Friday, June 8, 2018

Religion, Gender, and Sexuality in Africa


David Spurrett, Kwok Pui Lan, Charlene van der Walt,
Lilian Siwila, and Federico Settler
In May, I attended a conference on Religion, Gender, and Sexuality in Africa sponsored by the School of Religion, Philosophy, and Classics at the University of KwaZulu-Natal in Pietermaritzburg, South Africa. I was invited to deliver the opening keynote address on theology, gender, and sexuality from a postcolonial perspective.

This was the first time that I had the opportunity to discuss gender and sexuality outside the North Atlantic context and I have gained a lot of insights from the experience. I am very grateful to the organizing team Professors Lilian Siwila and Charlene van der Walt and Dr. Federico Settler for their hospitality during the conference. I hope to continue to learn from my African colleagues.

South Africa is close to my heart. The first rally I participated in the US during the time when I was a graduate student in the 1980s was to protest against the apartheid government in South Africa. In a travel seminar to South Africa several years ago, I had the opportunities to visit churches, seminaries, and social agencies working for women’s rights and HIV/AIDS issues. 
         Keynoters: Kwok Pui Lan, Sinenhlanhla Ngwenya,
Cheryl Anderson, Madipoene Masenya, and Kakay Pamaran



Professor Cheryl Anderson of Garrett-Evangelical Theological Seminary was also a speaker and she delivered a stimulating keynote address on “Intersecting Identities: Exploring Race/Gender/Sexuality Constructs in the United States Today and Their Theological Implications.” Other keynote presenters addressed the issues of “disabled sexuality,” gender and sexuality in the Philippines, and African women’s biblical hermenetics today. In addition, more than 50 papers were presented in the concurrent sessions, with presenters from South Africa and other African countries.
Although I have participated in discussion on gender and sexuality in denominational gatherings, academic institutions, and professional guilds in Asia and the US, the scope of the South African conference was most comprehensive! The papers touched on biblical interpretation, masculinity, public health, queer theology and practice, language and liturgy, ethnography, HIV/AIDS, mass media, and digital humanities.

It was delightful to meet Professor Sylvia Tamale from Uganda at the conference. She was the first female Dean of Law in Uganda and the editor of African Sexualities: A Reader. When I asked her why she took on the massive job and editing a volume of 670 pages, she said that she was tired of hearing what Westerners and outsiders have to say about sexualities in Africa. The media tends to portray African sexualities in sensational and biased ways to reinforce the colonial construct that Africa is a “dark continent.” For example, the media widely reported that Uganda passed an Anti-Homosexuality Act in 2013. But the Constitutional Court of Uganda ruled the Act invalid in 2014.

As an Anglican, I am particularly interested in the debates on human sexuality in the African churches and societies. The Episcopal Church in the US took a progressive stance on LGBTQ issues. In 2003 the first openly gay bishop Gene Robinson was consecrated in New Hampshire. Later, the Church resolved that the call to ministry is open to all, including transgendered persons. In 2015, the Church decided that the rite of marriage is available to all people, regardless of gender. These practices have been looked at with scorn by some African bishops, who even declared that there are no LGBTQ people in Africa!

At the conference in Pietermaritzburg, LGBTQ issues were fully included in the discussion. A particular highlight was the discussion of the politics of race, sexuality, and nation-building. Participants discussed whether the labels LGBTQ were suitable in African societies and whether there are indigenous terms. Others discussed alternative forms of sexual practices in Africa and queer Christian voices in charismatic churches. Professor Melanie Judge has published Blackwashing Homophobia: Violence and the Politics of Sexuality, Gender and Race. She examines the intersections of race, gender, sexuality, and class identities and the politics of violence in a postcolonial context.

We watched a documentary prepared by the “Destabilizing Heteronormativity Project,” in which civic and religious leaders talked about their work educating and supporting people to challenge heteronormativity and cisnormativity. The conference included NGO partners, such as the Gay and Lesbian Network, Inclusive and Affirming Ministries, Global Interfaith LGBTQ Network, and Queers without Borders.

Since I was so stimulated by the conference, I hope a similar conference can be organized for academics, activists, and NGO partners in Asia. Questions of sex tourism, prostitution, LGBTQ rights, gender-based violence, HIV/AIDS have long been important issues in Asian feminist theology.

I returned from the conference with renewed commitment to explore further the intersection of gender, sexuality and religion from postcolonial perspectives. Future research issues and some of the resources include: constitutional rights, human rights, and sexuality (Grace Y. Kao, Grounding Human Rights in a Pluralist World); psychic and national trauma and gender-based violence (Nigel C. Gibson and Roberto Beneduce, Frantz Fanon, Psychiatry, and Politics), African churches, homosexuality, and US Christian Right (Kapya Kaoma, Globalizing the Culture Wars); and African postcolonial thought (Achille Mbembe, On the Postcolony and Critique of Black Reason; and Emmanuel Chukwudi Eze, ed., Postcolonial African Philosophy: A Critical Reader). 

Sunday, March 25, 2018

March for Our Lives Atlanta


On March 24, 2018, March for Our Lives in Atlanta, Georgia, began at the National Center for Civil and Human Rights, a museum dedicated to the achievements of both the civil rights movement in the US and the worldwide human rights movement.

More than 30,000 people took part in the march in Atlanta, joining marchers in 800 cities in the US and around the world. The people took to the streets to support a student-initiated movement to change gun laws and end gun violence in the aftermath of the Parkland shooting that took the lives of 17 students and adults.

At the Atlanta rally, teenage students took to the podium to read poetry, sing songs, and call the protesters to action. Congressman John Lewis, who was a young man when he joined the civil rights movement, was impressed by the students leading the protest. He addressed the crowd and said, “It is amazing. It reminds me of the early days of the civil movement.”

I have never seen so many elementary and high school students marching in a rally before. They carried signs that said, “#Enough,” “Not one more,” “Loving arms, not fire arms!” One particular sign captured my attention: it said thoughts and prayers are not enough, and we need policy and change.

The rally was a site for civic education. A father near me brought his two small children, who carried signs made by themselves. The family began shouting, “NRA, go away.” As we passed by a booth for voter registration, a father told his teenage daughters, “I had registered to vote. As soon as you can vote, you will register too.”

At a time when the NRA lobby is so strong, and the Congress refuses to pass common sense gun laws, students across the country marched out of their classrooms on March 14 and took part in the national protest on March 24. Naomi Wadler, the 11-year-old fifth-grader, said at the rally in Washington. D.C, “I represent the African-American women who are victims of gun violence, who are simply statistics instead of vibrant, beautiful girls full of potential.” Emma Gonz├ílez, 18, one of the most prominent of the Marjory Stoneman Douglas survivor-activists, asked us to remember the lives of students cut short. When adults fail to protect them, children across the nation stand up. When politicians refuse to act, students march literally for their lives!


Marching down Martin Luther King Dr
March for Our Lives took place the day before this year’s Palm Sunday. As students were marching in the nation’s capital, I was reminded of Jesus’ march to Jerusalem. Jesus entered the city from the east side, riding a donkey and cheered by his followers. This was a peasant procession and Jesus came from the village of Nazareth. On the west side, there was another imperial procession. Pontius Pilate, the Roman governor of Idumea, Judea, and Samaria, entered Jerusalem at the head of a column of imperial cavalry and soldiers. Pilate’s march displayed imperial power and Roman imperial theology.*

Jesus’ procession was a protest march, an anti-imperial march! Many church leaders preach about the religious significance of Palm Sunday, but completely overlook or choose to forget the politics of Jesus’ march.

On Palm Sunday, I participated in a worship service with more than 2,000 people in a big church in downtown Atlanta. Most of the worshippers were African Americans. In his sermon, the preacher said that Jesus entered Jerusalem triumphantly as a different kind of king, not like the kings in the world. Jesus entered Jerusalem to fight for us, to fight for forgiveness. He did not mention the socio-political background of Jesus’ march, nor did he refer to the march that took place not far from his church the day before. He did not say a word about a march against gun violence, which disproportionately affects the African American community.

Jesus’ march and the unfolding events of the Holy Week must be seen in the larger context of political and religious terror. In The Cross in Contexts, Palestinian theologian Mitri Raheb reminds us that “Jesus was not only a victim of state terror but also of religious terror.” This was because Jesus was not sentenced to death under Roman law alone, but also as a blasphemer, for he dared to challenge religious authorities. Jesus died because of religious terrorism. The cross, Raheb says, “becomes the ultimate critique of state and religious violence.”

Today, following Jesus means to confront imperial power of our time, and to oppose racism, sexism, heterosexism, bigotry, anti-immigration, xenophobia, and capitalist greed. It means engaging in non-violent resistance, pursuing justice, and working with our religious neighbors to foster peace. It means protecting the young and bequeathing our children a better world.

The children are marching for their lives! Are we marching with them or not?  

* Marcus Borg and John Dominic Crossan, The Last Week: A Day-by-Day Account of Jesus’s Final Week in Jerusalem (San Francisco: HarperSanFrancisco, 2006), 2-5.