Should homosexuals influence Caribbean society more than the church community? Part 1
By Dr Lazarus Castang:
Some commentaries on
Caribbean News Now have consistently
engaged in a common logical leap from universal human rights to men
having sex with men. Homosex is often more implicitly than explicitly
subsumed under the canopy of universal human rights. The need for sex or
sexual satisfaction is universal, human, and a natural right. So, if
this is the case, then no government, society, religion, culture, law,
or morality should stigmatise or discriminate against adult males having
private, consensual sex if it does not harm anyone. So the argument
goes, but is the case really as simple and straightforward as this?

Caribbean society includes the homosexual community as well as the
church community. From an objective, noncommittal perspective, for
homosexuals to influence Caribbean society on the right to sex more than
the Caribbean church or vice-versa constitutes an obvious bias in
either direction. To try to divide and conquer by insisting that the
church have sex however they want, and homosexuals have sex however they
please, solves the problem on the individual level, but not on the
collective/societal level.
Some active homosexuals want to be welcomed and affirmed in and by the
church, and be celebrated when they come out in society. Some want to be
married and hold position in church. Furthermore, they oppose any moral
or legal discrimination against their homosexual behaviour by society
or the church. In some countries they have or seek laws that criminalise
public and Christian moral opposition to homosex, while they
decriminalise homosex. They want homosexual behaviour to be upheld in
school curriculum as a normal variant of human sexuality and insist on
legislation to protect their right to homosex that is assumed to be
universal and right.
Homosexuals have private homosex, but seek public recognition and
acceptance of their relationships through several avenues like public
parades and protests. Privacy is not what they seek, since they have it
already. Publicity of their “privacy” that can psychosocially normalize
homosex and break down public resistance is the goal. Homosexuals are
trying to influence societal norms just like the church. So, to talk of
the church as a homophobic or bigoted obstacle to sexual freedom is to
try to exclude and mute the influence of the church as an important
public moral voice in Caribbean society.
Furthermore, the concept of universal human rights, as some have related
it to homosex, does not address how to resolve public conflict of
rights in society and in what way homosex is universal and right. In any
public conflict of rights, say right to conscience versus sexual
orientation right, one right will be made fundamental and the other less
than fundamental. Merely using accusatory terms like “disadvantaged
groups,” “abuse of minority,” “exclusionary approach” and “tyranny” in
context of homosexual cause and the Caribbean church and society only
fly on broken wings of emotionalism and appeals to sympathy without good
reason.
In certain parts of the US and Canada, opponents of homosex have been
fined or imprisoned for publicly opposing homosex, but homosexuals are
not fined or imprisoned for publicly berating the church. They call the
church bigoted for disapproving and not accommodating homosex, while
they reverse bigotry by disapproving and not accommodating opposition to
homosex.
In the Caribbean, homosexuals have been physically threatened, or
attacked, or killed because of their orientation and behavioural
expression or public display or promotion of it. The church community,
however, disapproves of both homosex and violence against homosexuals.
But it is argued by some gay rights activists that opposition to homosex
is a source of social homophobia. The case for such argument has not
been made and even if it were true, then, attackers can also use any
other reason to attack homosexuals, such as the way they walk, talk,
dress, the places they go, or the company they keep, or coming out. With
such questionable or farfetched reasoning not only opposition to
homosex needs changing. The way some homosexuals walk, talk, dress, the
places they go, or the company they keep, or coming out, all these would
be sources of homophobia to be changed.
So, should homosexuals influence Caribbean society on the right to sex
more than the Caribbean church? After all, homosexuals’ bodies, butts,
behaviours, brains, buggery, and bugs are theirs, not the church’s, even
though some of them may belong to a church. The church should not talk
for or over homosexuals, and homosexuals cannot control the church.
Therefore, should homosexuals influence Caribbean society on the right
to sex more than the Caribbean church?
If homosex is exclusively a private matter, should it be publicly
promoted in any form or fashion, or legally protected, or religiously
accepted? Does the church have a right to tell homosexuals not to have
homosex? Are laws or sermons against homosex codes for or reinforcements
of violent attacks against homosexuals in the Caribbean? As analogies,
do laws against incest, pedophilia, bestiality, polygamy, and drug
trafficking mean attack the violators?
There is no link between believing homosex is wrong and acting to wrong
homosexuals physically. Physical attackers of homosexuals can use any
reason in an effort to justify their nefarious acts, while accusers of
the church bypass them to wrongly assign blame to the church. There are
unbalanced and uncompassionate people in the church community as well as
the homosexual community. So, should homosexuals influence Caribbean
society on the right to sex, if there is a right to sex, more than the
Caribbean church?
If there is a right to sexual satisfaction, how far do we extend this
right to sex and on what basis? A non-discriminatory claim for the
recognition of a variety of sexual orientations would have to include
orientations toward multiple sex partners (polysexuality), children
(pedophilia), blood relatives (incest), animals (bestiality),
sadomasochism, voyeurism, necrophilia and so on. Sexual libertinism
would be the order of the day in the name of freedom, social inclusion,
tolerance, equality and acceptance.
The separation of church and state does not eliminate the influence of
the church on the society or the society on the church. The Caribbean
church exists under the jurisdiction of the Caribbean state and in
society. Religious and secular people, gay or straight, influence state
decisions as members of political parties, government agencies, business
enterprises and media corporations and as individual citizens. Efforts
to remove church or homosexual influence from the Caribbean
state/society are virtually impractical at the corporate level and the
individual level. Therefore, one cannot legitimately talk of freedom and
at the same time seek to totally erode dialogue, rivalry of influence,
and jostling for legal advantage between the church and the homosexual
community on the question of the right to sexual satisfaction in the
Caribbean.
In a society with a multiplicity of sexual orientations, sexual laws
cannot forbid any behavioural expression of sexual orientation and be
non-discriminatory at the same time. However, Caribbean diverse society
must draw the line somewhere, even when the line may only be drawn in
the sand of social shifts and turns. Again, should homosexuals influence
Caribbean society on the right to sex more than the Caribbean church?
September 09, 2014
Caribbeannewsnow
- Should homosexuals influence Caribbean society on the right to sex more than the Caribbean church Part-2