There has been surprisingly little research on possible differences between homosexual and heterosexual personalities, although the few studies that have been conducted suggest some interesting differences. We devised two hypothesis that may account for these differences. First, differences appear to reflect generalized social nonconformity and alienation due to the social stigmatization of the homosexual. Second, these differences seem to express a more specific tendency to deviation from socially normative sex roles. The two hypotheses imply a number of predictions concerning specific personality traits, which were tested by comparing the 16PF (Cattell, Eber, & Tatsuoka, 1970) personality profiles of a group of male (N = 34) and female (N = 31) homosexuals with those obtained from the two large student samples (male, N = 899 and female, N = 912) whose scores are commonly used as norms for the South African version of the 16PF. The findings suggested reasonably good support for the two hypotheses, particularly considering the limitations of the study with respect to the adequacy of the comparison groups used and the relative heterogeneity of the 16PF scale content.
In this article the authors discuss in broad strokes the work of two theorists, namely Nigerian sociologist Oyèrónkẹ Oyěwùmí and Argentinian philosopher Maria Lugones to argue that a specific logic of sexualisation accompanied, permeated and coloured the colonial project of racialising the 'native'. The sexual wound which to a great extent explains the abjection of the racialised body, is a key aspect of the colony and should therefore also be a central theme in any properly critical discourse on decolonisation in Africa. After drawing on Oyĕwùmí and Lugones to make their central argument, the authors apply this framework to the problem of sexual violence in South Africa. Understanding the nature of the sexual-racial wound of coloniality will not only ensure that the problem of sexual violence gets properly addressed as a central question of decolonisation, but will also suggest new ways of concretely addressing the problem. In particular, the dominant discourse needs to shift away from the 'emasculated man' trope and towards a critical feminist decoloniality which views the radical dehumanisation of native woman as key to colonial violence understood as a world-destructive.
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