Homosexuality is more African than Christianity

PinkWeekLater today, I’ll be taking part in a panel discussion on the topic “Homosexuality is more African than Christianity”, as part of UCT’s Pink Week. Seeing as no less an authority than Errol Naidoo has previously described me as a “homosexual activist“, I guess I’m qualified, and the topic should make for a fun discussion.

Even though I tend to never stick to the remarks I’ve prepared, here are some thoughts on the topic for those of you who weren’t (or aren’t, depending on when I publish this) able to attend.

First, of course the topic is meant to be provocative – in fact, it seems pretty clear that this is its primary purpose, seeing as it’s incoherent on a number of levels. Off top of head, you’d ask what “African” means; how it’s measured (how can one thing be more “African” than another?); whether Christianity or homosexuality are plausibly or potentially “African” at all (rather than human, animal, natural, unnatural, good, bad, etc.) – i.e. is that the correct category for the thing you’re describing.

And of course, you can ask whether any of this matters.

The sorts of things I intend to address are:

  • Homosexuality predates any established, mainstream religion. It must do so, because it predates language, in that we find homosexuality all around in the animal kingdom, never mind only in humans. Cats, dogs, rats, foxes, bears, dragonflies… just some of the species in which homosexuality has been observed.
  • We also know that Christianity only gets to Africa (Egypt, in particular) in the middle of the 1st Century. So, unless we want to claim that for all the centuries before that, Africans weren’t really African, you’re left with a bit of a dilemma if you want to deny the question as posed. Of course – in terms of when they started, at least – homosexuality has to be more “African” than Christianity.
  • What does it mean to be “African”? As I argue in the first link in the opening paragraph, I’m not at all keen on identity politics of this sort. If we want to define “more African” as “observed first”, then (as described above), homosexuality beats Jesus. But if we want to define African as having a certain character or attributes, then it’s of course possible (very hypothetically) for someone to make a case that homosexuality is some sort of aberration, and Christianity the more “natural”, or “normal” way of being.
  • But then, you simply sound like someone who wants to use religion as a vehicle to prescribe sexually permissible and impermissible behaviour – and in this case, to justify your homophobia. The burden of proof would then be on you to demonstrate why those religions, and those rules, are the ones we need to subscribe to.
  • In doing so, you’re of course forbidden from arguing that your religion shows that homosexuality is “immoral” because God says so. Because that’s circular, in that it’s exactly the identity and authority of your alleged God that is in dispute here, and it’s your God that tells you it’s immoral.
  • Lastly, some might want to say that there’s something normal or “natural” about seeking god(s), and that homosexuality is “unnatural” in some sense that makes Christianity more fitting for Africans. But what does is mean for something to be unnatural in any event? Do you mean:
    1. statistically rare? If so, then left-handedness is inappropriate/immoral also.
    2. not conducive to procreation? Then, no sex with contraceptives, after menopause, etc.
    3. not using your body as God intended (i.e. “the Lego doesn’t fit” argument) – well then, wearing spectacles is inappropriate, seeing as your nose wasn’t designed to hold up spectacles.

And of course, as highlighted above, homosexuality exists in nature long before any religion – never mind Christianity – does.

As a last consideration – whether something is African or not, and whether something is natural or not (regardless of how we define those terms) – so what? What relevance does that have to right/wrong? That case still has to be made, even if we are able to make a case that something is “unnatural” or “un-African” in some coherent sense.

To raise a related, but a different issue: There is one thing that’s quite likely to be both more African, and more Christian, than homosexuality is – at least in terms of prevalence. That thing, unfortunately, is homophobia.

In summary, stop telling people how they need to live, and let them live as they like, so long as they aren’t harming each other. The known harmful thing, in the meanwhile, is the judgement and prejudice of homophobes.

Sometimes we’re just like the rest of us

As submitted to Daily Maverick

We’ve read plenty of opinion in Daily Maverick on Premier Zille and HIV in recent weeks. And while encouraging thinking and debate on HIV and Aids is crucial, emotive topics such as this lend themselves quite easily to caricature – perhaps especially when protagonists in the discussion describe opposing views using hyperbolic labels such as “fascist”.

In Sipho Hlongwane’s column linked above, he asks whether Zille’s followers agree with her views on criminalising HIV and if not, why their opposition is mostly silent. While I reject the implicit association of a political party and its policies with one individual’s views (even if that individual is the party’s leader), I’ve expressed my opposition to those views in a previous column.

A broader issue raised by both the idea of criminalising HIV transmission as well as something like the Get Tested campaign is the extent to which scientific knowledge should inform policy. To put the issue that baldly might lead to some shaking of heads, in the sense that it might seem obvious and unworthy of debate that our scientific knowledge should inform policy.

But judgements often need to be made, and regardless of what the facts might be, we know that many – perhaps the majority – of votes are cast on the basis of perception. This is part of the reason that it becomes plausible to accuse a leader of populism, as some critics of Zille have done in this instance, or for her to accuse critics of fascism or “slacktivism” (itself often a grossly unfair charge, in that the only voice most of us have comes from behind our computer monitors, from where we are typically not able to control the budgets of state organs).

What I mean is this: On the one hand, the issue of whether criminalising HIV is a good idea or not could be regarded as a simple one, answerable though data telling us whether doing so results in fewer cases of transmission. With Get Tested, we could ask whether the campaign results in more people knowing their status, thereby potentially entering the treatment and counselling net. (Briefly, on the topic of Get Tested, I must regretfully withdraw some of my previously expressed support for the campaign, now that we know that baseline figures for testing rates pre-Get Tested are not available – meaning that we have no way of knowing how effective the campaign has been.)

On the other hand, the issues can never be this simple, because even if we all agree that control of the HIV epidemic is our most pressing concern, other values can nevertheless limit our pursuit of that goal. But what if the data did show that criminalising HIV transmission actually worked, or that Get Tested resulted in a 10% increase in the number of people who were tested for HIV? Would opposition to these measures cease?

My suspicion is that they will not, because we seem reluctant to trust the data to inform policy above all else, and because we’re unwilling to regard ourselves as one trivial data point in the aggregate. We’re of course not trivial to ourselves, and justifiably fear (for example) the imposition on our time that mandatory HIV testing would entail. At the same time, we might be perfectly happy for our sexual partners to engage in such testing, and to hypocritically insist that they do so.

In other words, we assign individual agency a greater value than we do the collective good. Which is as it should be much or even perhaps most of the time, at least if you subscribe to broadly liberal principles. But liberal-minded folk are still part of that collective, and can sometimes benefit more as individuals by focusing on the good of that collective, seeing as there are so many more of them (capable of doing you harm or good) than there are of you.

One particularly interesting test-case involving this conflict between perceived impositions on individual liberty versus the good of the collective is blood donation; and in particular the question of whether the South African National Blood Service and their international equivalents should accept donations of blood from homosexual men.

Gay men who have had oral or anal sex with another man in the last six months (whether protected sex or not) cannot donate blood in South Africa. In the UK, the deferral period for this category of donor was recently reduced to one year, while a lifetime restriction still applies in the USA for men who have had any sexual encounter with another man since 1977.

The phrase ‘category of donor’ is key to the issue I am raising here: We don’t easily think of ourselves as belonging to a category, no matter how clearly the data shows that people of type X, or who engage in behaviour Y, on aggregate merit treatment Z. This is the curse that actuaries have to bear: Their models that price our insurance premiums or motivate for medical interventions such as those mentioned above are in constant competition with the Pythonesque reality of all of us insisting in unison that “We’re all individuals”.

But laws or insurance premiums can’t be tailored to individuals. As much as we are individuals to ourselves, interventions intended to work on aggregate have to treat us as belonging to a category – and the question then becomes how those categories are defined. And here, we need to start thinking about the least wrong way of doing this, and perhaps being more willing to tolerate principled ways of treating us simply as a number.

Legislation based on one person’s moral viewpoint, in opposition to the available evidence, is far closer to most wrong than to least wrong. And science utterly divorced from morality offers its own nightmares, as a Twitter friend reminded me in a conversation on this topic. I’ll return to the specific case of blood deferrals for homosexual men – and other “categories” of human – in a future column.

For now, though, the concern is this: Seeing as most of us know little about science beyond misleading headlines, and our understanding of morality is largely subjective, perhaps more of us should be willing to respond as that lone voice in the crowd did in Monty Python’s Life of Brian. When Brian told the crowd “You’re all different!”, and they responded “Yes, we are all different!”, his muted response was simply “I’m not”. And neither, most of the time, are the rest of us.

Killing gays may not be helpful

As reported in a previous post, Uganda is currently considering a bill that would impose the death penalty or life sentences on homosexuals. Furthermore, the proposed bill criminalises those who do not report a suspected gay person within 24 hours, and will most likely also have the effect of dissuading health care professionals in Uganda from assisting anyone who is gay – as well as dissuading gay people from seeking treatment, seeing as outing yourself as gay could land you in jail.  It’s worth reading this story on NPR to see the extent to which American Evangelical Christians are prepared to foment hatred and prejudice in order to buttress their support bases in the 3rd World – after all, surely all those folk in Africa will one day be able to afford to buy their sermons on DVD? Continue reading “Killing gays may not be helpful”