Publisher’s Description: Preaching Prevention examines the controversial U.S. President’s Emergency Plan for AIDS Relief (PEPFAR) initiative to “abstain and be faithful” as a primary prevention strategy in Africa. This ethnography of the born-again Christians who led the new anti-AIDS push in Uganda provides insight into both what it means for foreign governments to “export” approaches to care and treatment and the ways communities respond to and repurpose such projects. By examining born-again Christians’ support of Uganda’s controversial 2009 Anti-Homosexuality Bill, the book’s final chapter explores the enduring tensions surrounding the message of personal accountability heralded by U.S. policy makers.
Preaching Prevention is the first to examine the cultural reception of PEPFAR in Africa. Lydia Boyd asks, What are the consequences when individual responsibility and autonomy are valorized in public health initiatives and those values are at odds with the existing cultural context? Her book investigates the cultures of the U.S. and Ugandan evangelical communities and how the flow of U.S.-directed monies influenced Ugandan discourses about sexuality and personal agency. It is a pioneering examination of a global health policy whose legacies are still unfolding.
Abstract: Building upon debates about the politics of nationalism and sexuality in post-colonial Africa, this article highlights the role of religion in shaping nationalist ideologies that seek to regulate homosexuality. It specifically focuses on Pentecostal Christianity in Zambia, where the constitutional declaration of Zambia as a Christian nation has given rise to a form of ‘Pentecostal nationalism’ in which homosexuality is considered to be a threat to the purity of the nation and is associated with the Devil. The article offers an analysis of recent Zambian public debates about homosexuality, focusing on the ways in which the ‘Christian nation’ argument is deployed, primarily in a discourse of anti-homonationalism, but also by a few recent dissident voices. The latter prevent Zambia, and Christianity, from accruing a monolithic depiction as homophobic. Showing that the Zambian case presents a mobilisation against homosexuality that is profoundly shaped by the local configuration in which Christianity defines national identity – and in which Pentecostal-Christian moral concerns and theo-political imaginations shape public debates and politics – the article nuances arguments that explain African controversies regarding homosexuality in terms of exported American culture wars, proposing an alternative reading of these controversies as emerging from conflicting visions of modernity in Africa.