van Klinken and Chitando (eds), “Public Religion and the Politics of Homosexuality in Africa”

van Klinken, Adriaan, and Ezra Chitando, eds. 2016. Public Religion and the Politics of Homosexuality in Africa. Oxford: Routledge.

Publisher’s Description: Issues of same-sex relationships and gay and lesbian rights are the subject of public and political controversy in many African societies today. Frequently, these controversies receive widespread attention both locally and globally, such as with the Anti-Homosexuality Bill in Uganda. In the international media, these cases tend to be presented as revealing a deeply-rooted homophobia in Africa fuelled by religious and cultural traditions. But so far little energy is expended in understanding these controversies in all their complexity and the critical role religion plays in them. This is the first book with multidisciplinary perspectives on religion and homosexuality in Africa. It presents case studies from across the continent, from Egypt to Zimbabwe and from Senegal to Kenya, and covers religious traditions such as Islam, Christianity and Rastafarianism. The contributors explore the role of religion in the politicisation of homosexuality, investigate local and global mobilisations of power, critically examine dominant religious discourses, and highlight the emergence of counter-discourses. Hence they reveal the crucial yet ambivalent public role of religion in matters of sexuality, social justice and human rights in contemporary Africa.

Contents:

Introduction: Public Religion, Homophobia and the Politics of Homosexuality in Africa Adriaan van Klinken and Ezra Chitando

I The Politicisation of Homosexuality

1. ‘For God and For My Country’: Pentecostal-Charismatic Churches and the Framing of a New Political Discourse in Uganda Barbara Bompani

2. Uniting a Divided Nation? Nigerian Muslim and Christian Responses to the Same-Sex Marriage (Prohibition) Act Danoye Oguntola-Laguda and Adriaan van Klinken

3. Discourses on Homosexuality in Egypt: When Religion and the State Cooperate Serena Tolino

4. ‘We Will Chop Their heads Off’: Homosexuality versus Religio-political Grandstanding in Zimbabwe Molly Manyonganise

5. ‘Un-natural, ‘un-African’ and ‘un-Islamic’: The Three Pronged Onslaught Undermining Homosexual Freedom in Kenya Hassan J. Ndzovu

6. Côte d’Ivoire and the New Homophobia: The Autochthonous Ethic and the Spirit of Neo-Liberalism Joseph Hellweg

II Global and Local Mobilisations

7. An African or Un-African Sexual Identity? Religion, Globalisation and Sexual Politics in sub-Saharan Africa Kapya Kaoma

8. The Extraversion of Homophobia: Global Politics and Sexuality in Uganda Jia Hui Lee

9. Religious Inspiration: Indigenous Mobilisation against LGBTI Rights in Post-conflict Liberia Ashley Currier and Joëlle M. Cruz

10. Islamic Movements against Homosexuality in Senegal: The Fight against AIDS as Catalyst Christophe Broqua

11. One Love or Chanting Down Same-Sex Relations? Queering Zimbabwean Rastafari Perspectives on Homosexuality Fortune Sibanda

12. Narratives of ‘Saints’ and ‘Sinners’ in Uganda: Contemporary (Re)presentations of the 1886 Story of ‘Queer’ Mwanga and Ganda ‘Martyrs’ Prince Karakire Guma III Contestation, Subversion and Resistance

13. Critique and Alternative Imaginations: Homosexuality and Religion in Contemporary Zimbabwean Literature Pauline Mateveke

14. Christianity, Human Rights and LGBTI Advocacy: The Case of Dette Resources Foundation in Zambia Adriaan van Klinken

15. ‘I Was On Fire’: The Challenge of Counter-intimacies within Zimbabwean Christianity Nathanael Homewood

16. Critical Realism and LGBTIQ Rights in Africa Richard McCarty and Jay Breneman

Appendix: African LGBTI Manifesto

Heywood, “Agreeing to disagree”

Heywood, Paolo.  2015. Agreeing to disagree: LGBTQ activism and the church in Italy.  Hau 5(2): 59-78.

Abstract: In 2012 the Bologna chapter of We Are Church, a group of lay liberal Catholics who lobby the Vatican to adopt a more progressive position on various issues, including homosexuality, sought to pursue a dialogue with the city’s LGBTQ community. The relative success of those conversations depended upon We Are Church persuading their anticlerical interlocutors, whose antipathy toward the Vatican runs deep, that they were an entirely different entity to the Catholic “hierarchy.” But in prevailing in this endeavor, they created a further obstacle for themselves: the more convincingly they distinguished themselves from orthodox Catholicism, the less convincing was their eponymous declaration of “We Are Church”; the further they traveled toward the positions held by their LGBTQ activist counterparts, the more likely they were to be dismissed as unrepresentative of Catholicism, and thus irrelevant. Thus in this case ethics across borders depends not only upon finding affinities and sustaining differences but also upon finding affinities over how to sustain differences. Similarly, I suggest that debates in anthropology surrounding radical difference may benefit from attending to the ways in which such difference itself can be the subject of agreement or disagreement.