The full text of his judgement is repeated below:-
“I find that the Appellant was not and is not, on the evidence before me, a lesbian. l End that her credibility is affected by her conduct. l am not obliged to accept her say so of these issues. l find such peripheral information to describe what went on, either in Uganda or in the United Kingdom, very generalised and quite simply lacking in the kind of detail and information of someone genuinely living that lifestyle. The Appellant claims to have freedom to live a life unconstrained and without prejudice. l find the information as to how she has done so over the lengthy period she has been in the United Kingdom singularly lacking in detail or coherence. The Appellant appears to have taken no interest in forms of media by magazines, books or other information relating to her sexual orientation. Whilst there is no requirement to do so it does seem strange, if she is exercising the real sense of freedom she claims, that she does not do so.”
Thank You for making me a Human Being! Thank You for helpin’ me to become a warrior! Thank You for my victories, & for my defeats! Thank You for my vision, & the blindness in which I saw further! You make all things & direct them in their ways, O Grandfather. And now You have decided the Human Beings will soon walk a road that leads nowhere. I am gonna die now, unless death wants to fight. And I ask You for the last time to grant me my old power to make things happen.”
“Not being racist is not some default starting position. You don’t simply get to say you’re not a racist; not being racist — or a sexist or a homophobe — is a constant, arduous process of unlearning, of being uncomfortable, of eating crow and being humbled and re-evaluating. It’s probably hard to start that process if you’ve been told that every thought you have is golden and should be given voice, and that people who are offended by what you say are hypersensitive simpletons.”—
As I walked around in several stores today, I never felt self-conscious about my race.
I never felt outnumbered by people of a different race.
As I drove down the highway at my usual ten miles per hour over the speed limit, I never worried that my race could make me a more likely target for a ticket.
As I drove through small towns on my lengthy commute to work, I never felt a need to remind myself that some of them were, until quite recently, sundown towns, and that most or all of them still weren’t exactly welcoming to people who are not the same color as me.
When I cut my finger while cooking tonight, the bandages that I’d hastily grabbed from a grocery store shelf pretty much matched the color of my skin.
When I spoke with a white colleague about the extra and excessive scrutiny that a recent black job candidate had received compared to the white ones, my claims were met with skepticism, but I never felt that my own race further discredited what I was saying. I realized that instead, it did the opposite.
As I thought about the conversation afterward, I realized that I have never faced the many stress-inducing trials that a successful black job candidate would face in my workplace—and that in fact, my whiteness continually paves a smoother, less stressful path before me as I navigate that workplace.
Throughout the day and into the evening, no negative incidents occurred that made me wonder if what happened had something to do with my race.
When I had dinner at a multiracial gathering, I never felt self-conscious in racial terms about which foods I should eat.
When I arrived late for that gathering, I didn’t worry about whether my lateness was a bad reflection on me in terms of my racial status.
As I conversed with my friends, I never worried if anything about my manner of speaking or the words and phrases that I used might reflect badly on me in terms of race.
As I sat in my car alone on a quiet street at night, waiting for some friends to emerge from a house, I never worried that my race could make me a potential target for harassment by police.
As I sat in my car alone on a quiet street at night, I realized that if I had encountered the police at any point during the day, the law enforcement official would probably have been a member of my own race. Even if he or she had not been, I would be likely to trust that person to deal with me fairly and respectfully, and I would not have worried in either case that my race would put me at risk in the encounter.
As I now head for bed, I realize that I’ll probably sleep better than I would if I were not white, having had that much less of a stressful day.
"The feminist movement is generally periodized into the so-called first, second and third waves of feminism. In the United States, the first wave is characterized by the suffragette movement; the second wave is characterized by the formation of the National Organization for Women, abortion rights politics, and the fight for the Equal Rights Amendments. Suddenly, during the third wave of feminism, women of colour make an appearance to transform feminism into a multicultural movement."
This periodization situates white middle-class women as the central historical agents to which women of colour attach themselves. However, if we were to recognize the agency of indigenous women in an account of feminist history, we might begin with 1492 when Native women collectively resisted colonization. This would allow us to see that there are multiple feminist histories emerging from multiple communities of colour which intersect at points and diverge in others. This would not negate the contributions made by white feminists, but would de-center them from our historicizing and analysis.
The fact that Native societies were egalitarian 500 years ago is not stopping women from being hit or abused now. For instance, in my years of anti-violence organizing, I would hear, “We can’t worry about domestic violence; we must worry about survival issues first.” But since Native women are the women most likely to be killed by domestic violence, they are clearly not surviving. So when we talk about survival of our nations, who are we including?
These Native feminists are challenging not only patriarchy within Native communities, but also white supremacy and colonialism within mainstream white feminism. That is, they’re challenging why it is that white women get to define what feminism is.