S v Makwanyane
U-S v Makwanyane noMunye (i-CCT 3/94) kwakuyisinqumo esiyingqopha-mlando sango-1995 seNkantolo Yomthethosisekelo yaseNingizimu Afrika . Yasungula nokuthi ukujeziswa kwemali eyimali kwakuhambelani nokuzibophezela kwamalungelo abantu okuvezwe kuMthethosisekelo Wethutyana. Isinqumo senkantolo besilahla isigaba 277 (1) (a) soMthetho Wenqubo Yokulwa Nobugebengu, we-517, owabe usuhlinzekela ukusetshenziswa kwalesi sigwebo sentambo, kanye nanoma yimiphi eminye imigomo efanayo kunoma yimuphi omunye umthetho oseNingizimu Afrika. Inkantolo iphinde yenqabe uhulumeni ukuthi akhiphe isigwebo sentambo kunoma yisiphi isiboshwa eselinde ukubulawa,[1] sinqumo sokuthi kumele bahlale ejele kuze kukhutshwe izigwebo ezintsha. Isuswe ngomhlaka-6 Juni, lena bekuyinkantolo entsha esanda kusungulwa "ebaluleke kakhulu kwezombusazwe nasekubambisaneni ngombango." [2]
Ithuba[hlela | Hlela umthombo]
INkantolo yaphetha ngokuthi, empeleni, kwakukhona into etholakala ithuba kuzo zonke izigaba zenqubo yokusebenzisa isigwebo sentambo:
Umphumela ungahle uxhomeke ezicini ezinjengokuthi indlela icala eliphenywa ngayo ngamaphoyisa, indlela leli cala elethulwa ngayo umshushisi, ukuthi ummangalelwa uvikeleke kangakanani, ubuntu kanye nesimo esithile sokujeziswa kwenhlawulo yecala lelo, uma udaba luqhubeka nokudluliswa kwecala, amajaji athize akhethwe ukuzolalela icala. Ubuhlanga kanye nobuphofu nakho kuthiwa kuyizici.[3]
Amalungelo abantu[hlela | Hlela umthombo]
Inkantolo ibambe futhi ukuthi amalungelo okuphila nesithunzi abaluleke kakhulu kuwo wonke amalungelo abantu futhi ungumthombo wawo wonke amanye amalungelo abantu achazwe kwiSahluko 3 soMthethosisekelo Wokungena. Lapho sezinikele emphakathini owakhelwe ekwamukelweni nasekufezekisweni kwamalungelo abantu, uMbuso kwadingeka ukuthi uwaqakathekise la malungelo amabili ngaphezu kwabo bonke abanye, futhi ukhombise ukuqaphela kukho konke ekwenzile, kubandakanya nokujeziswa kwezigebengu. Lokhu bekungeke kutholwe ngokuzenza ongeyena nangokukhipha ababulali, noma kungumgoqo kwabanye.[4] Ngaphandle kokuba iqiniso lokuthi ukuziphindisela noma ukubuyisa kwakungelona isela elifanayo nomthethosisekelo nelungelo lokuphila nelungelo lesithunzi, inkantolo ayenelisekanga ukuthi kukhonjisiwe ukuthi isijeziso semali singasebenza kakhulu njengesithiyo kunesigwebo sedilikajele.[5] UChaskalson P, ebhalela iningi, waphetha ngokuthi
Inkantolo ibuye yagcizelela ukuzibophezela kwayo emgomeni wokumiswa komthethosisekelo, kanye namanani asemthethosisekelo ikakhulukazi njengenkululeko, isithunzi kanye nokulingana, ngokwenqaba imvelo "yokuphikisana nokungathandeki" yesigwebo sentambo.[6] U-Ackermann J wakwenza kwacaca lokhu ekwahlulelweni kwakhe:
Sisuka esikhathini esidlule esasibonakala ngokuningi okwakuphikiswa nokungalingani ekusebenzeni komthetho kuye kwesamanje kanye nekusasa ezweni lesisekelo sombuso lapho isenzo sombuso kufanele sibe sinjalo ukuthi sikwazi ukuhlaziya futhi sibe nezizathu ezizwakalayo. Umbono wombuso womthethosisekelo uphakamisa uhlelo okungasebenza ngalo kungahlolwa ngokweqile noma ngokulandela umthetho. Ukulamula, ngokwemvelo yayo, kuyahambisana nale miqondo ebalulekile yomyalo wethu omusha womthethosisekelo. Akukho zenzo zokuphikisana noma imithetho noma imithetho eye yavela ngokungqubuzana noma okufanele iholele ekusetshenzisweni kokuphikisana nayo, nganoma iyiphi indlela yangempela, ingahlolwa ngokuhambisana nemigomo noma imigomo yoMthethosisekelo. [7]
Uqhubekele phambili nokucaphuna uProf. U-Etienne Mureinik kulokhu: "Uma uMthethosisekelo omusha uyibhuloho kude nesiko leziphathimandla, kuyacaca ukuthi kumele kube yibhuloho luni. Kumele iholele kusiko lokuzithethelela-isiko lapho konke ukusetshenziswa kwamandla kulindelwe khona [ . . . ] "Uma uMthethosisekelo kufanele ube yibhuloho kulokhu, kuyacaca ukuthi uMthethosivivinywa Wamalungelo kumele ube yinqwaba yawo." [8]
Umbono womphakathi[hlela | Hlela umthombo]
Yize bekukholelwa kakhulu ukuthi iningi labantu lithanda ukugcinwa kwesigwebo sentambo, inkantolo ikuqinisekisile ukuzibophezela kwayo emisebenzini yayo njengommeleli ozimele woMthethosisekelo.[9] Ngeke kusebenze njengevithamini lokubona komphakathi:
Umbuzo ophambi kwethu, nokho, awukona ukuthi iningi labantu baseNingizimu Afrika bakholelwa yini ukuthi isigwebo esifanele sokubulala kumele sibe yiso. Ukuthi ngabe uMthethosisekelo uyasivumela yini leso sigwebo. [10]
Uma umbono womphakathi ubungahle uthathe isinqumo, uChaskalson ubecabanga ukuthi, asikho isidingo sokuhlaziywa komthethosisekelo kanye nokwahlulela. Yize imibono evamile ingahle ibe nomthelela ekucabangeni kwenkantolo, "yona ngokwayo, akuyona indawo yalowo msebenzi ophathiswe izinkantolo ukuthi ahumushe uMthethosisekelo futhi asekele izibonelelo zawo ngaphandle kokwesaba noma ukwenzelela." [11] Lokhu bekuhambisana nendima yakamuva yaseNingizimu Afrika ukusuka ebukhosini bePhalamende kuya kokuphakama komthethosisekelo.
Izinkomba[hlela | Hlela umthombo]
- ↑ There were about 400 of them, a moratorium having been placed on executions since 1989 as part of the country's negotiated transition to democracy (Juta's Statutes Editors. The Constitution of the Republic of South Africa. 9th Edition, 3rd Impression. Cape Town: Juta & Company, Ltd, 2010, p. xxxiii).
- ↑ Juta's Statutes Editors, p. xxxiii.
- ↑ S v Makwanyane at 48.
- ↑ S v Makwanyane at 144.
- ↑ S v Makwanyane at 146.
- ↑ S v Makwanyane at 95.
- ↑ S v Makwanyane at 156.
- ↑ Mureinik, Etienne. "A Bridge to Where? Introducing the Interim Bill of Rights." South African Journal of Human Rights, 1994: 31–48 at 32.
- ↑ S v Makwanyane at 89.
- ↑ S v Makwanyane at 87.
- ↑ S v Makwanyane at 88.