard look at the way they target poverty. As they think beyond 2015 they need to listen, rather than impose, and develop a cross thematic framework for addressing the curse of the caste system.

The churches, too, need to play a more decisive role in recognising the existence of caste and its consequences – in India but in the UK too, where 50% of our estimated 1 million Dalits are considered to be poor.

The churches, too, need to play a more decisive role in recognising the existence of caste and its consequences – in India but in the UK too, where 50% of our estimated 1 million Dalits are considered to be poor.

Some of these agencies need to radically rethink their mindset and priorities. They will be far more effective in tackling poverty if they tackle social exclusion. The churches, too, need to play a more decisive role in recognising the existence of caste and its consequences – in India but in the UK too, where 50% of our estimated 1 million Dalits are considered to be poor.

Ambedkar also saw the role which religion could play in shaping attitudes and behaviour. He repudiated Marxist atheism and refused to be forced into a repudiation of religious faith because of its distortions. But he was scathing when he saw religion as a cause of human suffering.

He attacked Hindu priests who refused admission to Dalits to their temples and was scathing about those Christian churches which had imported the caste system into the segregation of believers. And of Islam he said:
“The brotherhood of Islam is not the brotherhood of man. It is the brotherhood of Muslims for Muslims only. For non Muslims there is nothing but contempt and enmity.”

He said that from his study of comparative religion there were two personalities who could captivate him – the Buddha and Christ.

Towards the end of his life he would convert to Buddhism as a protest against the failure of Indian religious leaders to reject the caste system and insisted that the spiritual dimension of mankind is bound up with 1) the sanction of law and morality (“without either society is sure to go to pieces”) ;2) that religion must be in accord with reason; 3)that religion must recognise the fundamental tenets of liberty, equality, and fraternity; and 4) that religion must not ennoble poverty.

Pope John Paul II said:

Pope John Paul II said: “Any semblance of a caste-based prejudice in relations between Christians is a countersign to authentic human solidarity, a threat to genuine spirituality”

In considering their response to caste and the Dalits any Christian from the Catholic tradition, or those running Church agencies, should ponder carefully the words of Pope John Paul II:

“At all times you must continue to make certain that special attention is given to those belonging to the lowest castes, especially the Dalits. They should never be segregated from other members of society. Any semblance of a caste-based prejudice in relations between Christians is a countersign to authentic human solidarity, a threat to genuine spirituality, and a serious hindrance to the Church’s mission of evangelisation.”

Let them also reflect that violence against Dalit Christians has intensified in recent years.

Violence against Dalit Christians has intensified in recent years. In 2008, two women—one of whom was seven months’ pregnant—were gang-raped in Nadia village, Madhya Pradesh

Violence against Dalit Christians has intensified in recent years.
In 2008, two women—one of whom was seven months’ pregnant—were gang-raped in Nadia village, Madhya Pradesh

In 2008, two women—one of whom was seven months’ pregnant—were gang-raped in Nadia village, Madhya Pradesh. The village leader ordered the act after the women’s husbands refused to renounce their Christian faith. On January 16, 2006, Christian homes were set on fire in Matiapada village, Orissa. Instead of the arsonists being brought to justice, the Christians were imprisoned for nine days under the state’s anti-conversion law.

dalit women exploited and abused
Through Dr.Ambedkar’s colossal labours caste began to decay but even now it has not died. On April 29th 1947 the Constituent Assembly of India declared “Untouchability in any form is abolished and the imposition of any disability on that account shall be an offence.” The New York Times compared it with the abolition of slavery and the freeing of the Russian serfs. The News Chronicle in London praised it as one of the greatest acts in history.

Although untouchability was barred by the constitution, the system was not dismantled. Most of the worst forms of exploitation are proscribed by statute, but all too often the laws are simply not implemented and the police further entrench, rather than protect against, caste prejudice.

This point was made repeatedly in the concluding observations of the Committee on the Elimination of Racial Discrimination in May 2007.

“The Government of India’s continued ignorance about the depth of the problem and inadequacy in addressing untouchability and meeting its legal obligations in regard to the abolition of untouchability”.

“The Government of India’s continued ignorance about the depth of the problem and inadequacy in addressing untouchability and meeting its legal obligations in regard to the abolition of untouchability”.

A damning verdict was reached also by an in-depth report by the Robert F Kennedy Centre, entitled Understanding Untouchability: A Comprehensive Study of Practices and Conditions in 1,589 Villages. It describes,
“The Government of India’s continued ignorance about the depth of the problem and inadequacy in addressing untouchability and meeting its legal obligations in regard to the abolition of untouchability”.

Some individual dalits have reached high positions in Indian society, not least Justice K G Balakrishnan, who rose to become the senior judge of India’s Supreme Court, and Ms Meira Kumar, who became the Speaker of the Lok Sabha, the lower House of India’s Parliament. But these are exceptions. As I heard first hand from dalits I met in India even where they are securing some kind of elementary education the opportunities for educational progress later and employment opportunities are all to frequently still blocked to them.

Consider for a moment what must be one of the most appalling and disgraceful forms of labour anywhere in the world, known euphemistically as manual scavenging. It involves cleaning human excrement from dry latrines and is uniquely performed by dalits as a consequence of their caste. The number engaged in this occupation is not known for certain, but it may be as high as, or higher than, the equivalent of the population of Birmingham.

Manual scavenging involves cleaning human excrement and is uniquely performed by dalits as a consequence of their caste. The number engaged in this occupation is not known for certain, but it may be as high as, or higher than, the equivalent of the population of Birmingham.

Manual scavenging involves cleaning human excrement and is uniquely performed by dalits as a consequence of their caste. The number engaged in this occupation is not known for certain, but it may be as high as, or higher than, the equivalent of the population of Birmingham.

Tens of millions of India’s citizens are subject to many forms of highly exploitative forms of labour and modern-day slavery. This often plays into the problem of debt bondage and bonded labour, which affects tens of millions. It perpetuates a cycle of despair and hopelessness, as generations are bonded to the family debt, unable to be educated and unable to escape. Tragically, the debt is often the result of a loan taken out for something as simple and essential as a medical bill.

Caste perpetuates a cycle of despair and hopelessness, as generations are bonded to the family debt, unable to be educated and unable to escape

Caste perpetuates a cycle of despair and hopelessness, as generations are bonded to the family debt, unable to be educated and unable to escape

At times, Britain and India have had a turbulent relationship; but what is often called “the idea of India” is one that continues to captivate and enthral anyone who has been fortunate enough to travel there.

“The idea of India” is one that continues to captivate and enthral anyone who has been fortunate enough to travel there.

In 1949, India and Britain were founding members of the Commonwealth, which exists to promote democracy, human rights, good governance, and the rule of law, individual liberty, egalitarianism, free trade, multiculturalism and world peace. Britain and India are democratic nations with many shared values as well as significant common economic and security interests. Bilateral trade is worth more than £13 billion annually. Our cultural, sporting, linguistic and historic links—some of which have required colonial ghosts to be laid to rest—underline the values that bind us together.

In 1949, India and Britain were founding members of the Commonwealth, which exists to promote democracy, human rights, good governance, and the rule of law, individual liberty, egalitarianism, free trade, multiculturalism and world peace. It unites us in so many things - including a love of sport.

In 1949, India and Britain were founding members of the Commonwealth, which exists to promote democracy, human rights, good governance, and the rule of law, individual liberty, egalitarianism, free trade, multiculturalism and world peace. It unites us in so many things – including a love of sport.

Yet, in 2014, while India is a rising world power and is rightly gaining a reputation for innovation and excellence in many fields, what its Prime Minister calls a “blot on humanity” disfigures India’s reputation and has become one of the world’s greatest human rights challenges.
Millions of people remain imprisoned by the bondage of what Wilberforce described as “the cruel shackles” of the caste system. Those shackles inevitably lock their prisoners into the most menial forms of labour, trap them in servitude and leave them susceptible to innumerable forms of exploitation.

And consider the people who are represented by the statistics.

Dr.Ambedkar wanted dalit women to receive education. It is estimated that every day three dalit women are raped; dalit women are often forced to sit at the back of their school classrooms, or even outside.

Dr.Ambedkar wanted dalit women to receive education. It is estimated that every day three dalit women are raped; dalit women are often forced to sit at the back of their school classrooms, or even outside.

It is estimated that every day three dalit women are raped; dalit women are often forced to sit at the back of their school classrooms, or even outside; on average every hour two dalit houses are burnt down; every 18 minutes a crime is committed against a Dalit; each day two Dalits are murdered; 11 Dalits are beaten; many are impoverished; some half of Dalit children are under-nourished; 12% die before their fifth birthday; 56 per cent of dalit children under the age of four are malnourished; their infant mortality rate is close to 10 %; vast numbers are uneducated or illiterate; and 45% cannot read or write; in one recent year alone, 25,455 crimes were committed against dalits, although many more went unreported, let alone investigated or prosecuted; 70 per cent are denied the right to worship in local temples; 60 million dalits are used as forced labourers, often reduced to carrying out menial and degrading forms of work;

Segregated and oppressed, the dalits are frequently the victims of violent crime. In one case, 23 dalit agricultural workers, including women and children, were murdered by the private army of high-caste landlords. What was their crime? It was listening to a local political party, whose views threatened the landlords’ hold on local dalits as cheap labour. The list of atrocities and violence is exponential.

India is the world’s largest democracy—home to one-sixth of the world’s population. It can be proud of its many fine achievements. Like all our democracies, it is a work in progress, and there are many bright spots. India produced one of the first female Heads of Government; a dalit, Dr.Ambedkar, wrote the constitution; a female dalit became a powerful politician; a Muslim has been head of state four times; and a Jew and a Sikh are two of India’s greatest war heroes. So an astounding amount has been achieved.

However, India cannot be proud of the more general fate of the dalits, the caste system, or the extremism which feeds off ostracism and alienation and which threatens modern India.

Although Dr. Ambedkar was able to have India’s Constitution and the laws framed to end untouchability, for millions and millions of people, many of those provisions have not been worth the paper on which they are written.

Ambdekar’s own struggle may now be history; caste is not. In our generation it is surely time to make caste history.

Dr.Ambdekar's own struggle may now be history; caste is not. In our generation it is surely time to make caste history.

Dr.Ambdekar’s own struggle may now be history; caste is not. In our generation it is surely time to make caste history.

As antisemitism once again disfigures Europe we should remember our past: Confessions of a Butterfly – the remarkable story of Janusz Korczak

As anti-Semitism once again disfigures Europe we should remember our past

Coiexist

Anti-Semitism is rearing its ugly head again in Europe – with Jews vilified because of their religion, their race or their State. August 2014 has seen Jews fleeing from Paris after shocking attacks in the Jewish quarter of Sarcelles. Kosher shops have been burnt out, synagogues have been under siege and placards threatening “death to Jews” are openly brandished. This is France 2014 not Germany 1934.

Jews are targeted because they are different and, as we increasingly see in the ISIS controlled areas of the Islamic State, for some ideologues the concept of difference is something which they refuse to countenance. After a visit to northern Iraq a Jewish politician, aware that Christians are persecuted in more than a hundred countries, observed to me that “Christians have become the new Jews.”

But it’s not just Christians: it’s Yazidis, Bahais, Muslim minorities, Ahmadis, secularists or any minority which refuses to conform. Sometimes this naked use of power and violence does so in the corrupted name of religion, sometimes in the name of the same secular ideologies that butchered millions in the twentieth century.

The opening chapters of the Bible, sacred to the Abrahamic faiths, reminds us of a common humanity: that we are “imago Dei” – each made in the image of our Creator. And, phenomenally, each is uniquely different. What a hideous world this would be if every man and woman was identical or forced to abandon their identity . Difference is to be prized and upheld – and the political imperative which flows from this assertion is that we must learn respect, tolerance, and co-existence.

In speaking clearly against a rising tide of anti-Semitism we must also recall our own history…

Also see:

https://davidalton.net/2014/03/08/paying-a-price-for-belief/

https://davidalton.net/2010/12/23/berlin-police-and-a-memory-of-the-holocaust/

Confessions of a Butterfly.

Pope John Paul II once described his Jewish countryman,

Janusz Korczak 2012

Jonathan Salt – who wrote and performs Confessions of a Butterfly

, as “a symbol of religion and true morality.” Korczak’s story is well known in his native Poland where this 70th anniversary year of his death has been designated as The Year of Janusz Korczak. In Britain his story is becoming better known thanks to a remarkable play written and performed by Jonathan Salt, an English Catholic. I recently went to the Kinloss Synagogue in Finchley to see “Confessions of a Butterfly” and was profoundly moved.

Korczak’s real name was Henryk Goldszmit. A doctor and paediatrician he was an educator and children’s author. He was also director of two children’s orphanages – one Jewish and one Catholic.

During the Nazi occupation of Warsaw over 400,000 Jews were confined to an area of 1.3 square miles – the Warsaw Ghetto. During the summer of 1942, at least 254,000 Jewish people from the Ghetto were herded into cattle trucks and removed to the Treblinka extermination camps. Among them were the 192 Jewish orphans at Dom Sierot orphanage. Their director, Dr.Janusz Korczak, was given the opportunity to go into hiding – and was offered a number of chances to escape – but he refused and insisted on accompanying the children in his care to Treblinka.

In August of this year, exactly 70 years after German soldiers sent these children to their deaths, a plaque was placed at the site of the orphanage and wreaths laid at Korczak’s statue. A letter was read from Anna Komorowska, Poland’s first lady.

If ever we need proof of the rabbi’s teaching that “the man who saves a single life saves the world” surely it was the redemptive and sacrificial life of this remarkable pioneer of children’s care and education. In a discussion which followed the 90 minute stage production Jonathan Salt explained that it is a life which speaks into our own times.

Salt describes Korczak as “phenomenally brave” and says he “gave children a sense of dignity at a time when the world was stripping it from them” ; that at a moment of crude brutalism this inspirational figure represents bravery and self sacrifice.

During the play many of the children’s names are used – along with authentic sayings collected from Korczak’s diaries. The children’s names reminded me of the Yad Vashem memorial to the Holocaust children in Jerusalem and which underlines the humanity and vulnerability which lies behind harrowing but often incomprehensible statistics.

“Confessions of a Butterfly”, for instance, recalls the profoundly moving and poignant story of the boy with the violin – who chooses to become selectively mute after watching the execution of his parents.

Authenticity, vulnerability, fragility and humanity breathes through this one-man play. Salt takes on Korczak’s persona as the play recounts these extraordinary stories.

The drama is set in the hours before Korczak left the orphanage, in August 1942, walking ahead of the children to board the cattle trucks. The children were dressed in their best clothes, each carrying a blue knapsack and a favorite book or toy. One eyewitness said

”Janusz Korczak was marching, his head bent forward, holding the hand of a child, without a hat, a leather belt around his waist, and wearing high boots. A few nurses were followed by two hundred children, dressed in clean and meticulously cared for clothes, as they were being carried to the altar.”

Korczak tells the children that, whatever happens to them on their journey, their destination will be a freedom which no adult will then be able to take from them. Salt’s play has moments of pathos, humour, self deprecation, and discovery.

Jonathan Salt first became interested in the Jewish educator’s story when he heard about it at the Edinburgh Fringe. This led to him playing the part of Korczak in a musical production and then, in 2004, he decided to visit Poland. For him it was a seminal moment as he held Korczak’s original diaries in his hands. A visit to Auschwitz was equally “life changing” and led him to create a small company which gives young people the chance to visit the camps and to learn in great detail the story of the Holocaust.

Salt comes from Cambridgeshire, where he was born in 1964. He studied for seven years at the Canisianum Jesuit seminary in Innsbruck (which was closed by the Nazis during World War Two) and was ordained in the UK in 1990, but left priestly ministry in 1995 – finding a different form of ministry which enables him to use his deep understanding of theology and philosophy to promote a message which the world badly needs to hear.

The contemporary relevance of the life of Janusz Korczak bore down on Salt during a visit to Rwanda where a he met a nine year old boy whose family had been slaughtered by his neighbours during the Rwandan Genocide of 1994 when at least 800,000 people were murdered. Crimes against humanity continue in our own times – from the gulags of North Korea to the slaughter in Darfur and South Kordofan.

Despite the horrors with which it deals “Confessions of a Butterfly” has moments of humour, and there are some lovely scenes where he talks to the imaginary children around him, and even becomes a child himself. Using props like cups or apples thrown onto the stage we can imagine the presence of the children who animated Korczak’s life – whom he lived for and gave his life for. Clothes, blankets, and toys are all used to create imaginary conversations with children now long dead but whose spirits are given new life in this sensitive and intimate drama.

At a time when Holocaust deniers try to dispute the veracity or scale of the Shoah – which claimed the lives of six million people – and as we see crimes against humanity visited again on people the world over – from Sudan to north Korea – Salt believes that Korczak’s story is like a wakeup call. When we become indifferent to the Holocaust and the savagery of those times it surely paves the way for those terrible events to occur all over again.

To warn us against this, Jonathan Salt’s play ought to be staged in colleges and communities up and down this country. Korczak’s story is a warning to always guard against racism, xenophobia, anti-Semitism and the scapegoating of minorities but it is also a rebuke to nations who leave their children to suffer as victims of war, trafficking, exploitation, abuse, malnutrition, curable diseases and from the deprivation of education. Korczak’s story is a story for our times.

Contact Jonathan Salt at: jonathan@ojemba.com

Janusz Korczak

Janusz Korczak

Janusz Korczak

Janusz Korczak

Janusz Korczak

Confessions of a Butterfly

Why Britain Needs The Sharp Compassion of the Healer’s Art Maranatha Lecture October 3rd 2012. Manchester.

  https://davidalton.net/media/  

Click on this link for the power pont presentation which accompanies this lecture and which is in the Media section of the web site.

Click on the linkbelow for a link to the video recording of the lecture:

http://maranathacommunity.wordpress.com/2012/10/09/maranatha-lecture/

Why Britain Needs The Sharp Compassion of the Healer’s Art

Maranatha Lecture October 3rd 2012. Manchester.

David Alton

Thanks

I am very pleased to have been asked to deliver this Maranatha Lecture tonight, especially as it gives me the opportunity to thank Dennis and Sheila Wrigley for their friendship and encouragement over these past 40 years.

Let me also thank Kevin McKenna for his work in organising tonight’s event.

Maranatha’s call for unity, renewal and healing has always been close to my heart and although all three of those words are each worth an entire lecture I have chosen tonight to concentrate on the damaged and wounded world in which we live and the need for healing in our own lives; in our families; in our communities and in our nation.

 

Explaining the title of the Lecture

 

For the lecture’s title I have used a phrase which appears in T.S.Eliot’s Four Quartets – the second of which is called East Coker.

East Coker is a village in Somerset, mentioned in the Doomsday Book and with evidence of Roman habitation.   Eliot’s ancestors came from the village and his ashes were brought there after his death in 1965.

Eliot, an American who took British citizenship and went on to win the Nobel Prize for poetry,  visited the village in 1940, as war raged throughout Europe; and it was against this fiery and chaotic background, and in this context of a nation facing catastrophe, that Eliot composed  East Coker:

“The wounded surgeon plies the steel
That questions the distempered part;
Beneath the bleeding hands we feel
The sharp compassion of the healer’s art”

The Four Quartets  (“Burnt Norton,” “East Coker,” “The Dry Salvages,” and “Little Gidding”) are the clearest and richest exposition of Eliot’s Christianity and move us beyond the spiritual desiccation and sense of defeat represented in  his 1922 poem, “The Waste Land” and deftly take the reader from chaos to renewal, from damage to healing, from despair to hope.

The wounded, bleeding, surgeon capable of treating the distempers and afflictions visited upon us is Christ, the true physician: the wounded healer who applies the hard steel of the scalpel to cut away the infected and gangrenous decaying tissue.

Bloody and risky though it can be, exposing ourselves to this sharp compassion is the only way to new life and new hope.   East Coker is a call to put ourselves trustingly into God’s hands.

Anyone who has undergone surgery will concur – and I had surgery on my spine last year – the decision to place yourself in the healer’s hands requires careful deliberation and total trust. This is easier said than done in a world which encourages us to be autonomous and to believe that your destiny is in your own hands alone.

A twelfth century Welshman, Walter Map, understood that the hard sharpness of the surgeon’s implements is a prerequisite in the accomplishment of healing: “Dura est manus cirurgi, sed sanans:  The hand of the surgeon is hard, but healing.”

That Eliot had the healing of the nation in mind, as well as each of us as individuals, is clear from the war time context in which the poem was written. It contains profound insights into the human condition and the suffering from which none of us is immune.

East Coker is a poem about agonised redemption.

The Problem of Pain

 

It was written in the same year that his contemporary, C.S.Lewis, composed “The Problem of Pain”.   Like Eliot, Lewis, too, was trying to make sense of the troubling and unsettling perennial question of how belief in a loving and omnipotent God may be reconciled with the existence of suffering.

It was a problem which particularly disturbed my father, who fought at El Alemain and Monte Casino, and whose brother, an airman, was killed in 1942. How could God allow such terrible suffering? The temptation is always to blame God.

Why do some people die in car accidents and others do not? Why does a child get abducted or abused, and others do not?  Why do some families face starvation, civil war, life as refugees or become homeless, and others do not? Why were some of us among the tube passengers killed on July 7th 2005 by terrorists but others not?  Why Hitler, why Stalin, why Syria, or Congo?  Last week I stood at the River Tumen, in North East China. It’s the border with North Korea, where escapees are shot dead by border guards if they try to cross the river. Why them and not us? Why are Christians persecuted in Nigeria, Sudan, and 60 other countries, but not us?  Why do terrible things happen to good people but not others?

Straightforwardly, none of us know the answer to this “why” question. Our faith is simply incapable of giving us all the answers to these and other vexed questions.

In St.Matthew’s Gospel we are told He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt: 5, 45) and no explanation is given as to why this is so. Our faith simply gives us the strength to live with the unanswered and unmediated questions which besiege us.

Even if we did know the answers, our loved ones would still be sick or dead, others would be hungry or living in fear, and evil would still be stalking the world.

It could be that we have been looking in the wrong place and asking the wrong questions.

Asking the Right Questions

Discovering the healer and His art enables us to find peace about the questions which cannot be resolved while questions like “what”, “how” and “who” – as in “what can I do to help?; “how should I put my private faith into public action?” and “who is my brother and my sister?” will deliver answers worth having.

It is against a questioning and doubting backdrop that Eliot writes the memorable stanzas of The Four Quartets – his last poem.

East Coker encourages us to spend less time wrestling with the question “why?” and to place ourselves instead in the hands of a “wounded surgeon” who is bloodied and wounded so that we might experience healing. The powerful metaphor of Christ as the wounded surgeon is accompanied by the metaphor of “the dying nurse” to   describe a Church which helps us pass through birth, life and death into Christ’s promise of eternal life.

Eliot understands that “time is no healer: the patient is no longer here” and that some questions are beyond answer.

Against the loss and pain experienced by so many, Eliot tells us that “in my beginning is my end” and that “There is only the fight to recover what has been lost and found and lost again and again”.

None of this may seem propitious but the poet reflects that “perhaps neither gain nor loss, For us, there is only the trying. The rest is not our business.”

Eliot concludes East Coker with words drawn from the fourteenth century English mystic and anchoress, Julian of Norwich, who at the age of 31, while suffering from a severe illness and believing she was on her deathbed, had a series of intense visions of Jesus. Eliot writes that despite the unanswered questions:

“And all shall be well and
All manner of thing shall be well
When the tongues of flames are in-folded
Into the crowned knot of fire
And the fire and the rose are one”

 

East Coker was written at a time of utter uncertainty for this nation.It was composed as Winston Churchill was telling the House of Commons, on June 18th 1940, that “the Battle of France is over. I expect that the Battle of Britain is about to begin.”

It was written as the German High Command announced that ‘The British army is encircled and our troops are proceeding to its annihilation’.

It was written as King George VI, on May 26th called the nation to prayer and repentance – following which Hitler ended his general advance; a storm of great fury grounded the Luftwaffe; and, as calm settled on the Channel, some 335,000 men of the British army were evacuated from Dunkirk.

It was written as the German Air Force, that summer,  would send 800 aircraft to begin their systematic and lethal bombardment of our cities.

The survival of Christian civilisation.

 

In preparing the nation for the battle which lay ahead, Churchill cast up what he called “this dread balance sheet” which pulled no punches in carefully assessing the scale and the nature of the threat which faced our country at the hands of the Nazis:

“Upon this battle depends the survival of Christian civilization.  Upon it depends our own British life, and the long continuity of our institutions and our Empire. The whole fury and might of the enemy must very soon be turned on us. Hitler knows that he will have to break us in this island or lose the war. If we can stand up to him, all Europe may be freed and the life of the world may move forward into broad, sunlit uplands.

“But if we fail, then the whole world, including the United States, including all that we have known and cared for, will sink into the abyss of a new dark age made more sinister, and perhaps more protracted, by the lights of perverted science. Let us therefore brace ourselves to our duties, and so bear ourselves, that if the British Empire and its Commonwealth last for a thousand years, men will still say, this was their finest hour.”

In every generation new battles have to fought; new enemies to be faced.  Eliot wrote that “Houses live and die: there is a time for building And a time for living and for generation.”  Healing and renewal will go together.

Facing Today’s Challenges

The challenge today may not be aerial bombardment  but what Churchill called the survival of Christian civilisation, our British way of life, the freedoms and liberties which we cherish, must be defended in our own and in every time.

In the debris of wrecked and ruined homes, of prematurely ended lives, of embattled and frightened communities, must come the same desire to move towards the sunlit uplands and to do this we will need more than ever “the sharp compassion of the healer’s art.” Only then shall in Mother Julian’s phrase shall“all manner of things be well.”

So much, then, for the ispiration behind the title of this lecture. What if, like Churchill, we were to examine the dread balance sheet of Britain today?

 

Christianity and Social Order

 

In 1942, while we remained at war, Archbishop William Temple published his “Christianity and Social Order”.  He insisted that “The Church must announce Christian principles and point out where the existing social order at any time is in conflict with them. It must then pass on to Christian citizens…the task of re-shaping the existing order in closer conformity to the principles.”

That is the challenge, too, for this generation.

The Dread Balance Sheet in 2012

 

To utilise Churchill’s phrase, if we carried out an evaluation of Britain today how would our Dread Balance Sheet appear?

A faithless society has become an atomised, lonely, and selfish society; a faithless society has become a culturally diminished society; a faithless society has become a fatherless society and a broken family society. What has been done in the name of freedom has created a world of CCTV cameras; to high streets which have become no go areas after dark; and to binge drinking and shelves full of anti depressants. How has this made us freer or happier? In 2006 a report by University College, London stated that “The UK has the worst problem with anti-social behaviour in Europe.”   It has increasingly felt like a world rapidly going to hell in a basket.

 

The Children Test

A good place to begin in examining the Dread Balance Sheet would be to ask how British children fare in Britain 2012.

 

Dietrich Bonhoeffer once remarked that “The test of the morality of a society is what it does for its children”
The Dread Balance Sheet would reveal that three-quarters of a million British children have no contact with their fathers following the breakdown of their relationships.

A quarter of our children live with one parent, not two, and a third of these live below the poverty line. Many single parents struggle valiantly – and some very successfully – to bring up their children. But I doubt that many believe their situation is better than having two parents to shoulder the responsibility.

Men particularly need to understand that you may be able to walk away from your girlfriend or to divorce your wife but you can’t divorce your children and to them you have an unending responsibility.

In 2002 the think tank, Civitas, in a report entitled “Experiments in living: the fatherless family”, found that children being brought up without a father are more likely to live in poverty and deprivation; to have emotional or mental problems; to have trouble at school; to have trouble getting along with others; to have a higher risk of health problems; that they are more likely to run away from home and are likely to be at greater risk of suffering physical, emotional, or sexual abuse.

Britain’s Dread Balance Sheet reveals that, according to the Children’s Society, 100,000 children run away from home every year.

Save the Children says that 3.9 million children are living in poverty and that a staggering 1.7 million children are living in severe, persistent poverty in the UK-which is, after all, one of the richest countries in the world. Every day 4,000 children call Childline. Since it was founded in 1986, it has counselled more than a million children.

The Child In The Womb

Before they are born, each day we abort 600 of our children, some up to birth if they have a disability or defect such as a cleft palate or Down’s Syndrome. Blessed John Paul II once observed that “a nation that kills its own children is a nation without hope” and that “A society will be judged on the basis of how it treats its weakest members and among the most vulnerable are surely the unborn and the dying,”

The latest abortion statistics reveal that taxpayers spent £118m on abortions in 2010, of which £75m went to private clinics; that of 6.3 million abortions, just 143 were where a woman’s life was in danger; and that 48,000 people have had more than one abortion– some as many as eight. In the north west of England 24,933 people had between 2 and 10 abortions.

And consider three recent reports.

The first concerns a group of ethicists linked to Oxford University who argue that newborn babies are not “actual persons”, don’t have “a moral right to life” and can legitimately be killed after they are born. It’s called infanticide although they prefer the euphemism “after birth abortion.” A child is then represented as a threat rather than as a blessing:  

 

   The second, the result of investigative journalism at its best, revealed how nine British abortion clinics were willing to abort babies on the grounds of their gender. The Health Secretary branded it immoral and illegal but The British Medical Journal blog carried an article stating that sex-selection abortions were justified on the grounds of “choice”.

   The blog asserts that “health professionals, and everyone who is pro-choice on abortion, should support pro-choice doctors and women seeking abortions, whatever their reasons, even when sex selection may be involved.”

 “Our Kingdom” – a group which includes doctors, writes supporting this view: “… sex selective abortion is not gender discrimination. Gender discrimination applies only to living people.”

 

   Once more there’s a chilling logic. It just a question of “my right to choose” – the slogan against which all our values are now shaped. The mantra puts “me” centre stage, not the needs of another; it promotes “rights” not duties; and it admires “choice” without a thought for the consequences. 

 

  Personal choice has eclipsed the sacredness, or otherness, of life itself. It is profoundly disturbing, indeed shocking, to see the way in which opinion formers within the medical profession have ditched the traditional belief of the healer to care for two patients, the child and its mother, and to unfailingly uphold the sanctity of human life.  Gender abortions are justified by this choice-driven, impoverished, and inhumane defence of child destruction.  

  The third story concerns a Court ruling that Catholic midwives may not object, on grounds of conscience, to being required to supervise or assist staff involved in abortions.

For me, forcing unwilling people to be complicit in the taking of innocent life smacks of neo-fascism, not intelligent or tolerant liberalism.

All we need to comprehend about abortion can be found in the words of the Fifth Commandment.

Apply those words to the eugenics used to kill 90% of babies with Down’s Syndrome in the womb – 90% of whom are now hunted down and aborted before their births. Now we’re now seeing attempts to eliminate them and to let them die rather than treat them in our NHS Hospitals.

Is this the same NHS that we were celebrating in the Olympic Stadium? What a contrast, too, with the inspirational achievements of disabled athletes, during the Paralympics celebrated in the same stadium, and who have taught us so much about courage and the overcoming of seemingly impossible odds.

As we rush pell-mell into Nietzschean-style eugenics and ethics, we should recall those inspirational moments, remembering that people with Down’s Syndrome are human beings – not “a drain on public finances”; that disabled people would not be “better off dead” and that by allowing the elimination of the weak it is we who expose ourselves as the truly weak

Remember the sharp compassion of the healer’s art not the surgeon’s knife, or hypodermic syringe, used to hunt you down and kill you. Doctors should always be defenders of life not its destroyers.

Victor Frankl in The Doctor and the Soul said “sometimes the unfinished are among the most beautiful of symphonies.”  One in five of our children remain“unfinished”, not making it to birth and many of those who do, never experience the beauty of innocence or hope.

Britain’s Dread Balance Sheet reveals that if you abuse and kill the child in the womb you are unlikely to have much respect for the child after birth.

Life After Birth

 

Consider that five million images of child abuse are in circulation on the internet, featuring some 400,000 children. In Edinburgh, figures published in 2010 showed a 75 per cent increase in the number of babies addicted to drugs because of their mothers’ addiction.

Last year, Samaritans answered 4.6 million calls from people in despair, which is one call every seven seconds.  Samaritans say that ‘A conservative estimate is that there are 24,000 cases of attempted suicide by adolescents (10-19 years) each year in England and Wales, which is one attempt every 20 minutes” As they grow up suicide accounts for 20 per cent of all deaths among young people aged 15 to 24.

Britain’s Dread Balance Sheet would reveal that more than 140,000 people attempt to commit suicide every year; that 29.4 million anti-depressants were dispensed in one recent year – a 334 % increase since 1985 at a cost to the National Health Service of £338 million; that 7 million are now living alone in Great Britain – entirely unprecedented in our history.

26% of British households comprise just one person and on present trends, by 2016, 36% of all homes will be inhabited by a single person – a trend accelerated by family breakdown and phenomenal divorce rates – the highest in Europe.

This has led to huge pressures for additional accommodation and to toxic loneliness.

 

How we treat the elderly: better off dead

 

Britain’s Dread Balance Sheet also reveals that our treatment of elderly people is fast becoming a national scandal, with an estimated 1 million elderly people who do not see a friend or neighbour during an average week.

I was in China last week a country which still shows respect for the elderly. Here we talk endlessly about making it easier to kill the elderly by legalising euthanasia.

Instead of the sharp compassion of the healer’s art many legislators now believe that a lethal injection would be preferable.

A new Bill to legalise assisted dying is to come before Parliament and last week the Liberal Democrats said that we should introduce Dutch and Belgian style euthanasia laws.

Consider what this will mean.

In Belgium there are calls for euthanasia for prisoners and it is reported that they have been harvesting organs from people who have been euthanized.

In Holland statistics indicate that the number of euthanasia deaths in 2011 in the Netherlands increased by 18% to 3,695. This follows increases of 13% in 2009 and 19% in 2010. Euthanasia now accounts for 2.8% of all Dutch deaths. A House of Lords Inquiry in 2005 predicted  that Dutch-style Liberal Democrat laws would lead to 13,000 euthanasia deaths annually in Britain.

The proposed new British law would use the framework and provisions of the 1967 Abortion Act as a template – paving the way for the same outcomes. Instead of approaching seven million unborn children, it will be legions of disabled, sick and elderly people whose lives will be ended.

The proposals will be disguised with words like compassion and dignity but the reality will be doctors who will be required in future to kill patients; disabled people made to believe they would be better off dead; patient safety compromised; and politicians using the new law as a pretext to withdraw resources from the care of the sick.

Far from providing dignity in dying these proposals will sound the death knell for Britain’s outstanding hospice movement and palliative care. To die with dignity we don’t need doctors to kill us. The so-called right to die will soon become a duty to die quickly!
The Bill is to be based on the findings of Lord Falconer’s Commission on Assisted Dying.
Hopelessly biased and distorted, the Falconer Commission was stacked full of euthanasia sympathisers and was established by Dignity in Dying (formerly The Voluntary Euthanasia Society).
The British Medical Association (BMA) – who oppose any change in the law – passed a 5 point resolution that undermined the Commission credibility by questioning its impartiality and independence.

The euthanasia lobby decided to set up their Commission because when two genuinely independent Parliamentary Select Committees carefully examined the issue they did not recommend a change of law.

When votes were then taken in the House of Lords it resulted in large defeats for their proposals (148-100 and 194-141). The last attempt at legalization in Scotland also resulted in a heavy defeat (85-16) for Margo Macdonald’s Bill in 2010.

For the record, and to give some idea of the scale of the parliamentary Inquiry, the Select Committee covered some 246 Hansard columns and two volumes of 744 pages and 116 pages respectively, 15 oral sessions, 48 groups or individuals giving evidence, with 88 witnesses giving written evidence; 2,460 questions were asked and the committee receiving 14,000 letters. Compare the coverage given by the BBC and others to the parliamentary Inquiry with the media circus and feeding frenzy generated by the Falconer Commission.

An unbiased and impartial account of this debate might mention the opposition to a change in the law expressed in Parliament – predominantly on the grounds of public safety – and by the British Medical Association, the Royal Colleges, the hospices and Disability Rights Organisations – who eloquently set out all the negative outcomes which would result from a change in the law.

There is a systematic propaganda campaign being orchestrated by the media aimed at changing the law and for several years we have been treated to a barrage of propaganda. Even the BBC’s Radio Times joined the pack, claiming on its cover that watching a man die in Switzerland would be “5 minutes of television that will change our lives”.

The sub editor who chose that caption perhaps failed to appreciate its irony: that the 5 minutes it took to change our lives, irredeemably ended another’s life.

The BBC are in danger of being reduced to the role of mere cheerleaders, producing five programmes in the past three years in favour of a change, while signally failing to present the other side of the argument. But this isn’t just about bias.
The BBC’s recent programmes celebrating assisted suicide not only break their own Code about providing balance when discussing ethical issues but, even more seriously, they also breach the World Health Organisation’s (WHO) guidelines, published in 2000.
The WHO clearly set out the responsibilities and duties of the media. Consider some of these strictures in the context of the programme featuring Terry Pratchett and the euthanasia centre in Switzerland.
The WHO begin by reminding the media of the incredible impact which it can have in informing attitudes and behaviour:
“Media strongly influence community attitudes… media can also play an active role in the prevention of suicide.”

The WHO points to the way in which television can negatively influence suicidal behaviour. One study showed an increase in the number of suicides for up to 10 days after television news reports of cases of suicide.

They also warn against publicising suicide stories where celebrities are involved and warn against sensational coverage – which they argue should be assiduously avoided. The coverage should be minimized to the greatest possible extent possible. The WHO is right when it says:
“Suicide is perhaps the most tragic way of ending one’s life. The majority of people who consider suicide are ambivalent. They are not sure that they want to die. One of the many factors that may lead a vulnerable individual to suicide could be publicity about suicides in the media. How the media report on suicide cases can influence other suicides.”

A person’s death should not be a form of prime time entertainment, part of the battle for programme ratings – dressed up in the name of a hollow compassion.

In this country 550,000 people die each year. Very rarely do any make the newspapers or the media. Why does one lethal cocktail – but not 549,999 deaths – warrant wall to wall campaigning coverage?

Macmillan nurses, hospices and palliative care give the overwhelming majority in Britain a dignified death which does not involve commissioning doctors and nurses as patient killers. By all means agitate for improvement where the provision or practice isn’t good enough but let the BBC end this one sided and relentless campaign.

Consider what is at stake.
Chillingly, Baroness Warnock, who shaped the laws which have led to the destruction of millions of human embryos, has said that the sick are “wasting people’s lives” because of the care they require: “If you’re demented, you’re wasting people’s lives – your family’s lives – and you’re wasting the resources of the National Health Service.” Suggesting that we have a “duty to die” she said “I think that’s the way the future will go, putting it rather brutally, you’d be licensing people to put others down.”
This turns the argument into a worth based on someone’s economic value rather than on their true human value and their human dignity.

In case you think “putting people down” just “couldn’t happen here” consider the situation in Holland.

Just before Christmas the Dutch announced that they are considering mobile units to kill people in their own homes. 1,000 of the 4,000 euthanasia deaths in Holland each year are now done without the patient’s consent.

Not content with this, the Dutch say that 80% of people with dementia or mental illnesses are being ‘missed’ by the country’s euthanasia laws. They say that the death-on-wheels mobile units are necessary because some GPs have refused to administer lethal drugs to their patients.  And, in March this year euthanasia clinic launched six mobile euthanasia teams in the anticipation that they will achieve 1,000 deaths per year.

These mobile death units are targeted at “unmet need” including people with chronic depression, disabilities, Alzheimer’s, loneliness and those whose request to be killed has been refused by their doctors. It’s as if the Dutch have forgotten the last time mobile death squads were deployed in Europe.
This isn’t giving people “dignity in dying”. Sending out mobile units to administer lethal injections, to “put people down”, will strike fear into the hearts of the vulnerable.

It diminishes the dignity and humanity of the sick and elderly and diminishes those of us who condone it.
Imagine what will happen in Britain if the proposed laws are implemented. You have a terminal incurable disease. You have the option of palliative care at £1,000 a week or a glass of barbiturates at £5. What will happen if we accept Lady Warnock’s proposition that “you’re wasting the resources of the National Health Service.”

How many relatives would put an inheritance before a life? One in eight current cases of elder abuse currently involves financial abuse by relatives and it would inevitably increase if we change the law. And health ministers, counting their pennies in a recession, will be tempted to go for the cheaper option – one Conservative Health Minister has already announced her support for assisted dying. A Bill allowing assisted suicide will carry the seeds of its own extension. If we allow it for some why deny it to others?

So how long before the Dutch mobile killing units arrive in a street near you?

To imitate Holland is unnecessary, dangerous and unethical.

As the distinguished lawyer, Lord Carlile QC, puts it we have “a hard law, with a kind face.” We should keep it that way.

Lord Carlile says: “The real concern was, and remains, public safety — the potential for collateral harm to the great majority of terminally ill people from giving a few individuals a “right” to prescription suicide pills. The so-called safeguards… were paper thin.”
Baroness (Ilora) Finlay – herself a professor of palliative says we don’t understand the difference between euthanasia and indefinitely continuing inappropriate treatment:
“Doctors regularly discontinue futile treatment. But they don’t do it in order to end a patient’s life: they are simply recognising that death cannot be prevented by treatment… end-of-life decisions, which are made every day by doctors, aren’t the same thing as ending-life decisions.”
When the physical, psychosocial and spiritual needs of the patient are met, requests for euthanasia are actually extremely rare. Less than 1,000 people persistently ask for it. 95% of Palliative Medicine Specialists are opposed to a change in the law. The Association of British Neurologists warn that severe depression will lead to cases of assisted dying  and that a law which says two doctors can determine such cases will offer few safeguards.

There will be no requirement that either of the two doctors should have any knowledge of the patient concerned. It isn’t required that they should have seen the patient’s case notes – or even examined the patient. The whole casual process could take place over the phone.

There is no requirement that either of these doctors should have any expertise in, or experience of, the medical condition in question. And yet this is an essential pre-requisite for determining the presence of a terminal illness and for giving a prognosis of its course.

There are no arrangements for seeking an expert opinion in cases of doubt – what will happen, for instance, if a patient is suffering from cognitive impairment or their judgement is clouded by depression?

To suggest that vulnerable people could be protected by two doctors being “of the opinion in good faith” is dangerously naïve at best and deceptive at worst.

Such a casual system of assessment is totally out of proportion with the gravity of the decision that is being taken.
Proponents of change insist that public opinion favours such a change. But public opinion probably would re-introduce capital punishment, too, and are we to suspend prudent judgement in that case too?
Rather than imitating the Dutch, we need to get behind groups like the admirable Care Not Killing Alliance, to defend and care for the sick and elderly and to put our energy into extending compassionate palliative care and hospice provision, and practical loving support – let’s demand “dignity in living” with the same fervour as those who want to license the routine killing of the most vulnerable in society

Recall, too, the story that when Mother Teresa was the guest of the White House at the National Prayer Breakfast she described to President Clinton and his guests how she had visited a home for the elderly where they had no shortage of material conveniences, but “why” she asked “does everyone sit looking at the door?”

She received the reply “It is because they are looking for the relatives who never come to visit them and who have no time for them”. Care and kill should never be used as synonyms and have no place in the healer’s art.

 

The loss of human dignity and corrupted values

 

If we have scandalous concern for human dignity at the beginning and end of life Britain’s Dread Balance Sheet shows that the deficit is not much better when it comes to other vulnerable groups. 2,000 people  are sleeping rough in England the number increased by a fifth last year;  84,900 households (which may contain more than one person) are classified as homeless; the prison population has increased by 85 per cent since 1993 with 87,673 men and women are in our jails; gun crime in the United Kingdom claims 30 victims every day; the average lifespan for people who get involved in gun crime in Manchester is a mere 24 years; that one woman in every four will be the victim of violence in her own home during the course of her lifetime.

Britain’s Dread Balance Sheet   reveals that individuals now owe more in debt than the wealth generated by the entire country in a year.  At the end of July 2012 total UK personal debt stood at a revised £1.410 trillion – up from £1.406 trillion at the end of July 2011.

331 people every day of the year will be declared insolvent or bankrupt. This is equivalent to 1 person every 60 seconds during a working day.  Almost 30 of every 10,000 people living in the north west of England are destined for insolvency.

Britain’s Dread Balance Sheet reveals a society where too many people think they owe nothing to anyone except the pursuit of their own desires.  We increasingly fail to participate.

Opting Out of Society

 

The Caravan Club and the Royal Society for the Protection of Birds have more members than all of the UK’s political parties combined. Just 1% of the population are members of a political party in the UK. We have come a long way since the Liberal, Conservative or Labour Club sat in the heart of every community. Trimdon Labour Club – the scene of Tony Blair’s Sedgefield triumphs – closed a year ago.

In 1951 the Conservative Party had 2.9 million members, Labour, 876,000; today they have 177,000 and 190,000 respectively and the Liberal Democrats have seen a reduction of their membership by 30,000 to 66,000.

Involvement in church life has also declined. While almost 2 out of 3 still identify themselves as Christians around 15%, 4 million people, go to church at least once a month – the fourth lowest attendance rate in Europe. Intriguingly many still claim a personal relationship with God but decline to make the effort to take part in church life. They believe without belonging; believe without participating.

There has also been a decline in membership of trades unions from 13million to 7 million in little over 30 years; and representative organisations, such as Women’s Leagues and the Mother’s Unions, also experiencing significant falls.

For a society to be healthy we have to be participators and the trustees, not the owners, of what we possess. Social, political and economic activity must ultimately centre on the common good rather than individual acquisitiveness or the hegemony of the state.

Living and partly living: the abolition of man

TS Eliot could have had our diminished and dehumanised society in mind when he suggested that we are “living and partly living”, while CS Lewis prophetically foresaw a society where we would see what he famously called “The Abolition of Man”.

And how do we intend to address the deficit on Britain’s Dread Balance Sheet?

What can we learn from what has gone before?

During the eighteenth century men like John and Charles Wesley, their hearts warmed, as they said, by the Holy Spirit, stepped into the quagmire that was Britain then. Their new enthusiasm so alarmed the church authorities that church doors were literally barred against them.

In the fields and at make shift venues the re-evangelisation of England began.  The Wesleys, George Whitfield, and others, deepened the religious renewal – followed in the nineteenth century by the Oxford Movement and the Tractarians, and then by the Catholic Spring and Cardinal John Henry Newman and Cardinal Manning.  The religious awakening was accompanied by a commensurate awakening of social virtue and work for the common good,and among the achievements of Christian social reformers such as William Wilberforce and Lord Shaftesbury were the abolition of slavery, the ending of child labour, public health legislation, ragged free schools, and significant social progress.

A century later, in 1904, Joseph Jenkins led an extraordinary Welsh religious revival which brought 100,000 converts in a year. Many became the flag bearers for political and social activism. The chapel spearheaded reform and deterred revolution.

Through these examples of religious and spiritual revival we can trace personal renewal and then national reconstruction.  We can also see the path we need to take.  Having understood the Dread Balance Sheet and analysed the root causes we then need to commit ourselves to act.

Be clear: a nation or State will not survive for long if its communities and civil structures are decaying or if its rulers do not pursue civic virtues. A society where individual autonomy and individual choice become trump cards in every game lives dangerously close to the edge.   A respect for law, a sense of personal responsibility, public spirit and munificence, firmness of purpose, discernment and foresight, perseverance, and a sense of duty might be chief among the civic qualities to which we aspire; and our gifts must be used for the common good.

It is self evident that our civil society has become increasingly uncivil as modern citizenship has revolved around the flaccid language of rights alone and with a weakened sense of ethics and a lack of virtue, and with no shared framework for reaching conclusions because there are so few shared values.

We have created a dehumanised society where we breed unrealisable demands, a cult of selfishness and materialism. The Jewish sage Hillel said: “If I am not for myself, who will be? But if I am only for myself, what am I?”

 

And what will be the fate of those who are only for themselves?  Eliot puts it like this in East Coker:

“O dark dark dark. They all go into the dark
The vacant interstellar spaces, the vacant into the vacant
The captains, merchant bankers, eminent men of letters
The generous patrons of art, the statesmen and the rulers
Distinguished civil servants, chairmen of many committees
Industrial lords and petty contractors, all go into the dark…

…And we all go with them, into the silent funeral…”

 

Does it have to be like this?

When Europe was facing the challenge of Nazism the Protestant theologian, Dietrich Bonhoeffer, prophetically wrote: “The most important question for the future is how we can find a basis for human life together, what spiritual laws we accept as the foundation of a meaningful human life.”    

And to meet this challenge Bonhoeffer argued that we each have a duty to take a stand:  “We have been the silent witnesses of evil deeds. What we shall need is not geniuses, or cynics, or misanthropes, or clever tacticians, but plain, honest, straightforward men.”

 Bonheoffer also warned that “Silence in the face of evil is evil itself” while Dr.Matin Luther King said Our lives begin to end the day we become silent about things that matter”

In every sphere of life today we need plain, honest, straightforward men and women willing to speak up about the condition of our nation.

Like Bonhoeffer, St.Edith Stein died at the hands of the Nazis.

A German-Jewish philosopher, who became a Catholic nun she died in the gas chamber at Auschwitz. At a time when the Nazi State was stifling dissent and corralling its citizens into conformism with the tenets of National Socialism, Stein wrote tellingly about the responsibility of every citizen to be an agent for good or ill; and about  the way in which the values of the individual citizen determine the nature of the State in which they live. Both society and the State consist entirely of persons. These are not mysterious entities.  They are made up of men, women and children whose strengths and weaknesses, talents and needs, are all too real.

“The state is not an abstract entity. It acts and suffers only as those individual agents through whose actions the functions of the state are discharged act and suffer… Moral predicates apply to the state only insofar as they apply to the relevant individuals.’  

The State, then, takes its inspiration from the values of its citizens.

If Britain is to be remade it will require a huge effort to persuade every citizen to take seriously the promotion of the commons good.Out of the present malaise and crisis is an opportunity to proclaim a belief in human dignity, the worth of each life; the duty we each have to the communities of which we are a part: a call for an outpouring for the common good.

Crisis or Opportunity?

The Chinese calligraphy for the word crisis can also be used for the word opportunity.  Dire situations can be turned around.

Winston Churchill wept when he saw the destruction of the East End of London by Nazi bombardment. He understood the importance of drawing a whole nation around a common cause:  “All the great things are simple, and many can be expressed in a single word: freedom, justice, honour, duty, mercy, hope.”

Today, our nation faces a new common enemy and a new peril. It is both external and internal.  But it can also become a common cause; and one of the best weapons we have remains Churchill’s belief in those single words which we in Great Britain cherish: freedom, justice, honour, duty, mercy, hope.

Britain urgently needs to feel the sharp compassion of the healer’s art – and think what our country would be like if healing became a central mission of the Church in every family, neighbourhood and across the nation.

In the Four Quartets Eliot tells us that “The only hope, or else despair, Lies in the choice of pyre of pyre- To be redeemed from fire by fire.”

He is referring to the fire of the Holy Spirit and to “The dove descending breaks the air,  With flame of incandescent terror,  Of which the tongues declare,  The one discharge from sin and error … Love is the unfamiliar Name, Behind the hands that wove, The intolerable shirt of flame, Which human power cannot remove, We only live, only suspire, Consumed by either fire or fire.”

Touched by the sharp compassion of the healer’s art our hearts can be repaired and as we are healed we may then heal our families, our communities and our nation.

There is no other way and our task must surely be to persuade our fellow citizens to join us in seeking the balm of the wounded healer.