The gay taboo in Nigeria: "I don't lose sight of the struggle"

It’s now nearly nine years since Bisi Alimi made the decision to come out as gay on national Nigerian television. He hasn't stopped fighting since.

Bisi Alimi had trouble getting people to come and talk to me: “When I sent a text about this interview people asked if you’d have a camera or would take their names. Still people wouldn’t turn up. Most of these people are miles from home but you can feel the impact on their lives, even in a liberal country like the UK.”

In the end, only one has shown up: a young man called John* (name changed). He came to England from Nigeria as a student in business management: “I started to think I might be gay when I was 11, in Nigeria. I never discussed it with my family. I discussed it with them when I was in London. They just don’t think that’s what I am. They think I have to be normal, get a girlfriend. It’s a disgrace to them. It’s difficult to change - I enjoyed being gay in England. I’m proud of myself. If I want to go back I have to pretend to be straight. That’s the difficulty with my life.”

It was a meeting with Alimi that helped him: “Bisi welcomed me any time I needed him - always advised me to call him. He’s just always been there for me. He’s also pushed me to speak up: I can be who I want to be.”

It’s now nearly nine years since Alimi made the decision to come out as gay on national Nigerian television: “I’ve talked about it over and over again - it was about wanting to save myself the pain of being outed by an organisation bent on writing falsehood about me - I could either take the power from them or let them write about me in destructive language. It was also about me wanting to break the silence on sexuality. The time was right to stop pretending this doesn’t exist. The backlash was horrendous. It almost cost me my life. I was lucky enough to escape in 2007 and I ran to the UK. I got asylum in 2008 and have been living here since then.”

The guilt of his flight, he says, never leaves him: “My friend David Kato was killed in Uganda, and another friend was killed in Cameroon. They were brave men who could have run. I look back and I say maybe I should have stayed. But he who fights and runs, lives to fight another day. I’m still fighting. I didn’t lose sight of the battle. I’m still involved in the struggle. The Nigerian media won’t talk about this issue without reaching out to me, so I must be doing something worthwhile.”.

Alimi senses a change is coming: “Ten years ago Nigeria didn’t understand sexual orientation and gender identity. Now people are challenging the language and challenging their pastors. There’ll be a time - like in the UK - where gay rights could be a winning ticket for a politician. You forget it was only 40 years ago homosexual acts were decriminalised in the UK - most African countries are only 50 years old. We’re expecting so much from them, despite the fact they’re beclouded by the struggle of colonialisation. Our identity was eroded by years of colonial manipulation - we expect countries to change because there’s social media, American sit coms and British dramas, but it won’t happen overnight.”

From England, Alimi is doing what he can to help recent immigrants: “With time we started to get people who were black British who didn’t recognise themselves as Africans so we changed our name to Black Gay Men’s Initiative. The whole idea was that this was something we wanted for ourselves - not some organised NGO attempting to rescue people. It’s run by everyone who attends the meeting. Even the refreshments involve contributions from members and that’s what matters to me.”

The main aim, he says, is to improve people’s confidence: “I remembered when we started in 2012: there were eight of us: and I remember we were going to take pictures. Half the men didn’t want that. The core of conversation that day was the struggles they were going through with sexuality and identity. The group has grown and the conversation is moving on. I feel like I can share what I feel and get more support from them. It comes back to the issue of confidence because there’s so many intersections. Now you have to keep them quiet.”

In the future, Alimi wants to move beyond the sole issue of homosexuality: “I look forward to a day where there’s a conversation of sexuality and race which takes on this gay group and also lesbian and trans people. I want politicians and policymakers to start developing an interest in issues that affect this population. Our challenge is to talk about sexuality from the black perspective. The question of why you’d want to become a woman or a man - these conversations are hugely influenced by religion. In that context it’s hard to have a rational conversation.”

And Alimi tells me that this influence can make the kind of charitable work he does more difficult: “Most organisations that provide social services for Africans in the UK are religious. A lot of them don’t want to get involved because of religious doctrine - groups are afraid of being involved with the larger picture because of the fear of stigma. We need to engage with people more.”

John seems much less shy when Bisi’s with us: “We’ve gained the confidence to speak - we feel like this is our family,” he says.

To learn more about Bisi Alimi’s initiative, visit http://www.bisialimi.com/

Gay pride activism in London, where Bisi Alimi is now resident. Image: Getty

Alan White's work has appeared in the Observer, Times, Private Eye, The National and the TLS. As John Heale, he is the author of One Blood: Inside Britain's Gang Culture.

Getty
Show Hide image

Junior doctors’ strikes: the greatest union failure in a generation

The first wave of junior doctor contract impositions began this week. Here’s how the BMA union failed junior doctors.

In Robert Tressell’s novel, The Ragged-Trousered Philanthropists, the author ridicules the notion of work as a virtuous end per se:

“And when you are all dragging out a miserable existence, gasping for breath or dying for want of air, if one of your number suggests smashing a hole in the side of one of the gasometers, you will all fall upon him in the name of law and order.”

Tressell’s characters are subdued and eroded by the daily disgraces of working life; casualised labour, poor working conditions, debt and poverty.

Although the Junior Doctors’ dispute is a far cry from the Edwardian working-poor, the eruption of fervour from Junior Doctors during the dispute channelled similar overtones of dire working standards, systemic abuse, and a spiralling accrual of discontent at the notion of “noble” work as a reward in itself. 

While the days of union activity precipitating governmental collapse are long over, the BMA (British Medical Association) mandate for industrial action occurred in a favourable context that the trade union movement has not witnessed in decades. 

Not only did members vote overwhelmingly for industrial action with the confidence of a wider public, but as a representative of an ostensibly middle-class profession with an irreplaceable skillset, the BMA had the necessary cultural capital to make its case regularly in media print and TV – a privilege routinely denied to almost all other striking workers.

Even the Labour party, which displays parliamentary reluctance in supporting outright strike action, had key members of the leadership join protests in a spectacle inconceivable just a few years earlier under the leadership of “Red Ed”.

Despite these advantageous circumstances, the first wave of contract impositions began this week. The great failures of the BMA are entirely self-inflicted: its deference to conservative narratives, an overestimation of its own method, and woeful ignorance of the difference between a trade dispute and moralising conundrums.

These right-wing discourses have assumed various metamorphoses, but at their core rest charges of immorality and betrayal – to themselves, to the profession, and ultimately to the country. These narratives have been successfully deployed since as far back as the First World War to delegitimise strikes as immoral and “un-British” – something that has remarkably haunted mainstream left-wing and union politics for over 100 years.

Unfortunately, the BMA has inherited this doubt and suspicion. Tellingly, a direct missive from the state machinery that the BMA was “trying to topple the government” helped reinforce the same historic fears of betrayal and unpatriotic behaviour that somehow crossed a sentient threshold.

Often this led to abstract and cynical theorising such as whether doctors would return to work in the face of fantastical terrorist attacks, distracting the BMA from the trade dispute at hand.

In time, with much complicity from the BMA, direct action is slowly substituted for direct inaction with no real purpose and focus ever-shifting from the contract. The health service is superficially lamented as under-resourced and underfunded, yes, but certainly no serious plan or comment on how political factors and ideologies have contributed to its present condition.

There is little to be said by the BMA for how responsibility for welfare provision lay with government rather than individual doctors; virtually nothing on the role of austerity policies; and total silence on how neoliberal policies act as a system of corporate welfare, eliciting government action when in the direct interests of corporatism.

In place of safeguards demanded by the grassroots, there are instead vague quick-fixes. Indeed, there can be no protections for whistleblowers without recourse to definable and tested legal safeguards. There are limited incentives for compliance by employers because of atomised union representation and there can be no exposure of a failing system when workers are treated as passive objects requiring ever-greater regulation.

In many ways, the BMA exists as the archetypal “union for a union’s sake”, whose material and functional interest is largely self-intuitive. The preservation of the union as an entity is an end in itself.

Addressing conflict in a manner consistent with corporate and business frameworks, there remains at all times overarching emphasis on stability (“the BMA is the only union for doctors”), controlled compromise (“this is the best deal we can get”) and appeasement to “greater” interests (“think of the patients”). These are reiterated even when diametrically opposed to its own members or irrelevant to the trade dispute.

With great chutzpah, the BMA often moves from one impasse to the next, framing defeats as somehow in the interests of the membership. Channels of communication between hierarchy and members remain opaque, allowing decisions such as revocation of the democratic mandate for industrial action to be made with frightening informality.

Pointedly, although the BMA often appears to be doing nothing, the hierarchy is in fact continually defining the scope of choice available to members – silence equals facilitation and de facto acceptance of imposition. You don’t get a sense of cumulative unionism ready to inspire its members towards a swift and decisive victory.

The BMA has woefully wasted the potential for direct action. It has encouraged a passive and pessimistic malaise among its remaining membership and presided over the most spectacular failure of union representation in a generation.

Ahmed Wakas Khan is a junior doctor, freelance journalist and editorials lead at The Platform. He tweets @SireAhmed.