This is an electronic version of an article published in the ournal of - PDF document

This is an electronic version of an article published in the ournal of omosexuality, 59:1 (2012), 138. Journal of Homosexualityis available online at www.tandfonline.com . The published version of the article can be found at http://www.tandfonline.com/doi/abs/10.1080/00918369.2012.638549 Copyright © Taylor& Francis Group, LLC OI: 10.1080/00918369.2012.638549 KEYWORDS homosexuality,frica,theology,hristianity, postcolonialidentity �� &#x/MCI; 0 ;&#x/MCI; 0 ;INTRODUCTION EveryonefollowingthenewswillknowthatcontemporaryAfrican societies,thetopichomosexualityraisesmuchcontroversy.Onejustas callmindthemurdertheprominentUgandangayrightsactivist DavidKatoJanuary2011,somemonthsafternationalnewspaperlishedlistwith“tophomosexuals”alongsidebannerreadingHang Them.”Otherillustrationsaretheongoingpublicandpoliticaldebatein UgandaabouttheAntiHomosexualBillthatimposesthedeathpenaltyon peopleinvolvedsamesexpractices,thecasethetwoMalawianen who,May2010,werejailedfor14yearsbecausehomosexualityrelated fensesandthatwerepardonedthecountry’spresidentonlyafterthe interventionUnitedNationsSecretaryGeneral,BanMoon.InAfrican publicdebates,homosexualityoftenrejectedwithreferencetotradition culture.Forexample,thePresidentMalawi,makingthedeclaration thathadpardonedthetwogaymen,yetstatedthat“Theseboyscommittedcrimeagainstourculture,ourreligionandourlaws”(Bearak,2010). popularviewmanyAfricansocietiesholdsthathomosexualityunAfricanandesteinvention,spitehistoriansandanthropologists providing evidenceprecolonialsamesexpatteEpprecht,1998;MurrayRoscoe,1998).Theenduranceandeproductionthismyth consideredtoshowthatthecontroversyhomosexualityhasbecome partAfricanpostcolonialidentitypoliticsourglobalizingworld(Hoad,2007). oftensaidthat,Africa,eligiousbeliefhashugempact publicdebatesandpolitics,andeligiousganizationsplaycialroleshapingthesedebatesandpolitics(cf.Englund,2011;ord,2009).importantquestion, then,concetheroleeligionhe controversyhomosexuality postcolonialAfricansocieties.faras Christianityconcened,theroleeligiousganizationsandheir leadersclearlydemonstratedthedebatehomosexualityhe globalAnglicanCommunion,wherenumberAfricanAnglicanbishareleadingtheoppositionagainsttheordinationhomosexualriests andtheblessingsamesexmarriagesAmericanmemberchurches (Hassett,2007;ard,2002).Moreovepublicandpoliticaldiscourses homosexualityAfricansocieties,theBiblefoundplaymajor role(Gunda,2010).Giventhecontroversysurroundinghomosexualityand theroleChristianitythisdebate,importantidentifythevariousvoicesandguments.Thisgenttask,onlyforthetudy AfricanChristianity,butalsoforthestudyworldChristianity here homosexualitycausinghugechasm(Jenkins,2007).RatherthanAfricaneligiousChristiandiscourseshomosexualitygeneral,thisarticle,ourinterestspecifictype Christiandiscourse,beingthevoicesAfricanChristianheologians.Thisinterestarousedourreading recentpublicationon homosexualityAfrica,theHeterosexualAfrica? TheHistory of an Idea from the Age of Exploration to the Age of AIDS(Epprecht,2008).his study,Epprechtguesthathistoricalandcontemporarydiscourses,singulaheterosexualidentityAfricaconstructed.partthement,makesthegeneralstatementthatalso“Africantheologianshave takenthecudgels �� &#x/MCI; 0 ;&#x/MCI; 0 ;againstgayrights”(p.32).Epprechtdoesnotelaboratehisstatement.onlyefersbroadlytoChristianfundamentalistsin Ugandawho,supportedAmericanevangelicals, haveinfluencedAIDS campaignstheircountrypromoteabstinenceratherthancondoms andwhopropagate“hamfulstereotypesandsilencesconceningsexuality” (p.32).AlthoughanyAfricaneligiousleadersomehowcanonsidered Africantheologian,inaccuratetakesomeevangelicalfundamentalistleadersUgandarepresentativesAfricantheologians.willdemonstratethisarticle,thecategoryAfricantheologians,even AfricanChristiantheologians,toobroadanddiversetomakeanygeneral statementaboutAfricantheologiansandtheirviewshomosexuality. thisarticle,focusspecificgroupAfricanChristiantheologians,beingprofessionaltheologianswhoareacademicallytrainedand areworkingthefieldAfrican theologydescribeAfricantheology veryficultandcomplextaskFrederiksMashau,2008),butthe useefersclusterChristiantheologiesdevelopedby professionalacademictheologianswhoeflecttheChristianfaithrelationtothehistorical,socialandculturalealitiesAfricansocietiescf. BujoMuya,2003,2006;Maluleke,2005).areawarethatthetheologicalscholarswhoareinvolvedthistypeAfricantheologymaypartof intellectualeliteandarerepresentativeAfricanChristiansAfrican theologiansgeneral.Howeveespeciallybecausetheyarepartntellectualeliteandbecausetheyoftenhaveinfluentialpositionscentersf theologicaleducationandcontributepublicdebates,arenterested thequestionwhetherthesetheologiansaretalkingabouthomosexuality, and,so,whethertheyfitfitEpprecht’s(2008)representation Africantheologianstakingthecudgelsagainstgayrights.Investigating thisquestion,takeintoaccountthatAfrican theologyonolithicwhole.ferentstrandsAfricantheologycandistinguishedon thebasistheirferenttheoreticalandmethodologicalframeworks.Our hypothesisthatdependingtheseferentstrandsAfricanheology,therealreadymayexistferenttrendsandtrajectoriesthemanner homosexualityhasbeendealtwithAfricantheologians.Thishypothesis confimedEpprecht(2008)himselfwhenacknowledgestheork leastAfricanChristianleaderandtheologian,Desmondutu,ho clearlyhastakencudgelsforgayrightsfrica. thefollowingsection,introducethemajorstrandsgenerallydistinguishedAfricantheologyandfurtherdefineouranalyticalquestions.ThegreaterpartthisarticledevotedtoanalysisthediscoursesAfricantheologianshomosexuality,analyzingdiscoursesthatkeepsilent thetopic,discoursesthatopposeandejectit,anddiscoursesepresentingmoretolerantvoices.thefinalsection,drawoutsomeconclusions thetrendsandtrajectoriesAfricanChristiantheologicaldiscussionson homosexuality. �� &#x/MCI; 0 ;&#x/MCI; 0 ;AFRICANTHEOLOGIESmentionedabove,thisarticlehavespecificunderstandingof Africantheology.First,insistreferringAfricanChristiantheology, makingdistinctionfromtheologiesemanatingfromotherreligionsthe Africancontinent.Second,referAfricanChristiantheologieshe plural,indicatetheexistencemultiplicityChristianconceptionsof theAfricancontinent.Third,eferspecificallyAfricanheology enterpriseprofessionaltheologianswhooftenhavebeentrainedand areworkingacademicsettings.literatureAfricantheology,often thefollowingmajorstrandsaredistinguished,although theironsiderable overlappingalsoacknowledged: Africaninculturationtheology,African liberationtheology,Africanwomen’stheology,andAfricanreconstruction theology.Whatarethecharacteristicsthesetrajectoriesandwhatpecific questionstheseraiseconceningthemannertheissuehomosexuality addressedwithintheseferentparadigms?Inculturation theologyveryprominentstrandAfricanheology. seeksdevelopChristianitywithAfricanface,thatis,typef Christianitythat(re)valuesAfricanculturalandreligioustraditionspositively(thoughcritically)andseeksincorporatethemexpressionsthe ChristianfaiththatareauthenticallyAfrican(cf.Magesa, 2004).response thecolonialdenigrationAfricantraditions,inculturationtheologyan consideredtheologicalexpressionthepostcolonialquestforAfrican identityandAfricanChristianselfunderstanding(Antonio,2006).entionedbrieflyabove,Africanpostcolonialidentitypolitics,homosexuality oftenportrayedesteinventionspiteevidencendigenous homosexualityAfrica.Thisraisesthequestiontheologiansworkingtheparadigminculturationtheologydealwiththeissue homosexualityandtheyrelatetheidentitypoliticsplayedthis issue. Africantheologyhasoftenbeencategorized twofoldscheme inculturationandliberation theology(Martey,1993).ndeed,Africanliberationtheology,anditsSoutheAfricancounterpartBlackheology, majorstrandAfricantheology.Ratherthanwiththecategoryf Africanculture,liberationandBlacktheologyaremainlyconcenedwith socialpoliticalcategories.Intheirhighdays,theologiansworkingheseparadigmsopposedcolonizationandapartheid.morerecenttimes,liberationtheologianshavecomeaddressissuessuchpoverty,lobalization, andHIVandAIDS.Questionshumanrightsandjusticearepartand parceltheAfricantheologicaldiscoursestheparadigmliberation (e.g.,Phiri,2004b).TheprimaryconceAfricanliberationtheologyas beenWhiteandestesocioeconomicandpoliticaloppressionAfrica. HoweveMartey(2000)indicates,liberationtheologyalso“aesponse oppressionsAfricansAfricans”(p.127).concretelyrefersthe oppressionwomen,butthistimeandagethequestionariseswhether mayalsoincludetheoppressionpeopleidentifying(oridentified)as homosexualsAfrica.Africanwomentheologiansaregelyengagedtheparadigm �� &#x/MCI; 0 ;&#x/MCI; 0 ;liberationtheology.ellganizedtheCircleConcenedAfricanomen Theologians,Africanwomen’s theologyhasbecomethirdandinfluential strandAfricantheology.characterizedfocuscategory gendeAfricanwomentheologianscriticallyaddresswomen’sissuesin Africansocieties,cultures,andeligions,andtheypersistently callforhe liberationwomenandforgenderequality(cf.Oduyoye,2001).hey sharethequestforAfricanChristianselfunderstanding,buttheircritiqueis thatinculturationtheologiansarenotsensitivethepatriarchaloppression theAfricanculturaltraditionstheyseekreclaim(Mutambara,2006). thelastdecade,Africanwomentheologianshavebeentheorefront discussingissuesgenderandsexualityelationtheHIVdemic,andtheyhavedevelopedprogressivetheologiesgenderjustice (DubeKanyoro,2004;Phiri,Haddad,Masenya,2003).keyquestion, then,whethertheyalsohaveaddressedtheissuehomosexualityprogressiveway.ThefourthandlaststrandAfricantheologymentionedherereconstruction theologyWhereliberationandBlacktheologyarerootedthe oppositioncolonialismandapartheid,reconstructiontheologyaimscontributeconstructivelythebuildingpostcolonialAfricanocieties andnations(Mugambi1995,2003).majorrepresentativethisheology, SouthAfricantheologianCharlesillaicencio,hasbuilthisaccounttheologyhumanrights,whichspecificallyappliesthecategoriesof raceandgenderillaicencio,1992).Thequestionwhethertheame approachappliedthecategorysexuality.Doesreconstructionologyseekpromotesocialandpoliticalspaceforthoseidentifyingas homosexuals,lesbians,andbisexualspostcolonialAfricanocieties? ourinvestigationAfricantheologicaldiscourseshomosexuality, particularlytakeintoaccounttwoaspectsthesocialcontextf thesediscourses.First,attendtothecurrentsociopoliticalcontextf manyAfricansocieties,wherehomosexualityhasbecomecentralopic postcolonialidentitypoliticsvisvistheest.Againstthisackground, thequestionhomosexualityaddressedAfricantheologiansrelevantone.Second,thisquestionbecomesevenmoreimportantlight anothersocialrealitysubSaharanAfrica:theHIVepidemic.entionedabove,numerousAfricantheologians andparticularfrican womentheologianshaveengagedtheologicalresponsetheepidemic(cf.Frederiks,2008;vanKlinken,2011).partthisesponse, they haveaddressedissuesgenderandsexualityprogressiveways,reaking theculturaltaboostalkingabouttheseissues.willoutlinedbelow,majorgumentEpprecht(2008)thatthepossiblehomosexualtransmissionHIVoftenignored,bothesteandAfricandiscoursesHIV andAIDSsubSaharanAfrica.Engagingthisgument,askwhether Africantheologians,theiresponsestotheHIVepidemic,engagehe assumption strictheterosexualsexualtransmissionHIVhether theyhaveseized theepidemicopportunitytacklethesubjectf homosexualitiesfrica. �� &#x/MCI; 0 ;&#x/MCI; 0 ;RESEARCHQUESTIONANDMETHODBeforestartinginvestigate thediscoursesAfricantheologianshomosexuality,willrecaptureandfurtherdefinetheesearchquestion centralthisarticleandexplainourmethodologicalapproach. ThushaveshownthatAfricanliberation,andAfricanwomen’s andeconstructiontheologiesarecharacterizedcommitmenttojustice,humanliberation,andhumanrightsAfricansocioeconomicand politicalcontexts.Theologiansworkingthefieldinculturationtheologymaysharethiscommitment(astheremuchoverlapbetweenthe strandsAfricantheologydistinguishedabove),buttheirbasicconcewithquestionsculturalandeligiousidentityratherthanwithsocioeconomicissues.Ourgeneralquestionhowhomosexualityddressed Africantheologies,then,canspecified.ithregardliberation, women’sandeconstructiontheologies,thequestionwhetherthemitmentjustice,liberation, andhumanrightsdoeshaveimpactthe theologicaldiscoursesandstancestowardhomosexuality.Thisquestion particularlyelevantestediscourses,includingliberaltheologicaldiscoursestheest,theissuehomosexualityoftenpresented humanrightsandjusticeissue.someAfricantheologianssharehis understanding?theysubsequentlydemonstratemoretolerantattitudes towardshomosexualityandoppose theantihomosexualpopularhetoric heardAfricansocietiestoday?Havetheycomedefendtherightsexualminoritiesandembracedsexualdiversity?ith egardnculturation theology,thequestioncandefinedtheappraisalfrican culturefunctionstheologicaldiscourseshomosexuality.theologiansworkingtheparadigminculturationtheologyemploystaticandheteronomativeconceptAfricanculture,andelatedthatalsoheteronomativeunderstandingtheChristianfaith,theyacknowledge thatsamesexrelationshipshaveoccurredprecolonialAfricanocieties andexistcontemporaryAfricansocietiesandtheyhencedevelop moreinclusiveconceptsAfricanculturewellAfricanhristianity? thisarticle,then,ourcentralquestionthecentralconceptsculture,liberation,justice,andhumanrightsfunctionAfricanheological discourseshomosexualityfromthestrandsinculturation,liberation, women’s,andreconstructiontheologies,andwhetherthepossibleencesthehomosexualityaddressedcanexplainedrelation totheseferentstrands. assumethatEpprecht’s(2008)observationAfricanheologians takingthecudgelsagainstgayrightscansubstantiated,butalso thinkthattheobservationcannuancedandferentiatedthebasis crosssectionsurveyAfricantheologicaldiscourses.Inthisarticle, undertakesuchsurvey,analyzingwiderangepublicationsof Africantheologianswhicheferencemadehomosexuality.Ournalysesarequalitative.Whilehavetriedworkwithmanyublications possible,haveanypretentioncompleteness.haveopted forbasiccategorizationthediscoursesunderdiscussion.Thefirstategoryconsistspublicationswherehomosexualityopposedandcontested explicitly.Thesecondcategoryconsists �� &#x/MCI; 0 ;&#x/MCI; 0 ;of publicationstakingmoreerantstancetowardhomosexuality,evendefendingtherightsexual minoritiesexplicitly.KeepingmindEpprecht’sgumentthatsilencehomosexualitymajorindicationheteronomativity,thirdcategory publicationscandistinguished: thosewhokeepsilenttheopic. Obviously,mostpublicationsAfricantheologiansfitthiscategory,homosexualityfarfrommajorissueAfricantheology.HoweveagreewithEpprechtthat,particularlythediscourseHIVandAIDS,his silencesignificant.Therefore,firstpayattentiontoAfricantheological publicationstheHIVepidemic,whichindeedgelykeepsilentabout homosexualitydeliberatelyavoidt.SILENCEOMOSEXUALITTHEASSUMPTION OFHETEROSEXUALAIDSmajorgumentEpprecht’s(2008)howHIVAfricahasbeen discursivelyconstructedheterosexualepidemic.“commonplacefalse assumption”AIDSresearcherswas,accordingtoEpprecht“thatman marriedwomanwentfemaleprostitutes,thenheterosexual”(p.112).Researcherstookheterosexualitystablecategory, meaningthatmenwereassumedtoexclusivelyandmanentlyheterosexualwhentheyindicatedtohavehadsexualrelationswithwomen.Somerecentstudiesdrawattentiontothefactthatthesexualbehaviormenho havesexwithmenAfricaoftenexclusivelyhomosexualPhillips,2004).Fromthatperspective,theUnitedNationsProgrammeHIVAIDSstatisticsindicatingthatthelevelsHIVinfectionamongmenhavingex withmenareveryhigh,arealsoelevant withregardtheheterosexual transmissionthevirus.et,theideathathomosexualityirrelevantto HIVtransmissionAfricapervasive,Epprechtpointsout.doesnot explainthisprimarilyfromhomophobiatheresearchersbutratherfrom theirheteronomativeperceptionsAfricanexuality. mentionedabove,manyAfricantheologiansareengagedresponsetotheHIVepidemic.TheyconsidertheepidemicmajorchallengechurchesandtheologyAfrica,andtheyhaveaddressedcritical issuesconceningstigma,gendeetc(Maluleke,2001b).Mostheologians, howevehavetouchedtheissuehomosexualityelationEvenleadingscholartheareatheologyandHIVandAIDS, like IsabelPhiridoesconsiderhomosexualityrelevantissueviewf AccordingPhiri(2004a),“[w]hileEuropeandAmericathespread HIVmainlythroughhomosexualelationships,Africaredominantlythroughheterosexualmultipleelationships”(p.424).Hence,Phiri’s publicationsHIVandAIDS,whichparticularlyfocustheendered dimensionstheepidemic,payattentionhomosexuality.Phiri andotherwomentheologiansconsidermarriedwomentohighisk becausemanyhusbandswouldengagemultiplesexualelations (Phiri2003).But,generally,theynotconsider optionthatsomeof men’spossiblemultiplepartnerscouldmale,theyunderstandheterosexualityexclusivecategory.Epprecht’s(2008)gumentHIVAfricabeingconstructedheterosexualepidemiccanfurtherillustrated withEzraChitando, whoalsoleadingscholarthetheologicalresponse HIVandAIDS. AccordingChitando(2007),theHIVepidemichasrovidedchurchesAfricaopportunitydiscusssexuality “openand liberatingway”(p.33).hisopinion,churcheshavegreatficultydoing becauseseveralhistoricalandtheologicalreasons.Chitandosaysthat thisficulty“ismajorlimitationgiventhatheterosexualtransmissionlies behindtherapidspreadHIVAfrica”(p.33).ThisphraseignificantbecausesuggeststhatChitando,eventhoughunderscoreshe needtodiscusssexualityopenlyandprogressively,apparentlyonlyhinks sexualityandHIVheterosexuality.Chitando’sownlimitationcritical,especiallytheforefrontdiscussionsmen andmasculinitieselationtocriticallydeconstructshegemonic masculinitiesthesewouldcontributethespreadHIVandwould fectnegativelywomen’sandchildren’slives,andproposes visionor altenativemasculinitiesthatmeetthecriteriongenderjustice(Chitando,2008;ChitandoChirongoma,2008).Howeveseemsthathiscritical analysisandhisconstructivevisionareconfinedheterosexuality.attributethishomophobiabutratherthegeneralassumptionof HIVbeingheterosexualepidemicAfricaandthesubsequentneglectof possiblehomosexualtransmissionthevirus.ourobservationthat mostAfricantheologiansaddressingtheHIVepidemicseemacceptthis ideauncritically. StrategicSilences ApartfromtheheterosexualassumptionsaboutHIVAfrica,thereeem strategiceasonsforAfricantheologiansworkingissuesHIV andAIDSkeepsilentabouthomosexuality.SouthAfricantheologian RonaldNicolson(2000),who,1996publishedthebookGodin AIDS?, respondedfewyearslaterthecritiquefromEuropeanscholarshat didnotdiscusshomosexuality.Admittingthatthecriticismsarejustified,onlysaysthat“inAfrica,course,homosexualitygely irrelevanttotheAIDScrisis,”(p.10)butalsomakesanothersignificant comment.explainsthatthosewhowanttobreakthetabooHIV andAIDSwithinthechurcheswalkfineline:“IfvociferouslychallengethetraditionalChristianethicsaboutsexoutsidemarriagebout contraceptionabouthomosexuality,riskalienatingthechurches and thusmakinglesslikelythatchurcheswillbecomeinvolvedthetruggle againstAIDS”(p.12).Thelatterstatementcrucial,becauseindicateshat homosexualityevenrelevanttoHIVAfricalikelydiscussedtheologiansbecausetheissueconsideredtoocontroversial. Thisconsideration understandable lightthepopularantihomosexual hetoricamong ChristiansandchurchleadersAfrica.cleatherefore, thatsomethesilences Africantheologiansareattemptvoid complicatingthefightagainst Anotherstrategiceasonmayrelatedwiththestigmasurroundingthe HIV �� &#x/MCI; 0 ;&#x/MCI; 0 ;epidemic.Africa,theinitialassociationAIDSwithhomosexuality hascontributedenomouslytothestigmatizationpeoplelivingwithHIV (cf.Frederiks,2008).StigmatizationhasbeenmajorconcetheAfrican theologianswhoengagewiththeepidemic(Chitando Gunda2007). EmphasizingtheheterosexualtransmissionthevirusmayhavebeendeliberateattemptavoidtheassociationHIVwithhomosexualitynd, thus,breakdownthestigmasurroundingthatcase,theproblem stigmaHIVandAIDShasbeensolvedstigmatizinghomosexuality intononexistence.canconcludedthatAfricantheologians,theirworkHIVand AIDS,gelykeepsilenthomosexuality,primarilybecausetheyconsidertoirrelevantfacetheAfricanepidemic,butalsobecause strategicconsiderations.HeteronomativityandChristiansensibilitiesre themajordriversbehindthesilencestheworksthosetheologianswhohavedonegroundbreakingworktheareaHIVandAIDS,butwithouttakingintoaccountsamesexpracticesandtheireventualontribution tothetransmissionwillshownlaterthisarticle,therere fewnoteworthyexceptionstheologianswhoecentlyhavebrokenthe silencehomosexuality,amongothersresulttheHIVepidemic. NyamburaNjoroge(2008),forexample,hasstatedthattheealityHIV forcesAfricantheologians“tomaketheirteachingandtheologizing”:(p.119)theyneeddiscussandeflectupontopicstheywould notdarestudybefore,includinghomosexuality.Howevebeforeiscussingtheseemegingvoiceswilldrawattentionthoseheologians whohavetakenuponthemselvestopubliclycondemnsamesexpractices andelationships. REJECTINGHOMOSEXUALITYBECAUSE OFAFRICANTUREAlthoughhomosexualityhardlydiscussedthetheologicaldiscourse HIVandAIDS,thereareotherdiscourseswhichAfricanheologians explicitlyaddresstheissue.majorextent,thesediscoursesareline withtheantihomosexualhetoricthatcanfoundpoliticalandChristian discoursespostcolonialAfrica.clearcasepointthespecialissuehomosexualityhe CatholictheologicaljounalAfrican EcclesialReview(AFER).Theeditor setsthetonehiseditorial,wherestates:“InAfrica,homosexuality taboodiscussedhushedtones.distortionandbetrayalf marriageworldwide.Homosexualunionsanycontribute thecommongoodhumanity,theyareantilife,antisocialand antiScriptural”(Nabushawo,2004,293).AnotherexampleoppositionagainsthomosexualitythevolumeBiblical View of Sex and Sexuality from African PerspectivepublishedtheNigerianAssociationforBiblical Studies.Severalissuesarediscussedthearticlesthisvolume,but majorconcehomosexuality. Accordingtotheeditotheissuehomosexualityillustrates“thattherapidsocialchangeAfricainfluenced esteculturehasnegatively fectedmoralityAfrica”(Abogunrin,2006,5).It appearsfromthesepublications,thattheconceith homosexualityinfomedtheincreasingmanifestationhomosexuality andtheemeginggayandlesbianrightslobbythattheauthorsobservein contemporaryAfrica.Theauthorsexplainthisdevelopmentfrommodeizationandglobalization,whichwouldbringestesecularindividualistic understandingssexualautonomyAfricancontexts.Forexample, Chukwu(2004)gues,oday,manypeopleareguingfavourindividuals’ownsexualfreedomandtheneeddefendtherightindividualschoosingtheirownpreferredsexuality heterosexualityhomosexuality. Theesultthisdevelopment thattheissuef homosexualityhascomeoutitscocoonandhasassumedcentralositionthearenamoraleasoning.result,therehasbeenwavef Africanabhorrenceconflictthetraditionally entrenchedheterosexual lifestyle andtheemegingdemandsforoverthomosexuallifestyles he modeAfricansociety”(p.296).Apparentlyhomosexualityhasbecome centraltheAfrican“arenamoraleasoning,”andtheauthorshe abovementionedandotherAfricantheologicalpublications takepositionthisarena.Theystronglyopposetheemegingdemandor overthomosexuallifestyles,”mentionedChukwu.Therefore,theyemploy biblical,theological,andculturalguments. Biblical,Theological,andCulturalguments ithregardbiblicalguments,thewellknownapparentlyantihomosexualbibleversesarecitedfrequently.Ontoptheeditorialthe AFERissue,bibleversefromLeviticus20:13cited.Here,“themanwho hasintercoursewithmanthesamewithwoman”entenced death.Thisverse,andotherbiblicalpassageshomosexuality,areused guethathomosexualitybiblically“abomination”(cf.Gwamna,2006,5;Igboin,2006,345).Theideathatthesepassagesarehistoically,socially, andculturallylimitedand,hence,mayfullyrefero contemporarypracticesconsideredtheseguments.Apartrom thisstrictbiblicalgument,alsotheologicalgumentsareemployed.These areoftenbasedinterpretationGenesisand2,thecreationstories. TheauthorstheAFERissuegenerallyappealtheCatholicperceptionChristianmarriagesacramentalrelationshipthatallowsforhe complementaritybetweenmanandwoman.Hence,theyapprovethe ficialCatholicviewthathomosexualelationshipsareintrinsicallyevil andseriouslydisordered”(Njino,2004,354).Theyconsidertobe thevocation thechurchdefendtheinstitutionmarriage gainst homosexualityumwesigye,2004).ikewise,Magesa(2005)pointsthe “essentialcomplementarity”manandwoman becausethe“innatesexualqualitieswhichGodhasendowedeachsex”(p.100).Hence,gues that“homosexualityfallsshort:notonlythebiologicallevel,butmore essentiallythepsychologicalandspirituallevels.homosexualityeans thetotalrejectioneitherwomanman,eitherfemininemasculine, thenmustsaythattheologicallyandspirituallyseriouslyflawed” (p.100).MagesamakesthiscommentarticleaboutAfrican �� &#x/MCI; 0 ;&#x/MCI; 0 ;women’s theology,ordertoillustratethedangerfeministapproachesthatneglect thefundamentalferencebetweenmanandwoman.Clearly,thementcomplementarityinfomedpatriarchalandheteronomativeideology genderandsexualitywhich,withreferencetocreation,is presentedbeingnatural. Apartfromthesebiblicalandtheologicalguments,theauthorsime andagainreferAfricanculturesupporttheiropposition against homosexuality.Significantly,theynotrepresenthomosexualityesteAfricaninvention,oftendonepopulardiscourses on homosexualityAfrica.acknowledgedthat“homosexualsmusthave existedtraditionalAfrica,[and]thattheyarestillamongus”Chukwu,2004,295).Abogunrin(2006)statesthat“homosexualitycommoncertainareasAfrica,”butsuggeststhat“linkedwithadherentsparticulareligionand...[has]beenimportedwiththateligion”(p.12)whichprobablyreferenceIslam.AlthoughpresentAfricanocieties forlongertime,homosexualitysaidmanifestedmoreandmorein recentdaysduemodeinfluencesfromtheest.Thisdevelopmenthas raisedtheconcemostauthors.Severaltheologianstheirdiscussionon homosexualitydistinguishbetweenesteandAfricanvalues.Referringesteindividualisticethicssexualfreedomthatacceptshomosexuality morallyacceptablelifestyle,theypointoutthatAfricasexualityand relationshipsarenotjustissuetheindividualbutthecommunity. Furthe more,theysaythatAfricasexualityandrelationshipswouldnot justserveforpleasurebutreproducelifethecommunity.Thisturalworldviewdoesallowhomosexuality,statedfrequently. Rathefromthisworldviewhomosexualityconsidered“anantithesisto life”(Kahiga,2004)andforthatreasonsaid“morallyunacceptableAfrica”(Chukwu,2004,312).linewiththisgument,frican womantheologianConstanceShisanya(2002)referstheculturalaboo homosexualitytounderlinethepropheticrolethechurchAfricacondemnhomosexuality. TheaforementionedideacomplementarityexplainedtheologianBenezet Bujorelationthecommunaldimensionthatould characterizetraditionalBlackAfrica.AccordingBujo(2003),“souththeSahara, thefundamentalanthropologicalconceptionAfricaboth bipolarandtripolaOnehumanbeingonlythedualityman andwoman,andthisbipolaritygeneratesthetriadmanwomanchild, whichleadstofullcommunity.Againstthisbackground,manmanor womanwomanrelationshipwouldonlylookedegoisticisolationismwhichdarestakethestepfullhumanexistence;it alsoleadssexistdiscriminationagainstpartthehumanraceand showsunwillingness accepttheenrichmentthatcomesfromheterogeneity”(p.25).hisinfluentialbook,Bujoseeksexplorehe foundationsAfricanethicparttheprojectarticulatetruly AfricantypeChristianity.Clearly,forBujoandmanyotherAfricanheologians,thisethicdoesleaveanyspacefortheacceptancehomosexual relationships. �� &#x/MCI; 0 ;&#x/MCI; 0 ;InculturationAgainstHomosexuality lighttheinterestthepresentarticle,significantthattheiscussionhomosexualityandAfricanculturealsotheconceptnculturation employed.FerdinandNwaigbo(2004)callsforauthentic inculturationmeaningthatchurcheshaveappreciateandpromotethe“Africanalues humansexualityandfamilylife”(p.336).Concretely,thiswillinvolve, says,“‘thetransfomationthemindsetsthehomosexualsonsthroughtheAfricanmatrix,makingthemavailablethecontext Christianmarriage”(p.336).Clearly,thereferencetoAfricanvalues serveshereopposehomosexuality, withtheimplicitsuggestion hat homosexuality(maybeempiricallybut)principallyAfrican.Hence, theesteclaimthathomosexualityhumanrightsissuecontested Nwaigbo.considersparttheprojectinculturationtheologyesisttheestevaluesandfostertheAfricanonesand,thus,opposeeventualacceptancehomosexuality Africansocieties. Inline withthis,Gwamna(2006)proposestheology marriageandsexfrica, whichtakesseriouslythathomosexuality,justlikeadulteryandbestiality,is abomination,accordingtotheBiblewellAfricantradition.Thistheology, accordingGwamna,inculturatedwhenrestoresthetraditionof marriageandfamilylifeAfricalinewiththe“essentialChristianvaluesof marriage,”such“thecommunitarianaspectmarriage,thevaluepreservinglife,respectforhumansexuality”(p.43).Anotherauthoremploying inculturationtheologyopposehomosexualityJohnalligo.Specifically addressingthechallengeHIVandAIDSAfricantheology,guesthat inculturationequiresidentificationandpromotiongenuineAfricanalues andpracticesthatcouldhelpfuldefeattheHIVepidemic,wellidentifyandopposethevaluesandpracticesthatarecriticalHIV and AIDS.Givingexamplesthelatterefersculturalpracticeslikeidow inheritance,polygamy,incestandrape,andthenegativelobalization aimedpromotinghomosexuality, lesbianism and bisexualityAfricaand elsewhere”alligo2006,296;emphasisoriginal).Significantly,alligo presentstheseissuesonlybeingagainstAfricancultureandChristian teachingbutalsoagainst“thedemandshumanrightsandtheequalityf menandwomen”(p.295).Thus,fromtheperspectivehisinculturation theology,therejectionhomosexualitymeetsthedemandshumanrights andgenderequality!Unfortunately,doesexplore thisperception.His gumentechoessomeAfricancritiquetheperceivedestebiasf theuniversaldeclarationhumanrights,andtheproposalsforfrican humanrightscharteThelatterwoulddrawfromthegenuineAfricanalues mentionedalligo,beingthecentralconceforlife,familyvaluesand community valueswhichhisperceptionallowhomosexuality. Manyauthorseferredabove,theiraccounthomosexualitys onflictingwithAfricanculturalperceptionssexualityandmarriage,refertotheKenyantheologianJohnMbitientitled,AfricanReligions and Philosophy(1990).Thisbook,whichhasbeenfoundationalfrican theologiesinculturation,includeschaptermarriageandprocreation whereMbitiexploresthesacredfunctionsexualityhastheorldview Africanpeoples.thiscontext,mentionsthathomosexualelationships,justfonication,incest,rape,bestiality andareonsidered sexualfences”(Mbiti,1990,144).MbitielaboratesthisbrieferencehomosexualityhisLoveand Marriage in Africa(1973),here discusseshomosexualandlesbianelationshipsthecategoryexual perversionsanddeviations,togetherwithbestiality,prostitution,concubinage,andrape.AccordingMbiti(1973),“havingsexualintercourseor intimacywithpersonthesameseximmoral,abnomal,unnatural, anddangersociety”(p.35).Thereasonforthisthat“twoeoplethesamesexcannotestablishthekindrelationshipwhichcan onlycomefromhusbandandwifeelationship.familylifecanarise betweenhomosexualslesbians”(p.218).Furthegues,exuality andelationshipsfromAfricanculturalreligiousperspectivehavecreativemeaning:“Itthecreativedimensionmarriagethatyoufact becomecreatorwithGod.procreation youarefosteringGod’screative worktheworld”(Mbiti,1973,43).homosexualelationshipsnot havesuchcreativemeaning(which,thus,fact,onlyaboutbiological procreation)theyareconsideredacceptable.similarperceptionas beenexpressed LaurentiMagesafrom anzania,whoemphasizeshat sexuality,theviewAfricanreligion,musttransmitthe“vitalforcef life”(p.115).Hence,Magesa(1997)explainsthat“activehomosexualitys morallyintolerablebecausefrustratesthewholepurposesexualpleasureandthathumanperson’sexistencethesighttheancestorsand God”(p.146). ThebooksMagesa(1997)andMbiti(1990)Africantraditional religionsareinfluentialAfricantheology,especiallywithregardtheceptionAfricancultureAfricantradition.Theaccountsexuality andmarriagethesebooksarereflectedtheaboveoutlineddiscourses homosexuality andareusedopposecontemporaryexpressionsof homosexualityAfricansocieties.Thisespeciallythecasewithheologiansengagingtheparadigminculturation.Apparently,whencomes theissuehomosexuality,inculturationtheologiestendtoquiteconservativeandemploystaticconceptculture.Theculturalreligiousvalues thatdidallowforhomosexualitythepastaresimplyeiteratedand areuncriticallyappliedthepresent.Ofcourse,thevaluestakenfromturecorrespondwith,andareeinforcedby,thevaluesthattheheologians derivefromtheBibleandtheChristiantradition.thistypeAfricanheologicaldiscourse,cultural,biblical,andtheologicalgumentsconvea unifiedstancetowardhomosexualitythatpresentedinventionrom thesecularandliberalest.Clearly,thesediscourses,thatgelyfitheparadigminculturation,followthepattehomosexualitybeingused the postcolonialidentitypoliticsAfricavisvistheest. Africanwomentheologianshavepointedoutthattheconvegencef culturalandChristiantraditions,whichinculturationtheologyseeksediate,easilyresultsAfricanChristianwomenbeingtrappedbetweenthe canonsAfricancultureandChristianity(Masenya,2003).Bothcanonssupportpatriarchyand,thus,putwomensituationdoubleppression. appearsfromthissectionthatonlywomenbutalsopeopleengaged samesexrelationshipsandthoseidentifyinghomosexualaretrapped betweenthecanonscultureandChristianity.Thesecanonsarenot onlyusedlegitimatepatriarchybutalso �� &#x/MCI; 0 ;&#x/MCI; 0 ;heterosexismandhomophobia.Theologiansworkingtheparadigminculturationtheologyre hardlysensitivetothis,butrathertendreinforcepopularantihomosexual hetoricfuellingwithuments.EMERGINGTOLERANTVOICEStheabovesections,haveshownthatsilenceandoutrightejection constitutetwothedominanttrendsandtrajectoriesAfricanheological discourseshomosexuality.Certainly,thesetrendsarethemostdominant onespresent.Howeveecentlysomevoiceshaveemegedthatexpress moretolerantattitudestowardshomosexuality.Manythesevoicesre fromwomen theologians.Howevefirst,Desmondutumustmentioned. Whenthereperson,andnottheleastone,whoclearlycontradictsthegeneralobservationthatAfricantheologianshavetakenhe cudgelsagainstgayrights,themerAnglicanarchbishopfromSouth Africa.Accordinghisbiographeutuhasbecome“pehapstheworld’s mostprominentreligiousleaderadvocatinggayandlesbianrights”(Allen,2008,372).Thiscannotunderstoodoutsideutu’sengagementwith Africantheology,specificallyliberationandBlacktheology.Althoughutu currentlyknownprominentAfricaneligiousleadethe1970s and1980s,madeimportantcontributiontoBlacktheology,theouth AfricancounterpartAfricanliberationtheology.SouthAfricanBlack theologianduringApartheid,hismajortheologicalconcetheecognitionthefullhumanityandtherightsBlackpeopleandtheirnclusion thechurchandthesociety.InthepostApartheidera,utuhasengaged moreandmorewiththeissuehomosexuality.Forhim,bothtruggles arecloselyconnected.says,“Ifthechurch,afterthevictoryover apartheid,lookingforworthymoralcrusade,thenthisit:thefight againsthomophobiaandheterosexism.praythat willengagewiththesamededicationandfervorwhichshowedagainsttheinjusticeracism,thatmayrehabilitatethegospelJesusChrist”utu,1997,x).hasbeencrucialthatutucameunderstandhomosexuality immutablecharacteristiclikeraceandgenderratherthanhoice. Thisessentialistperceptionbroughthimtheconclusionthat“discriminationagainstgaysandlesbianswaswrongthatagainstblacksr women”(Allen,2008,372).utuhaselaboratedhistheologicalview homosexuality.justpreachesandembodieshissimple(butpoweful)theologyJesussidingwiththosewhoarepushedaside,andod whoacceptsallpeoplethedivinefamily.Hence,callschurchesto inclusiveandwelcomingall,ratherthanmakinghomosexuals“outcastsandpariahsthebasissomethingwhich,likeracegendehey couldnothingabouttheirsexualorientation”utu,1997,x).he impactutu’stheologicalacceptancehomosexualityandhisecognitiontherightsgaysandlesbiansseemslimitedfarfrican theologyconcened.Even SouthAfrica,utu’sAnglicanChurchdoes stillallowhomosexualpractices.Furthemore,therearehardlyBlackr liberationtheologiansyoungergenerationwhichhaveengagedexplicitlywiththeissuehomosexuality.Maybe �� &#x/MCI; 0 ;&#x/MCI; 0 ;thisexplainedfrom themalaiseBlackandliberationtheology(South)AfricatheostApartheidandpostcolonialera(cf.Chitando,2009,78,81).Apartfrom thiscrisis,alsocouldthatAfricanBlackandliberationheologians haveficultydiscussissuesbothsexualityandhomosexuality.This linewiththeficultytheyhavediscussissuesgenderanddialoguewithAfricanwomentheologians(cf.Maluleke,2001a),andlinewiththeficultyLatinAmericanliberationtheologypply itsmajorconcejusticeissuesregardingsexuality(AlthausReid,2009).ContributionAfricanomenheologiansAfricantheology,womentheologiansganizedtheCircleof ConcenedAfricanomenTheologianshavebrokenthesilencessues relatedgenderandsexuality,especiallyfartheseareoppressive women.Theyexpresscritiquepatriarchymanifested Africancultures,religionsandsocieties.DoesthismakeAfricanwomen theologiansalsomoresensitiveheteronomativitytheseultures, religions,andsocieties,andaretheymoreopenmindedwhencomes tohomosexuality?Clearly,thisthecasewithallAfricanwomentheologians,theabovereferenceShisanya(2002)indicates.Mostwomen theologiansseemtakeheterosexualitymativeandsometimeshey usehomophobiclanguage.Althoughtheycritiquepatriarchysexistideologythatoppressivewomen,theynotrealize thatalsoheteronomativeideologythatoppressivepeopleengagedhomosexualrelationships.Havingsaidthis,wantacknowledgethatomethemostprominentAfricanwomentheologianshavepaidsomeattentiontohomosexualityprogressiveandarecomingontest theantihomosexual hetoricAfricanChristian,theological,andpolitical discourses. goodexamplearticleMercyOduyoyefromGhana,whothefoundingmotherAfricanwomen’stheology.thearticleentitled“A critiqueMbiti’sviewloveandmarriageAfrica,”Oduyoye(1993)criticallyrespondsMbiti’sperception loveandmarriageAfricancultures. SheagreeswithMbiti’sviewthatmarriagetheAfricanworldviewserves procreationandthetransmissionlifethecommunity,andlikebiti shefindsunderstandablethatfromthisbackgroundAfricanculturesave greatficultywithhomosexualitywellwithchildlessness.According Oduyoye,boththesephenomenaobviously“cuttherootsfrica’s maineasonforsustainingtheheterosexualmarriagenstitutionchildren” (p.355).HoweveOduyoyefersfromMbititheevaluationfrican culturesthispoint.ShestronglycritiquesMbitiforrelayingculturalceptionsthatconsiderhomosexualelations“sexualperversion”and shesays“horrifiedthedemonizationhomosexuals”sheobserves Africa(p.354).linewithAfricanwomen’stheology,Oduyoyeevaluatesculturefarmorecritically thanmaletheologiansthenculturation paradigmsuchMbititendtodo.Employingcriticalculturalmeneutic,womentheologians denounce theaspectsAfricanculturesthatare oppressivewomen(cf.Kanyoro,2002).Amongtheseaspectstheceptionmarriage servingprimarily procreation, thisleadshe objectificationwomen’s �� &#x/MCI; 0 ;&#x/MCI; 0 ;bodiesandidentificationfemininitywith mothehood.Oduyoye,beingchildlessherself,knowsoppressivethis perceptioncanbe.Thismayexplainthesensesolidaritywithhomosexualsthatsheexpresses.heropinion,bothhomophobiaandthephobiaf childlessness”mightculturallyunderstandablebutyetposeschallenge rethinkthepurposemarriageandunderstandwhatmeanscontributeproductivelytothecommunity(p.355;seealsoOduyoye,1999). As farknow,Oduyoye morerecentpublicationshastouchedthesensitiveissuehomosexualityagain.et,herdiscussion theissuedialoguewithMbiticanconsideredgroundbreaking,justbecause theejectionhomophobiaandtheimplicitacceptancehomosexual relationships,butbecausetheimpliedconnectionbetweenthecasef homosexualsandwomen.Bothruntheriskbeingtrappedbetween thecanonsAfricancultureandtheBible. ApartfromOduyoye,someotherprominentAfricanwomentheologians alsocanfoundaddressinghomophobiaandbreakingthesilenceand tabootheissuehomosexuality.mentionedabove,idespread perceptionAfricathathomosexualityestehenomenon. Recently,IsabelPhiri,whothecontinentalcoordinatortheCircle ConcenedAfricanomenTheologiansfrom20022007,hasbeguntoquestionthispopularperception(Phiri,2006).Fromherresearchamong femalesangomasSouthAfrica,shefoundthatsomethesetraditional healersareengaged samesexrelationships.Phiri(2006)ferstwoxplanationsforthis:Thesangomaswouldengagesamesexrelations,these(diferentfromheterosexualpractices)requireconstantritualcleansing,andbecausetheseelationswouldprovidethesangomaswithdealwiththetraumasexualabuseheterosexualelationships.Phiridrawsimportantconclusionfromherempiricalfindings: “[T]heexistencesamesexrelationshipsamongthesangomas..may confitheexistencethispracticeAfrica,independentthencursion estecivilization”(p.126).Thisconclusionparticularlysignificant, Phiriindicates,becausesangomasareconsideredcustodians frican culture.theintroductionthevolumewhichthearticlepublished,theeditors(PhiriNada2006)acknowledgethat,touchingthissensitiveissue,thesilencebrokenandthewidespreadperceptionhomosexualityestephenomenoncontradicted.Phiri’sbriefiscussionhomosexualityamongthesangomasmaybeginning open debatehomosexualelationshipspartAfricanculturesandas issueequalvaluetheliberation womenandthepursuitender justicethecircleAfricanwomen’stheologyandAfricantheology colleaguePhirithemovementAfricanwomen’stheology,MusaDubefromBotswana, moreexplicitherperceptionof homosexualityhumanrightsandjusticeissue.Beingoriginallybiblicalscholaremployingfeministandpostcolonialmeneutics,Dubemore recentlyhasbeentheforefrontdevelopingAfricantheological responseHIVandAIDS.Above,referredNyamburaNjoroge2008), sayingthattheHIVepidemicforcestheologiansmakehey havetalkaboutcontroversialissuesincludinghomosexuality.Dubeis onethefewtheologianswhohasmadethisherbook,The HIV and AIDS Bible(2008),sheexploresherunderstandingthe HIVepidemicembeddedsocialepidemicsinjustice.thatcontext,she mentionsthediscriminationhomosexualstogetherwithpoverty,ender inequality,ethnicconflict,andglobalizationexamplesthesocialinjusticesthatfueltheHIVepidemic.theologicalresponseHIVandAIDS, accordingDube,shouldconcenedwiththeseinjusticesratherthan beingpreoccupiedwithpeople’ssexualmorality.shouldliberation theologythatseeksliberatefromallkindsoppressionandxploitative structures,andthatpromotesjusticeindividualelationships,ocieties andtheglobalworld.Dubebasesthistheologicallyreferringthe accountcreation.Creation,herunderstanding,meansthatalllifesacred:“[A]llpeople,egardlesstheircologendeclass,race,ationality,religion,ethnicity, healthstatus,age,sexualorientation,werecreated God’simageandarelovedGod,whothesourcehumandignity”(p.40).Wheremosttheologians,wasexploredabove,sharetheperceptionAIDSbeingheterosexualepidemicAfricaandkeepsilenton homosexualitybecausewouldtoocontroversial,Dubehasbrokenhis taboo.thevolumeAfrica Praying(Dube,2003),withguidelinesforHIV andAIDSsensitivelitu gieschurches,sheincludedservicehomosexuals.Inthistext,shestatesthathomosexualityneedsdiscussed because thetabootheissueexposesmenandwomenDubeconsidersbreakingthetabooandaddressingthediscriminationhomosexuals crucialpartliberationtheologyHIVandAIDS.Evenmore,he considersnecessaryorderembraceandcelebratethediversitycreatedamonghumankind.understandinghomosexualityhis way,positiveanthropologicalgiven,andincludingtheissueher discoursejusticeandliberation,Dubeprovidestheologicalbasisor furtherdiscussionhomosexualityjusticeandhumanrightsissueAfricanheology. Finally,attentiondrawnpublicationKenyanheologianEstherMombo(2006).Mombocontributedvolumewithnglican voicesfromallovertheworldspeakingouthomosexuality,particularly thehomosexualitydebatetheglobalAnglicanCommunion.her pieceeflection,MombocriticizestheselectiveusetheBiblethis debateAfricanChristians,welltheirmoralhypocrisytheyblame esteChristiansforbeingimmoralwhiletheirownliveswouldected Christianmoralvaluesonlyoutwardly.MomboalsocritiquesAfrican Anglicanbishopsforusingthehomosexualityissuewayavoidhe realproblemstheirdioceses:“Issuespoverty, AIDS,heological education,womenandchildrenarepushedunderthecarpetwhiletheag homosexuality beingflownhigh”(p.151).Furthemore,sheblames churchesfordemonizingandcriminalizinghomosexuals,whatheropinionforcesthesepeople“tohidetheiridentitymarrywivesandthenlivewithdoublesexuallife”(p.151).Havingphrasedherritique, Mombochallengeschurchesprovidesafespaces,freeondemnation, “wherewilllistenthosewhoarethegayand lesbianommunities”(p.152).Althoughshedoesgueexplicitlyfortheacceptanceof homosexuality,Mombo’scallforespectandlovehomosexualsleast indicatesmoderateandpastoralstancetheissue.Clearly,shesitiontotheantihomosexualhetoricAfricanChristiandiscourses,and shemlyopposesthechurchpoliticsplayedtheissue �� &#x/MCI; 0 ;&#x/MCI; 0 ;homosexuality AfricanbishopstheAnglicanCommunion.Thevoicesutu,eligiousleaderfimlyrootedAfricanlack andliberationtheology,andsomeleadingwomentheologianssuchas Oduyoye,Phiri,Dube,Njoroge,andMombo,indicatethatthesilenceand taboohomosexualityhasbeenbroken.Thesevoicesaretheinority, buttheycertainlyshowthatnotallAfricantheologianshavetakenhe cudgelsagainstgayights.TRENDSANDTRAJECTORIES:ONCLUSIONcleartrendsandtrajectoriesappearfromouranalysisAfrican Christiantheologiansandtheireferenceshomosexuality.Thefirstmajor trajectorythatthetheologianswhoactivelyopposegayrightseneallyemploygumentsthatfittheparadigminculturationheology. TheyrefertheBibleandAfricancultureguethathristianity Africa,seekstrulyChristianandauthenticallyAfrican,cannot toleratehomosexuality.ThesetheologianspresentwiththeologicalvesionthepopulardiscoursesAfricawherehomosexualityepresented AfricanandwhereAfricanidentityconstructedexclusivelyheterosexualandtrulyChristianvisvistheliberal,seculaandmorally inferioresteworld.Thetheologiansthatarepartthistrajectoryand mostlikelytheyarethemajorityconfiEpprecht’s(2008)observation Africantheologianswhohavetakenthecudgelsagainstgayights partAfricanpostcolonialidentitypolitics.fundamentalquestion,in needfurtherresearch,whypreciselytheissuehomosexualityused marksharpdistinctionbetweenperceivedliberalandsecularst andtraditionalAfricanvalues. Thesecondtrajectory,andmoreecenttrend,thatsomedissidentvoicesareheard,emegingfromthetraditionliberationheologies, particularAfricanwomen’stheology.Thesevoicestakemoretoleantstancetowardshomosexuality,showsympathythecaseays, lesbians andbisexualsAfricansocieties,havequestionedthearious supposed basesforantihomosexualhetoric,andhaveprovidedsome theologicalnotionsforfurtherdiscussionhomosexualityandsexual diversityAfricantheology.cleathesevoicesarestilltheminority:OnlyveryfewAfricantheologians havecomeaddress homosexualityprogressiveway,andhardlyanyelaborateaccounton theissuehasbeenpublished.Consideringthedissidentvoices,significantobservethat,apartfromutu,allarewomen.WhileAfrican maleliberationtheologianstheirgenerationseemremainsilentabout homosexuality,someprominentwomentheologianshavebeguntobreak thistaboo.Havingdiscussedmanycontroversialissuesrelatedomen’s sexualityandoppressiongendeAfricanwomenheologians arethefirsttotacklethecontroversysurroundinghomosexuality.They havebegunapplysomethecentralconceptstheirheology, suchjusticeand liberation,tothecasehomosexuals.ThismarksmajordistinctionfromAfricanmaletheologiansworkingtheparadigm �� &#x/MCI; 0 ;&#x/MCI; 0 ;liberationtheology.Contrarytotheexampleutu,theseheologianshavepubliclyaddressedtheissuehomosexualitybutely keepsilentaboutit.ikewise,haveyetcomeacrossiscussion homosexualitytheologiansengagedtheeconstructionaradigm,exceptforcondemningreferenceShisanya(2002).Dube(2001)hasferedthecritiquethatreconstructiontheologyhardlyconcenedwith thepositionandrolewomenthereconstructionAfricansocieties, andaretemptedtoguethatthisappliesthepositionhomosexuals well. conclude,truethatmanyAfricantheologianshavetakenup thecudgelsagainstgayrights.Thisappliesparticularthoseheologiansengagedtheinculturation paradigmAfricantheology.Here, homosexualityseenincompatiblewithbothAfricanandChristian values.Howevehaveshownthatsometheologians,engagedin theliberationparadigmAfricantheology,haveassociatedtheopic homosexuality withtheirmajorconceracismutu)andender inequality(Oduyoye,Phiri,Dube,andMombo).Hence,theyhavecomediscusshomosexualityprogressively,infomedtheircommitmentliberation,justiceandhumanrights.wantsuggestthatthese dissidentvoicesarebignumbersandincreasinglyinfluencedebateshomosexualityAfricansocieties.Theclaimwantmakefarmoremodest,beingthatAfricantheologyonolithic blocopposedhomosexualitybutratherincludessomevoicesthatreak thesocial,cultural,andreligious taboosurroundinghomosexuality.Some AfricantheologianshavebegundevelopconceptsAfricandentity andAfricanChristianitythataremoreinclusive thosewhoidentifyhomosexual. Thisconclusionmajorsignificance lightthereat controversysurroundinghomosexualitycontemporaryAfrican ocieties, meansthattherearevoicesandgumentsfromwithinAfricancontextsthatopposepopularhomophobicdiscoursesandthatdevelopather inclusiveAfricanChristianidentity.Theconclusionalsorelevantview thehugechasmhomosexualityworldChristianity, whichapparently simplychasmbetweentheglobalNorthandtheglobalSouth,butchasmconservativeandprogressivevoicesthemultiplemodenitiesof ourglobalizingpostcolonialworld. NOTESAccordingtoUNAIDS(2010),“[r]ecentstudiesshowhighlevelsHIVinfectionamongmen whohavesexwithmen.Capeown,SouthAfrica,andMombasa,Kenya,morethan40%theadult populationmenwhohavesexwithmenlivingwithHIV”(p.3).2.exceptionConstanceShisanya(2002),whosuggeststhatwomenmayinfectedbecause theirhusbandsareengaginghomosexualelationships.3.Epprecht(2008)awarethis,referstoutuandfewothersexampleshen says:“NotallAfricaneligiousleaders,forexample,havealignedthemselveswiththehomophobic extremeand,thecontrary,havetakenbigriskstodenouncethatextremeunambiguouslanguage” (p.167).et,strangeenoughthistheonlyeferencetoututhewholebook.4.Shisanya’s(2002)articlepartvolumethatpublishedtheTheologyReconstructionSeries. �� &#x/MCI; 0 ;&#x/MCI; 0 ;REFERENCESAbogunrin,(2006).Introduction.Abogunrin(Ed.),Biblicalviewsex andsexualityfricanperspective(pp.14).Ibadan,Nigeria:igerian AssociationforBiblicalStudies.Allen,(2008).Desmondutu:Rabbleouserforpeace.heauthorizedbibliograChicago,IL:LawrenceHillBooks.AlthausReid,(2009).“Letthemtalk.!”DoingliberationtheologyfromLatinAmericanclosets.AlthausReid(Ed.),Liberationheologyandsexuality(pp.18),London,UK:SCMPress.Antonio,E.(2006).Introduction:inculturationandpostcolonialdiscourse.Antonio(Ed.),Inculturationandpostcolonialdiscourse infricantheology(pp.28),Nework,NY:PeterLang.Bearak,Barry.(2010).MalawiPresidentPardonsGayCouple.NewTimes,May2010.RetrievedDecember2011,fromhttp://www.nytimes.com/2010/05/30/world/africa/30malawi.htmlBujo,(2003).Foundationsfricanethic: BeyondtheuniversalclaimsstemoralitNairobi,Kenya:PaulinesPublications.Bujo,B.,Muya,(2003).Africantheologians:hecontributionthepioneers(PartNairobi,Kenya:PaulinesPublications.Bujo,B.,Muya,(2006).Africantheologians:hecontributionthepioneers(PartII)Nairobi,Kenya:PaulinesPublications. 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