Queer Liberation is African Liberation: solidarity as sunshine, everybody deserves some

The 3rd Pan African Conference on Family Values recently gained prominence after prominent media houses started reporting on it. Civil society had long petitioned against it, amidst a backdrop of global funding cuts, anti-LGBTQIA+ laws and increasingly regressive state sponsored policies for sporting codes and bathroom use. Solidarity in this context remains a challenge. Grassroots organisations such as Success Capital; working on issues that are regarded as taboo, discriminated against or considered un-African remain in the periphery of more diverse funding and public acceptance. 

Advocating for LGBTQIA+ rights, the end of gender-based violence or improving sexual and reproductive health and rights outcomes remain a challenge across the region. There is a clear need for solidarity as sunshine, where everybody deserves some. The following four areas are critical to understanding the urgent need for solidarity for LGBTQIA+ communities. 

1. State-sponsored injustices are thriving, in an anti-rights climate

The US's executive orders on only two genders and the more recent UK Supreme Court's definition of womanhood have emboldened anti-trans, anti-queer and anti-rights religious fundamentalists who have occupied governments, professional institutions of power, multilateralism and broader international civil society. These have emerged as a pushback against decades of progress made in women’s and LGBTQIA+ rights. Rooted in the longstanding policing of women; anything that does not align, meet or serve patriarchy often begets violence. More glaringly, Western governments and anti-rights movements continue to influence narratives, policies, and resources across Africa.

The deterioration of democracy often starts with the subjugation of women and LGBTQIA+ people. Restrictive abortion laws, poor working conditions, low political participation and regressive judicial pronouncements continuously reflect our patriarchy continues to shape our lives. This is further aggravated for those with disabilities, the displaced, imprisoned, those living with HIV, in poverty and/or engaged in sex work. Our presence as LGBTQIA+ people in any setting challenges these regressions. Our existence alone is a form of resistance. More especially in spaces where we are never invited, accredited or even remotely engaged in regional and global policy making forums. 

2. Colonialism casts a shadow that cannot be ignored

Classism, ableism, and racism are the offspring of colonialism. We can no longer simplify or ignore the structural influences and history that have brought us to this point globally, geopolitically and in many polarised societies. Regressive developments in western countries, which also happen to be overseas development assistance donor countries, are a reminder that colonialism never ended. Beyond inheriting laws that criminalise us - financial systems, global debt architecture, and multinational corporations continue to exploit and extract with little restriction or repercussion even in post-independence democracies. Accountability remains squarely with investors, reflective of philanthropy only ever being accountable to its benefactors. This leaves little room for transformative change or decolonial intervention. We see this in knowledge production, dissemination and beneficiation. 

Africans are often subjects and never owners of research. This reflects how narratives are shaped in evidence-based policy making structures and mechanisms. Similarly, social media serves as a frontier of polarising news and disinformation. Notably removing safeguarding and human rights related provisions. This has fuelled disinformation and hate speech against LGBTQIA+ people, often leading to violence. This is not a new phenomenon, but rather a longstanding electioneering tactic that thrives off of religious rebuke and hostile populist narratives. Solidarity should be rooted in challenging narratives and strengthening visibility of LGBTIQIA+ people in their diversity.

3. The economic system is rooted in individualism, not ubuntu or care

Capitalism continues to suffocate us. As many communities reel from the impact of global funding cuts, high state debt interest payments and punitive measures against poverty; the boot of capitalism is unrelenting. An unjust global economic system remains on all our necks whilst we grapple with democratic, economic and rights challenges. The boot remains invisible, with an incentive for many, including those who should be allies, to wear it to progress in socioeconomic hierarchies. So the middle manager abuses his power, overworking blue collar staff member without overtime payments. The intermediary and donor advisor fund hoard resources while smaller non-profits shut down or can't pay decent salaries. A foundation president is happy to sign off a US$10,000 grant to a partner while earning at least 10 times more than that annually. Many non-profit leaders, corporate employees, journalists and activists alike are working themselves out of struggle and towards the convenience of safety and comfort. This is the individualism that neoliberalism promotes, with any “wins” skewed to those that ‘work hard’, network well or assimilate to upward social mobility.

4. Philanthropy and aid systems must help the grassroots to flourish 

Taller trees deny other flora and fauna sunshine. So enablement, resources, and access to decision makers is often left to a trickle-down effect.  Anti-rights groups have captured power and institutions well, backed by significant resources without any hierarchies. Ensuring rich resources to influence and take advantage of a society characterised with high unemployment, underemployment, corruption and unethical leadership. Defending human rights by comparison is unattractive, costly in many ways (reprisals, exclusion) if not considered elitist. Rather than addressing inequities and funding gaps for smaller organisations, there are barriers of meaningful enablement that funders impose. This includes eligibility, stricter conditions, who’s contextual narratives are respected, and man-made bureaucracy. Funding cuts only aggravated inequities: focusing on pre-existing partners and blocking new ones whilst nourishing those considered to have “higher spending capabilities”. For some reason, there is a belief that smaller organisations cannot spend the right way. Yet many within the anti-rights movement prove otherwise. That leaves us with a philanthropy and aid  system that penalises those who most need support. 

It seems we are our own enemies of progress, left to fight for the trickle-down crumbs whilst our oppressors are fully provided for. No liberation has ever come from one individual or a few institutions. No peace has ever been sustained by giving audience and voice to only one rebel group. Only we can love ourselves enough to embody the spirit of “Ubuntu”. My home language, Setswana, has a saying: “motho ke motho ka batho”, interpreted as “personhood through community”. Those around you, standing with you and experiencing the same reality as you. 

The difficult work of including everyone and ensuring equity cannot be achieved by a “blessed” or select few. Systems of supremacy do enough to perpetuate this under the guise of meritocracy. Where LGBTQIA+ people are denied prosperity, equality and opportunity through loopholes and deemed to have different values. We are at a crossroads that demands humility and self-love. A love that can only come from within, to outpour on to others. Stigma, discrimination, injustice and violence cannot exist where love sits. 

This love is institutonalised where LGBTQIA+ rights are respected and safeguarded. Where mutual aid, respect for differences and co-creating solutions for community can be emboldened in partnership with those most affected. This year’s IDAHOBIT theme of “the power of communities” signals the importance of removing all ‘boots’ from our necks, minds and institutions. As a proud African born in Zimbabwe, educated in South Africa and a citizen of Botswana; I cannot demarcate myself or my experiences from existing beyond the gender binary. Solidarity can only thrive when rooted in love, reflected in the diversity of ubuntu and respectful to the Pan African ideals that liberated previous generations from historical injustices.