Putting the Law in its Place: Analyses of recent developments in law relating to same-sex desire in India and Uganda

This collection of essays has been jointly produced by Sexuality Policy Watch and the IDS Sexuality and Development Programme. The collection of analyses presented here juxtaposes the Indian and the Ugandan contexts with the intention of opening up new questions for struggles in both these places, but also with the objective of generating a deeper conversation amongst activists and academics about the peculiarities of Law and Politics as distinct (if connected) realms of action. One feature of these various essays is to bring about the circulation of more nuanced analyses of the particular political-economic and cultural conditions for these dramatic developments in law , which take place at the intricate intersections between global economics, national politics and the so called ‘return of the religious’ (Derrida, 1998) in dogmatic manifestations. Another aspect examined by some of the authors regards the limitations and caveats of dominant juridical, economic and scientific rationales that currently pervade political struggles and advocacy in relation to human rights

Here Versus There: Creating British Sexual Politics Elsewhere

This reflection draws upon two recent ‘moments’ in British sexuality politics—a series of Parliamentary debates on Global LGBT rights and Brighton Pride’s campaign to ‘Highlight Global LGBT Communities’. It contrasts these two moments in order to demonstrate how, at a time when LGBT rights have ostensibly been ‘won’ in the UK, there is an increasing tendency to shift focus to the persecution of SOGI minorities elsewhere in the world. This shift in focus sets up a binary of here versus there that is politically persuasive but ultimately limited and limiting. By reflecting on the way that this growing trend of creating sexual politics elsewhere occurs in two very different locations in British politics and activism, we seek to begin a conversation about the relational affects of placing sexual politics ‘elsewhere’

Negotiating scripts for meaningful sexuality an ethnography of youths in the Gambia

Sexuality is an ambivalent concept with multiple layers of meaning, touching upon diverse aspects of individual and social meaning-making systems. The nuances embedded within emic interpretations and appreciations of sexuality are shaped by complex contextual factors. Based on thirty months of ethnographic fieldwork, this thesis describes and analyses how youths in The Gambia negotiate meaningful sexualities in their day-to-day lives; thereby generating a grounded theory about their sexual scripts. The researcher's theoretical positioning is social construction: combining sexual scripting theory, symbolic interactionism, and critical social theories drawn from post-colonialism, African feminism, post-modernism (deconstruction). These theories informed the research design, and the lens through which interpretations were made, instead of being 'grand' theories backing the study. Based upon the grounded theory approach, the study investigated emit perspectives on sexuality, and explored lay frameworks of explanation(s) for ordinary performances of things locally labelled `sexual'. Research methods' triangulated ethnographic participant observation, qualitative semi-structured individual interviews, focus group discussions, participatory rapid assessment techniques, literature review. The researcher -a female Ugandan medical-anthropologist - was the main instrument of data generation. The research design was premised upon a feminist paradigm. The data collection process was highly flexible and responsive to contextual findings in the field. The analysis was largely inductive. Performances of youth sexualities in The Gambia were largely reflective of the main youth subcultures. Each subculture prescribed specific elements for its dominant sexual script. I suggest these youths negotiate five categorisations of sexual scripts: 1) Crescent script based on Islamic ethos, 2) Condom script based on biomedical sexual and reproductive health, 3) Cupid script based on Western notions of falling in love, romance and individual will, 4) Cultural-precedence script based on a reified notion of tradition - enacted within ethnic groupings, and supporting gerontocratic dictates, 5) Commoditisation of sexuality for exchange

"Abortion? That's for women!" Narratives and experiences of commercial motorbike riders in south-western Uganda.

Although constitutionally illegal, induced abortion is a vital reproductive health option in Uganda. This paper analyses men's narratives about meanings of, and experiences with, abortion. Men play significant roles in abortion as instigators, facilitators, collaborators, transporters, advisors, informers, supporters or punishment givers. Many participants were knowledgeable about abortion. Attitudes were ambivalent, with initial reactions of denial and relegation of abortion to women's private domains. Further exploration, however, revealed active support and involvement of men. Interpretations of abortion ranged from 'dependable saviour' to 'deceptive sin'. Though a private action, abortion is socially scripted and often collectively determined by wider social networks of kinsmen, the community, peers, law and religion. A disjuncture exists between dominant public health discourse and the reality of local men who interact with women and girls as wives, lovers, sex sellers, mothers, daughters and sisters. Interventions targeting men about abortion should include safe sex education, provide safe abortion services and create stronger social support mechanisms. Policy and law should incorporate local knowledge and practice

&#34Abortion&#63 That&#39s for women&#33&#34 Narratives and experiences of commercial motorbike riders in South-Western Uganda

Although constitutionally illegal, induced abortion is a vital reproductive health option in Uganda. This paper analyses men's narratives about meanings of, and experiences with, abortion. Men play significant roles in abortion as instigators, facilitators, collaborators, transporters, advisors, informers, supporters or punishment givers. Many participants were knowledgeable about abortion. Attitudes were ambivalent, with initial reactions of denial and relegation of abortion to women's private domains. Further exploration, however, revealed active support and involvement of men. Interpretations of abortion ranged from ‘dependable saviour' to ‘deceptive sin'. Though a private action, abortion is socially scripted and often collectively determined by wider social networks of kinsmen, the community, peers, law and religion. A disjuncture exists between dominant public health discourse and the reality of local men who interact with women and girls as wives, lovers, sex sellers, mothers, daughters and sisters. Interventions targeting men about abortion should include safe sex education, provide safe abortion services and create stronger social support mechanisms. Policy and law should incorporate local knowledge and practice. RÉSUMÉ Quoique l'avortement provoqué soit constitutionnellement illégal, il demeure une option importante de la santé de reproduction en Ouganda. Cet article fait une analyse des narrations de la part des hommes sur la signification de l'avortement et leurs expériences face à l'avortement. Les hommes jouent des rôles importants en tant qu'instigateurs, animateurs, collaborateurs, transports, conseillers, informateurs, soutiens ou donateurs de punition. Beaucoup de participants étaient renseignés sur l'avortement. Les attitudes étaient ambivalentes et il y avaient des réactions initiales des dénégations et du renvoi de l'avortement au domains privés de la femme alors qu'une exploration davantage, a révélé un soutien et une implication actifs. Les interprétations de l'avortement variaient d'un sauveur sur qui l'on peut compter “jusqu'à un péché déceptif”. Quioqu'une action privée, l'avortement est préparé d'avance et souvent collectivement déterminé par un réseau social plus large de parents de la communauté, des pairs, la loi et la religion. Il y a une disparité entre le discours de la santé publique dominante et la réalité des hommes locaux qui entretiennent des rapports entre les femmes et les jeunes filles en tant qu'épouses, amantes, vendeuses de sexe, mères, filles et soeurs. L'intervention qui vise les hommes à l'égard de l'avortement doit comprendre l'éducation sexuelle sans danger, assurer les services de l'avortement sans danger et créer des mécanismes de soutien social plus forts. La politique générale et la loi doivent incorporer la connaissance et la politique locales. Afr J Reprod Health Vol.9 (1) 2005: 142–16

Contemporary Myths, Sexuality Misconceptions, Information Sources, and Risk Perceptions of Bodabodamen in Southwest Uganda

This article reports findings from a study conducted among 212 private motorbike-taxi riders, locally called bodabodamen, from two study sites-a slum area and the urban center of Masaka town. Qualitative and quantitative methods were triangulated; a questionnaire, focus group discussions, in-depth interviews, case studies, and interactive workshops were all used. There were high levels of awareness of HIV, much more than sexually transmitted diseases (STDs), because many participants had closely experienced HIV/AIDS. Knowledge about sexual health contained several misconceptions, misinformation, and myths rooted in both the historical and contemporary social cultural context. Due to high illiteracy levels, bodabodamen cannot access many standard health education materials issued by government and private health organizations through the print and electronic media, as well as those published in languages other than the local vernacular. These (and possibly other) disadvantaged groups remain at risk of HIV and STDs. Especial efforts need to be made to provide appropriate health education

Male Promiscuity

Understanding contemporary sociocultural constructions of masculinity and sexuality is crucial in the struggle against HIV/AIDS. This article discusses lay conceptualizations and enactments of manhood, in interaction with emic interpretations and practices of promiscuity. Data were collected from motorbike taxi-riders in southwest Uganda using ethnographic participant observation, a semi-structured questionnaire (n = 221), focus group discussions, in-depth interviews, case studies, and interactive workshops. Meanings and interpretations of masculinity are deeply imbued with sociocultural symbols drawn from the traditional, ritualistic, political, economic, and contemporary contexts. Social scripts and expectations are for males to engage in sexual activity as evidence of maturation. Higher social status, economic well-being, power, and “more manhood” are associated with multiple sexual partners. This male ideology perpetuates patriarchy and the commoditization of women, disparages messages of anti-HIV/AIDS campaigns, and supports risky sexual behavior. Sexual and reproductive health interventions should widen contemporary local perceptions and understandings of manhood to include safe sexual behavior. </jats:p

How to be a 'proper' woman in the time of AIDS

How to Be a ‘Proper’ Women in the Time of AIDS is written as a piece of music for multiple voices. The voices of Katja Jassey and Stella Nyanzi – both professional women, both mothers, both anthropologists, one European, one African – are intertwined with the voices of other women (and men) telling about their lives coping with AIDS and/or struggling against the epidemic.  Personal storylines and interviews are interspersed with analytical reflections and a string of amazing photographs of African HIV/AIDS billboard posters, captured by Suzy Bernstein. Unconventional questions are posed: What kind of sexuality is portrayed in the anti-HIV/AIDS campaigns? Why is there such an absence of messages that would include or make sense to those living with HIV? What does it mean to be a ‘proper’ woman in the time of AIDS? The authors decided that instead of producing yet another publication citing the number of people infected, they would reflect on their own stories and professional experience, how they had come to think and react to HIV, and how their different positions influenced their understandings. By doing so they manage to create new insights and open new perspectives. They don’t say what is right and wrong. They say stop! Stop awhile and think about yourselves. Stop and think for yourselves.CONTENTS -- The beginning -- Sexuality, development and colonial history -- The morality of medicines -- Respectability and unions for love, marriage or sex in the face of AIDS -- New beginnings? -- Epilogue – Striking a balance</p