Teaching About Sexual and Gender Diversity and Challenging Homophobia/Transphobia in the South African School System

Author(s):  
Finn Reygan

The South African Constitution was the first in the world to include sexual orientation protections, and the country was an early embracer of same-sex marriage. Nevertheless, the lives of sexual and gender minorities in South Africa, including young people in schools, are often characterized by violence and discrimination. The growing body of research on sexual and gender diversity in education in South Africa indicates that homophobia is widespread in schools and that teachers and school principals are ill-prepared to challenge this homophobia and to teach in an affirming way about sexual and gender diversity. This chapter discusses the development of a training module for South African teachers on how best to challenge homophobia and transphobia and to teach about sexual and gender diversity in schools. Given the focus in South African education policy on social justice and inclusion in the post-apartheid context, this ground-breaking intervention supports transformative education policy.

1987 ◽  
Vol 16 (1) ◽  
pp. 18-23
Author(s):  
Xia Jisheng

Since the enforcement of 1983 constitution, several years have passed. The 1983 constitution is the third constitution since the founding of the Union of South Africa in 1910. By observing the history of the constitutional development in more than seventy years in South Africa and the content of the current South African constitution, it is not difficult to find out that the constitution, as a fundamental state law, is an important weapon of racism. South Africa's white regime consistandy upholds and consolidates its racist rule by adopting and implementing constitutions. The aim of this article is to analyze and expose the essence of the South African racist system in mis aspect.


2000 ◽  
Vol 4 (1) ◽  
pp. 47-71
Author(s):  
Joan Small ◽  
Evadne Grant

Equality occupies the first place in most written constitutions, but in South Africa, its importance is magnified both in terms of the text of the Constitution and in terms of the context in which that Constitution operates. The Bill of Rights is expected, in South Africa, to help bring about the transformation of the society. These expectations of transformation through the operation of the Bill of Rights are informing the development of the law in relation to equality and non-discrimination by the Constitutional Court. The concept of discrimination is uniquely defined in the South African Bill of Rights. The Courts are struggling to give legal effect to the terminology. The test developed by the Court to interpret the equality clause, it is submitted, is comprehensive and informed. But the application of the test is sometimes problematic. This paper addresses the evolving concepts of equality and discrimination in South Africa and discusses some of the difficulties with certain aspects of the test for discrimination, including the concepts of unfairness and human dignity, which have caused division among the judiciary.


2011 ◽  
Vol 51 (3-4) ◽  
pp. 521-540 ◽  
Author(s):  
Tracy Humby ◽  
Maryse Grandbois

The right of access to sufficient water in the South African Constitution has for long been regarded as progressive in a global context where the human right to water is still a subject of contention. In its recent decision handed down in the Mazibuko matter, the South African Constitutional Court interpreted the right of access to sufficient water for the first time and clarified the nature of the State’s obligations which flow from this right. It also commented upon the role of the courts in adjudicating the human right to water. This article describes the passage of the Mazibuko matter and the manner in which the lower courts interpreted the right of access to “sufficient water” as well as outlining the Constitutional Court’s decision in the context of access to water services provision in South Africa.


2017 ◽  
Vol 3 (2) ◽  
Author(s):  
Donald J Katts

South Africa is on an urgent journey of transformation toward a life of dignity for all. Dignity is at the heart of the South African Constitution of 1996. Some essential building-blocks of dignity are reconciling justice, responsible freedom, equality as equality of worth and equality as aequitas, equity and equilibrium. This paper will discuss how the theology of Reformers like Luther and Calvin informs our thinking about these central features of dignity. Calvin informs our thinking about justice and equality, and Luther informs our thinking about freedom.


Author(s):  
Enelia Jansen van Rensburg

The Commentaries to the OECD’s Model Tax Convention on Income and on Capital are at times consulted by South African courts when double taxation agreements are interpreted. The question considered in this article is the nature of the interaction, if any, between these Commentaries and section 233 of the Constitution of the Republic of South Africa, 1996. Section 233 requires a court to prefer a reasonable interpretation of legislation that is consistent with international law over other interpretations that are not consistent with international law. The contribution analyses various aspects of the wording of section 233, including the meaning of the phrase ‘international law’. It points out the various roles that transnational sources may play with regard to section 233, for example these sources may either constitute the ‘international law’ to which section 233 refers, or they may be aids to the interpretation of those sources that constitute ‘international law’. The contribution considers which of these roles the Commentaries are most likely to play for purposes of section 233.


Matatu ◽  
2021 ◽  
Vol 52 (1) ◽  
pp. 111-132
Author(s):  
Kanya Padayachee

Abstract The establishment of the Phoenix Settlement and the Gandhi Development Trust (GDT) in South Africa was an experiment in self-sufficient communal living and the promotion of the values and principles of Mahatma Gandhi and South Africa’s democratic Constitution, respectively. While both entities are the result of Gandhi’s South African connection, they serve to embody, through the Mahatma, an Afrasian Entanglement. Gandhi’s time in South Africa made a remarkable impact on him and the country, transforming his political and social positions and influencing its struggle for freedom. In post-apartheid South Africa, the shared mission of both organisations is to advance a culture of nonviolence, peace and social responsibility through a range of transformative programmes. This article details Gandhi’s South African journey, his evolving ideas of passive resistance and social reconstruction there, and the resultant legacy programmes that resonate with the spirit of Ubuntu and the South African Constitution to reinforce democracy.


Author(s):  
David Bruce

This article is concerned with the process of en masse recruitment implemented within the South African Police Service since 2002. As a result of this process the personnel strength of the SAPS has increased dramatically from 120 549 in 2002 to 199 345 in 2012, an increase of over 65%. A large proportion of SAPS personnel are now people who have joined since 1994 and particularly since 2002. En masse recruitment has in part addressed the legacy of apartheid by promoting racial and gender representativeness in the SAPS. In so doing it has facilitated entry into the civil service by a significant number of black, and particularly African,South Africans, thus contributing to ‘class formation’. At the same time the process does not ensure political non-partisanship on the part of the SAPS. It also has not necessarily contributed to ‘better policing’ in South Africa. While it may have increased the potential that the SAPS will enjoy legitimacy, this cannot be achieved by recruitment alone.


Obiter ◽  
2021 ◽  
Vol 31 (2) ◽  
Author(s):  
André Boraine

It is a well-known fact that the legal systems of South Africa and Namibia, or rather the former South West Africa, were rather identical until the advent of independence of the latter on 21 March 1990. This note thus deals with aspects of the development of insolvency law in South Africa and Namibia since Namibia became independent. What is also important is the fact that both Namibia and South Africa adopted a constitution that is based on a Bill of Rights (see the Constitution of the Republic of Namibia of 1990 and the South African Constitution of 1996). Some developments in insolvency law based on these features are therefore also considered in this note. As indicated, upon independence Namibia retained significant portions of South African law including its legislation. Owing to the shared background of Roman-Dutch-law and English-law influences, both Namibia and South Africa can still be classified as having mixed legal systems. Like South Africa, Namibian insolvency law is not contained in one single statute although it is still largely regulated by the South African inherited Insolvency Act 24 of 1936 (hereinafter “the Insolvency Act”), which deals first and foremost with the sequestration of individuals and related matters. Namibia also inherited the South African Companies Act 61 of 1973 but the South African Close Corporations Act 69 of 1984 was largely adopted as the Close Corporation Act 26 of 1988 that came into operation on 25 July 1994. These pieces of legislation, amongst others, deal with the liquidation or winding-up of companies and close corporations respectively. Apart from these statutory enactments, precedents and common-law principles also apply in the absence of specific statutory provisions. The Insolvency Act of 1936, however, remains the principal source of both South African and Namibian insolvency law and the other enactments render certain provisions of the Insolvency Act applicable. At present and as far as the principles are still comparable, precedents set by South African and Namibian courts remain relevant in both jurisdictions. In order to align some of the terminology with structures and developments in Namibia, the 1936 Insolvency Act was amended in a number of respects by the Namibian Insolvency Amendment Act 12 of 2005. The wording of the Insolvency Act was also thereby amended to make it gender-friendly. However, when dealing with either system it is important to ascertain to what extent statutes that applied in both jurisdictions have been adopted, subsequently amended and/or replaced. The Namibian government has for instance introduced a new Companies Act 28 of 2004 that is bound to replace the South African-based Companies Act of 1973. Although a new insolvency statute is not in the pipeline in Namibia, an amendment act to the 1936 Insolvency Act has been published during 2005 (the 2004 Companies Act was assented to on 19 December 2004 but it will only come into operation once so proclaimed). In South Africa a new Companies Act 71 of 2008 has been introduced but it is also still due to come into operation. New insolvency legislation that will unify the insolvency of individuals and companies is on the table in South Africa but it is not clear when this process will come to fruition. Another general feature is that judgments of the South African and Namibian high courts are clearly still influential in both jurisdictions but as amendments and separate legal developments will deviate from the former common norm, judgments will clearly have to be treated with circumspect in future. In the absence of a comprehensive textbook dealing with the Namibian version of insolvency law, South African textbooks will remain of some use to that jurisdictions but also subject to the same qualifications expressed above.


2020 ◽  
Vol 49 (1) ◽  
pp. 115-147
Author(s):  
Ian Bekker ◽  
Erez Levon

AbstractThe dramatic reconfiguration of the social, political, and ideological order in South Africa since 1990/1994 has demanded a concomitant reconceptualization of (white) Afrikaner notions of self and belonging in the (new) nation. In this article, we draw on recent developments in the study of varidirectional voicing (polyphony), performance, and mediatization to examine how the South African rap-rave group Die Antwoord makes use of parody and metaparody in their music to critique emerging ‘new Afrikaner’ identities and the racial, class, and gender configurations on which they are based. We also discuss the structural limits of these critiques and the political potential of (meta)parodic performance more generally. ((Meta)parody, polyphony, performance, race, class, gender, South Africa)*


Sign in / Sign up

Export Citation Format

Share Document