Asylum rights & wrongs

In 2007 the Evangelical Alliance produced ‘alltogether for Asylum Justice’ a report seeking to address injustices in the asylum system.

The specific situation which the report seeks to address is that of asylum seekers who have genuinely chosen to follow the Christian faith once in the UK and then apply for asylum on the grounds of religious persecution. Having had their asylum application refused, they face being sent back to countries where it is not safe for them to practice their faith. Christian human rights organisations such as Christian Solidarity Worldwide and Release International know it is often unsafe to return a practising Christian to an Islamic country let alone return an apostate (a convert to Christianity) to an Islamic country where conversion is illegal. Therefore, there are grave implications for returning asylum seekers who have converted to Christianity to countries like Iran, Afghanistan and Pakistan.

The report concludes that, while recognising that the issue of faith testing is complex, there is room for improvement in the current system used to determine the genuineness of an appellant’s conversion. While recognising that objective questioning is used to determine the faith of an appellant, there are a number of problems with this system.

Firstly, many of the questions used cannot give a true representation of the appellant’s faith because they are: a) based on western Christian culture (e.g. ‘How do you cook a turkey for Christmas?’); b) insensitive to the particular type of Christianity that the appellant has been exposed to (e.g. asking a Pentecostal convert about Anglican liturgy); c) asking things which aren’t even in the Bible (e.g. such as knowing the names of the thieves crucified on the crosses alongside Jesus or the name of the forbidden fruit ).

Secondly, questions of this nature are insufficient to grasp the genuineness of an appellant’s faith. This can only be fully understood if the leader of the church which the appellant has been attending gives an account of their conversion and Christian faith. The church leader ought to be able to give evidence of a changed lifestyle and/or behaviour, an interest in the Bible and in sharing their faith with others.
 
Thirdly, country information used to determine whether it is safe for a practising Christian to be returned to countries where apostates are persecuted is often inaccurate.
 
Having had recent experience of supporting a parishioner who is in the situation addressed by this report, it seems to me that the issues identified in this report remain in the system as currently operated. I am therefore seeking ways and means by which there could be further lobbying of the Government on this issue.

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The Clash - I Fought the Law.