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societies due to their homosexuality. Meanwhile, for homosexual women that were seen or viewed to be more masculine than feminine also were viewed as a risk. Male sexual supremacy was the foundation of post-colonial power. Hence, homosexual women in relationships with others claim to be persuaded more masculine than feminine within their relationships with other women, was viewed to openly demonstrate signs and symbols of masculine power and identity.
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dominant group in the socially constructed hierarchy within a highly racialized and gendered setting. This was a time in South Africa when most of society was still racially divided, which impacted those relationships. There was a demand for a safe space for queer people within society, meanwhile there was an obsession of examining the relationships between those who were 'the black' and 'the white'.
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homosexuality among indigenous
African populations. These colonisers began to educate Africans on the Christian religion, including their traditional societal values, which ultimately disagreed with homosexuality. This traditional rejection of homosexuality continued and was taught from generation to generation within many African nations. In 1991, the former president of Kenya,
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decided to ban
Western dancing. Museveni and Kavuma, among other politicians, is an example of how Uganda's poor treatment of homosexuals also comes from within. Uganda's culture, history, and government have, therefore, made the lives of homosexual people in the country challenging, with no ability to express their sexuality without risk of punishment.
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family. Additionally, procreation is stated to be a religious obligation with both husband and wife being biologically reborn into the world and will therefore constantly be a part of the world (even after death). As a result, many
Christians and Muslims do not approve of homosexuality due to their traditional religious values.
327:'Reviewed Works: Human Rights and Homosexuality in Southern Africa by Chris Dunton and Mai Palmberg; Beset by Contradictions: Islamization, Legal Reform and Human Rights in Sudan by Lawyers' Committee for Human Rights', Review by: Rhonda Howard, African Studies Review, Vol 41.1 (April, 1998), 190-191.
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has spread the
Christian image of "traditional family values." This leads to same-sex activity or relationships outside of the desired Christian image, resulting in the LGBTQ+ being outsiders in their own country. Therefore, because of the heavy influence of Christianity brought over by the West, the
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was an extreme struggle for those within Africa, and it was a political fight for sexual freedom and expression within many states. In nations like
Cameroon, it had become essential to emphasise one's be-longing or grounding by stigmatizing homosexuality. Many struggled with fitting in within their
94:
included protection for sexual orientation as a human right in its
Constitution in 1996, it became the first nation in history to do so. Throughout the colonial and apartheid period, there was a censorship with sexuality because they worked to create and place white, male heterosexuality as the most
126:
Despite both religions' differences, they both significantly disapprove of the LGBTQI+ community with the idea of the 'traditional family' being a prominent feature within both doctrines. More traditional
African societies define marriage as a legalized union of a man and woman which constitutes a
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was an influential figure who projected this view nationwide. She used it to blame homosexuality for being present in Uganda. In addition to banning same-sex acts, missionaries, along with
British Colonial powers, prohibited traditional forms of Ugandan dancing. Paulo Neil Kavuma, when in power,
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However, in pre-colonial
Southern Africa same-sex Africans were often seen to have positive spiritual powers. For example, some groups saw lesbians as healers, and astrologers, as well as having medicinal powers. European colonisers had a dramatic impact on the positive social attitudes towards
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as a contentious topic in
African stereotype of a homophobic continent over the decades. Some believe that in certain African nations, sexual orientation has turned into a reason, for political persecution and acts of personal violence in many instances. It must be noted that the majority of
119:. The Pew Research show that the number of Africans identifying as Christians grew from around 10 million in 1910 to 500 million in 2010, and it is indicated that this number will grow to around 633 million by 2025. Pew Research also identified that the number of people who practiced
71:
traditional African homosexual marriages were based on patriarchal gendered norms, in which the spouses assume complementary positions in society – that is, masculine and feminine. Debates about research on and representations of same-sex sexualities within lesbian and
374:'Sexuality and nationalist ideologies in post-colonial Cameroon' Basile Ndjio, in The Sexual History of the Global South: Sexual Politics in Africa, Asia and Latin America, ed, Saskia Wieringa and Horacio Sivori, (England, London: Zed Books, 2013), 128.
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Across the African continent, there are various legislation and cultural beliefs regarding whether homosexuality is acceptable or not. With many countries in other parts of the world transitioning to a legislative and cultural acceptance of
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on behalf of the Conservative Christian Uganda Parliamentary Fellowship. This Christian-desired bill has, therefore, made the lives of LGBTQ+ difficult as not only can they express themselves, but they also cannot be active in society.
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The African continent is highly religious and has the fastest growing number of people who follow Christianity and Islam out of any anywhere in the world. Across the African continent at least 86% of Africans identify as either
195:
Despite the influence of British Colonial Rule on homosexuality in Uganda, there is another set of arguments that Africa is an entirely heterosexual continent, and outsiders brought in any ideas of same-sex activity.
300:'"Homosexuality" in Africa: Issues and Debates', Issue: A Journal of Opinion, Vol.25.1, Commentaries in African Studies: Essays about African Social Change and the Meaning of Our Professional Work (1997), 8.
79:, sexism, and homophobia of professional organisations. Furthermore, it is important to understand that "cross-cultural lesbian and gay studies has been accused more than once of cultural imperialism."
318:'Are Same-Sex Marriages UnAfrican? Same-Sex Relationships and Belonging in Post-Apartheid South Africa', Mikki van Zyl, in Journal of Social Issues, 2011-06, vol.67.2, (USA: Blackwell Publishing Inc).
135:, suggested that it was against "African tradition and biblical teaching" for a man and another man or a woman and another woman to be intimate with one another. In addition, the President of Uganda,
355:
Queer/white' in South Africa A Troubling Oxymoron?' in Queer in Africa: LGBTQ identities, citizenship, and activism, Jane Bennett e.d. by Vasu Reddy and Surya Monro, (New York: Routledge, 2018), 109.
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presence of religion in Uganda has negative impacts on the LGBTQ+ community. During colonial rule, not only was Britain spreading Christian ideals, but it was also destroying ways of life.
226:
Helleve, Arnfinn, et al. "South African teachers' reflections on the impact of culture on their teaching of sexuality and HIV/AIDS." Culture, health & sexuality 11.2 (2009): 189-204.
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was a key area for legalisation for those who were lesbian or gay, because by governments legalising same-sex marriage, it allowed homosexuals to gain a sense of equality. However, for
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Religion has made its way into influencing legislation regarding LGBTQ rights. Uganda is one of few countries in Africa where homosexuality, in some cases, is punishable by death. The
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sexualities, the African continent has the legacies of homophobia that former European colonies had implemented. Gay sex is illegal in thirty-eight African countries. One of which is
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is responsible for this. The Act also permits life-long imprisonment and the halt of conducting business with gay people. When the bill was introduced in 2009, it was done so by
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Kaoma Kapya, 'The Interaction of Human Rights and Religion in Africa's Sexuality Politics', International Journal of Constitutional Law, Vol, 21 (1), (2023), 339-355, pg. 346
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Kaoma Kapya, 'The Interaction of Human Rights and Religion in Africa's Sexuality Politics', International Journal of Constitutional Law, Vol, 21 (1), (2023), 339-355, pg. 341
345:'Black lesbian women in South Africa: Citizenship and the Coloniality of Power' Angeline Stephens AND Floretta Boonzaier, Feminism & Psychology, 2020-08. Vol 30.3, 325.
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Kapya Kaoma, 'The Interaction of Human Rights and Religion in Africa's Sexuality Politics', International Journal of Constitutional Law, 21.1 (2023) p . 340. <
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Njambi, Wairimũ Ngaruiya. "Dualisms and female bodies in representations of African female circumcision A feminist critique." Feminist Theory 5.3 (2004): 281-303.
87:, who was leader of Zimbabwe, he believed homosexuality was "un-African" and that it broke the traditional lifestyle for those within the West of the continent.
273:'Homophobic Africa? Toward A More Nuanced View', African Studies Review, Patrick Awondo, Peter Geschiere and Graeme Ried, Vol. 55.3 (December 2012), 145.
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Caldwell, John C., and Pat Caldwell. "The cultural context of high fertility in sub-Saharan Africa." Population and development review (1987): 409-437.
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grew from 11 million in 1990 to 429 million in 2010. They also state that by 2030 this number will increase to around 639 million Africans.
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Fanusie, Lloyda. "Sexuality and women in African culture." The Will to Arise: Women, Tradition and the Church in Africa (1992): 135-154.
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show that in ancient African history, women were more likely to copulate and sire offspring than men, possibly due to female
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Thabo Msibi, 'The Lies We Have Been Told: On (Homo) Sexuality in Africa', Africa Today, 58.1 (2011), p . 59. <
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Thabo Msibi, 'The Lies We Have Been Told: On (Homo) Sexuality in Africa', Africa Today, 58.1 (2011), p . 57. <
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Mawerenga Jones Hamburu, The Homosexuality Debate in Malawi, (Baltimore: Project Muse, 2018), pg. 178
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Mawerenga Jones Hamburu, The Homosexuality Debate in Malawi, (Baltimore: Project Muse, 2018, pg. 178
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Mawerenga Jones Hamburu, The Homosexuality Debate in Malawi, (Baltimore: Project Muse, 2018, pg. 176
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Mawerenga Jones Hamburu, The Homosexuality Debate in Malawi, (Baltimore: Project Muse, 2018, pg. 176
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Mawerenga Jones Hamburu, The Homosexuality Debate in Malawi, (Baltimore: Project Muse, 2018, pg. 176
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Mawerenga Jones Hamburu, The Homosexuality Debate in Malawi, (Baltimore: Project Muse, 2018, pg. 166
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Mawerenga Jones Hamburu, The Homosexuality Debate in Malawi, (Baltimore: Project Muse, 2018, pg. 165
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164:, LGBTQ+ rights in Uganda is very much still a battle queer Ugandan people face.
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Deborah Kintu, The Ugandan Morality Crusade (McFarland, 2017). Ch 3 p . 43.
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Deborah Kintu, The Ugandan Morality Crusade (McFarland, 2017). Ch 2 p . 24.
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Deborah Kintu, The Ugandan Morality Crusade (McFarland, 2017). Ch 4 p . 70.
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worked along with British colonial powers to implement Western ideals.
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383:'Sexuality and Nationalist Ideologies in Post-Colonial Cameroon', 136.
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which suggests how disapproving many people are toward homosexuality.
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Religious aspects impacting homosexuality in Africa
336:'Are same-sex marriages un-African?', vol 67.2.
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263:. 24 September 2014.
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