A Piece of the Peace: Leymah, Please Speak Out for Human & Civil Rights for All Liberians

Dear Leymah,

Your courage is legendary. You are an icon in your own time for peace-building.

In answer to a question about what worries you, you said: “The safety of my children and their future. The conduct of the world.”

Your reply shows what fears tremble inside a mother’s heart.

It is said that you speak your mind without fear or favor. When appointed by President Sirleaf in late 2011 to head the Liberian Reconciliation Initiative, you said that the “LRI’s broad aim is to provide an independent and impartial platform for all Liberians irrespective of social, economic, political, and geographic orientation to collectively address past abuses, reconcile fractured relations and communities, and promote dialogue and consensus building as instruments of politics and public culture.”

I want to believe that you agree LGBT Liberians are included in this mandate. Your voice must be heard above the present uproar about LGBT rights, because there seems to be a collective dissociative fugue around the cruel ways the civil and human rights of gay, lesbian and gender-variant Liberians are violated.

You have said: “Reconciliation is like dressing a sore: You can’t bandage a sore without first cleaning it.”

LGBT Liberians live in fear, disempowered and daily imperiled. The war for them has not ended. Their lives are defined by danger and violence, persecution, hate speech and threats, discrimination and harassment. They are stigmatized, publicly rejected and almost completely abandoned by government. Their vulnerability affects all areas of their lives – church, school, employers, landlords, media, street mobs, rapists, predators, political actors, opinion leaders, family.
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Where are the voices of African Feminists whilst people are lining up to kill your sisters and brothers?

The following Ugandan and African human rights organisations have condemned the Uganda Anti-Homosexuality Bill 20009:

Ugandan Law Society.

The Anti-Homosexuality Bill proposed to Parliament in 2009 would, if enacted into law, in its current state violate international human rights law and lead to further human rights violations.

The bill has been received with mixed feelings of both praise and strong criticism with praise coming from the local populace and criticism from the international media, western governments, international and local gay rights, human rights, civil rights, and scientific organizations, world leaders, some Christian organizations including the Roman Catholic Church, the Anglican Church of Canada.

The Uganda Law Society (ULS) is an institution that defends and promotes constitutionalism, the rule of law and the human rights of every Ugandan citizen. The ULS therefore in the same spirit acknowledges and defends 100% the rights of all citizens including the small percentage of the population living as homosexuals.

A coalition of African Human Rights organisations : East and Horn of Africa Human Rights, Defenders Project (EHAHRDP), Foundation for Human Rights Initiative (FHRI), The Human Rights Centre Uganda (HRCU), and Human Rights Network-Uganda (HURINET):

As well as threatening the safety of LGBTI people generally, the Anti-Homosexuality Bill also jeopardizes the security of human rights defenders working on these issues. The re-tabling of the bill just days after the first anniversary of the murder of LGBTI activist and EHAHRDP founding member, David Kato, is a stark reminder of the insecurity this bill has already caused in Uganda. More generally, the bill would have a wide-reaching and disturbing effect on the freedoms of the majority of Ugandans. If health professionals, spiritual leaders, teachers, business people, landlords, and many others in positions built upon trust and confidentiality fail to disclose to the authorities persons they suspect of being homosexual, under the provisions of this bill would also be targeted for prosecution themselves.
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Via Sahara Reporters TV

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The anger is still in me. Pure rage at certain people for failing to understand diversity beyond their narrow subjective paradises at the expense of those they claim to support through their activism. I ought to have written these words after Oxford 2011. At the time I was still too raw to review myself never mind the conference. I was already certain that was a last based on the long looks post conference and that fleeting abused, “man!” an audial rape of progress. It felt as if I had inadvertently stumbled into a den of hostility. Collectively, they voiced their imposition, corrective angst without an inkling of who I was or am. Even then when I stepped forward racked with stage fright heavy with their unkind looks, questioning thoughts and horror, did he just kiss my neck, just to tell me that time was up? If those on that panel didn’t understand transgenderism what were they transmitting to the audience -tantalising transphobia? What chance would that august audience have of understanding the “ISM” let alone a notion of agency?
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The Week on Sunday

by Sokari on February 13, 2012

in Social Justice Links

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In “The frightful development of this vice amongst the Natives”: Who says being queer is unAfrican?” Zackie Achmat traces the role of missionaries and the colonial state in the control and disciple of the African male body. He begins with a brief account of his own imprisonment at the age of 16 where he was first placed in a cell with a group of adult men including murderers and rapists. Expecting unimaginable acts of violence against him, the experience changed his own perception of prison gangs.

I could hardly understand the language they spoke. Two or three words were derived from Afrikaans, but the rest was from a mixture of African languages I could not identify at the time. Cups instructed one of the younger lads to call the other cells: “Ons wil met die Generaal tjaizana.” (“We want to talk to the General.”)

Within minutes all the toilet bowls in the Remand Section were flushed and all the water was removed from the one in our cell. In this way, the sound was carried through the entire sewage system of the block. This system allowed prisoners to communicate with each other illegally, with a diminished threat of punishment and discovery by the warders. When we arrived the 28s had to report to their General – they had to account for the loot gained from the newly arrived prisoners. MaPinda and Cups took turns talking into the “phone.” Basil, known in the cell as “die Moffie,”4 spoke to me in a grave tone: “Hulle discuss nou vir jou. MaPinda en Cups wil altwee vir jou he en nou vra hulle virrie Generaal wat hulle moet maak.” (“They are talking about you now. Both MaPinda and Cups want you, and they are asking for the General’s guidance.”) I had not had sex since my detention and felt deprived, but Mapinda was not my idea of a sex partner. Basil interrupted these thoughts with the verdict: “Die Generaal se die rules moet apply. Cups is jonger en is nie die baas nie, maar hy is MaPinda se luitenant. Mapinda het nourie dag ‘n wyfie gekry wat Cups wil gehad het en nou is dit Cups se kans/’ (“The General says the rules must apply. Cups is younger and is not the cell boss. He is MaPinda’s lieutenant. And, the other day MaPinda took a young wife (boy) Cups wanted so now it is Cups’ turn.”)

The post begins with a review of the film “Apostles of Civilised Vice”: ‘Immoral Practices’and ‘Unnatural Vice’ in South African Prisons and Compounds, 1890-1920 Zackie Achmat (1992) 

For, to one native on whose heart the good seed has fallen, who returns to the kraal in native garb and with the glowing message of an apostle in his heart, there are ten thousand who by their speech and countenance are apostles of civilised vice, who through their bodies spread the diseases of the white man over the face of wild Africa.(1) “Ethelreda Lewis (1934).

Continued. …..

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Call for Papers: Murderous inclusions special issue

Guest editors:

Jin Haritaworn, Helsinki Collegium for Advanced Studies
Adi Kuntsman, The University of Manchester

Silvia Posocco, Birkbeck, University of London

Sexual citizenship is usually examined though the lens of inclusion – into rights, legal and political subjecthood – through sexuality. What has received less scholarly attention is the problem of inclusion itself, and its costs. Instead of focusing on the inclusion and incorporation of sexual minorities as a certain pathway to progressive politics, this special issue explores inclusions that are murderous: it aspires to decouple the link between inclusion, queer politics and justice. The special issue seeks to critically examine parameters of sexual citizenship that accompany – or work hand in hand with – violent regimes of coloniality, ‘wars on terror’, ‘development’ and structural adjustment, criminalisation, pathologisation, border enforcement and neoliberalism. What new techniques of governance can be mapped in a context of power which increasingly speaks the language of sexual and gender rights, protection and diversity? What challenges arise from these complicities and convergences of queer inclusions, and how are they best addressed? What are the spaces of difference between situated and ever shifting regimes of legal regulation, and the ethical domain of queer politics and justice?

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The Anti-Homosexuality Bill which was first introduced in 2009 and included the death penality has been tabled for debate in the 2012 parliamentary session. The Bill which did not get a reading in last years session is carried over. The Bill is being read in it’s original form  and it is unclear whether it will  include the death penalty [Section 3] . Melanie Nathan who has been in contact with the Bill’s promoter, David Bahati interviewed him about the Bill and he claimed it would be “more moderate” implying that the death penalty will be dropped.  He insisted the reasons behind the bill was to protect children of Uganda but when questioned about consenting adults responded “they were doing the wrong thing”.  He reiterated the usual rhetoric that the west was exporting homosexuality and Uganda would not be blackmailed by the West.

I called David Bahati last night before this morning’s meetings and the Ugandan member of parliament who authored the Kill the Gays Bill told me today that the Bill is being introduced and read in its original form. He said the committee changes made will be incorporated later. He confirmed that the Bill is being decided by the committee as to when it will come to the House floor.

I asked about the death penalty and he told me that the Bill will be first introduced in its original form. What happens after that, he said, “would please you people as it would be more moderate.” Yet he could not confirm what would be changed.

He told me that the most important thing is that once the Bill passes there can be no more “promotion of that behavior” in Uganda. That the government will clamp down on organizations and NGO’s which promote homosexuality.

He said, “but don’t worry the bill will not be harmful to you people; and it will protect the children of Uganda. “ We cannot mess up the future of our children.”

He told me that Ugandans will not be blackmailed by the West. He said that the West is bringing the idea of homosexuality to Ugandan and telling Africans what to do about homosexuality and that he said is “Imperialism; we will not be blackmailed by your few dollars.”

I asked Bahati about tourism, “are you concerned people will stop visiting Uganda if you pass the Bill?” He said, “no Uganda has been voted the best destination in Africa last year. I am not worried about that.”

He told me that the purpose of the Anti-homosexuality Bill is to “protect our children from promotion of that behavior.” I then asked what about consenting adult in private. He said that is outlawed “because they are doing the wrong thing.”

I asked him to explain how that fell into the reasoning of promotion and he was unable to answer, instead changing back to the same repetitive rhetoric: “We cannot debate the freedom of our country to make laws to protect our children.”

I asked Bahati to name me one case of harm caused to children by homosexuality. He could not answer me. I cited the Xmas deaths of 14 women in childbirth asking if that surely is harm and he said “we are dealing with those problems.” I was answered with the same rhetoric.

When questioned about the process, Bahati was vague and seemed to want to avert attention from the Bill at this time.

Given the timeline for the Bill it is hard to see how it will not be passed this time round however Ugandan activists have already begun a campaign to stop this Bill from passing. Please sign the petition here.

The Nigerian Same Sex Marriage Bill has yet to be passed by the Lower House and of course the President needs to sign the Bill.   The government has no doubt been distracted by the Fuel Subsidy protests and ongoing media and civil society focus on corruption particularly in the oil cabal.   From their point of view this would be an excellent time to return to the Bill and I am sure the tabling of the Ugandan Bill will not go unnoticed.

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Listen to the podcast here

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I was sitting amongst a bunch of teenagers in an internet café when the things I observed inspired this article. I peeped at the screens of the computers they were using and made some interesting observations. Two were playing games. One was hiding his screen and from the corner of my eye I saw naked women, probably he was watching porn. The other two were comparing pictures of celebrities. Another one was complaining about how slow the internet was as he was trying to stream a video of one of Lil Wayne’s songs. So I sat there, busy looking for information on human trafficking on Google and I wondered if this was a generational thing.

Indeed the advent of technology with i phones, i pads and ido not know what else will follow has brought forth new dynamics in communication. The era of letters when we would run like mad puppies to the gate to collect letters from the postman or the age of landlines when at the first ring you would run to make sure that no one else picks up the phone in case it was your boyfriend and you did not want your mother or father to pick up are over. Even the use of cellphones’ has metamophorsised from a mere tool to receive calls and send sms’s to become an i(nnovative) tool of technology, where you surf the net, you skype and do all sorts of innovative things.

We live in the era of i pads and i phones

Yes the internet is a Revolution and communication will never be dull again. I love the emoticons on Skype, enjoy chatting on Gtalk, Nimbuzz, Facebook, Whatsapp and everything else that I know which is available. With a multitude of passwords, I am even amazed at myself and wonder how I keep up with all these different technologies. And if I, at my age, am such an addict surely teenagers can be forgiven for burying their heads in this technology.
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