Christian prayer is usually an unchallenged activity in Britain, often constructed as benign or even positive. But in some contexts, prayer can be experienced as intimidating, particularly when it is deemed “out of place” or when the motives for prayer are questioned.
It is perhaps no surprise, then, that praying outside of abortion clinics is considered wrong by most of the British public.
In the wake of legislation – that has been passed but not yet enacted – to stop activism in the immediate vicinity of all abortion clinics in Britain, anti-abortion campaigners have reacted strongly, arguing that legislating against silent prayer would breach their human rights.
But anti-abortion activities at clinic sites in Britain vary enormously and are not confined to silent prayer practices. Our research on anti-abortion activism in the UK has shown that what happens during protests can change from hour to hour, depending on those present.
Some protestors will try to engage with patients, others recite prayers – either aloud or silently – while others may hold banners or candles. Some may distribute leaflets or rosary beads.
Many anti-abortion activists argue that praying outside abortion clinics offers choice and support to women, and that this would be particularly important if those women were being coerced into having an abortion.
However, activists’ deeply-held faith objections to abortion can often prevent them from understanding the intimidation and harm they can cause. Their stance also ignores that pressurising someone to continue with a pregnancy is also a form of coercion.
Just praying?
Although many anti-abortion activists state that they are “just praying”, women approaching abortion services have no idea about the intentions of the anti-abortion activists. For instance, many women are anxious or fearful because they do not know how far the activists will go to try to stop them entering the clinic.
There is often a denial by anti-abortion activists that intimidation ever happens, but as part of our research fieldwork we have witnessed women being continually harangued and followed for short distances, even when the protest event is advertised as a “peaceful prayer vigil”.
While physical violence between anti-abortion activists, clinic users or the general public is rare, it still happens. Such incidents may not be started by the anti-abortion activists, and at times the protestors may even be the target of violence and harassment from others.
But the presence of anti-abortion activists outside clinics makes the space intimidating and increases the risk of potential violence.
This also has a negative impact on the lives of local residents who speak of their concerns about not knowing the motivations of random strangers hanging around their homes, especially when it is dark.
It is not only the general public that recognises the negative impact of anti-abortion activism. We have interviewed Christians who oppose abortion but nevertheless recognise that being outside abortion clinics is not just wrong but is a “misuse of prayer”.
This view is not just held by lay people. We also found some Catholic priests who did not support prayers outside abortion clinics.
Public shaming
Drawing public attention to abortion is central to the rationale of anti-abortion activists. By standing outside abortion clinics, anti-abortion activists invite passers-by to take notice of the service and those using it. The protest is aimed at making a private healthcare decision a public spectacle.
While a huge majority in Britain support access to abortion, it remains stigmatised. By standing outside of clinics, anti-abortion activists are seeking to encourage public shaming as a way of deterring abortion.
These two key points – individual intimidation and public shaming – have been recognised in UK courts who have sought to uphold the bufferzones that already exist in a few areas.
The Supreme Court recognised that the human rights of anti-abortion activists in Northern Ireland were restricted when they were prevented from being outside of an abortion service, but it was a necessary and proportionate action to protect the rights of women seeking abortion. In particular, the irony that anti-abortion activists complain about their own loss of freedom while seeking to restrict the freedom of others was noted.
Anti-abortion activists may claim that they are outside clinics to support women but our research shows their actions are a form of reproductive coercion. Their prayers, including silent prayers, are a central part of this strategy.
It needs to be recognised that their actions are actually preying on women through individual intimidation and public shaming, and they need to take their prayers elsewhere.
Pam Lowe have previously received funding from the British Academy to undertake research with an abortion service provider. She is a member of Abortion Rights.
Sarah-Jane Page has received funding from the British Academy for the project, "Understanding Abortion in Catholic Communities".
This article was originally published on The Conversation. Read the original article.
