The God issue

Is the Divine dead? In this special issue, we weigh up the evidence. And

We agreed to disagree, God and I, more than 30 years ago. I concluded that He was a metaphor, He begged to differ, and things went downhill after that. Yet for all I've led a secular life in a country regularly described as the least religious in the world, God takes some shaking off. His teams say He is omnipresent and though I don't agree, He has quite a property portfolio, many voluble cheerleaders and, if official statistics mean anything, the tacit support of most of the country. Then there are churches! The minarets! That slot on the Today programme . . . If God is a metaphor, He's a pretty noisy one.

The last census showed that more than 72 per cent of British people called themselves Christian, around 3 per cent Muslim (it will be more by now) and half a per cent Jewish; so that's more than three-quarters for the Sky-God, as Gore Vidal puts it, or the Abrahamics. Just under 15 per cent said they had no religion, and just under 8 per cent ignored the question, being either so secular that they didn't get it, or perhaps people who think God disapproves of questionnaires.

Now, of course plenty of the three-quarters only mean they quite like humming the songs, or feel sentimental when they roll up to see Fiddler on the Roof. They are religious in the way that someone who has bought a pair of trainers is an athlete. They might be mildly offended by the New Atheism, the broadsides of Richard Dawkins, A C Grayling or Christopher Hitchens, but not enough to turn up and listen to a vicar putting the other side. The 2005 Church Survey, assessing the size of congregations in the country's 37,000 churches, reckoned that only 6.3 per cent of people showed up regularly. A thousand people joined a church each week, but 2,500 left one.

Behind the raw figures, there is plenty of change. Driving back from work on a Sunday, I pass big groups of black kids outside church, clutching their Bibles. The decline in attendance has slowed only because of immigrants: more Poles boost Catholic churches, and yes, in inner London, for instance, less than half the churchgoers are white. Above all, there is the rise in British Islam, both in visibility and numbers.

Much of this is a familiar story for the modern British. The Church of England suffered one of its most precipitous periods of decline from 1935-45 and overall church attendance after the Second World War was boosted by immigrant Irish and refugee Poles. The rise in the Catholic Church has been a long, slow curve, not a recent burst.

Crazy about moderation

What has really changed is God in the public culture. He may still be in the Garden, in private places, but think of Britain in the 1940s and 1950s. Think of the influence of religious poets (T S Eliot, the later Auden), of religious art and architecture (the rebuilding of Coventry Cathedral), of religious music (Britten's hymns, Missa Brevis and carols) and of religious writers such as C S Lewis, and it's clear that Christianity at least has moved from a powerful cultural position to a marginal one. Add to that the saturating influence of hymn and psalm settings and the near-ubiquity of church weddings and funerals, and you see a really big change. Go a little further back and think of Victorian Britain: a much smaller population and churches which now seem ludicrously large and empty.

I think it is simply because the once-dominant church, the Anglican one, and for that matter the Church of Scotland, in which I grew up, were simply never as aggressive and authoritarian as the Catholic Church, or any variety of Islam. This is a watery, temperate country with a long and soundly based suspicion of intensity. Apart from Northern Ireland, the last time the British were really intense about religion was in the 17th century. If you want to imagine what the civil wars were like for many villages and towns, with neighbours killing neighbours and families dividing, think of the Sunni-Shia war in Iraq, or the worst of times in the post-Yugoslavia Balkans. Oh, and we had our Taliban, too, from John Knox's version in Scotland to the statue-smashers and dance police of Cromwellian England. The misogyny that allows Muslim women to be stoned or beaten for alleged sexual transgressions is vile, as vile as our one-time relish for roasting witches. Though no one knows the real figures, it is thought that some 40,000 women were killed here in the "burning times".

Somehow, the folk memories remain for longer than his torians acknowledge. It's less that the British are irreligious, or even secular, though many of us are. It's not that the Brit-ish are hostile to God. It's that they are hostile to fervour, to fanaticism, to taking anything, even the Meaning of Life, too seriously. It's a lesson learned long ago, the hard way, and never quite forgotten. And it gets more important, not less. A small, crowded place, the world's island, can't afford assertive, flaming certainties. Something, or somebody, might catch fire.

It's important to try to rein in Muslim extremists. It matters that more level-headed imams gain ground. For a country in a world that will depend on science to get us through hard times ahead, it is vital not to equate creationism with Darwinism, or to allow any religious group to dictate to others how they live their lives. But as people come here, and live here, and look around and wonder about God and the British, the real prize is to persuade them just to calm down. He may be among us. Or, as I think, He may not. (I take no pleasure in that, by the way: praise, in the sense of drinking in the delight of life, is good, and asking, "What's it all for?" is inevitable. Wondering about death is, too, and communal singing is a wonderful thing. It's just the facts I have trouble with.)

But either way, if God is still with the British, He will be quiet, understated, embarrassed by enthusiasm, and no supporter of violence, or even violent words. Some think God is a bright-eyed woman; others think He is a local and shy affair, fluvial, bosky and - in Louis MacNeice's phrase - incorrigibly plural. Over time, I think, His property portfolio will shrink and He will quit any involvement with the state, and a good thing, too. But the problem isn't God. The problem is anger.

Andrew Marr hosts a Sunday morning TV show on BBC1 and Radio 4's Start the Week. His next book will be a history of modern Britons from 1900-45

A brief history of God

1200BC Zoroastrians in ancient Persia begin to speak of a single, unchanging God

1200-400BC Judaism develops as a faith in one God for a single, chosen people

4thc BC Plato describes "the divine creator" as the highest and most perfect being

1stc AD In Palestine, Jesus preaches that there is one God - the Father - and he is His son

325AD The Nicene Creed defines Christian belief in the Trinity

613AD In Arabia, Muhammad preaches that Allah is the one eternal, transcendent God

1517AD Martin Luther's teachings begin the Protestant Reformation

1882AD Friedrich Nietzsche announces that "God is dead"

1900sAD Sigmund Freud describes God as a projection of the mind

Research by Aditi Charanji

Andrew Marr is a broadcaster and journalist. Formerly the BBC’s Political Editor, he presents the Andrew Marr Show on BBC1 on Sundays and Start the Week on Monday mornings on Radio 4.

This article first appeared in the 04 February 2008 issue of the New Statesman, God

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The war on poaching

More than 1,100 rhinos were killed for their horns in Africa in 2016. Quasi-military conservation units are trying to stop the slaughter.

The Savé Valley Conservancy, 900 square miles of pristine wilderness in the Lowveld of south-eastern Zimbabwe, seems like a paradise.

Drive along its dirt tracks, past flat-topped acacias and vast-trunked baobab trees, and you scatter zebras and warthogs, impalas and wildebeest, kudus and waterbuck. Elephants lumber through the bush, leaving destruction in their wake. Giraffes placidly return your stares. Baboons cavort in the trees. A crowned eagle flies overhead with a rock rabbit in its talons. A pack of exquisitely patterned wild dogs lie on the warm red earth. There are lions and leopards, too, but out of sight.

My guide and I meet Bryce Clemence, the stocky, bearded outdoorsman who heads the conservancy’s Special Species Protection Unit (SSPU), by a muddy waterhole so that he can show us the most special of those species. He and a couple of his armed men lead us a few hundred yards into the bush before silently motioning us to stop. We wait, move on, stop again. Clemence points. Thirty yards away stands a two-tonne rhinoceros, a 15-year-old bull. It cannot see us, for rhinos have poor eyesight. It cannot smell us because we are downwind. But it senses our presence. Its ears revolve like miniature satellite dishes.

As we study this magnificent, primeval beast through our binoculars, one thing quickly becomes apparent. It has no horns. Normally it would have two, weighing seven kilos or more, but they have been removed in an effort to protect it. Rhino horn fetches around $60,000 a kilo in China and other east Asian countries, where it is considered an aphrodisiac and a cure for diverse ailments. This animal’s horns would have been worth more than $400,000 – a fortune in Zimbabwe, where the average household income is $62 a month and unemployment exceeds 90 per cent.

Sadly, not even de-horning works. Poachers will kill de-horned rhinos for any residual horn. In February 2015 they shot a six-month-old calf for just 30 grams of horn, Clemence tells me.

Savé Valley may look idyllic, but it is a front line in a war against rhino-poaching. More than 1,100 of the animals were killed across Africa in 2016, leaving barely 20,000 white rhinos, classified as “near threatened” by the International Union for Conservation of Nature, and 5,000 “critically endangered” black rhinos. What distinguishes Savé Valley is that it has begun to turn the tide, but only because it has access to the sort of funding that most African national parks can only dream of.

Clemence’s quasi-military operation consists of 35 highly trained men, all expert trackers, supremely fit and equipped with semi-automatic rifles and radios. Working in pairs, they do ten-day stints in the bush, monitoring the conservancy’s 168 rhinos from dawn to dark and endlessly searching for human tracks – or “spoor”.

They are supported by a canine unit whose two Belgian Malinois dogs can track at night and over rocks; a substantial network of paid informants in the surrounding communities and beyond; four 4x4 vehicles and 12 motorbikes; and nearly 100 armed scouts employed by the two-dozen private ranches that make up the conservancy.

Even that force is insufficient, Clemence says. The poaching gangs are growing more sophisticated. They now use high-powered hunting rifles with silencers to shoot the rhinos, and AK-47s to ward off the rangers. Sometimes the poachers use AK-47s against rhinos too: in 2014 one was hit 23 times.

They have begun using poison. One poacher was caught after laying oranges and cabbages laced with the pesticide Temik in the path of a rhino – Temik is nicknamed “Two-step” because that is how many steps an animal takes before dying. Another poacher planned to poison a waterhole, but was thwarted by an informer. “Poisoning is disgusting because it’s totally indiscriminate and has the potential to do massive harm,” Clemence says.

He has also caught poachers preparing to use the sedatives ketamine and xylazine. Having darted a rhino, they would then hack off its horns before it woke. They once hacked off the horns of a rhino that had been knocked out by a bullet and it woke with half its head missing. The creature survived for a week before Clemence’s unit found it. Vets had to put it down. “When you catch a poacher you want to beat him to death with a pick handle and very slowly break his bones, but you have to be professional,” says David Goosen, manager of the 230-square-mile Sango ranch, which forms part of the conservancy.

The odds are stacked against the SSPU in other ways, too. The poachers are paid well by the syndicates that run them – perhaps $5,000 each for a kilo of rhino horn. And even if caught, their chances of escaping punishment are high. Thanks to bribery or incompetence, just 3 per cent of prosecutions for rhino poaching in Zimbabwe end in convictions.

“You have to virtually catch them in the field red-handed, and even then they often get away with it,” Goosen says. “As soon as they get to the police station, a well-connected lawyer turns up, which means someone higher up is looking after their interests.” The maximum sentence for intent to kill a rhino is nine years for a first offence – less than for stealing cattle.

The SSPU is prevailing nonetheless. In the first three months of 2012, when Clemence arrived, the conservancy lost 14 rhinos. In 2015 it lost 12, last year three. It has also defeated Zimbabwe’s most notorious rhino-poaching gang.

Tavengwa Mazhongwe learned his craft from his older brother, “Big Sam”, who was killed poaching in 2009. Mazhongwe was responsible for at least 150 rhino killings, including many in Savé Valley. In December 2015 Clemence learned he was planning another attack and put his rangers on alert.

They found the gang’s spoor at 6.30 one morning, and tracked the four armed men in intense heat for nine hours. The gang took great care to cover their tracks, but late in the afternoon the rangers found them resting in a river bed. The rangers opened fire, killing one and seriously wounding a second. Mazhongwe and one other man escaped, but he was arrested near Harare two weeks later and given a record 35-year sentence for multiple offences. A judge had to acquit an officer in Zimbabwe’s Central Intelligence Organisation who drove the gang to the conservancy in a government vehicle because, he complained, the police did not dare investigate govenment officials. The rangers recovered an AK-47, a Mauser rifle with silencer, an axe, rubber gloves, a medical kit, tinned food and a phone-charger pack.

“You’ll never get to where you say ‘we’ve won’, but we have won in the sense that we’ve brought poaching down to a manageable level,” Clemence says. “We’ve taken out some of the most notorious syndicates. Victory will simply be breeding more than we’re losing and having sustainable numbers to pass to the next generation.” He hopes that the conservancy’s rhino population will reach 200 within two years, enabling it to relocate some animals to other parts of Zimbabwe where the battle is going less well.

The SSPU’s success comes down to skill, motivation, organisation and – above all – resources. The unit costs $400,000 a year, and is funded mainly by foreign NGOs such as Britain’s Tusk Trust. It receives practical support from the conservancy’s private ranches, some of whom – given the dearth of tourism – have to generate the necessary funds by permitting limited elephant and lion hunting for $20,000 an animal.

Zimbabwe’s national parks have no such resources. That is why private conservancies have 80 per cent of the country’s rhinos but 1.5 per cent of its land, while the parks have 15 per cent of the land but 20 per cent of the rhinos. Within a few years most of those parks will have no rhinos at all.

Martin Fletcher’s assignment in Zimbabwe was financed by the Pulitzer Center on Crisis Reporting

This article first appeared in the 04 February 2008 issue of the New Statesman, God