As a result of the development and recognition of human rights and of the principle of normalisation, in recent decades sweeping changes have occurred in the living conditions of many people with intellectual disability. The United Nations Declaration on the Rights of Mentally Retarded Persons (1971)contains statements to the effect that, as far as possible, the lives of disabled persons should resemble those of their non-disabled peers, and this presumably extends to sexual expression. However, the words “as far as possible” imply that in some circumstances, limitations on a right may be justifiable. One such circumstance is where a competing right exists, for example, the right to sexual expression has to be balanced against a right to protection. Under some conditions, the provision of protective measures may fall to the criminal justice system, which may be used to afford protection to persons with intellectual disability. Australian jurisdictions have used three different approaches in current legislation: to set a minimum standard of sexual knowledge that must be present before the person is deemed capable of consent to sexual activities; to prohibit sexual relations with persons holding power or authority over the person; and to proscribe all sexual exploitation. This thesis contains proposals for reforms to each category of legislative provisions. First, it is suggested that the standard of knowledge required to support consent should more closely resemble the knowledge required for informed consent to medical procedures. Second, restrictions on sexual activity with persons with intellectual disability based on employment status should be relaxed where the role of the staff member does not confer power to coerce people with intellectual disability. Third, with regard to the prosecution of offences against incapable persons with mental impairment, it is proposed that the charge should be sex without consent. On the other hand, it is argued that prosecution under criminal law is inappropriate where a vulnerable but capable person is deemed to have been exploited. The thesis contains a number of further recommendations for the reform of anomalies which exist between the general law of sexual offences and those committed specifically against persons with mental impairment. It is suggested that marriage be abolished as a defence to sexual acts with an incapable person and that offences against persons with mental impairment carry equivalent penalties to general sexual offences. On the basis of literature reviewed in this thesis, two additional proposals have been made. First, that education in the sexual rights of persons with intellectual impairment should be given to carers so that they do not unduly inhibit the development of sexual relationships by that person. The second proposal is that reform should be accompanied by the provision of repeated, appropriate, detailed and specific sex education of all persons with intellectual impairment and that this education should be based on needs identified in the aforementioned research. The tentative outcome of proposals contained in this thesis is that persons capable of consent would enjoy enhanced freedom to exercise their right to sexual expression, and those incapable of consent would be afforded more certain protection.

Blood symbolism is a phenomenon that is commonly processed in literature, especially within the fantasy genre. Siri Pettersen’s fantasy novel Kraften (2016) does not make an exception from this tradition. In this essay I present the different levels of blood symbolism and textual aesthetics within Kraften while focusing on four perspectives: violence, sexual acts, bodily functions and rituals. As a result, I find that blood symbolism has a profound connection to Pettersen’s characters and fantasy universe as a whole; that the particular force affecting the earth can represent the Norse giant Ymir’s symbolic blood. I also find that the contemporary view of blood – menstrual or other – is impacted by ancient cultural traditions and beliefs among the very first humans walking the earth. And finally, that blood symbolism operates very much like the first law of thermodynamics in fantasy literature: it cannot disappear or be destroyed, only be recreated into new forms.

The phrase “sweet sixteen and never been kissed” refers to the innocence of childhood and the coming of age of children. It also relates to the increased need for autonomy by adolescents. However, it is highly improbable that the average child in South Africa, when reaching the age of sixteen years, has never been kissed. Children’s rights are categorised as rights of protection (the state and parents have a duty to protect children from sexual abuse and exploitation) and rights of autonomy. The Choice on Termination of Pregnancy Act 92 of 1996 provides for the right of female children of any age to consent to the termination of a pregnancy if all the requirements are met. In terms of the Children’s Act 38 of 2005, persons who are responsible for the care of a child must guide, advise and assist such child. A child must have access to information regarding sexuality and reproduction, and has clear rights from a young age with regard to consenting to medical treatment and HIV testing, as well as to access to contraceptives. Sections 15 and 16 of the Criminal Law (Sexual Offences and Related Matters) Amendment Act 32 of 2007 deal with consensual sexual acts with adolescents - a person who commits a sexual act with an adolescent is, despite the consent of such adolescent, guilty of an offence. Adolescents and children between the ages of sixteen and eighteen years can also be offenders. There is an obligation on a person with knowledge of a sexual offence that has been committed to report same to the South African Police Service. The particulars of a convicted person must be inserted in the National Register for Sex Offenders. These reporting obligations limit the child’s rights to consent to the termination of a pregnancy, to access contraceptives and confidential contraceptive advice and to consent to HIV testing. It also limits the ability of adults to provide children with sex education, advice and guidance. The court in the The Teddy Bear Clinic for Abused Children and RAPCAN v Minister of Justice and Constitutional Development and National Director of Public Prosecutions (73300/2010) [2013] ZAGPPHC 1 (4 January 2013) found that certain sections of the Sexual Offences Act are unconstitutional. However, three main issues remain unaddressed. Firstly, the above-mentioned provisions in the Choice on Termination of Pregnancy Act and the Children’s Act still send out contradictory messages, leading to legal uncertainty. Secondly, the diversion provisions of the Child Justice Act 75 of 2008 are not, in totality, relevant to consensual sexual acts between children, and expose children to the criminal justice system. Thirdly, the reporting provisions of the Sexual Offences Act pose serious challenges. To address the above, it is recommended that the state should embark on a nation-wide information campaign, the national statutory and institutional framework should be reviewed, rationalised and aligned, information relating to the appropriate education of children should be disseminated, and the reporting requirement in the Sexual Offences Act be amended. / Dissertation (LLM)--University of Pretoria, 2013. / gm2014 / Private Law / UPonly

This paper investigates three questions; how an exegetically sound basis for a biblical ethics concerning same-sex sexual acts might be construed, what role the Bible, and other sources of ethical insight, should play in construing Christian ethics, and what a Christian ethic founded on the answers to those questions would say concerning same-sex sexual acts today. To perform these investigations, the hermeneutical issue regarding biblical texts, as well as the relation between revelatory and non-revelatory ethical sources within Christian ethics, is discussed, and the construed Christian ethics concerning same-sex sexual acts and sexuality of Lisa Sowle Cahill, Samuel W. Kunhiyop, Richard B. Hays, and Peter Coleman are evaluated before a suggestion is presented. That suggestion states that a sound exegetical basis demands a historical-critical reading that aims at understanding the language agreement between first recipients and author(s). It also claims that it is the perspective of the text that should be in focus in forming biblical ethics. Further, it is suggested that the Bible should be considered as having a unique role in Christian ethics by means of supplying a unique perspective on other sources for ethics, as well as on the insights of Scripture itself. This perspective is based on revelation, and should be formed from the central Scriptural notion of imitatio Dei/Christi. The Bible should also be recognized as a unique source of Christian ethical insight. However, an awareness of the impossibility of perfect understanding of Scripture opens the need for a dialog with other sources of ethical insight, such as experience, tradition, and secular reason, through which they are able to play a role in construing Christian ethics. Finally, the Christian ethics concerning same-sex sexual acts holds such acts to be in need of a discriminating division between good and bad; those that are performed within a loving and caring relationship and those that are not. The former are tentatively commended based on an understanding of the clearly encouraged homosocial love they might result of, as well as positive human experience, while the latter are vehemently condemned because of their damaging nature to one or both of the people involved. / Uppsatsen undersöker tre frågor; hur en god exegetisk grund för en biblisk etik angående samkönade sexuella handlingar kan utformas, vilken roll Bibeln och andra källor till etisk insikt ska ha i utformandet av kristen etik, och hur en kristen etik baserad på svaren på dessa två frågor skulle se på samkönade sexuella handlingar idag. För att undersöka dessa frågor kommer hermeneutiska frågor angående bibeltexter likväl som relationen mellan uppenbarelsebaserade och icke-uppenbarelsebaserade källor till etisk insikt inom kristen etik att diskuteras. De konstruktioner av kristen etik angående samkönad sexualitet som gjorts av Lisa Sowle Cahill, Samuel W. Kunhiyop, Richard B. Hays och Peter Coleman utvärderas också innan ett eget förslag presenteras. Det förslag som sedan presenteras menar att en god exegetisk grund kräver en historisk-kritisk läsning som söker förstå den språkliga överenskommelse som fanns mellan ursprunglig(a) mottagare och författare. Förslaget menat också att det är textens perspektiv som ska vara i fokus i utformandet av en biblisk etik. Vidare föreslås det att Bibeln ska anses ha en unik roll i utformandet av kristen etik genom att den erbjuder ett unikt perspektiv på andra etiska källor och på Skriten själv. Detta perspektiv är baserat på uppenbarelse, och bör utformas utifrån den i Skriften centrala idén om imitatio Dei/Christi. Bibeln bör också erkännas som en unik källa till kristen etisk insikt. En medvetenhet om det omöjliga i att nå perfekt förståelse av Skriften öppnar dock upp för behovet av en dialog med andra källor till etisk insikt, källor såsom erfarenhet, tradition, och sekulärt förnuft, genom vilken dessa källor kan spela en roll i konstruktionen av kristen etik.Den kristna etiken angående samkönade sexuella handlingar menar slutligen att det måste göras en skarp skillnad mellan bra och dåliga handlingar av det slaget; de som utförs inom en kärleksfull relation, och de som inte utförs inom en sådan. De förstnämnda är försiktigt lovordade i egenskap av att resultera från en klart uppmuntrad homosocial kärlek, liksom till följd av positiva mänskliga erfarenheter, medan de senare är kraftfullt fördömda på grund av deras skadliga natur i relation till en av de, eller båda, inblandade