Anti-Gay Laws and the Unification of Nigeria
From The Feminist Wire, an excellent article by Adejoke Tugbiyele “Sexual Identity and Nigerian Culture” which examines the challenges presented by the recently signed Same Sex Marriage Bill and the resulting explosion of homophobic violence across the country.
“I spent the latter part of 2013 living and working in Nigeria under a Fulbright Scholarship. My research dealt with the cross-section of spirituality and sexuality among LGBTQ communities living in that country and how they navigate a largely conservative, religious society. My first three months in Lagos were very productive. I attended gay parties with my friend and activist Williams Rashidi, with whom I had many engaging debates about how to bring about change in the minds of others towards queer communities. I also filmed a panel discussion organized by The Initiative for Equal Rights (TIERS) at their screening of the new documentary Veil of Silence. I visited the Shrine of Osun, based in Oshogbo, and interviewed a Yoruba Priest and Priestess about homosexuality within traditional Yoruba culture. I engaged LGBTQ communities in Lagos, as well as Nigerians abroad, about what it meant for them to be queer and Nigerian. The responses I got mirrored many of the issues one would find in mainstream society. Just like straight people, queer people also need access to good health care, clean drinking water, a better educational system, and so on. In other words, LGBTQ people are people, and their sexuality does not necessarily make their daily experiences remarkably different from the average Nigerian, African or global citizen.
My research and my self became threatened when President Goodluck Jonathan signed the Same-Sex Marriage Prohibition Act (SSMP) earlier this year. It is essentially an anti-gay law, as it includes the banning of all gay parties and organizations. It also states that any public and private display of affection is punishable with 10 years imprisonment. Practically overnight, LGBTQ people, who are worried about things like getting to work on-time just like everyone else, now fear leaving their homes altogether. Their beloved country had just labeled them criminals. I, as an out-lesbian artist living in Nigeria at the time, had also been criminalized. Police have essentially enacted a “witch-hunt” for gays, and these were just the stories we could access in the papers. Apparently, other evils have emerged within the past two weeks that have not been covered in Nigerian news outlets. For instance, I just learned that a “gay convert” just stabbed his gay friend to death in Lagos last weekend. The fear this new law has raised in LGBTQ communities has led people to turn on each other.
The fundamental problem with Nigeria’s anti-gay law is that it unites supposed enemies within Muslim and Christian sects, and it validates and empowers their extremist, conservative views on how we ought to live. The empowerment of hate groups is not only happening in Nigeria. With the events unfolding in Russia regarding the Sochi Olympics, the world is beginning to wake up to LGBTQ rights. Along those lines, U.S. Attorney General Eric Holder recently argued that LGBTQ rights are one of “the civil rights challenges of our time.”
I am concerned, however, that the West would not be pressing this hard on global LGBTQ rights had the events of the Sochi Olympic Games not unfolded. After all, the “corrective rape” of lesbians has been rampant in places like South Africa for decades now. And it was just over three years ago when LGBTQ activist David Kato was brutally murdered in Uganda. Further, the extortion and bribery of LGBTQ people has become common place in Nigeria, as depicted in a handful of homophobic Nollywood films, such as Hideous Affair (2010). “The Video Closet” by Lindsey Green-Simms and Unoma Azuah thoughfully examines how mainstream homophobic views are reflected in within the regulated Nollywood film industry. Regarding sexual identity, we can argue that this historically dominant view still holds—the African/Black body as “less important” than that of the Western/White body. The sexual revolution that begun in the West must not fall prey to the mistakes of the feminist revolution in the U.S. in order to be considered truly global. We must remember that the emergence of writers like Angela Y. Davis, Toni Morrison, Alice Walker, and Audre Lorde was a response to racist feminisms that excluded Black women. Similarly, African female writers like Chimamanda Ngozi Adichie have emerged to continue the feminist wave across the Atlantic. In short, with all the work that still needs to be done globally to combat discrimination, the additional fight for sexual rights in Africa and throughout the diaspora makes the work even more difficult. The sexual revolution must be global and inclusive of all peoples for it to have lasting impact both socially and politically.
Internal problems certainly don’t help. In the case of Nigeria, there are still too many parents that won’t allow their Yoruba daughters to marry Igbo sons. Many Igbo people are calling on the federal government to apologize for the genocide of Biafra. A lot of Hausa people in the North believe that Nigeria belongs to them, since it was handed to them one hundred years ago by the British during the Amalgamation of 1914. Therefore, national unity and identity is not as defined in Nigeria as it is in the United States. To a large extent, believing that the masses will “do nothing” is partly what empowers the federal government to sign such hateful and demeaning laws in the first place. Continue reading on the Feminist Wire.