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Archive for the tag “bigotry”

Privilege and prejudice: the dangers of binary opposition

Someone posted this graphic on Facebook this morning, and like many such things it paints a simplistic picture of the world in terms of binary opposition. It portrays a binary opposition between privilege and oppression, and presents them as mutually exclusive.

privilegeIt’s a lie, and a dangerous one.

Believing such a lie can lead to stereotyping, and stereotyping can lead to prejudice, and prejudice can lead to bigotry, and in some cases it can lead to genocide.

Consider, for example, a child born to rich parents.

Such a child is privileged in enjoying adequate food, housing and clothing, and probably gets a better education than most children.

I don’t think one could deny that the child is privileged.

But the child is living in Germany in 1938, and its parents are Jewish. As a result, the child is bullied at school. Can one say that bullying is not a form of oppression, because the child is privileged, and its problems therefore cannot arise from oppression? I find that a difficult concept, a very difficult concept.

Or look at an example closer to home, for South Africans anyway.

Consider Bram Fischer.

In South Africa in the 1950s and 1960s he was a white Afrikaner male, the most privileged class of all in  that period. He was the son of a judge and the grandson of a prime minister, and his wife was the niece of another prime minister. He was a lawyer, one of the most privileged occupations. So there can be no doubt that he was privileged.

He was also a communist, and after the passing of the Suppression of Communism Act in 1950 communists were oppressed in South Africa. He was sentenced to life imprisonment for promoting the aims of communism, and though he escaped he was recaptured and was only released a fortnight before his death, because he was dying.

Bram Fischer was both privileged and oppressed.

Perhaps one reason that such binary opposition concepts are not difficult is media spin. The media love to promote stereotypes, and to put metaphorical black hats and white hats on people.

Perhaps in my old age I’m getting a bee in my bonnet about media spin. Is it actually getting worse, or is it just that I am getting more and more aware of it, and more obsessed by it?

Another example, now that it is an election year in the US, is the stereotyping of “Evangelicals”. We are told that US Evangelicals are divided — they don’t know whether to vote for Donald Trump or Ted Cruz. It seems inconceivable, to the media at least, that US Evangelicals might just possibly vote for someone else. You’ve heard of Islamophobia, but now there seems to be a growing Evangelicalophobia.

If you’ve been conned into believing the media stereotype of Evangelicals, please read this: So What, Then, Is “American Evangelicalism?”

If the media spin has led you to become prejudiced, or even bigoted about Evangelicals, print it out and read it daily until you are cured.

Another example of the binary opposition mentality surfacing is the recent South African debate about racism. There is no doubt that there has been a lot of racism in South Africa — the system of apartheid could not have lasted as long as it did if there hadn’t been racism, at least among white voters.

But I also believe that there is less racism now than there was. I found this article quite interesting, as it seems to indicate that we are less racist than some of our neighbours, as shown in the accompanying map:


Racism, though diminishing, has been around since before the end of apartheid, and some of the racists are quite vociferous. The white ones have mainly surfaced in the comments sections of online newspapers, where you see them in all their ugliness. The black ones mainly seem to surface on radio talk shows. At least that is where I have mainly encountered them, though if you look and listen carefully you can see that is usually the same people phoning in to the radio station, and the same people commenting on the article today as were commenting last week. They also appear sometimes on social media like Twitter, where I generally become aware of them though the chorus of disapproval of something that one of them has said.

Sometimes reaction against racism tends to promote stereotyping of the “All Xs are racist” or “They’re playing the race card again” kind, and that can lead to more binary opposition thinking. But we don’t have to go down that road. You can find a simple test for your own level or racism here: How racist are you?

Boolean algebra and logic with their simple opposition of True and False can be useful in many fields, such as electronics and computing, but in the field of human behaviour and human characteristics and human relationships, they can lead to some very distorted thinking.


Home schooling and bigotry

I participate in an online forum that deals with English usage, and one fairly new member mentioned that she homeschooled her children. This prompted a (to me) quite extraordinary display of bigotry and prejudice.

I was aware that, for some people, homeschooling is a controversial topic, and that some are quite vociferous in their support of the practice, or their opposition to it. I just didn’t expect quite such a degree of bigotry from people in that forum. Many of them are professionals in the natural sciences, and they sometimes refer to the “scientific method”, which I thought meant that one should investigate a phenomenon to find out what it is, rather than jumping to conclusions, and, like the Queen of Hearts in Alice in Wonderland, pronouncing the sentence first, to be followed by the verdict, with the evidence coming later, if at all.

I remarked on this in that forum, and would have left it at that, but then yesterday a local talk-show host tweeted,

Tim Modise@TimModise 14 Jan

Would you home school your children or do you prefer a traditional school?Coming up we chat about the pros & cons of home schooling.

And I thought perhaps there is more to say, though for me the important question is not so much the pros and cons of home schooling as the bigotry and prejudice that surrounds it, making it very difficult to have a rational discussion (and so much of the bigotry seems to emanate from those who like to emphasise the importance of rational discussion).

For an example of the “con” bigotry, here is something from a blog I read regularly. I sometimes agree with this blogger, and sometimes I don’t, but in this particular instance, I think it is a prime example of the kind of bigotry I am talking about. Homeschooling as a Form of Child Abuse | Clarissa’s Blog:

I have been asked by several people to share my opinions on homeschooling. Well, what can I say about this atrocious practice that cripples children socially and intellectually in order to serve the needs of fanatically religious, racist, or socially unadapted parents? When I first heard about this practice, I couldn’t believe that a civilized country would allow such a huge percentage of children to be deprived of the benefits of secondary education.

By way of contrast, I quote from a web site of some online friends Home education in the UK:

What made our family decide to home educate?

Short version: we moved to Cyprus in 1997 when our sons were eleven and nine years old, and decided to home educate for a few months while we settled in. We liked it so much that we continued. They are now 27 and 25. One works in a media group in the UK after spending four years working on a ship. The other achieved a high 2:1 in his degree course in the UK, completed an MA at Notthingham University, and is now working in Cyprus. Neither has any regrets about not having been to secondary school.

To categorise all parents who teach their children at home as “fanatically religious, racist, or socially unadapted” is sheer unadultrated bigotry.


I’m not a fundi on home schooling or home education, but from what I’ve heard and read about it it is a pretty varied phenomenon, and people do it for a wide variety of reasons, so it is both simplistic and unjust to dismiss all those who do it as “the bad guys”, the “black hats” of the old Western movies.

Perhaps the tendency to do this is part of an American cultural trend, to categorise everyone into “good guys” and “bad guys”, and treat them accordingly. Certainly a lot of recent US foreign policy seems to have been  run on this principle — President Bashir Assad is a “bad guy”, so those opposing him must be “good guys” and must be supported in bringing about his overthrow.

For myself, I don’t feel qualified to make blanket judgements on whether home schooling is a good or a bad thing. A lot depends on circumstances, including the quality of the public school system, and the quality of the teachers in it, and the ability of the parents to teach their children.

In South Africa I know that, in some cases at least, racism is a motive for homeschooling. Back in the apartheid days the education policy of the government was based on “Christian National Education” (which, according to B.J. Vorster, was called Fascism in Italy and National Socialism in Germany). Parents who didn’t want their children indoctrinated into the apartheid ideology could send their children to private schools, or teach them at home. The government, aware of this, nationalised church schools for blacks, and stopped subidising those for whites.

When South Africa became a democracy in 1994, some erstwhile supporters of the state school system became advocates of home schooling, because the education system in state schools would no longer have a racial basis.

So some people have undoubtedly become advocates of home schooling because they were racist, but by no means all advocates of home schooling are racist.

The site I referred to above suggests some reasons for parents wishing to educate their children at home, but those reasons will surely vary according to the quality of the schools and teachers in that place, and according to the children and their family, and the ability of the parents to teach. Illiterate parents will not be able to teach their children to read, and so on. All this needs to be taken into account rather than issuing blanket condemnations and pontificating about “child abuse”. Sometimes child abuse can come from sadistic teachers and bullies among the fellow pupils.

The same also applies, mutatis mutandis to those fanatical advocates of home schooling who have nothing good to say about the public education system. For them there are no “good” schools, but all are uniformly bad. It’s still black hats and white hats, but instead of the boot being on the other foot, the hat is on the other head.

Deschooling Society (I Grandi dell'Educazione)Deschooling Society by Ivan Illich

Those with a naive faith in the public education system, who think that all home schoolers are socially maladapted child abusers should perhaps add this book to their reading list. Perhaps it was something in the public education system that made you so closed-minded, and perhaps you should check to see what it was. You might need to do a bit of self-education to remedy that.

View all my reviews

Is an abortion debate possible?

Abortion is one of the issues that I have generally avoided blogging about. The reason for this is, as the Opinionated Vicar, David Keen, puts it, that “the heat/light generation ratio is so dire”. The extreme bigotry of both “sides” in the abortion “debate” make it almost impossible to discuss.

And so a hat-tip to the same Opinionated Vicar for pointing me to Mehdi Hasan: Being Pro-Life Doesn’t Make Me Any Less Of A Lefty

What I would like is for my fellow lefties and liberals to try to understand and respect the views of those of us who are pro-life, rather than demonise us as right-wing reactionaries or medieval misogynists.

One of the biggest problems with the abortion debate is that it’s asymmetric: the two sides are talking at cross-purposes. The pro-lifers speak about the right to life of the unborn baby; the pro-choicers speak about a woman’s right to choose. The moral arguments, as the Scottish philosopher Alasdair Macintyre has said, are “incommensurable”.

Another problem is that the debate forces people to choose sides: right against left, religious against secular. Some of us, however, refuse to be sliced and diced in such a simplistic and divisive manner. I consider abortion to be wrong because of, not in spite of, my progressive principles. That I am pro-life does not make me any less of a lefty.

And that made me recall how gobsmacked I was when I first saw pro-abortion views described as “liberal”. That was back in 1966, when I had recently arrived in Britain as a card-carrying Liberal, having just escaped being banned by the South African government by the skin of my teeth (I have a copy of the banning order was signed, but not delivered, because I had skipped the country and sought asylum in the UK). Back then terms like “pro-life” and “pro-choice” had not been invented, or if they had, I had never heard of them. My first reaction, at the age of 24, on hearing a pro-abortion policy being described as “liberal”, was as follows (from my diary from 4th February 1966; I had been in the UK for about 2 weeks had was staying with an Anglican priest, Canon Eric James, near Herne Hill in south London):

I woke up relatively early, and while eating breakfast discussed with Eric an article in yesterday’s “Sun” on the subject of abortion. The thing that struck me was that they spoke of the “liberal and enlightened practice of legal abortion” and “a human approach unaffected by moral attitudes” which sounded completely nonsensical.

As they put it the whole thing sounded to me like fascist piggery based fundamentally on the idea that if the existence of another person causes me inconvenience or discomfort then I am morally justified in trying to get rid of the other person. And here the fact that many of the people involved (in abortion) were married women who already had children would seem to indicate a certain amount of selfishness. And once having established the practice that it is all right to get rid of inconvenient individuals in some circumctances, then the way is open for doing it on others. If unwanted babies are to be disposed of in this manner, then why not euthanasia, which could rid society of the mental defective and the physically deformed, and possibly the old people who can no longer look after themselves and so become a burden on society.

The practice might be extended to social misfits as well — those who, while having no obvious physical or mental defects, nevertheless fail to adjust themselves to society. Political deviates would be the next on the list. Why, we’ll be back to the good old days when Jews were liquidated in the gas chambers.

Of course the good doctor in Aberdeen might say that in a liberal and enlightened country things couldn’t escalate like that — but do we live in a liberal and enlightened society? And of
course a humane approach must not be affected by moral attitudes.

How lovely for Mr Vorster, I am sure. We can embark at once on a humane and enlightened programme for all Bantu women who become pregnant. Humane, because most of them have starving children already, and another mouth to feed when there is not enough food as it is could cause them worry, and damage their mental and physical health and well-being. And the world will have cause to be grateful, because we are solving the problem of overpopulation by a liberal and enlightend practice of genocide. The foregoing, of
course, is an extensive exaggeration of what the article actually said. But such escalation would really be perilously easy. Perhaps there is something in human rights after all; if it were enshrined in law — the illiberal, unenlightened and inhumane idea that every human being from the moment of conception, had “an inalienable right to life, liberty and the pursuit of happiness”.

Some time later it occurred to me that they might be using “liberal” in the sense of “permissive”. Liberalising the abortion laws would make it easier for people to have abortions, just as liberalising the gun laws might make it easier for people to own and carry guns. So one might advocate “liberal” abortion laws or “liberal” gun laws, but advocating or opposing such laws might not be a reliable indication of whether or not one was liberal.

After that, however, the “debate” hotted up, and the heat/light generation ratio got worse. There was so much bigotry on both sides that it became almost impossible to discuss it. Here’s one example of “pro-choice” bigotry A General Query | Clarissa’s Blog

Dear woman-hating anti-choicers, please go away to those badly written websites with horrible spelling and ridiculously stupid arguments where creatures of your ilk graze, OK? This is a blog for people who have a fully developed adult brain. You are not going to like it here anyways.

Strangely enough, I haven’t taken the advice to go away, and actually do quite like it there, because not all the posts are as bad as that one.

And then from the other side of the argument, there is this, equally bigoted: EXPOSING LIBERALS: Libs claim Abortion isn’t Murder | Rise Up America Party

Liberals are on a never ending futile mission to justify the senseless slaughter of innocent children. They claim that Abortion just kills a clump of cells, not an actual human life. Yet pictures like these tell a very different. Liberals want to rationalize what can and will not ever be rationalized: that killing babies is not Murder.

Liberals: Responsible for the biggest holocaust of our modern times since Roe Vs Wade.

So having learnt from opposite extremes on the spectrum that I am a woman-hater who lacks an adult brain and that I am responsible for the biggest holocaust of modern times, what can I say?

As Mehdi Hasan put it in the piece quoted above, the two sides were simply talking past each other. ‘The pro-lifers speak about the right to life of the unborn baby; the pro-choicers speak about a woman’s right to choose. The moral arguments, as the Scottish philosopher Alasdair Macintyre has said, are “incommensurable”.’

They are not talking about apples and oranges, which at least are both edible fruit; they are talking about chalk and cheese.

As the sociologists Peter and Brigitte Berger put it:

The issue of abortion has galvanized more passion, on both sides, than any other issue in the area under consideration here. This should not be surprising, in view of what is at stake here. For the one side, what is at stake is the fundamental right of a woman to have control over her own body and her own life. On the other side, what is at stake is the very purpose of society in protecting the life of even its weakest member. Clearly, there is an enormous cognitive gulf between the two sides, in terms of the understanding of the nature of the human person: Is the fetus a person, yes or no?

This is a cognitive issue, logically prior to any discussion of norms, for the norms of each side, one may assume, would be readily acceptable to the other side, provided the cognitive issue were resolved: The most ardent pro-abortionist does not recommend infanticide in the exercise of a woman’s right to control her own life, which presupposes that an infant has a different status from a fetus; and the most fervent anti-abortionists do not dispute a woman’s rights over her own body, but what they do dispute is that a fetus is simply part of a woman’s body.

The language used in this debate over abortion has systematically obfuscated this fundamental cognitive divide. This is already apparent in the appellations used by each side to describe its own position: “Pro-choice” versus “pro-life.” Pro-abortionists demand a woman’s right to choose for herself – which only begs the question as to whether, in the case of an abortion, she is choosing only for herself and not also for another human being. Anti-abortionists claim to be defending human life – which presupposes agreement as to when the life of a human individual begins. Both appellations, of course, have powerful emotional connotations. “Choice” is one of the key concepts of modernity, as we have argued elsewhere. Being modern entails a vast expansion in choices and thus in the control of human beings over their own lives. Conversely, to be “anti-choice” suggests a deeply reactionary and obscurantist attitude – a suggestion used to the hilt in pro-abortion propaganda. And “life,” after all, is one of the most potent words in the language. One can hardly say anything worse of political antagonists than that they are “anti-life.” As part of the language battle in this area, it is noteworthy how carefully words are chosen by each side. Pro-abortionists will always use language that avoids suggesting a human status for the fetus; anti-abortionists will regularly say “child” instead of “fetus.” Anti-abortionists, by the logic of their own position, must, then, speak of “murder” to refer to abortion and, in view of the number of abortions now taking place in the United States (more than one million annually), of “genocide.” Little room for compromise would seem possible under these circumstances, and the debates over other family issues seem mild by comparison.

Unlike Mehdi Hasan, I don’t see the question as divorced from religion. Back in 1966, when I wrote the piece quoted above, I was anti-abortion for precisely the same reason I was anti-apartheid. And the argument of the pro-abortion lobby about a women having the right to control her own body sounded very similar to the apartheid-government’s stock response to any criticism of its policies from abroad, “We will not tolerate any outside interference in our domestic affairs.”

I was a Liberal, and joined the Liberal Party because I was a Christian. And the Liberal Party, it seemed to me, advocated political policies that were most in accord with Christian anthropology. That is not to say that the Liberal Party was a Christian party. Many of its members were Christian, but many were Hindus, Jews, Muslims, atheists or agnostics. They might have had a variety of reasons for supporting such policies at the mundane level, and it was at that level that we agreed.

On the question of taking the life of another Orthodox Christianity seems to approach the matter differently from Western Christianity, or from Western secular humanism. In Western thought there seems to be a strand of legalism — the notion that there can be a “just” war, or “justifiable” homicide. In Orthodoxy killing someone, whether in battle or by abortion, is always a sin that needs to be confessed. One cannot say, “I am a soldier obeying lawful orders, and therefore killing the enemy is not a sin, and is therefore justified.” And the same with abortion. Whether it is legally permitted or not, abortion is a sin and to be confessed. But the Church does not exist to punish sinners, but it is rather a hospital in which they can be healed. There is thus a distinction between what is “right” and what is “moral”. It coincides roughly with the distinction between “law” and “gospel”.
As a Liberal, I support the concept of human rights because if applied properly, it can help to mitigate the effects of human unlovingness and human sinfulness. Laws cannot force people to love one another, but they can mitigate the effects of human hatred. Justice is good, but Christians are called to go beyond justice to love. At its best, justice is congealed love.

This difference, between rights and morality, between the legal rights of a citizen and the calling of a Christian, has been well expressed here Second Terrace: Fire in the Theater: Rights and Christians:

An American citizen has many rights. A Christian has none — all he has are invitations to virtue, and the promise of beatitude.

An American has a right to bear arms. A Christian may make such a claim, but not as a Christian. I’m sure that a Christian can go hunting and can even keep something for the defense of his home (although that possibility is even less supported for a priest). But I am even surer that a Christian — as a Christian — cannot ever demand the right to possess and traffic in assault munitions.

An American has a right to terminate a fetus. A Christian does not.

An American has a right to engage in sexual activity outside the contours of a sacramentalized union of a man and woman. A Christian does not. He or she, whether we like it or not, is asked to surrender not only homosexual activity, but also heterosexual activity that is before or outside of traditional marriage. He is requested to devote himself to not only physical chastity, but also to the “chastity of the imagination” — a concept, I’m sure, is not the most popular of positions.

An American has the right to accumulate wealth, and to deny comfort to his neighbor and pollute the environment in the process of doing so. A Christian does not. Wealth is given to Christians, as St. Paul and the Prophets and the Fathers make painfully clear, solely for the sake of “kenotic” giving away. It was only the Reformation that made the idea of “wealth-protection” a Christian possibility.

And the rest of that post is worth reading too.

When is bullying acceptable?

A few days ago there was a campaign to get people to wear purple to show their disapproval of bullying of gay people. I agree with the sentiments of my Facebook friend Joseph Slonović when he said Facebook (1) | Joseph Slonović:

I don’t own a single item of purple clothing. And really, I don’t want to. But do take a moment, folks, to reflect on the disgusting bullying and intolerance that has led so many gay teens to resort to suicide — especially lately. It’s terrible, and it should be taken seriously.

But I disagreed with him when he went on to say

And as my friend Lucie pointed out: “can we stop calling it ‘bullying?’ The term seems too benign. Let’s start calling it what is is – bigotry, homophobia, gay-bashing, an epidemic of hate crimes. These aren’t the actions of a few rogue ‘bullies.'”

I disagree about not calling it bullying. Bullying is bad, regardless of who the victims are, or the reason for it. By not calling it bullying you create a perception that certain kinds of bullying are socially acceptable, or at least less socially unacceptable than others.

Is calling it “bigotry” an improvement?

Bigotry is intolerance of any ideas other than ones own, especially about things like religion, race or politics.

I would say it was quite a big and serious step to pass from bigotry to bullying; from rejecting another person’s ideas to actively hurting, persecuting or indimidating them (which is what “bullying” means). In what way can that be described as “benign”?

Calling it “homophobia” rather than bullying singles out one class of victim, and makes it easier to ignore other classes. Can one have a scale of phobias? If bullying is too “benign” for homophobia, is it acceptable for xenophobia? Is it more evil to bully homosexuals than to bully illegal immigrants? Or to bully Somali immigrants just because they are immigrants, regardless of their legal status?

I think bullying is bad, no matter who the victims are. And creating a hierarchy of victims smacks of, well, bigotry.

Are you homophobic?

I came across this quiz about “Are you homophobic?”

“Homophobic” is not a word I like very much, partly because I’m a language pedant, and believe it should mean “fear of the same”, and therefore be partly the opposite of “xenophobic”, which means fearing strangers.

Another reason that I don’t like it is that it is often used as an insult or accusation — it is used by bigots to accuse other people of bigotry.

But I accept that the way the word is generally used nowadays, it means to regard homosexuals with fear and loathing.

So I took the test, partly to see what the result would be, but also partly to see what the test would be. Some of these tests are themselves a manifestation of bigotry, as I mentioned above.

Here’s the result:

And you’re not homophobic in the least 🙂

You Are 18% Homophobic

You’re open minded, tolerant, and accepting.

Before reading any further, I suggest that you take the test — first to see what the test thinks of you, and secondly to see what you think of the test.

I think that the test is fairly accurate, and measures “homophobia” as it is generally defined today, that is, the degree to which people regard homosexual people with fear and loathing.

So what do I mean when I say that the word “homophobic” is sometimes used by bigots to accuse other people of bigotry?

This is also related to being a language pedant, but it is about things that are rather more important than the etymology of “homophobic”.

People sometimes ask “Is homosexuality a sin?”

And my answer is “No”.

Homosexuality is a sexual orientation, as people say nowadays. Sexual orientation means what people find sexually attractive. People are homosexual if they find people of the same sex sexually attractive. From the point of view of Christian morality, finding people sexually attractive, whether they are of the same or the opposite sex, is not a sin. What is a sin is to allow that to develop into lust, and possibly sexual activity with another person. What is sinful is not homosexuality, but fornication and adultery.

And as a Christian, I believe that if I perform such acts, or even dwell on lustful thoughts, whether about people of the opposite sex or the same sex, those are sins that I must confess.

There are lots of people who fornicate or commit adultery, with people of the same sex or the opposite sex. Should I shun such people and avoid them socially? Should I refuse to work with such people because they are sinners? No, because I am a sinner too.

And why should we regard it as necessary to shun someone who commits adultery with someone of the same sex, but not those who commit adultery with someone of the opposite sex?

If I am to shun and avoid anyone for being a sinner, then I must first of all shun and avoid myself. Orthodox Christians pray frequently during Lent, “Yea, O Lord and King! Grant me to see my own transgressions and not to judge my brother.”

We are not to engage in the relatively undemanding activity of confessing other people’s sins. Nor are we to excuse our own sins as minor, and regard those of others as much more serious. Again, as Orthodox Christians we pray before receiving the holy communion, “I believe, O Lord, and I confess that Thou art truly the Christ, the Son of the living God, who camest into the world to save sinners, of whom I am first“.

Jesus did not shun notorious sinners, and was criticised for failing to do so. He met socially with social outcasts like Zacchaeus, and if he, who was sinless, could do that, how can I, who am the first of sinners, refuse to do so on account of my supposed moral superiority?

One of the questions in the quiz concerned same-sex marriage. I believe that such a thing is ontologically impossible, but I won’t go into that here. I’ve dealt with that in some detail in another blog post on the theology of Christian marriage.

But I will say that that concerns same-sex marriage, or homosexual marriage. People often talk loosely of “gay marriage”, but that is not the same thing at all. There is nothing that I know to prevent gay people from marrying, and some have. It might even be possible for two gay people to marry each other. They might need to think about it carefully, and consider the difficulties that there might be in such a relationship. As a limerick puts it:

There was a young queer of Khartoum
who took a lesbian up to his room
they argued all night
over who had the right
to do what, and with what, and to whom.

But marriage is never plain sailing all the time, and even marriages when both parties are heterosexual often end in divorce.

Another question about words and meanings is raised by the term “gay lifestyle” which some people bandy about.

It’s a strange term, because I doubt very much that there is such a thing as a “gay lifestyle” any more than there is such a thing as a “heterosexual lifestyle”. Gay people can have as wide a variety of interests and engage in as wide a range of activities as heterosexual people. Some gay people are promiscious, and some are not, just as some heterosexual people are promiscuous and some are not. Some gay people are celibate and some are not, just as some heterosexual people are celibate and some are not.

There is, however, one exception to this.

There are gay subcultures, and among these subcultures, there is something that could be called a “gay lifestyle”, but it is important to realise that only a small minority of gay people identify with such subcultures or participate in their activities.

There was a time when homosexual activity was illegal in South Africa, as it was in many other countries. And in those days there was a gay subculture, which had the rather romantic aura of a persecuted minority. It had its own argot, and even the word “gay” was not known to people outside the subculture, probably not even to homosexual people outside the subculture. What drew them together was not just the fact of being gay but the fact of being persecuted, and they had that in common with the communist and liberal and black nationalist subcultures of those days.

Some (not all) members of the gay subcultures were actvists, and they wanted the laws against homosexual activity repealed. And under our democratic constitution those laws have been repealed, and it is illegal to discriminate against people on the grounds of sexual orientation, though I’m not sure that that provision of the constitution is as fully observed as it might be, nevertheless, it is there and can be appealed to.

One of the main arguments for the repeal of the laws against homosexual activity was that the law should not concern itself with what was done by consenting adults in the privacy of their bedrooms, and eventually those laws were repealed, as they have been in many other countries.

But some “gay activists” went further.

There was an Anglican bishop of Johannesburg, Timothy Bavin, who after some years left and became Bishop of Portsmouth. He was unmarried, and a group of gay activists decided that he was gay, and began a campaign of actively persecuting him and demanding that he “come out”.

I have no idea whether he was gay or not, but from what I do know of him, he believed that he was called by God to celibacy, and he was abused by a group of “gay activists” who were little more than fascist bullies.

And it seems to be somewhat dishonest to say on the one hand that one’s sexual orientation is one’s own business and that what one does in one’s own bedroom is not the concern of the law and anyone else, and then to go flaunting one’s sexual orientation in “gay pride” parades, and demand that other people flaunt theirs by “coming out”, and persecuting them if they do not. There is homophobic bigotry, and there is gay activist bigotry, but the so-called “gay lifestyle” is characteristic of only a small minority of gay people. It is the bigots and fascist bullies, on both sides, who make the most noise.


This post has been linked to the Synchroblog for October 2010: Same-sex marriage synchroblog | Khanya. Click on the link to see the other posts in the synchroblog.


After the US Supreme court approved of homosexual marriage, there was another wave of bigoted comments from both those who approved and those who disapproved. Here’s what someone else posted on that For He is Good and Loves Mankind: The Church, the Culture, Tolerance, Repentance and Love. Wisdom! Let us attend.

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