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from the process. Or, to put it another way, the use of the old paradigm does seem to<br />

promote bad faith.<br />

The new paradigm which challenges objective, value-free decision making and calls for<br />

the recognition and transparency of values which drive best interest determinations is<br />

an antidote to bad faith. Opportunities have emerged which promote a more values<br />

oriented approach, or at least question the continuing dominance of traditional methods<br />

for reaching best interest determinations.<br />

Human rights<br />

The human rights argument has been used to critique the use of permanent surgical<br />

solutions for contraceptive or menstrual management purposes (see for example,<br />

Kennedy, 1991 and Keywood, 1995). The use of a human rights framework to protect<br />

and promote the interests of people with intellectual disability has been well<br />

documented. (See for example the Declaration on the Rights of Mentally Retarded<br />

Persons, United Nations, 1971.) To fully examine the impact of these instruments in<br />

relation to people with intellectual disabilities within the confines of this thesis is not<br />

possible. However, examination of case law suggests that applying this approach may<br />

offer a mechanism for revealing the values underpinning best interest determinations.<br />

Human rights are an expression of values. For example, does someone with an<br />

intellectual disability have a right to be a parent? This is a subjective judgement which<br />

can only be answered by careful consideration of all the issues and confronting our<br />

values which are necessarily instrumental in reaching an answer. Are there concerns<br />

about the safety and development of a child brought up by parents with intellectual<br />

disabilities? And if we decide that yes, people with intellectual disabilities do have the<br />

right to parent, then as a society are we obliged to provide sufficient support to<br />

facilitate the optimal environment for both the parents and the child? As a society are<br />

we prepared to make those provisions? And are we prepared to accept the consequences<br />

if there are detrimental effects for the parents or the child? The process of considering<br />

which human rights are relevant when considering sterilisation or hysterectomy<br />

therefore has the effect of forcing values into the open.<br />

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