This is an edited extract from the book Femicide in South Africa (Kwela) by Nechama Brodie.
In 1990, the year that Nelson Mandela was released, Johannesburg held the very first Gay and Lesbian Pride march, at which Simon Nkoli, Beverly Ditsie and Justice Edwin Cameron were among the speakers. The marchers chanted, “Out of the closet and into the streets.”
It was a significant moment, even though it would take several more years before gay, lesbian, bisexual, transsexual and intersex (LGBTI) individuals would be granted similar rights and protections as hetero- and cis-sexual South Africans, first under an interim and then a final constitution that prohibited discrimination on the basis of sexual orientation and gender.
Between 1994 and 2005 a number of legal amendments were made and new laws introduced that formalised rights of lesbian, gay, bisexual, transgender and intersex individuals. The criminalisation of sodomy was declared unconstitutional. Same-sex partners were granted similar rights in terms of immigration and financial benefits as those granted to different-sex spouses or partners. Trans and intersex individuals were allowed to change their legally recognised sex. Same-sex couples were allowed to jointly adopt children or adopt each other’s children. Lesbian couples were allowed to be registered as the natural, legitimate parents of a child that one of them had born.
There were also challenges to the constitutionality of the Marriage Act, which did not then allow for same-sex unions to be recognised as marriages. By late 2005, the Constitutional Court ruled that the Marriage Act was unconstitutional and gave parliament one year in which to remedy the matter.
But being “out of the closet” also meant that LGBTI individuals were more openly targeted for hate, harassment, victimisation and violence — even as these new laws were passed supposedly protecting their rights. Although this text focuses on violence against black lesbians, it is important to note that the growth in hate crimes was experienced by all members of the LGBTI community, with transgender individuals experiencing even higher levels of violence, as a group, than lesbians or gay men.
Black lesbians face double jeopardy
This is also a good place to discuss why this is about “black lesbians” and not just lesbians, and also what the concept of “black lesbians” represents as a group, even though it is quite obviously made up of individual black women who are by no means homogenous because of their sexual preference.
In Nonhlanhla Mkhize, Jane Bennett, Vasu Reddy and Relebohile Moletsane’s book The Country We Want to Live In: Hate Crimes and Homophobia in the Lives of Black Lesbian South Africans (HSRC Press, 2010), they note that, although there were risks to “singling out a particular group of people as targets of gender-based violence”, black lesbians were “doubly vulnerable”.
This was because, firstly, although all women in South Africa were vulnerable to violence, there was a correlation between increased poverty and increased vulnerability and, in South Africa, being black meant there was a greater association with being poor or having less access to resources. Not only did black women live in environments in which, just as other black women, they were vulnerable to attack, they also lived in places in which cultures were often deeply homophobic and in which sexual violence had become a “popular weapon”.
In the 1980s, the country’s ongoing rape crisis had started to take on chilling new aspects, including gang rapes that became known as “jackrolling”. Jackrolling initially involved the selection and abduction of a victim, usually a woman who (her attackers believed) presented herself as if she was “better than them” and “out of reach”. There were echoes of these sentiments in the growing number of stories that began to emerge during the 1990s of black lesbian women being targeted, being beaten and raped by men, supposedly as a means of “teaching them how to be proper women”.
This gradually became referred to as “curative” or “corrective” rape, and involved three distinct aspects: one was punishment of the woman, for her choice of sexual identity and her lifestyle; a second was the humiliation of the victim — as with jackrolling, this was often achieved through gang rapes; the third was the repulsive misnomer of “transforming” lesbians into heterosexual women through violent penetration.
Even as newspapers carried the occasional story about black lesbians’ struggles for acceptance individually or within their communities in the context of the changing legislative landscape, almost every single one of these women’s accounts also included incidents of violence, most frequently rape. Sometimes these women were even raped with the knowledge of their family members, who either actively encouraged the assault in the hope of ridding the young woman of her homosexuality, or tacitly accepted such attacks as what should happen to “girls like that”.
Continue reading at: https://mg.co.za/news/2021-07-01-we-only-write-about-them-when-they-are-dead-hate-killings-of-black-lesbians-in-sa/ (source)
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