Homosexual Conduct in Prison

2017 ◽  
pp. 179-196
Keyword(s):  
2019 ◽  
Vol 20 (1) ◽  
pp. 90-130
Author(s):  
Ya Lan Chang

Should Singapore’s conservative, communitarian society continue to criminalise male homosexuality in the name of its common good? This is the fundamental question raised by Singapore’s continued retention of Section 377A of the Penal Code, a colonial-era law that criminalises only male homosexual conduct. With reference to Parliament’s reasons for retaining 377A and scholarly arguments against homosexuality, this article reconstructs, and debunks, the best philosophical case in favour of 377A; namely, that it should be conserved to sustain communitarian Singapore’s common good. Instead, the article argues that, because homosexuality is morally permissible, 377A does not satisfy the ‘goodness’ component of the common good and hence does not, and cannot, sustain communitarian Singapore’s common good. Rather, a communitarian approach to 377A, one based on an inclusive conception of communitarianism and an aggregative conception of the common good, would lead to its repeal and vindicate gay men’s right to equality.


2000 ◽  
Vol 102 (5) ◽  
pp. 350-353 ◽  
Author(s):  
Ya-Mei Bai ◽  
Ying Huang ◽  
Chao-Cheng Lin ◽  
Jen-Yeu Chen

Author(s):  
Kenneth Henley

The liberal principle of tolerance limits the use of coercion by a commitment to the broadest possible toleration of rival religious and moral conceptions of the worthy way of life. While accepting the communitarian insight that moral thought is necessarily rooted in a social self with conceptions of the good, I argue that this does not undermine liberal tolerance. There is no thickly detailed way of life so embedded in our self-conceptions that liberal neutrality is blocked at the level of reflection. This holds true for us in virtue of the socially acquired reflective self found in the pluralist modern world. I reject Michael J. Sandel’s argument that to resolve issues of privacy rights we must reach a shared view of the moral worth of, for instance, homosexual conduct. The view of community most consistent with our situation is a simple causal conception: we are all members of the same community to the extent that we inhabit the same world of causes, physical and social. Any attempt to call us to some thicker, stronger conception of community fails to speak to us in our modernity.


1997 ◽  
Vol 41 (1) ◽  
pp. 100-108 ◽  
Author(s):  
A. J. G. M. Sanders

Recent constitutional developments in South Africa and political statements by President Robert Mugabe of Zimbabwe have brought to the fore the issue of social tolerance of homosexual conduct. It is a sensitive issue, and is approached in this article from a legal anthropological angle. A distinction is drawn between situational same-sex activity and a gay lifestyle. Although both constitute homosexual conduct, situational same-sex activity need not imply a gay lifestyle, or even a homosexual orientation.


Philosophy ◽  
1968 ◽  
Vol 43 (163) ◽  
pp. 38-50 ◽  
Author(s):  
A. R. Lough

A law, say, prohibits homosexual conduct or punishes the prostitute for plying her trade. According to some it is a bad law, according to others a necessary one. Those who argue that it is a bad law do so on a variety of grounds—that it is sheer folly to try to change human nature by law, that such legislation can only be effective at the price of the right to privacy, that the punishment of acts arising from compelling desires is cruel and excessive, that the law has no business meddling in what people do to others with their consent. Those who argue that it is a necessary law do so on one ground, that the act in question is immoral, and that what is wrong must be punished, lest the law itself fall into disrepute by failing to carry out a consistent campaign against wrong-doing.


1987 ◽  
Vol 13 (2-3) ◽  
pp. 155-179
Author(s):  
Maarten Salden
Keyword(s):  

Afrika Focus ◽  
2017 ◽  
Vol 30 (1) ◽  
Author(s):  
Emma Charlene Lubaale

In 2014, Uganda’s Constitutional Court struck down the problematic Anti-Homosexuality Act (AHA). However, since the decision of the court was based on procedural rather than on substantive grounds, the AHA may very well be reintroduced, or, other anti-homosexuality laws in place can still be relied on to criminalise consensual homosexual conduct. The ideal solution is to have all the anti-homosexuality laws struck down in light of Uganda’s international human rights obligations. However, although a number of international human rights instruments lend impetus to the cause of decriminalisation in Uganda; these international standards have thus far not fully persuaded Uganda to have these discriminatory laws struck down. In this article, I argue that whereas arguments based on Uganda’s international and constitutional obligations form a good foundation for reform, these standards cannot of themselves form a complete solution to the prob- lem. Drawing on the various actors that were at the fore in the struggle towards the striking down of the AHA, I argue that translating the rights of lesbian, gay and bisexual and transgender (LGBT) people into a reality will require conscious efforts from a number of actors including the judiciary, international and national human rights defenders and faith-based organisations. I identify some of the mistakes made by the foregoing actors in advocating for the striking down of the AHA, and how these mistakes should be addressed if the cause of decriminalisation is to be effectively advanced. Although Uganda is placed at the heart of the discussion, the conclusions drawn are relevant to other African countries battling with this subject. Key words: Uganda, international human rights standards, Anti-Homosexuality Act, decriminalisation 


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