In incwadi Ithiyori Yobulungisa, isazi sefilosofi sezombangazwe uJohn Rawls sithi isimiso esisodwa sobulungisa siyinkululeko elinganayo—ukuthi bonke bavikelwe ngokulinganayo futhi bathweswe icala ngokomthetho. Yilokho esivame ukukubiza ngokuthi “umthetho womthetho.” Akekho ongaphezu kwayo futhi akekho ovinjwa isivikelo sayo.
Kodwa umehluko phakathi kwethiyori yezombangazwe kanye neqiniso ngokuvamile ungase ufane nomehluko phakathi kwemini nobusuku. Futhi kunjalo esethulweni se I-Queer (In)Justice: Ukwenziwa Ubugebengu Kwabantu be-LGBT e-United States (Beacon Press; 2011), ukuthi ababhali bencwadi abathathu—uJoey L. Mogul, u-Andrea J. Ritchie noKay Whitlock—bathi:
Nakuba kungase kududuze ukukholelwa ukuthi ukuphoqelelwa kwemithetho yobugebengu ekugcineni kuzoveza ukuphepha nobulungiswa, izinkolelo ezinjalo azisekelwe ezintweni zamanje noma zomlando. Yona kanye incazelo yobugebengu yakhiwe ngokwenhlalo, umphumela wezinqubo zezombangazwe ngokwemvelo ezibonisa ukuvumelana kuphela phakathi kwalabo abalawulayo noma abasebenzisa ithonya elibalulekile. Ngokuvamile kuhlobene kakhulu nokugcinwa kwemithetho yomphakathi ekhona kunokuphepha kwabantu abaningi.
Futhi ukukhombisa iphuzu ababhali baqhubeka ngokubhala ukuthi,
Ngokwesibonelo, abantu abaningi bakholelwa ukuthi ukweba, ukubulala, ukuhlasela ngobudlova nokudlwengula kuyizibonelo ezicacile zokuziphatha kobugebengu. Nokho udlame oluxhaswe nguhulumeni akuvamile ukuthi luqanjwe futhi lushushiswe njengezigebengu, nakuba lungabandakanya ukubulala isibalo esikhulu sabantu, ukuhlukunyezwa, ukweba okukhulu, kanye nokusetshenziswa kodlame locansi, futhi imiphumela yako iyingozi kakhulu kunalapho lezo zenzo zenziwa abantu ngabanye noma amaqembu amancane. Kungokufanayo nangezinkampani ezingabhubhisi nje ukuphila nekusasa labantu ngabanye kuphela kodwa nemiphakathi yonke, izizwe, nesimiso semvelo. (ikhasi xvi)
Ukusuka lapho sihlola ngokushesha izinto ezesabekayo ezivakashelwa abantu ngenxa yobunikazi babo bobulili, okuvame ukuhlanganiswa nezinye izici ezifana nobulili babo, uhlanga, isigaba, ubuzwe, njalonjalo. Impatho ehlukile etholwa abantu abayizixhwanguxhwangu ngokuphoqelela umthetho, kanye nezinhlelo zokwahlulela nemithetho kuwubufakazi bokuthi sikude kangakanani ekubeni isizwe esiphucuzekile esifana nanoma yini esondelene kakhulu nezimiso zobulungisa zikaRawls.
Isahluko sokuqala, Ukusetha Icala Lomlando ilandela izibonelo ezinyantisayo zokuhlukunyezwa kwabantu abayizixhwanguxhwangu—kusukela ekusungulweni kwemithetho yobungqingili ngo-400 BCE kuya ekubusweni kwamakoloni aseYurophu endaweni manje ebizwa ngokuthi amazwe aseMelika. Amakholoniyali ayevame ukubona “ubungqingili” babantu bomdabu ukuze athethelele ukubafaka ezenzweni ezimbi okungekho muntu ohloniphekile owayengafisela muntu.
Siyaqhubeka nokubheka esahlukweni sesibili ukuthi "ama-archetypes" enziwa kanjani ukuze akhiphe izigebengu ngezindlela ezilulaza ubuntu kanye nezindlela ezifaka amadimoni "njengababulali abajabulayo" noma "amalesbians abulalayo" ukuze bajeziswe kanzima kakhulu kunabo bonke abathandana nabobulili obuhlukile. Inhloso lapha akukona ukubona omanqikanqika njengabantu kodwa njengabaphambukayo nabahlubukayo nabawohlokayo ngenxa yobulili babo. Iphuzu elilodwa elithokozisayo elivezwe kulesi sahluko ukuthi ababulali abayizigelekeqe—abanjengo-Ed Gein noma uJeffrey Dahmer—bathola kanjani ubugebengu babo busolwa ngobulili babo obungaguquki kodwa,
Yiqiniso, akukho ukufana okunjalo okusikiselwayo endabeni yamadoda amhlophe anobulili obuhlukile ababulalayo. U-Ted Bundy, isibonelo, owavuma amacala okubulala abesifazane angamashumi amathathu nesithupha ngaphambi kokuba abulawe, futhi esolwa ngokwenza amanye amaningi, akazange athathwe amaphoyisa, abashushisi, noma abezindaba ukuthi ubulele ngoba wayethanda ubulili obuhlukile. Futhi isifiso sakhe sokuya ocansini nezidumbu zabesifazane ayebabulele sasingazange sicabangele ubufakazi bokonakala okuhambisana nobulili obuhlukile. (ikhasi 31)
Isahluko sesithathu se Queer (In) Justice ibheka izibonelo zomlando zobulili bamaphoyisa kanye nocansi olunezigameko ezimbi njenge-Stonewall noma i-Rainbow Lounge e-Fort Worth, e-Texas. Iphuzu elilodwa elibalulekile eligcizelelwe ekugaseleni okuningi kwezindawo zokucima ukoma namakilabhu azimele ukuthi nakuba abomthetho bebeka izaba ezifana nemithetho yotshwala, kuyaphawuleka ukuthi kunokuba benze ukuhlola kwabo emini futhi baqondise umnikazi wabo balinda kuze kube sebusuku lapho izindawo sezikhona. sigcwele bese siphatha ukuhlasela kwethu okunodlame okuvamise ukuhlanganisa izinhlamba ezihlukahlukene ezijikijelwa kubaxhasi.
Ababhali baphinde babheka izehlakalo ezahlukahlukene ezifana nokukhomba abantu be-LGBT ngeminyaka yawo-1980 ngenkathi kusetshenziswa ubhubhane lwe-AIDS njengezaba zokungenisa “ukuhleleka komphakathi,” futhi zikhona izibonelo zokukhomba amadoda ngokuhudula, noma izifebe zesifazane (kanye nezifebe eziphakeme. Izigameko zokudlwengulwa okubhekiswe emaphoyiseni nazo ziyahlanganiswa).
Isahluko sesine siqhubekela ekutheni abantu be-LGBT baphathwa ngendlela ehlukile ezinkantolo lapho ukuba gay kuvame ukwenziwa icala ngokusobala, noma kusetshenziselwa ukunqabela ukuvikelwa kwentsha okuyinqaba kuthola izingane ezithanda ubulili obuhlukile kwezinye izifundazwe “ngemithetho ye-Romeo ne-Juliet.” Ngesinye isikhathi lapho indoda eyisitabane ibulawa izikhulu, ngaphandle kwesizathu, bheka abanye ongqingili njengabasolwa futhi baze baze bafinyelele ekuvumeni icala futhi baqinisekise ukuboshwa kwendoda engenacala. Ezinye izigameko zihlanganisa umshushisi owathi, "Ukuthumela isitabane ejele ngokuqinisekile akusona isijeziso esibi kakhulu kongqingili." (ikhasi 89) Isisekelo salokhu kuphawula okukhulu siwukucabangela kokuthi ijele liyizulu lobungqingili, okuholela esahlukweni esilandelayo.
Isahluko esilandelayo, I-Caging Deviance, ikhuluma ngemizabalazo yamajele, ngisho nabantu abaqondile abathi, ngenxa yezizathu ezihlukahlukene, babathole behlanganyela ekuhluphekeni kwabantu abayiziqhwaga futhi ngenxa yesimiso esiqinile esakhelwe kakhulu phezu kwamaphoyisa ocansi kanye nemibono ewubuqaba ngobulili. izimiso. Ukudlwengulwa, ukuthukwa nokushaywa, ukuntuleka kosizo lwezokwelapha olwanele, ukungabi nandaba kwezikhulu zokuphatha, ukuqondiswa kwabantu abayizixhwanguxhwangu ngocansi nobulili, nokunye kuletha iqiniso elilula: uhlelo lwethu lwamajele ludinga ukulungiswa ngokuphelele. Lapho abantu be-LGBT bengangena ejele ngamacala angahlobene nocansi futhi baqede ukubeka amazwana anjengokuthi, “Bengiyisitabane impilo yami yonke futhi angikaze ngizizwe ngilulazekile, ngilulazekile noma ngingabaza ubulili bami, indlela engibukeka ngayo, njll. kuze kwenzeke konke lokhu,” noma, “Ungasho lutho, lesi sikhungo siqhutshwa [sic] ngabantu abathanda ubulili obufanayo, kanye nemithetho ebekwe lapha isekelwe ekukhetheni kwakho ubulili hhayi okulungile noma okungalungile” (ikhasi 110) khona-ke kukhona okungalungile kakhulu.
Isahluko sesithupha sikhuluma ngezinkinga zokuthi uhlelo lwezomthetho lusabela kanjani odlameni olubhekiswe kubantu be-LGBT, okuhlanganisa “nemithetho yenzondo yobugebengu.” Nakuba lesi sicaphuni esilandelayo sinikezwe esahlukweni sokugcina sasikhuluma ngemithetho yobugebengu obunenzondo futhi sibonakale sifaneleka kakhulu: “Izithuthukisi zesigwebo ngeke zenze amaphoyisa aphenye ubugebengu angabuthatheli phezulu ekuqaleni . . . Futhi sesiyazi kakade ukuthi isimiso sezomthetho sibona abantu bebala, abesifazane, abathengisa ngomzimba, abokufika kanye nabangenamakhaya njengabafanelwe ukujeziswa.” (ikhasi 144) Udlame lwasekhaya lwe-LGBT nalo luboniswa luyinkinga ngenxa “yezinhlobo zakudala” ezihlobene nezinkambiso zobulili nezocansi. Uma umbhangqwana ongqingili uhileleke emaphoyiseni angase asabise ngokubopha bobabili abathintekayo ngokungafani nabashadile abathandana nobulili obuhlukile lapho kuvame ukukhonjwa khona owesilisa, futhi kube kufanele uma kungumhlukumezi. Futhi abanye “ongqingili” bongqingili bangase bazizwe bengenakuzisiza, njengoba kuzalwa okuhlangenwe nakho kwabanye ngoba izikhulu ziveza umuzwa osontekile wobudoda kubo. Okufana nalokhu kutholwa amadoda angama-gay njengoba indoda eyodwa yafakaza:
Ngesikhathi ngishaywa kwadingeka ngishayele i-911 ngenze ukuba amaphoyisa eze azosindisa impilo yami. Lapho amaphoyisa efika angihleka. Nganginegazi, ngilimele, ngikhala, futhi izingubo zami zazisikiwe zaklebhuka . . . Kwakuyisenzakalo esibi kakhulu nesilulaza kakhulu ekuphileni kwami. Ngeke ngiphinde ngiwathembe amaphoyisa. (ikhasi 135)
Emuva ekuphawuleni kokuqala okwenziwe esingenisweni: inqobo nje uma umthetho nobulungiswa kungelutho ngaphandle “kwezinqubo zezombangazwe ezibonisa ukuvumelana kuphela phakathi kwalabo abalawula noma abanamandla amakhulu” akufanele silindele ukubona umthetho nomgomo wokulingana. kwenziwa ngokungaguquki nangokufanele. Uma amandla nengcebo kwabiwa ngezindlela idlanzana elibusa phezu kweningi kufanele silindele ukubona ukusetshenziswa budedengu okusobala kwamandla kanye nokuhlanekezelwa kobulungisa. Yingakho nje uma sibona izibalo zombuso ezifana no-Slobodan Miloševic, uJean Kambanda, uSaddam Hussein, no-Moammar Gaddafi bekhethelwa ukujeziswa ngamacala abo asabekayo asibaboni abantu abafana no-Hashim Thaçi, u-Paul Kagame, noma yimuphi umongameli wase-US kusukela ku-WW2, noma abaholi base-United Kingdom noma bakwa-Israel bajeziswa ngamacala abo.
Ukushintsha imithetho ekhona noma emisha, njengosizo njengoba iba njalo esikhathini esifushane, ngeke kubhekane neqiniso lokuthi lezi zinkinga ziwuhlelo, futhi kuze kube yilapho abantu be-LGBT, abantu bemibala, abesifazane, njll. benikwa amandla ngokulinganayo ngemiphakathi yezinhlelo zezombusazwe nezomnotho. , khona-ke noma ubani olawulayo, noma obusa izinhlelo zethu zenhlalo, uzoqhubeka nokwandisa amandla abo ngokulimaza abanye. Sihamba kanjani ekudaleni intando yeningi yeqiniso, ukuthi izobukeka kanjani nokunye kungaphezu kokubuyekezwa kwaleli bhuku—yize le ncwadi ikhuthaza “ukuhlelwa komphakathi okunezindaba eziningi, okuxhumene kuzwelonke”—futhi nakuba mina ngokwami ngithola imibono eminingi enethemba. kuphakanyiswe ezingxoxweni ezihlukahlukene "zomphakathi obambe iqhaza", ngethemba ukuthi lokhu kuzocutshungulwa amaqembu anhlobonhlobo, izinhlangano, amanethiwekhi namadlelandawonye kusukela ezindabeni ze-LGBT kuye kwezomnotho kuye empini kuya endaweni, ukuthuthela kwelinye izwe ukuya kuhlanga namasiko nokunye okwengeziwe. . Futhi lokhu kudinga ukuphendulwa ngokushesha ukuze siqede ukungabi nabulungisa esikukhuthazelelayo njengamanje.
Queer (In) Justice liyincwadi efundisa kakhulu, futhi okufanele ilifunde, kulabo abanezinhliziyo zokubona lokho umphakathi we-LGBT obukukhuthazelele isikhathi eside kakhulu.
UMichael M'Gehee ungumbhali ozimele kanye nendoda yomndeni esezingeni elisebenzayo.
I-ZNetwork ixhaswa kuphela ngokuphana kwabafundi bayo.
Nikela