Interview
Assisted dying
Culture
Politics
S&U interviews
5 min read

Marsha de Cordova: the personal experiences driving her passionate politics

“What disabled people need is assistance to live, not to die.”

Robert is a journalist at the Financial Times.

 

A woman wearing a red jacket stands formally beside an office stair case.

When Marsha de Cordova talks about most issues relating to her work as the Member of Parliament for Battersea, in south London, she sticks to the standard position of her Labour party. Meeting at her constituency office by the busy Clapham Junction railway station, she dutifully defends her party’s government, elected last July. She points to ministers’ work to reform planning and improve renters’ rights as evidence they are making progress. 

But when conversation turns to the Assisted Dying Bill currently going through parliament, her tone becomes unmistakeably more urgent and her passion more obviously personal. 

The strong feelings mark de Cordova out as one of a group of Labour MPs who have been spurred by personal experience and, in many cases, religious conviction to oppose the Assisted Dying Bill introduced by a colleague, Spen Valley MP Kim Leadbeater. While the legislation is a private member’s bill without official government support, it has been widely seen as reflecting the views of Prime Minister Keir Starmer. 

De Cordova, who is Black, expresses similarly trenchant views about the government’s rhetoric on immigration. She is also a strong supporter of rapprochement with the European Union. 

However, her views on assisted dying – informed partly by being a committed Christian – are particularly forcefully expressed. She answers tersely, “No, I’m not”, when asked if she is happy about the political capital the new government has expended on the Assisted Dying Bill. She adds that she voted against it at second reading, the first parliamentary vote on a bill. She intends to oppose it again at third reading, before it passes to the House of Lords. 

“We didn’t need to expend so much capital on it,” de Cordova says. “The aim now has to be to ensure the bill doesn’t pass third reading.” 

Many of the Labour MPs who have opposed the legislation have cited religious objections. In the Cabinet, they include health secretary Wes Streeting and foreign secretary David Lammy, both Christians, and justice secretary Shabana Mahmood, a Muslim. 

De Cordova also links her opposition to her disability. De Cordova is registered blind because of nystagmus, in which the eyes repeatedly move involuntarily, disrupting vision. There have been fears assisted people could come under greater pressure than others to seek assisted death. 

“As a disabled woman, I’m incredibly concerned,” de Cordova says. “What disabled people need is assistance to live, not to die. That should be our government’s priority.” 

“My faith is an integral part of who I am. It really is part of my values, my beliefs, my politics.” 

The assisted dying fight has garnered unusual levels of publicity for the Battersea MP, who entered parliament seven years ago when barely expecting to do so. De Cordova, now 49, was serving as a Lambeth borough councillor when the 2017 snap general election was called and decided to seek the Labour nomination for Battersea, then held by the Conservatives. 

The seat was one of several Conservative seats in pro-Remain areas that fell to Labour’s surprisingly strong showing in the election in the wake of the 2016 Brexit referendum. 

“No one really thought I could win here,” de Cordova says. “Obviously, Brexit I would say played a role in that I’m a strong Remainer.” 

De Cordova increased her majority in 2019 and last year’s general election. She sees strong continuities between serving as an MP and her previous role in the charity sector. She had been working when elected as the engagement and advocacy director for the Thomas Pocklington Trust, which supports blind and partially sighted people. 

“I didn’t grow up wanting to be a politician,” de Cordova says, of her upbringing in Bristol. “I’ve always had the desire to be making a difference. All of my work before becoming a politician centred around that – being that voice for the voiceless.” 

She links her work to her faith. She became a Christian in her late 20s and now attends Holy Trinity Clapham. The church is famous as the spiritual home of William Wilberforce and the “Clapham Sect” of early 19th century campaigners against the slave trade and other social evils. 

Her faith has led to her appointment as second church estates commissioner – the liaison between parliament and England’s established church, who answers questions in the Commons on behalf of the church. 

“My faith is an integral part of who I am,” de Cordova says. “It really is part of my values, my beliefs, my politics.” 

It becomes clear speaking to her that her objections to the policies of the government – and the Assisted Dying Bill, which many of her party colleagues support – are clustered around areas involving challenges to fundamental rights. 

She objects to the Assisted Dying Bill because she sees it as part of a steady erosion of disabled people’s rights. 

“The issue will have a hugely, hugely disproportionate impact on disabled people,” she says. “That, for me, is a no-no.” 

Provision for disabled people was “hollowed out” under the last Conservative government, she says. 

“That, for me, will always be the issue,” de Cordova says. “I want to campaign and fight for full equality for us.” 

She also views immigration issues through the prism of immigrants’ rights. 

Asked if she wishes the government took a less hostile tone on the issue, she replies: “From my perspective, when I think about immigration, I tend to think about it in a compassionate way.” 

She calls for the establishment of “safe routes” to ensure people fleeing persecution can claim asylum from outside the UK, without making dangerous Channel crossings. The government has shown no signs of introducing such rights. 

“Let’s think about immigration in a positive way,” de Cordova says, adding that her grandparents were immigrants to the UK from the Caribbean. “The Tories and the right have always tried to portray it as a negative. It’s not always a negative.” 

For de Cordova, the unglamorous role of church estates commissioner forms part of that pattern of advocating for the voiceless. 

The job entails dealing with every aspect of MPs’ questions about church life, including the status of historic buildings and other less obviously morally important questions. 

However, de Cordova, who was appointed a month before publication of the Makin Report on the church’s handling of abuse by John Smyth, is clear the church has urgent problems to resolve. 

The Makin Report has to be a “turning point”, she says. 

“I understand steps are being taken to address the challenges,” de Cordova says. “They need to set out over time how they’ll ensure such abuse never happens again.” 

The campaigning approach is part of de Cordova’s wider philosophy. She says she has faced many challenges as a result of her disability and tried to overcome them. 

“I want to ensure that I can break down the barriers for people coming after me, so that people don’t have to face those same experiences,” she says. 

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Review
Comedy
Culture
Film & TV
7 min read

When I watched Life of Brian with my teenage kids…

The universe is still not making sense.

James is a writer of sit coms for BBC TV and Radio.

A movie still shows a Roman amphitheatre, covered in body parts, over which a sign reads 'children's matinee'.
Saturday morning at the amphitheatre.
Hand Made Films.

Over the Christmas holidays, I decided it was time to watch Monty Python’s Life of Brian with my teenagers. This was not just because I found it in a charity shop on DVD for a pound, although that may have had something to do with it. And so, what if I did wrap it up and put it under the Christmas tree along with Monty Python and the Holy Grail

Let’s focus on the real question here: what was it like watching this much-loved but controversial movie from 1979 in early 2025? And what would my church-going, Bible reading, Gen Z teenagers make of it? 

This movie was not entirely new to them. I’d already shown them one of the finest sketches you will ever see, in which Brian has to learn to haggle for a beard whilst on the run. I’d also shown them ‘Romani Ire Domus’ sketch as I was teaching them Latin as part of their home education. I told them to expect more brilliant sketches like this, but that the movie is essentially “a bag of bits”. And that the ending is a disaster. More of that later. 

Here are some of their reactions: 

“Wow! This is soooooo Horrible Histories.” 

It was. And it was even more resonant when we watched Monty Python and The Holy Grail. This is not a criticism. After all, who doesn’t love Horrible Histories? Especially the first cast who went off and made a truly brilliantly funny movie you probably haven’t seen about William Shakespeare called Bill. I think we’ve seen it as a family at least eight times. But they could see the legacy of Monty Python fifty years on. 

“What’s with that bit with the space craft?” 

I don’t know. Maybe they had to find something for Terry Gilliam to do. 

“Why are you fast forwarding that bit?” 

The movie contains unnecessary and tawdry nudity. As a parent, I reserve the right to censor the movies my children watch. 

“Is that it?” 

The movie is admirably brief at 93 minutes. My kids were just startled by the fact that the movie ended, without an ending. I’d prepared for them for this. After all, Bill has a proper beginning, middle and end. (Seriously. It’s great. Watch it) My kids have watched a lot of Pixar movies which are normally honed to plot perfection (with the exception of Soul which is a plot hot mess. And, as a jazz fan, I really wanted to love that movie.) 

The ending of Life of Brian is poor, by any measure. It’s not just the fact that the crucifixion scene makes light of something savagely sad and sacred. It’s more that the movie ends with Brian abandoned to his fate on a cross while Eric Idle sings the cheerfully stoic Always Look on the Bright Side of Life while they all bake under the hot sun. And that’s it. The movie is over. 

It’s slightly better than the non-ending of Monty Python and the Holy Grail, which comes clattering to a halt after the allotted time. I read somewhere that there simply wasn’t any money to do anything else. Clearly, Life of Brian, a few years later, had a bigger budget so there was at least an attempt at an ending. But a song, even a good song, doth not an ending make. 

The song’s chirpiness belies the brilliance of it. With some neat rhymes and a simple, singable hook, the song achieves exactly what it sets out to achieve: stoic reassurance and an encouragement to put a brave face on things. It’s a funny contrast given they’re all being crucified, albeit in a comical pain-free way without nails and blood. 

We shouldn’t be surprised that this is a message coming from relatively young men who’ve had a good education, been lauded as great comedians and made a lot of money. And still have their whole lives ahead of them in 1979 (although Graham Chapman died ten years later aged 49.) The fact the Pythons have nothing to say about life, death, suffering, pain, betrayal, the universe or anything isn’t their fault. Nor should we look to such sketch comedians for profound insights about the human condition. 

How I felt 

Here's how I felt as I watched Brian grasp the absurd injustice of his fate on a cross in the closing scene: I sensed the spirit of Douglas Adams, writer of Hitchhikers Guide to the Galaxy. The first series was broadcast on BBC Radio in 1978, the year that Life of Brian was being filmed in Tunisia. Adams writes about a universe that feels like it should make sense. But it doesn’t. It feels like there should be justice. But there isn’t. Which is funny. But also a bit sad. 

The protagonist, Arthur Dent, is like Brian: a victim of circumstance, pushed from pillar to post by idiots and monsters. Ford Prefect constantly explaining the plot while Arthur Dent is dragged along, persisting with a middle-class simmering indignation that seems to last into eternity. But then, it’s a sitcom, so it’s not supposed to end. 

A movie is a different proposition. We do not need to get bogged down with talk about the ‘hero’s journey’ for long but by the end of Life of Brian, our hero is only halfway through his quest. He has crossed the threshold by joining the People’s Front of Judea. But then what? He becomes disenchanted and realises he is going to have let go of something in order to grow and move on. But he doesn’t. He’s tied to a cross, abandoned and left for dead. 

What other ending could there have been? I did have one idea. That Jesus, who is also in the movie, raises him from the dead. Brian says thank you, decides against becoming a disciple and makes a living as a cheesemaker. It’s a funny call-back, but still not satisfying, is it? 

The problem is that Brian doesn’t have any true desires deep down. He doesn’t have a quest. That’s because this movie started life as a parody of Jesus, whose story its own natural beginning, middle and surprising but satisfying end. But the Pythons found that the life of Christ is rather compelling and challenging when you take the time to read what he actually said and did, so the focus shifted. What if Brian were mistaken for a messiah? The target became a mistaken identity comedy about organised religion. 

Looking Back 

46 years later, does Life of Brian still feel like searing satire on organised religion? Not really. Brian is not mistaken for the Messiah until almost 50 minutes in. The movie is more than half over. There are religious themes and sketches before that point, such as the scene in which the blasphemer is to be stoned (by women in beards), the ex-leper beggar healed by Jesus “without so much as a ‘by your leave’!”. 

Brian only starts preaching to avoid being noticed by the soldiers. A crowd gathers and we’re into the ‘consider the lilies’ sketch, which I’ve always found funny. (And I never felt this was threatening or undermining the original version spoken by Christ himself, although I think of it every time it’s read aloud in church). 

And then, the movie turns. Once the soldiers have gone, Brian stops talking. But this leaves the small crowd on a cliffhanger. They are now hanging on his every word. As he tries to get away, they turn his gourd and sandal into relics. He runs, but is found. We get the “very naughty boy” line, Brian addresses a crowd  in the ‘you are all individuals’ sketch. Soon afterwards he’s arrested, and that’s the end of that. The religious themes fall away. It is hardly a coruscating broadside salvo on organised religion, although I understand why it might have felt like that at the time. 

Watching it now when religion has declined for a further 45 years since 1979, the blows do not really land as they may have done at the time. This places further pressure on the ending which does not deliver as it was never intended to. 

But seeing the chipper, upbeat stoicism at the end through the eyes of my kids was really interesting. They know that Disney and Pixar and now Disney Pixar have been trying to tell kids for decades that you should ‘believe in yourself’. They are rightly sceptical about messages of self-belief. So, it’s quite strange to see a movie with a religious theme end with song and a whistle and the idea that you don’t need to believe in anything at all. But that you should smile anyway. 

What a curious conclusion. The fact that it felt so strange in 2025 might suggest that the British optimism in the face of death and injustice isn’t really good enough anymore.  Maybe this will encourage us to go back to the original. After all ‘Blessed are the Cheesemakers’ is only funny if you know want what Jesus actually said at the Sermon on the Mount. Maybe a new generation will want to take the time to read what he actually said and did.

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