L'émergence des minorités sexuelles dans l'espace public en Afrique

Becoming Gay? Immigration Policies and the Truth of Sexual Identity

“…The problem is not ''fake heterosexuals'' any longer, but ''fake homosexuals,'' as if pretending to be gay was now more likely than the opposite. The novelty of this search for ''true homosexuality''has to do with the new nationalisms evoked earlier, and with the parallel surge in political homophobia in the South, in particular in Africa (Broqua, 2012). Instead of a handicap, homosexuality can thus become an asset, albeit a paradoxical one, in migrations towards the North, which explains the inversion of the politics of truth.…”

Diversidade Sexual e de Gênero, Estado Nacional e Biopolítica no Sul Global: Lições da África

“…Internamente, reações e formas criativas de resistência se intensificaram em diversos países africanos (Broqua, 2012;Duranti, 2008;Gaudio, 2009;Hayes, 2000;Matebeni, 2011), contrárias tanto às discursividades ocidentais instauradoras de uma nova ordem hegemônica (civilizacional, salvacionista e redencionista) que busca reforçar a história única denunciada por Adichie (2019), quanto às narrativas nacionalistas de cunho sexista e/ou homofóbico que negam a diversidade sexual e de gênero em África e instalam aquilo que Herdt ( 2009) chamou de pânico sexual como uma modalidade de pânico moral (Aarmo, 1999;Awondo, 2012;Awondo et al, 2013;Dudink, 2013;Guebeguo, 2006b;Gunkel, 2013;Ireland, 2013;Izugbara, 2004;M'Baye, 2013;Tamale, 2007).…”

Sexual and Gender Diversity, National State and Biopolitics in the Global South: Lessons from Africa

“…At that moment, part of the African elites, in general, adopted the structures of the legal and political systems and the religious ideologies of European origin for the conformation of the new national states of the continent, as observed by Kaoma (2009) and Ndjio (2012), which led to severe criticism by Western countries, now in the name of Human Rights (Aderinto, 2014;Aldrich, 2003). Internally, reactions and creative forms of resistance intensified in several African countries (Broqua, 2012;Duranti, 2008;Gaudio, 2009;Hayes, 2000;Matebeni, 2011), contrary to both Western discursivities instituting a new hegemonic order (civilizational, salvationist, and redemptionist) that seeks to reinforce the single history denounced by Adichie (2019), as well as to nationalist narratives of a sexist and/or homophobic nature that deny sexual and gender diversity in Africa and install what Herdt (2009) has called sexual panic as a modality of moral panic (Aarmo, 1999;Awondo, 2012;Awondo et al, 2013;Dudink, 2013;Guebeguo, 2006b;Gunkel, 2013;Ireland, 2013;Izugbara, 2004;M'Baye, 2013;Tamale, 2007).…”

“…,Morgan and Wieringa (2005),Cole et al (2007),Reddy et al (2009) 19 ,Tamale (2011), Diesel (2011,Nyeck and Epprecht (2013),Ekine and Abbas (2013),Martin and Makhosazana (2013),Matebeni (2014),Sandfort et al (2015),Lachheb (2016),Matebeni (2018) andSpronk and Hendriks (2020) and the dossiers edited byBroqua (2012),Broqua et al (2009),Epprecht (2009) and Guebeguo (2009), Blidon and Roux (2011), andSandfort and Reddy (2013), and the books authored by Hayes…”