I am a male-to-female transgender. I’ve always felt different since I was young. I never identified as male, ever. Growing up, I never knew my real parents. I’ve been in different foster homes – three of them so far. It’s been tough. The first foster family thought I was a girl. When I was eight or ten, I started exhibiting feminine characteristics; growing breasts and hips. My foster parents were afraid. They said, “This is an omen. Hatumwezi”.
L’histoire d’Adam et Eve ne parle pas directement de l’homosexualité. Cependant, ce premier couple hétérosexuel est souvent utilisé comme argument en défaveur du couple homosexuel car il est vu comme le modèle initial, idéal et unique du couple, créé et voulu par Dieu avant la Chute. Certains en concluent que la femme est la seule altérité digne de ce nom pour l’homme et réciproquement, ce qui exclut d’office toute relation homosexuelle. Examinons donc les deux premiers chapitres de la Genèse.
When people look at you in disgust, that you even ask yourself if you’re still at church. I don’t know if Christians don’t realise that they all have their own sins, it’s just that we don’t know about them (John, male).
They never tried to understand me as a person, they just saw demons and starting bombarding me with Bible verses (Zandile, female).
It pains when people treat you like less of a person for something that you didn’t even choose yourself, you’d think Christians would be more compassionate (Asanda, female).
For students who are homosexual or bisexual and who identify with the Christian faith, this process of determining their social identity can be complicated as many sectors within the Christian community may only support heteronormative behaviour. Furthermore many cultures, particularly African cultures, do not condone homosexuality and/or bisexuality.
Neela Ghoshal*, Human Rights Watch, October 31, 2019 Emelia, a woman in her thirties living in Kumasi, Ghana, will never forget the day her father found out she was a lesbian. He beat her...
A Cape Town pastor, who may find himself behind bars for defying a court order barring him from making anti-gay comments, accused the SA Human Rights Commission (SAHRC) on Wednesday of trying to make an example of him.
En Afrique, la communauté LGBT reste vulnérable face à l’homophobie, aux persécutions et aux discriminations commises en raison de l’orientation sexuelle et de l’identité de genre, qu’elles soient réelles ou supposées. En plus de criminaliser les pratiques sexuelles entre personnes de même sexe, plusieurs dispositions pénales perpétuent et promeuvent les stéréotypes, augmentant la vulnérabilité de la communauté LGBT.
Je suis allée pour la première fois à Madagascar en avril 2013 dans le cadre de l’association missionnaire pour laquelle je travaille, la Centrale de Littérature Chrétienne Francophone. Sans étonnement, j’ai constaté que tous les protestants que je croisais avaient une énorme envie de discuter de ce que les médias, chez eux, appelaient « l’inter- LGBT [Lesbiennes, Gays, Bisexuels, Trans] du mariage homosexuel ».
In this piece I’m not concerned with “African homophobia” as such – although I’d like to pose the question whether homophobia is the most useful term to understand the politics around homosexuality and LGBT rights in contemporary African societies. Neither am I concerned with the reasons why Western media tend to depict “African homophobia” in rather sensationalist ways – although I do wonder whether it has something to do with the deep-rooted perception of Africa as “backward” that allows the West to see itself as “progressive” and “modern”.
Last Sunday, at a weekly literary gathering in Kaduna, a bearded dark macho guy openly said, smiling with a perfect row of white teeth, “I am homophobic, so writing this story was very difficult for me” as if he expected the audience to give him a standing ovation.
I had to confirm what he had said by asking him to repeat himself, which he did in clearer terms. I couldn’t even wait to hear his short story.