Most tolerant countries
The Afrobarometer network, which conducts public opinion surveys in Africa, recently listed the continent’s most and least homophobic countries.
In these four African countries, the majority of residents say they would welcome or would not be bothered having a homosexual neighbor:
- Cape Verde, 74%.
- South Africa, 69%.
- Mozambique, 56%.
- Namibia, 55%.
Least tolerant countries
These five are the countries where the smallest percentage said they would welcome or would not be bothered having a homosexual neighbor:
- Senegal, 3%.
- Guinea, 4%.
- Uganda, 5%.
- Burkina Faso, 5%.
- Niger, 5%.
Ugandans Report New Cases of LGBT Persecution
Sexual Minorities Uganda (SMUG) has launched a report titled, “And That’s How I Survived Being Killed”: Testimonies of Human Rights Abuses from Uganda’s Sexual and Gender Minorities.
The report is intended to document the many forms of persecution that LGBT identifying individuals in Uganda face. In this report, based on first-hand testimonies, Sexual Minorities Uganda documented from May 2014 until December 2015 the physical threats, violent attacks, torture, arrest, blackmail, non-physical threats, press intrusion, state prosecution, termination of employment, loss of physical property, harassment, eviction, mob justice, and family banishment that are all too often apart of the lived experience for sexual and gender minorities in Uganda.
This report has documented 264 verified cases of persecutions of LGBT individuals based on their sexual orientation or gender identity. Of the 264 cases documented in this report 48 involved acts of violence, including 35 cases involving physical threats or violent attacks, and 13 instances of torture by the state. The largest proportion of documented cases involved intimidation, with 84 cases, while 73 involved loss of property (including loss of employment, physical property, and eviction), and 59 involved social exclusion (including discrimination when accessing healthcare, community discrimination, and family banishment) — all of which the Ugandan government has failed to investigate.
Many Ugandans have fled the country as a result of these acts persecution. There is very little respite on a case by case and direct basis. Some make their way to overseas countries which is very difficult to do and others, who have no money or ability to travel and receive visas make their way across borders to become refugees, seeking resettlement by UNHCR.
Source: African Human Rights Coalition
For the full report please visit https://sexualminoritiesuganda.com/wp-content/uploads/2016/04/And-Thats-How-I-Survived_Report_Final.pdf.
Extract from on women and development issues in Africa (emphasis added) “Repositioning culture for development: women and development in a Nigerian rural community – Community, Work & Family – Volume 18, Issue 3”
From a general perspective, advances in Internet technology and the field of medical surgery have affected the concept of woman. Through medical surgery, transgenderism provides evidence that the idea of womanhood is no more static. It has widened the biological identity that defines the woman by pushing the concept of woman into a state of flux. Furthermore, the Internet provides a platform for flexible woman identity. In online communities, a man can adopt the identity of a woman at any time, for an indefinite or a specific period. Such a person can participate, interact and make decisions concerning women in the cyberspace. This is possible in webinars, non-video web conferences and social networking websites. In situations like these, it can be difficult to ascertain males or females because biological identities are concealable behind computer screens. Therefore, it is reasonable to argue that the biological concept of woman is no more the same everywhere. It is wider in legal systems with established sex reassignment cultures. From the aspect of community, it is broader within the cyberspace than in the real world. Considering this changing context of woman, one may view woman as anyone identified to be legally or biologically a female gender of adult age in any society. This very broad definition recognises that the concept of woman is no more entirely biological issue, but has stronger legal (sex reassignment rights) undertones. It recognises the transgender (or transsexual) and virtual woman, as well as the biological woman as a part of womanhood. It recognises that people’s gender can possibly be altered during their lifetimes. It even takes into account, the geographical perspective of womanhood. For instance, a transgender woman in Germany may not be accepted as a woman in Nigeria due to differences in legal and social systems. That means – a man in one country can be a woman in another. About this issue in Africa, there is a lack of data available on transgender populations due to lack of endorsement of gender alteration by National governments. The only exception is South Africa, whose law, Alteration of Sex Description and Sex Status Act of 2003, recognises sex reassignment, and its Constitutional Court has indicated that sexual orientation includes transsexuality. In Nigeria, just as in many African countries, the legal system is transphobic. However, this issue is worth mentioning. Although transgender women may be invisible in Nigerian communities today, overtime or as the legal systems change, communities may face the challenges of incorporating them in women’s community development affairs. This status of the issue in Africa means that the changing concept of woman has community development implications only in countries like South Africa.
Since our research focuses on Nigeria, we take a more traditional view of a woman’s identity – that is, the biological, social roles and cultural perspectives of womanhood. This is in accordance with the situation of women in Nigerian societies. We have adapted to this concept of woman because it matches the traditional view of womanhood in Nigerian rural communities. Within this context, women are at the heart of the social construction of the family. Their reproductive capacity and marital status is important in community development (Okejiri, 2012). In addition, there are behavioural and cultural conditions that guide the identity of womanhood. These social conditions shape women’s identity in Nigeria.
A look at the dirty war Nigeria is waging against its LGBT people and anyone associated with them.
ABUJA, Nigeria — According to a statement released in February by the Nigerian police, Abdul Lawal, dressed as the groom, and Umar Tahir, dressed as the bride, were just about to take their seats at their well-attended marriage ceremony on Feb. 6, when plainclothes police broke up the party and whisked them away to jail, along with several of the guests.
The so-called same-sex marriage ceremony, which took place at the popular King’s Land Hotel in the capital, is prohibited under Nigerian law.
Source: – The Daily Beast
Pastor Joseph Tolton published an op-ed in Religion Dispatches that explained the harm in “hactivism” for LGBT people in Uganda. The op-ed was in reaction to the news that an LGBT supportive group called “Anonymous” had hacked into several African government websites, posting messages of affirmation for LGBT people.
Tolton wrote the op-ed to remind the LGBT community in the United States that action in support for LGBT people in Uganda needs to be done at the direction of, and with the cooperation of the LGBT leaders on the ground in Uganda. The “hactivism” was widely condemned by the major LGBT organizations in Uganda.
Many commentators on Amoris Laetitia have expressed disappointment that Pope Francis’ reminder of respect and freedom from discrimination for lesbian and gay people, was not accompanied by an explicit condemnation of the LGBT persecution found across much of Africa, or of the endorsement of criminal sanctions by some Catholic bishops.
However, at least one key African Catholic sees it differently, saying that the Pope’s words “should galvanize the Church in Africa to embrace wholeheartedly African families and their LGBT members“.
Agbonkhianmeghe E. Orobator, SJ, is a Nigerian Jesuit currently serving in Kenya as the Provincial of the Eastern Africa Province of the Society of Jesus, a position he has held since 2009. An author, editor, and lecturer at Hekima College Jesuit School of Theology in Nairobi, Kenya, Father Orobator specializes in ethics and theology in the church and religion in African society.
Writing at National Catholic Reporter on his early response to Amoris Laetitia, he admits that he had expected more, says that the exhortation is not “groundbreaking”, and adds,
I believe that there is still a long way to go before we actually make the bold steps that are long overdue with regard to critical issues such as the role of women in church, homosexual unions, reproductive rights, all of which are broached and addressed in the document.
LGBT Catholics in particular will welcome his admission that bold steps are long overdue with regard to homosexual unions.
Even more welcome is his expectation that African bishops will in fact take on board Francis’ words on respect and freedom from discrimination, and act to welcome LGBT Catholics in the life of the African Church. We can but hope that he is right.
African theologian responds to ‘Amoris Laetitia’
Furthermore, on a continent where at least 38 countries criminalize homosexuality, the pope’s trenchant call for respect for human dignity, avoidance of unjust discrimination, aggression, and violence, and respectful pastoral guidance [paragraph 250], should galvanize the church in Africa to embrace wholeheartedly African families and their LGBT members who have been stigmatized, marginalized, and excluded from the life of the church. Church leaders need to dissociate themselves from governments and politicians who persecute gay people, and show example of respect for their dignity. In Africa, we say the church is “family of God,” implying that it welcomes all without discrimination. The preeminent mark of this church and the world church is hospitality. Clearly, Francis is calling the church in Africa to practice what it preaches by becoming a church that welcomes all into the family without discrimination.
Source: National Catholic Reporter
- “Amoris Laetitia” Is a Step in Process that Is Far From Over, Say Commentators (Bondings 2.0)
- Some Hope But Not Much Joy for LGBT Catholics in Pope’s ‘Joy of Love’ Document (Bondings 2.0)
- Amoris Laetitia: Reaction from the Catholic Community (The Tablet)
A landmark case in Botswana has paved the way for lobby groups in other African countries potentially to challenge laws that infringe on their freedoms. The case, brought forward by a civil society grouping fighting for the rights of lesbians, gays and bisexuals, changes the landscape for activism in Botswana and potentially elsewhere. By CAROLINE JAMES.
For many people working in civil society around the world, the threat of a shrinking civic space is very real. It is becoming harder and harder to work effectively due to factors such as decreased funding and increased surveillance. In Africa, one of the main areas of concern is over legislation that seeks to regulate NGOs’ operation – and laws like this are becoming disturbingly commonplace.
In Uganda, activists criticised the adoption of a new law last week which precludes the registration of any organisation that has objectives which would be “prejudicial to the security of Uganda and to the interests of Uganda and the dignity of Ugandans”. Their concern was that the vague wording of this provision creates the potential for abuse, as officials would be empowered to deny registration to organisations which they believe may be contrary to public morality, such as those working for recognition of sexual minorities’ rights.
Source: Daily Maverick
The Catholic Bishops of the Episcopal Conference of Malawi have publicly called on the Malawian Government to resume criminalizing members of the LGBTI community and end its moratorium on prosecuting those accused of indulging in gay sex.
The government, under President Joyce Banda, announced that authorities would no longer enforce Malawi’s laws criminalizing same-sex activities so that the country could have a conversation about whether to legalize homosexuality in 2012.
In the meantime Malawi’s High Court has been reviewing the constitutionality of the country’s laws criminalizing LGBTI people for several years but has not yet come to a decision.
However the Catholic Church in Malawi has now had enough and wants the law enforced again, saying the government only suspended the law because of foreign pressure.
The intervention, uncalled for by LGBTI Ghanaians, has caused a backlash against the LGBTI community and a media moral panic against a “homosexual lobby” trying to allegedly tarnish Ghana’s image and force “unAfrican” habits unto the nation.
The Ghanaian leader, John Dramani Mahama, met the First Minister during his tour of Scotland, which will saw him presented with an honorary degree from the University of Aberdeen.
Ms Sturgeon has come under some pressure to raise issues of LGBTI rights with Ghana’s leader, John Dramani Mahama as his visit to Scotland comes against a backdrop of increasing vigilante violence LGBTI people in Ghana. The Kaleidoscope Trust, Amnesty International and, in particular, Patrick Harvie, co-convener of Scottish Green Party called for the First Minister to confront Mahama about LGBTI rights. It has also been reported that opposite leaders of the Scottish parliament have boycotted a meeting with the president.
The London-based African LGBTI organization Out and Proud Diamond Group has launched a campaign to put human rights of LGBTI people on the agenda for the next summit meeting of leaders of the Commonwealth.
If they succeed, that meeting in early 2018 in the United Kingdom would be the first one to address the issue.Among the 53 nations in the Commonwealth, which includes countries that formerly belonged to the British Empire, 39 still have anti-homosexuality laws, most of them originally imposed by the British.
Source: 76 CRIMES