Pride and prejudice: how not to fight homophobia in Africa

It is simplistic to suggest that African homophobia stems only from colonisation.

The coverage of the recent conviction of two gay Malawians (subsequently pardoned) for homosexuality was dominated by western human rights activists' self-serving -- but ultimately self-defeating -- dismissal of African homophobia as "the desperate defence of western mores in indigenous clothing".

Writing in the Independent, the British activist Peter Tatchell, who is heavily involved in the Malawian test case, claimed that "the minds of many . . . Africans remain colonised by the homophobic beliefs that were drummed into their forebears by the western missionaries who invaded their lands". He reiterated this viewpoint on The Staggers.

To save the situation, Tatchell rallied the troops for a remedial invasion. "It is time to finish the African liberation struggle by ending the persecution of gay Africans," he declared.

The works of Marc Epprecht and Neville Hoad show that homosexuality and homophobia existed in pre-colonial Africa. Yet, ironically, western activists persist in challenging the prejudiced claims by some Africans that homosexuality is "un-African" with the equally prejudiced counterclaim that homophobia is "un-African".

The leading authority for this fallacy, which has been pontificated to the point of infallibility, is a 66-page report by Human Rights Watch (HRW). It provides an accurate account of the colonial origins of most of the statutes that criminalise homosexuality in Africa today.

For example, Nigeria's federal sodomy statute remains identical to the original provision of the 1899 Penal Code of the Australian colony of Queensland.

However, it is a fallacy for HRW to conclude that "sodomy laws throughout . . . sub-Saharan Africa have consistently been colonial impositions", simply because "no 'native' ever participated in their making".

Different blends

Rich and varied systems of indigenous law, which are now collectively called customary law, existed in pre-colonial Africa. Customary criminal law applied wherever there was a political entity requiring the enforcement of certain standards of behaviour and imposing sanctions for their breach.

Although there was no single body of law that applied throughout the continent, a degree of basic uniformity of content existed over a wide range of matters, including the suppression of homosexuality, as was indeed the case among the rest of mankind.

Customary law was affected in many parts of Africa by Islam long before European colonisation. Thus, the British colonialists met different systems, ranging from relatively simple indigenous systems of social norms based on the family, the village, or group of villages, to the highly systematised and sophisticated sharia law of crime. Some systems blended customary with sharia law to varying degrees.

The fundamental feature of customary law was that it was unwritten. Although sharia law was written, it was and still is embodied in disparate rulings of jurists of the various schools. Therefore, the criminalisation of homosexuality in pre-colonial Africa was not embodied in comprehensive codes.

However, a vast majority of Africans of all faiths and cultures are united today in their hostility towards homosexuality and this is a reflection of the similarity of the various systems of customary law to each other and to the foreign codes on the subject.

Customary law continues to regulate many areas of people's lives in Africa today. Though largely superseded by legislation, it still governs issues such as family relations. Also, where conflicting legislation exists, lack of access to legal resources and a general absence of the institutions of government may mean that, in practice, customary law still applies.

More significantly, customary law on issues such as homosexuality negates the enforcement of contradictory statutory law. This happens, for instance, in South Africa, where the legal recognition of homosexuality has resulted in a backlash against gays and their perceived assertiveness.

So the fact that the legislation which criminalises homosexuality is in apparent breach of the respective countries' constitutions, and international treaties such as the African Charter on Human and Peoples' Rights, which guarantee the right to privacy and prohibit discrimination (as held by the United Nations Human Rights Committee and the courts in South Africa and India), does not necessarily mean that a change in legislation will end the persecution of gay people in Africa.

It should also be noted that some African constitutions guarantee the right to culture and oblige the courts to apply customary law in certain circumstances. Similarly, the African Charter provides that "the rights and freedoms of each individual shall be exercised with due regard to morality and common interest", and prescribes that "the promotion and protection of morals and traditional values recognised by the community shall be the duty of the state".

Beyond legislation

As such, while current efforts to strike down the sodomy laws through the institution of test cases are an important step in the right direction, there is a need for a more informed and culturally aware strategy that goes beyond litigation and legislation.

Critical in this regard is an understanding of the various brands of Christianity practised today in Africa. These are, to varying degrees, a blend of Judaeo-Christian and African traditions.

HRW's claim that African Christians who oppose homosexuality appropriate "the most stringent moral anathemas of the missionaries' faith, along with an imported law against homosexuality, as essential bulwarks of true African identity", illustrates the sort of fundamental misunderstanding of contemporary Africa that has undermined many well-intentioned western interventions.

Perhaps a more pragmatic way to serve the interests of gay Africans in the short term is to appeal to the humanity of a sufficient number of their brothers and sisters. This could reduce homophobia in the continent to a level similar to the one deemed tolerable in the west, where, as the Sun's poll after the David Laws story shows, homophobia remains rife.

Africa cannot afford to face this problem with yet another imported and, in its own way, blinkered attitude, which refuses to acknowledge the existence and influence of home-grown prejudice.

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Metro mayors can help Labour return to government

Labour champions in the new city regions can help their party at the national level too.

2017 will mark the inaugural elections of directly-elected metro mayors across England. In all cases, these mayor and cabinet combined authorities are situated in Labour heartlands, and as such Labour should look confidently at winning the whole slate.

Beyond the good press winning again will generate, these offices provide an avenue for Labour to showcase good governance, and imperatively, provide vocal opposition to the constraints of local government by Tory cuts.

The introduction of the Mayor of London in 2000 has provided a blueprint for how the media can provide a platform for media-friendly leadership. It has also demonstrated the ease that the office allows for attribution of successes to that individual and party – or misappropriated in context of Boris Bikes and to a lesser extent the London Olympics.

While without the same extent of the powers of the sui generis mayor of the capital, the prospect of additional metro-mayors provide an opportunity for replicating these successes while providing experience for Labour big-hitters to develop themselves in government. This opportunity hasn’t gone unnoticed, and after Sadiq Khan’s victory in London has shown that the role can grow beyond the limitations – perceived or otherwise - of the Corbyn shadow cabinet while strengthening team Labour’s credibility by actually being in power.

Shadow Health Secretary and former leadership candidate Andy Burnham’s announcement last week for Greater Manchester was the first big hitter to make his intention known. The rising star of Luciana Berger, another member of Labour’s health team, is known to be considering a run in the Liverpool City Region. Could we also see them joined by the juggernaut of Liam Byrne in the West Midlands, or next-generation Catherine McKinnell in the North East?

If we can get a pantheon of champions elected across these city regions, to what extent can this have an influence on national elections? These new metro areas represent around 11.5 million people, rising to over 20 million if you include Sadiq’s Greater London. While no doubt that is an impressive audience that our Labour pantheon are able to demonstrate leadership to, there are limitations. 80 of the 94 existing Westminster seats who are covered under the jurisdiction of the new metro-mayors are already Labour seats. While imperative to solidify our current base for any potential further electoral decline, in order to maximise the impact that this team can have on Labour’s resurgence there needs to be visibility beyond residents.

The impact of business is one example where such influence can be extended. Andy Burnham for example has outlined his case to make Greater Manchester the creative capital of the UK. According to the ONS about 150,000 people commute into Greater Manchester, which is two constituency’s worth of people that can be directly influenced by the Mayor of Greater Manchester.

Despite these calculations and similar ones that can be made in other city-regions, the real opportunity with selecting the right Labour candidates is the media impact these champion mayors can make on the national debate. This projects the influence from the relatively-safe Labour regions across the country. This is particularly important to press the blame of any tightening of belts in local fiscal policy on the national Tory government’s cuts. We need individuals who have characteristics of cabinet-level experience, inspiring leadership, high profile campaigning experience and tough talking opposition credentials to support the national party leadership put the Tory’s on the narrative back foot.

That is not to say there are not fine local council leaders and technocrats who’s experience and governance experience at vital to Labour producing local successes. But the media don’t really care who number two is, and these individuals are best serving the national agenda for the party if they support A-listers who can shine a bright spotlight on our successes and Tory mismanagement.

If Jeremy Corbyn and the party are able to topple the Conservatives come next election, then all the better that we have a diverse team playing their part both on the front bench and in the pantheon of metro-mayors. If despite our best efforts Jeremy’s leadership falls short, then we will have experienced leaders in waiting who have been able to afford some distance from the front-bench, untainted and able to take the party’s plan B forward.