Ready Rhetorics: Political Homophobia and Activist Discourses in Malawi, Nigeria, and Uganda

McKay, Tara; Angotti, Nicole

doi:10.1007/s11133-016-9342-7

Cited by 41 publications

(29 citation statements)

References 55 publications

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“…This orientation has become so accepted as a norm in Western societies that people who practice homosexuality have created an identity making them a minority group in the society (Garnets & Kimmel, 1991;Lozano-Verduzco, 2015). They now belong to a set community which they believe they should be free to exercise their rights openly without stringent moral and religious confines that may restrict them (Mckay & Angotti, 2016).…”

Section: Overview Of Literaturementioning

confidence: 99%

“…The current study explores some of these aspects of homosexual experience and what it really means to them in the Nigerian context (Mapayi, Oginni, Akinsulore, & Aloba, 2016). We explore the perspectives of these homosexuals from the varying media intrusions on homosexuality and seek to understand how they feel about the media responses to same sex relationships in Nigeria (Mckay & Angotti, 2016). This is in view of the fact that in the Western world, rights and privileges of homosexuals are well protected by the law.…”

Section: Introductionmentioning

confidence: 99%

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What is it like for a Gay, Nigerian Male living in Nigeria?

Igundunasse

Odiase

Alao

2019

American Journal of Qualitative Research

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Following the enactment of the year 2013 Same Sex Prohibition bill into law, it is now illegal to practice homosexuality in Nigeria. With this development, a variety of scholars have come up with a number of papers in reaction to this law from largely the legal, ethical, cultural or spiritual perspective. However, there has been very little from the psychological perspective especially how these homosexuals perceive or experience their state of sexual orientation in Nigeria. Consequently, this study sought to explore some of the experiences and perceptions of these people from a psychological perspective using Interpretative Phenomenological Analysis (IPA). Analysis of transcripts explored the extent of the hope, fears and aspirations of homosexuals in terms of their quality of life. They suggest that living as a homosexual in Nigeria is a very daunting experience and it makes life a little more difficult due to the fear of persecution and prosecution. Further implications and areas of further research suggested.

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Section: Overview Of Literaturementioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

What is it like for a Gay, Nigerian Male living in Nigeria?

Igundunasse

Odiase

Alao

2019

American Journal of Qualitative Research

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“…Furthermore, the exclusive focus on political homophobia in different African contexts obscures the gender and sexual diversity campaigns organized by African activists, who often work with few resources or infrequent support. These lopsided representations and convenient omissions imbue political homophobia with a dangerous urgency, which can result in misguided Northern interventions into gender and sexual politics in the global South (Epprecht 2013; Long 2009; Massad 2007; McKay and Angotti 2017). In addition, this interpretation constitutes the latest unfortunate misrepresentation of African sexual cultures and politics, which reproduces the “enduring association of blackness [and Africanness] with both homophobia and heteronormativity” (Nyong’o 2007, 42).…”

Section: Introductionmentioning

confidence: 99%

Pursuing social justice through public health: gender and sexual diversity activism in Malawi

Currier

McKay

2017

Critical African Studies

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African lesbian, gay, bisexual, transgender, intersex, and queer (LGBTIQ) organizations face various strategic dilemmas in contexts characterized by political hostility to gender and sexual dissidents. In Malawi, one such context, we examine how an LGBTIQ social movement organization (SMO) in Malawi, the Centre for the Development of People (CEDEP), navigated one particular strategic dilemma—the dilemma of whether to adopt a less politicized public-health approach or a more nimble, grassroots-oriented, and social-justice approach to their advocacy work—and the consequences of the organization’s strategic decisions. Scholars interpret these approaches as signifying differential political engagement among organizations, with the social-justice approach indicating political engagement and the public-health approach signaling political disengagement. This difference has led critics to argue that a public-health approach is poorly suited to generating social and legal reform because it de-politicizes LGBTIQ issues over time, while a social-justice approach exerts constant pressure on political and religious elites. Drawing on qualitative interview data with Malawian LGBTIQ activists and news media data reflecting public debate around homosexuality in the country, we illuminate how this SMO metamorphosed from an organization ostensibly focused only on public health and HIV/AIDS to one that advances social justice for gender and sexual dissidents. We argue for an understanding of the indigenous development of a hybrid strategy integrating the public-health and social-justice approaches.

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“…Many religions refuse the LGBTQ community, and, although the U.S. has a separation of church and state, religion is a core value of many individuals and is difficult to separate from their judgement (Hayes & Nagle, 2016). There is a sense of privileged identities (McKay & Angotti, 2016) that suggest that identities that fall outside of the common, traditional ways of being creates a platform for the belittlement of the less common group. Separating the groups by values, as religion does, gives discrimination room to grow (McKay & Angotti, 2016).…”

Section: Religionmentioning

confidence: 99%

“…There is a sense of privileged identities (McKay & Angotti, 2016) that suggest that identities that fall outside of the common, traditional ways of being creates a platform for the belittlement of the less common group. Separating the groups by values, as religion does, gives discrimination room to grow (McKay & Angotti, 2016).…”

Section: Religionmentioning

confidence: 99%

“picking My Battles”: Examining The Experiences Of Gender Non-Binary Identities Within The U.s.

Richards¹

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female genitalia, while gender includes the individual's identification of masculinity or femininity. Cisgender individuals are those whose sex and gender are equivalent (Jourian, 2015). Binary thinking is when cisgender individuals are believed to be the norm. It occurs when society thinks in exclusively masculine or negative terms, when, in fact, there is a range or variety of behaviors. Non-binary is the spectrum within the binary, where individuals may exist on a range between so-called masculinity and femininity. Jourian (2015) explains that non-binary individuals are constantly faced with genderism/cissexism, or the belief that there are only two genders, which relate to the sex an individual was assigned at birth. Non-binary individuals also face dyadism, which is the belief that "there are only two 'natural' and 'biological' sexes, male and female" (p. 17). Within heteronormative societies, gender binary, or cisgender, is dominant, though this is restrictive for individuals whose gender identity does not match their biological sex. Mardell (2016) points out that sex is a social construct used to label individuals and reduce dissonance. While physical anatomy is not a construct, the association of male and female to body parts is. Individuals who do not fit within the binary identify with terms such as genderqueer, gender nonconforming, gender fluid, transgender, non-binary, or a series of other identities (Austin, 2016). It is important to note that gender identification is dependent on the individual's preference; therefore, it is vital to ask them what their preferred pronouns and identifications are. The gender binary is a perspective that denies the spectrum of gender identity, which results in individuals claiming that gender and sex are synonymous. Ignorance of LGBTQ issues, especially transgender and gender nonconforming matters, results in damaging stigmas (Baez et al., 2017) and puts transgender individuals in dangerous situations. Kuvalanka, Weiner, Munroe, Goldberg, and Gardner (2017) state, "TGNC [transgender nonconforming] individuals are thought to

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Ready Rhetorics: Political Homophobia and Activist Discourses in Malawi, Nigeria, and Uganda

Cited by 41 publications

References 55 publications

What is it like for a Gay, Nigerian Male living in Nigeria?

What is it like for a Gay, Nigerian Male living in Nigeria?

Pursuing social justice through public health: gender and sexual diversity activism in Malawi

“picking My Battles”: Examining The Experiences Of Gender Non-Binary Identities Within The U.s.

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