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I have one last point on that. Do you believe that it is important that we collect data on bad-faith actors and on women of faith to ensure that nobody is excluded from any service or place, such as those in the health system?

Okay. Could I hear from Barbara, please?

Thank you, Cathy. Victor Madrigal-Borloz spoke about how the bill will bring lead to a process of legal recognition that is quick and widely available.

Do you perceive any ripple effects in the future from having more numbers coming through and having a process that is easier to access? Will it have more of an effect on other groups, whether they are minority religious groups or other groups? Do you forecast anything coming up that will open up more issues or around people sounding off about their concerns in relation to the bill?

Thank you, Cathy. Victor—do you have anything to add on that?

Good morning, panel. Thank you for your opening statements and the evidence that you have provided. I will go a little bit more into what my colleague Maggie Chapman just talked about.

Some of the opposition to the GRA reform has focused on the potential impact on women and girls, particularly in relation to single-sex services and exceptions in the Equality Act 2010. The SHRC submission refers to the “Interdependence of human rights” and states that the rights of women and trans individuals “go hand in hand.”

Will you explain further what that means? Is it possible that the GRA reform will cause conflict between the rights of trans individuals and any other groups, such as religious groups?

I will go to Ian Duddy and Barbara Bolton first. They have talked about what the bill would not touch on.

Good afternoon, panel, and thank you for your opening statements. My questions are about the potential for these reforms to allow bad-faith actors to obtain GRCs more easily. The self-ID-based gender recognition system in Victoria, Australia, includes additional checks and safeguards for applicants such as registered sex offenders and prisoners. Are you aware of any other international examples of such additional checks? Do you believe that those additional checks would provide an important additional safeguard?

You say that a trans woman is a woman and a trans man is a man. How do you feel about religious people—minority groups out there—who feel that their religion will be impacted if somebody else is in that space? We heard in one of our private sessions that that would exclude more women and girls from minority groups. I do not know whether you have an example, but it would be good to hear your thoughts on why minority groups would not be affected if a trans woman came into a changing room, space or service.

I have one more question. Are there any international comparisons, whether from Europe or outside Europe, that you have made with regard to religious rights? Obviously we have to ensure that we do not take anyone’s rights away, whether they be trans or religious rights, and that we work in a balanced way. Have you experienced or seen anything out there that you can speak about with regard to balancing both sets of rights, whether it be to single-sex spaces or single-sex services?

Good morning to the panel. Thank you for your opening statements and the information that you have provided. On the back of what my colleague Pam Duncan-Glancy has been talking about, what are your thoughts on the system being open to abuse by bad-faith actors who wish to gain access to single-sex spaces; and what are your thoughts on specific concerns for women of faith?

Good morning, panel. Thank you for your opening remarks and for the information that you have provided. In particular, Karon Monaghan was very knowledgeable in breaking down where a GRC applies and does not apply and the relationship between gender and sex.

My question follows Pam Duncan-Glancy’s point. We have heard, from people who are opposed to the bill, many concerns about self-exclusion from single-sex services. The witnesses have talked a bit about female representation on public boards and in sport, and you have heard the arguments about fairness in sport and a level playing field. Karon Monaghan and Naomi Cunningham also touched on the impact on minority groups and women of faith. May we hear a little more detail on those issues? What is the solution, especially when it comes to sport and women of faith? We must be mindful of not excluding anyone; we must ensure that no one out there feels excluded by the bill’s provisions.