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08 June 2023 | Story Siyanda Magayana | Photo Supplied
Sivuyisiwe Magayana
Siyanda Magayana, Senior Officer: Gender Equality and Anti-Discrimination Office, Unit for Institutional Change and Social Justice, University of the Free State

 


Opinion article by Siyanda Magayana, Senior Officer: Gender Equality and Anti-Discrimination Office, Unit for Institutional Change and Social Justice, University of the Free State

 

The anti-homosexuality legislation and what is means

The Ugandan president has enacted a law that makes it even more illegal for lesbian, gay, bisexual, transgender, and intersex (LGBTI+) people to be who they identify as. The Anti-Homosexuality Act, among other things, increases the already-criminalised life sentence for consensual same-sex between consenting adults and adds the death penalty for what is known as “aggravated homosexuality”. Additionally, it criminalises activities that supposedly support homosexuality and homosexuals, and carries a potential 20-year prison term. The act also explicitly states that it aims “to protect the traditional family” in Uganda, a traditional African nation, which criminalises and forbids same-sex couples, parents, and other individuals from starting families and having children. This conveys the notion that African LGBTQ+ persons, specifically in Uganda, have no place in the families, communities, and other parts of society to which they belong. It also merely challenges LGBTQ+ Africans’ African identities as it erases their existence in the country altogether. Therefore, as activists, decision-makers, researchers, and residents of all parts of Africa, we should think about what this means for LGBT people in our communities. We should think about the impact of this law on LGBTQ+ people’s feelings of agency, right to life, right to make their own decisions, and sense of belonging.

The dangers of equating homosexual “acts” to sexual abuse

The anti-homosexuality legislation in Uganda mentions “... protecting children and youth who are made vulnerable to sexual abuse through homosexuality and related acts”. A statement such as this one is factually incorrect and is based on a misconception, implying that homosexuality and/or homosexual people are largely the perpetrators of sexual abuse and violence because of their acts. This viewpoint is flawed and misleading because sexual abuse can occur in any context, regardless of sexual orientation. For instance, some studies have revealed that many sexual offenders in our societies appear to identify as heterosexual.1 One other research study found that no offenders were classified as homosexual and that more than three-quarters (78%) of offenders were solely heterosexual in their relationships.2 Similarly, other studies argue that a child’s risk of being molested by his or her relative’s heterosexual partner is over 100 times greater than by someone who may be identified as gay, lesbian, or bisexual,3 while another recent analysis finds that there is no evidence to suggest that individuals with same-sex attraction are more likely to abuse children than heterosexual persons.4

Therefore, equating and pinning of homosexuality to sexual abuse is a deeply problematic and false narrative that can have severe consequences for LGBTQ+ individuals. It is important to recognise that being homosexual or engaging in same-sex relationships does not in itself make individuals more likely to be perpetrators or victims of sexual abuse. This view perpetuates harmful stereotypes and misconceptions about sexual orientation, which can further fuel discrimination and violence against LGBTQ+ individuals in our communities. It also contributes to the stigmatisation and marginalisation of LGBTQ+ individuals, creating an environment where LGBTQ+ individuals are at higher risk of experiencing violence, discrimination, and social exclusion. By falsely portraying homosexuality as a form of abuse, these narratives further entrench homophobia and reinforce negative attitudes towards the LGBTQ+ community in the African continent.

Anti-homosexuality legislation and similar legislation in other countries often use the language of protecting children and combating sexual abuse to justify their discriminatory policies. By linking homosexuality to sexual abuse, proponents of such legislations aim to demonise and criminalise same-sex relationships, portraying them as inherently harmful or predatory. However, it is important to understand that homosexuality is not synonymous with sexual abuse. Sexual orientation is a natural and fundamental aspect of human diversity, and being gay, lesbian, or bisexual or other does not imply any wrongdoing or harm. Consensual same-sex relationships are no different from consensual opposite-sex relationships in terms of the rights and dignity they deserve.

The impact of this legislation on LGBTQ+ individuals in and beyond Uganda

The impact of this legislation on LGBTQ+ individuals in African communities, not just in Uganda, is significant. The legislation fuels existing prejudices and stigmatisation against LGBTQ+ individuals, leading to increased discrimination, violence, and harassment. For instance, many LGBTQ+ individuals are already faced with heightened risks to their safety and well-being, including corrective rape, physical attacks, social ostracism, and even the threat of mob violence in both our rural and urban areas.

Such law has broader implications that go far beyond the borders and communities of Uganda. This law will set a precedent for other African countries that were already hostile towards LGBTQ+ rights, reinforcing a negative environment for LGBTQ+ individuals across the continent. Anti-LGBTQ+ sentiments and laws are prevalent in various African nations, and therefore, Uganda’s law to criminalise homosexuality contributes to a regional climate of homophobia and discrimination. More than anything, the law further silences and erases the voices and existence of LGBTQ+ bodies in African communities and increases the justification of and vulnerability to corrective rape and killings. Many will be displaced, killed, excluded, and erased from our communities.


 

1 Groth, A. Nicholas and H. Jean Birnbaum. (1978). “Adult sexual orientation and attraction to underage persons.” Archives of Sexual Behavior. 7(3):175-181.

2 Groth, A. Nicholas and H. Jean Birnbaum. (1978). “Adult sexual orientation and attraction to underage persons.” Archives of Sexual Behavior. 7(3):175-181.

3 Carole Jenny, Thomas A. Roesler, and Kimberly L. Poyer. 1994. “Are Children at Risk for Sexual Abuse by Homosexuals?,” Pediatrics 94 (1): 41–44

4 Barth, J., Bermetz, L., Heim. 2013. The current prevalence of child sexual abuse worldwide: a systematic review and meta-analysis. International Journal of Public Health 58, pp. 469–483.

 


 

News Archive

Department at the UFS receives special visitors
2008-02-26

 

From the left are: Prof. Hans Ausloos, Prof. Bénédicte Lemmelijn, and Prof. Fanie Snyman (Head of the Department of Old Testament at the UFS). Both Prof. Ausloos and Prof. Lemmelijn are professors in the Old Testament within the Bible Science Investigation Unit of the Katholieke Universiteit Leuven in Belgium.
Photo: Lacea Loader
 

Department at the UFS receives special visitors

The Department of Old Testament in the Faculty of Theology at the University of the Free State (UFS) has for the first time received a visit from two guest professors from the Katholieke Universiteit Leuven (KU) in Belgium who are presenting undergraduate lectures.

What makes the visit even further unique is that the guest professors are a married couple who specialise in the Old Testament.

“Proff. Hans Ausloos and Bénédicte Lemmelijn are visiting the faculty for about a month to present undergraduate programmes. They are part of a co-operative agreement between the UFS and the KU Leuven. This is also a good way of giving our students exposure to European experts,” says Prof. Snyman, Head of the Department of Old Testament at the UFS.

The couple and their three children, Matthias (10), Elke (8) and Ruben (6), are staying in Prof. Daan Pienaar’s house for the duration of their stay. Prof. Pienaar is a retired professor in Biblical Science at the UFS. The children are at school in Universitas Primary School for the duration of the family’s stay in Bloemfontein. “The headmaster was very kind and provided them with school uniforms out of the school’s second hand clothing shop, of which they will not part easily as they do not wear school uniform in Belgium,” says Prof. Lemmelijn.

Proff. Lemmelijn and Ausloos cannot stop talking about the charm of the university’s Main Campus. “In Leuven the university is part of the city and the university buildings are situated amongst the city buildings. We do our shopping while the students move from one class to the other! Here, the university is a town on its own and the students are given the opportunity to socialise in a protected environment,” says Prof. Lemmelijn.

The couple is also just as impressed with Bloemfontein. “The safety issue in South Africa is accentuated in such a way in Europe that we are astounded by the peaceful and friendly atmosphere of the city. We are also surprised with the shopping centres that are under one roof. In Belgium the shops are situated far apart,” says Prof. Lemmelijn.

The couple finds the living costs – especially food – to be quite expensive. “Some basic food is even more expensive than it is in Belgium,” says Prof. Ausloos.

Over and above their commitment to lecture, the couple is also busy with research on the Greek translation of the 12 Small Prophets in co-operation with Prof. Snyman.

“This is the first time that lecturers from the KU Leuven visit the Department of Old Testament for such a long time and are part of the normal curriculum. It is interesting to note that the teaching modules between the two departments resemble each other in such a way that lectures which are presented in Leuven are also repeated here,” says Prof. Snyman.

Both Proff. Ausloos and Lemmelijn are professors in the Old Testament within the Bible Science Investigation Unit of the KU Leuven. They publish articles internationally on the editorial and text criticism of the Old Testament and are involved with international investigative programmes such as the Hexapla Project and Septuaginta-Deutsch. Prof. Ausloos is director of the Leuvense Centre for Septuagint Studies and Textual Criticism and Prof. Lemmelijn is an associate in the centre. Together they have published several financed investigative projects on the characterising of the translation technique of the Greek Bible translation.

Media Release
Issued by: Lacea Loader
Assistant Director: Media Liaison
Tel: 051 401 2584
Cell: 083 645 2454
E-mail: loaderl.stg@ufs.ac.za  
25 February 2008
 

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