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Gay and Lesbian Rights

Legislative And Judicial Responses After Romer V. Evans



State and local governments did not respond uniformly to Romer. A significant number of governmental entities expanded the legal rights of gays and lesbians. By the year 2000, ten states, the District of Columbia, 27 counties, and more than 150 cities had passed laws protecting gays and lesbians from discrimination. Most laws were limited to prohibiting discrimination against homosexuals in the workplace. A few laws went further, however, barring gay discrimination by public accommodations, credit institutions, HEALTHCARE providers, educational facilities, and landlords.



Conversely, other state and local governments enacted measures restricting homosexuals' civil rights. Unlike Amendment 2 in Colorado, these measures did not generally attempt to completely exclude gays and lesbians from seeking legal redress for discrimination. Instead, some state and local governments tried to prevent gays and lesbians from exercising particular legal rights traditionally exercised only by heterosexuals. The right to marry and the right to adopt children continue to be the two most frequent targets of these anti-gay laws.

SAME-SEX MARRIAGE: A CIVIL RIGHT OR A MORAL WRONG?

Since the birth of the U.S. gay and lesbian rights movement in the late 1960s, members of the movement have sought to attain CIVIL RIGHTS already granted to racial and ethnic minorities. These attempts at legal change have met with some success, yet a fundamental issue for gay and lesbian couples, that of same-sex marriage, has found strong resistance, even from supporters of gay rights.

Same-sex marriage is controversial not only because it would require legal change but also because it raises a host of issues surrounding the definitions of marriage and family. The issue is packed with social and cultural beliefs and symbols that force parties to the debate to examine basic assumptions about how social life should be ordered. Though the overwhelming majority of opposition comes from heterosexuals, there are also some gays and lesbians who have doubts about the wisdom of same-sex marriage.

Advocates of same-sex marriage argue that many same-sex couples consider themselves married for all intents and purposes. The only thing lacking is legal recognition by the government—in this case, the state government—that such marriages exist. The denial of legal recognition constitutes sexual discrimination, resulting in the loss of legal rights and benefits afforded heterosexual marriages. Thus, unless a surviving member of a same-sex couple has been named in the deceased partner's will, the survivor has no legal right to any portion of the deceased's probate estate—whereas in heterosexual marriages, a surviving spouse has a legal right to such assets. In addition, same-sex couples lose out on HEALTH CARE benefits extended to heterosexual married couples.

The legal arguments for same-sex marriage are grounded in the constitutional concepts of EQUAL PROTECTION and due process. Proponents of same-sex marriage point to the U.S. Supreme Court's decision in Loving v. Virginia, 388 U.S. 1, 87 S. Ct. 1817, 18 L. Ed. 2d 1010 (1967), which ruled that state laws that prohibited interracial marriages (anti-miscegenation laws) were unconstitutional. The case established that it is a denial of DUE PROCESS OF LAW to forbid marriages on the basis of race and that the creation of such classifications denied couples equal protection of the law because the classifications had "no legitimate purpose independent of invidious racial discrimination."

For advocates of same-sex marriage, Loving was an example of the proper modern legal response to irrational racial prejudice. The Hawaii Supreme Court's decision in Baehr v. Lewin, 74 Haw. 530, 852 P.2d 44 (1993), which held that the state must have a compelling state interest in order to ban same-sex marriage, used Loving as a controlling legal precedent.

Opponents of same-sex marriage make three main arguments against it: the definition-of-marriage argument, the moral tradition argument, and the pragmatism argument.

The definition-of-marriage argument goes to basic social and cultural assumptions. Opponents claim that marriage is necessarily the union of heterosexual couples and therefore cannot include same-sex couples. Thus, any statute that describes marriage could have only contemplated heterosexual couples, even if the statute does not use the specific terms husband and wife. In Jones v. Hallahan, 501 S.W.2d 588 (1973), the Kentucky Court of Appeals used this line of reasoning to prohibit same-sex marriage, noting that "marriage has always been considered as the union of a man and a woman and we have been presented with no authority to the contrary."

Proponents of same-sex marriage argue that courts have not been presented with "authority to the contrary" because gays and lesbians have been ignored by historians. Major research on gay and lesbian history and anthropology has led some historians and legal scholars to conclude that Western and non-Western cultures have recognized same-sex relationships. In European history, stigmatizing and closeting of gays and lesbians started at the end of the medieval period and the beginning of the growth of nation-states. Thus, the North American continent was colonized at a time when same-sex relationships had lost their cultural and legal protection.

Opponents of same-sex marriage who make the moral tradition argument state that defining marriage to include only heterosexual couples is justified to preserve family values and traditional ethical notions. They point to passages in the Bible that either affirm heterosexual marriages (Adam and Eve) or denounce homosexual practices (Sodom and Gomorrah). The Judeo-Christian moral tradition formed the basis of ENGLISH LAW; thus, it must be assumed that religious teachings against homosexual relationships informed the law. The U.S. Supreme Court echoed the moral tradition argument in its ruling that criminal SODOMY laws are not unconstitutional, suggesting that "millennia of moral teaching" supported a state's right to forbid homosexual acts (Bowers v. Hard-wick, 478 U.S. 186, 106 S. Ct. 2841, 92 L. Ed. 2d 140 [1986]). This case was over-ruled by LAWRENCE V. TEXAS, 539 U.S. ___, 123 S. Ct. 2472, ___L. Ed. 2d ___ (2003); the Supreme Court overruled its prior decision in Bowers v. Hardwick and held that a Texas statute making it a crime for two persons of the same sex to engage in certain intimate sexual conduct was unconstitutional, as applied to adult males who had engaged in consensual act of sodomy in the privacy of home.

Another argument often raised with moral tradition is that heterosexual marriage is based on the need to procreate, something that same-sex couples cannot do. Proponents of same-sex marriage point out that heterosexual couples who cannot procreate are not denied a marriage license. Elderly, disabled, and infertile individuals may choose to marry for reasons other than procreation. In addition, both heterosexual and homosexual couples have taken advantage of advances in technologies such as ARTIFICIAL INSEMINATION and in vitro fertilization to overcome physical limitations on procreation. Critics of the moral tradition argument contend that it is based on misguided readings of the Bible and history. They note that many religious leaders support same-sex marriage and that many same-sex couples solemnize their relationship in a religious ceremony performed by a minister or rabbi.

The pragmatism argument against same-sex marriage is typically made by those who support gay and lesbian rights generally but stop short of endorsing same-sex marriage. The call for marriage, they maintain, will create a backlash against the entire gay and lesbian rights movement. In addition, permitting same-sex marriage would be interpreted as legitimizing homosexuality. The pragmatic position is that gays and lesbians should be tolerated and protected; it does not extend to support the recognition of an alternative lifestyle or the expansion of the traditional concept of marriage.

Along with homosexual opponents who advance these arguments, some gays and lesbians are less than enthused with the prospect of same-sex marriage. This group believes that heterosexual marriage is not a good model for gays and lesbians, as it has traditionally established a hierarchical relationship that has produced the subordination of women. The structure of marriage has fostered domestic abuse, economic disempowerment, and other forms of social dysfunction.

Another argument against same-sex marriage is that it will assimilate gays and lesbians into the dominant culture and drain off the radicalism implicit in the gay and lesbian lifestyle. In LOBBYING for same-sex marriage, gay and lesbian leaders will put forward couples who most resemble their mainstream, heterosexual counterparts. This argument has been met with skepticism as romanticizing the movement. All gays and lesbians cannot be grouped as radicals, and it is to be expected that many gays and lesbians would enjoy the legal protection that same-sex marriage would bring.

When the debate has moved into the legal arena, reaction has been strong and swift. In the 1990s, proponents of same-sex marriage scored victories after courts ruled against state bans on such marriages in both Hawaii in 1993 (Baehr v. Lewin, 852 P. 2d 44 [Hawaii 1993]) and Alaska in 1998 (Brause v. Bureau of Vital Statistics, 21 P. 3d 357 [2001]). In both states, a backlash ensued. Hawaiian voters ratified a state constitutional amendment authorizing lawmakers to define marriage only as a union between a man and a woman. Similarly, Alaskans voted by a 2–1 margin in favor of a similar amendment, while proposals were also floated for subjecting judicial nominees to a legislative vetting process that would weed out those sympathetic to same-sex marriages.

Politicians are responsive to such public sentiment. In Congress and state legislatures, same-sex marriage has been vigorously opposed, and by the late 1990s both federal lawmakers and many state legislatures had adopted outright bans. In 1996, Congress passed the Defense of Marriage Act (DOMA) to give states the right to refuse to recognize same-sex marriages performed in other states. DOMA offered a strong rebuke to proponents by creating the first explicit federal definitions of "marriage" and "spouse" in strictly heterosexual terms, and its very name implied that the institution of marriage needed protection from them.

Despite arguably no movement nationally toward broader acceptance of same-sex marriages, gays and lesbians have enjoyed some related legal gains in the early 2000s. More municipalities, including New York City, extended insurance and health benefits to domestic partners. Following this trend in 2000, Vermont legislators passed a historic civil union law conferring on gays and lesbian partners a status similar to marriage. Although stopping short of legitimizing same-sex marriages, the civil union law cleared the way for partners to secure statewide benefits.

Perhaps unavoidably, the debate over same-sex marriage becomes heated because of the fundamental issues at stake. Proponents see marriage as socially constructed and therefore open to changes that society wishes to make. Opponents see less flexibility, citing tradition, morality, and the integrity of the family.

FURTHER READINGS

Ferdinand, Pamela. 2002. "For Gay Couples, Civil Unions Tougher to Undo than Create." Washington Post (November 28).

Sullivan, Andrew, ed. 1997. Same-Sex Marriage, Pro and Con. New York: Vintage Books.

Wardle, Lynn D., et al, eds. 2003. Marriage and Same-Sex Unions: A Debate. Westport, Conn.: Praeger.

CROSS-REFERENCES

Civil Rights; Marriage; Privacy.

In 1993, voters in Cincinnati, Ohio, passed an initiative amending its city charter to prohibit the city from adopting or enforcing any ordinance, regulation, rule, or policy that entitled gays, lesbians, or bisexuals the right to claim minority or protected status. Gay and lesbian groups challenged the constitutionality of the amendment in federal court, arguing that it denied them EQUAL PROTECTION of the law.

In Equality Foundation of Greater Cincinnati v. Cincinnati, 860 F. Supp. 417 (S.D. Ohio 1994), the U.S. District Court for the Southern District of Ohio granted the plaintiffs a permanent INJUNCTION that precluded the charter amendment from going into effect. The District Court's decision was overturned on appeal in Equality Foundation of Greater Cincinnati v. City of Cincinnati, 128 F.3d 289 (6th Cir. 1997). The Sixth Circuit Court of Appeals said that Cincinnati's charter amendment was different from Colorado's Amendment 2 because the charter amendment did not deprive gays and lesbians of all legal redress in the entire state.

The Sixth Circuit found that the charter amendment's scope was limited to the confines of the city and that homosexuals' fundamental right to participate in the state's political process was not affected by the local law. Thus, the court concluded that the charter amendment was rationally related to the city's valid interest in conserving public costs that are incurred from investigating and adjudicating sexual orientation discrimination complaints. The Supreme Court surprised many legal observers when it denied certiorari to consider the Sixth Circuit's decision. Equality Foundation of Greater Cincinnati, Inc. v. City of Cincinnati, 525 U.S. 943, 119 S. Ct. 365, 142 L. Ed. 2d 302 (1998).

Anti-gay discrimination state legislation has often been met with opposition. In 1998, voters in the state of Maine repealed the state's gay rights law by a narrow margin, marking the first time that a state has repealed a gay rights law. The law, which never went into effect, was repealed by a "people's veto" referendum that was initiated by a petition campaign.

The repeal thwarted a 20-year effort by Maine's Lesbian-Gay Political Alliance to secure civil rights protections. In May 1997, the Maine legislature passed the amendment to the Maine Human Rights Act, 5 Me. Rev. Stat. Ann. § 4552 (West Supp. 2003). The amendment banned discrimination in housing, employment, public accommodations, and credit based on sexual orientation. Governor Angus King, a strong supporter of the legislation, signed the bill into law that May.

The new law aroused immediate opposition. A conservative group led by members of the Christian Civil League of Maine and the state chapter of the CHRISTIAN COALITION organized volunteers to collect signatures on petitions calling for a state referendum on the law. In February 1998, voters chose to overturn the law by a 51 to 49 percent margin.

Other state legislation survived both court challenges and political sparring. In 2000, the Vermont legislature passed a law allowing homosexuals the legal benefit of marriage by entering into civil unions. Shortly before the law became effective that year, a group of plaintiffs filed a lawsuit to have it overturned.

The Vermont legislation stemmed from a decision in the Vermont Supreme Court, Baker v. Vermont, 744 A.2d 864 (Vt. 1999), in which the court held that preventing homosexual couples from getting the public benefits that flow from marriage violates the Common Benefits Clause of the Vermont Constitution. The provision states," That government is, or ought to be, instituted for the common benefit, protection, and security of the people, nation, or community, and not for the particular emolument or advantage of any single person, family, or set of persons, who are a part only of that community."

Following the decision, the legislature responded by passing An Act Relating to Civil Unions, Vt. Stat. Ann., title 18, §§ 5160–5169 (2001), which requires town clerks to issue civil union licenses to homosexual couples who complete a form and satisfy other requirements. These couples must then have the union certified by a member of the clergy or a JUSTICE OF THE PEACE. Dissolving a civil union requires family court proceedings similar to those for a DIVORCE. Several plaintiffs, including town clerks required to issue licenses under the new law, brought suit to challenge the legislation. However, a lower court dismissed the lawsuit, and the Vermont Supreme Court affirmed the dismissal.

Other plaintiffs have sought, though ultimately unsuccessfully, to challenge discrimination under a variety of state laws. Policies of the Boy Scouts of America, an organization that refuses to admit homosexuals, have been the subject of several of these lawsuits. In 1998, the California Supreme Court ruled that the state's human rights act did not apply to the Boy Scouts because the organization was not a business establishment. Curran v. Mount Diablo Council of the Boy Scouts of America, 952 P.2d 218 (Cal. 1998).

The plaintiff in the case, Timothy Curran, was a Boy Scout from 1975 to 1979, when he was 14 to 18 years of age. He had a distinguished scout career, attaining the rank of Eagle Scout and earning numerous honors. After he had left the organization upon turning 18, he appeared in a series of articles in an Oakland newspaper about gay teenagers. When he later applied to become an assistant scoutmaster, scout officials denied his application due to his homosexual lifestyle. He first filed suit in 1982, but the original trial did not take place until 1990. Both the trial court and a California court of appeals held, similar to the later ruling by the California Supreme Court, that because the Boy Scouts was not a business establishment, the human rights law did not apply to them.

The California Supreme Court's decision was the opposite of decisions by courts in New Jersey. James Dale had been involved in the Boy Scouts from the age of eight. Like Timothy Curran, Dale was an exemplary member, earning the rank of Eagle Scout. Dale was later approved for adult membership. However, while he attended Rutgers University, he became the co-president of the university gay and lesbian campus organization and appeared in an article where he admitted to being a homosexual. The Boy Scouts then revoked his membership based on his homosexuality.

The New Jersey Superior Court's Appellate Division, in Dale v. Boy Scouts of America, 706 A.2d 270 (N.J. Super. 1998), determined that the Boy Scouts' policy violated the state's public accommodation law under New Jersey's Law Against Discrimination, N.J. Stat. Ann. § 10:5-1 et seq. The case was eventually appealed to the New Jersey Supreme Court, which agreed with the superior court's decision. Dale v. Boy Scouts of America, 734 A.2d 1196 (N.J. 1999). These decisions were initially considered major victories for gay and lesbian rights supporters.

However, the U.S. Supreme Court reversed the decisions of the New Jersey courts in BOY SCOUTS OF AMERICA V. DALE, 530 U.S. 640, 120 S. Ct. 2446, 147 L. Ed. 2d 554 (2000). The Court, in a 5 to 4 decision, held that forcing the organization to accept gay troop leaders violates the Boy Scouts' right of free expression and free association under the FIRST AMENDMENT.

Prior decisions by the Court had reached similar holdings. In Hurley v. Irish American Gay, Lesbian, and Bisexual Group of Boston, 515 U.S. 557, 115 S. Ct. 2338, 132 L. Ed. 2d 487 (1995), the Court ruled that the sponsor of Boston's St. Patrick's Day parade could not be forced to allow a group of gays and lesbians to participate. The Court held that parades are a form of expression and that the sponsors could not be forced to include "a group imparting a message the organizers do not wish to convey."

In Dale, the Court, per Chief Justice WILLIAM H. REHNQUIST, found that the Boy Scouts similarly engage in expressive activity. More specifically, the Court recognized that the Boy Scout oath and creed, which include provisions admonishing scouts to be "morally straight" and "clean," were the types of expressive conduct protected by the First Amendment. The Boy Scouts in the case proclaimed that the organization did not wish to admit homosexuals because it did not want to "promote homosexual conduct as a legitimate form of behavior." Because the Boy Scouts could not be forced to convey a message contrary to one they did not want to convey, they could not be forced to allow homosexuals to become members.

Gay and lesbian rights groups, who decried the decision in Dale, have continued to strive for equality. These groups have sought to put pressure on such organizations as the Boy Scouts of America. For example, the Broward County School Board in Florida voted to ban the Boy Scouts from each of the 215 schools in the district due to the organization's discriminatory policies regarding homosexuals. In another form of protest, some Eagle Scouts, both gay and straight, returned their Eagle badges to the Boy Scouts' headquarters.

Because gay and lesbian rights advocates have had only limited success in the courts, state legislatures and local governmental entities have sought to achieve these rights by changing society's perceptions of homosexuality in general. The United States nevertheless remains fractioned in the debate, as many conservative groups strongly oppose recognition of homosexuality as a civil right. The nation will likely continue to hear both sides of this debate, and the U.S. legal system is likely to see many more legal challenges involving gay and lesbian rights.

Additional topics

Law Library - American Law and Legal InformationFree Legal Encyclopedia: Freedom of association to Good WillGay and Lesbian Rights - Criminal Prohibitions On Sexual Activity, Antidiscrimination Laws, Legal Recognition Of Gay And Lesbian Relationships, Backlash