The Reality of Homosexuality in Africa: The Yoruba Example
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Tracy Flemming
May 12, 2011, 12:57:41 AM5/12/11
to USA Africa Dialogue Series
http://vimeo.com/10597559
The Reality of Homosexuality in Africa: The Yoruba Example
A paper written by Ebunoluwa Olufemi Oduwole of Nigeria, presented at
the 2010 Africa Conference at the University of Texas. It was read by
a fellow colleague.
The Reality of Homosexuality in Africa: The Yoruba Example
Ebunoluwa Olufemi Oduwole, Olabisi Onabanjo University, ( Nigeria)
The reality of homosexuality in Africa :The Yoruba Example
by
Ebunoluwa O. Oduwole
Abstract:
This paper discusses the question of homosexuality within the context
of an African culture. It identifies two main positions on the reality
of homosexuality in Yoruba thought. One denies the existence of
homosexuality seeing it as foreign to the culture and having no root
in Africa and the other claims that there are traces of its origin in
traditional Africa. The paper argues from ordinary language and ideas
in Yoruba thought that there are traces of homosexuality in
traditional Africa though the influence of Western culture made it
more pronounced. The unacceptability of homosexuality in traditional
Africa however stems from the argument that it threatens marriage,
family values, acceptable cultures and traditions which the Yoruba
hold in high esteem. Thus arguments pointing in the direction of
homosexuality as an aberration and perversion are mounted up against
it. The paper further examines some of the issues that homosexuality
may generate in the face of modernity and argues that the strong
religious and cultural bias of the Yoruba renders such unacceptable .
The paper asserts that even with the challenges that homosexuality has
meet with in modern Yoruba society the future of homosexuals is
uncertain. Homosexuality cannot be seen as an idea that needs
repackaging and redelivery in the face of modernity.
See also videos of panelists from the 2010 Africa Conference: Women
Gender and Sexualities at: http://www.toyinfalola.com/#/2010-africa-conference/4550195429
The Reality of Homosexuality in Africa: The Yoruba Example
A paper written by Ebunoluwa Olufemi Oduwole of Nigeria, presented at
the 2010 Africa Conference at the University of Texas. It was read by
a fellow colleague.
The Reality of Homosexuality in Africa: The Yoruba Example
Ebunoluwa Olufemi Oduwole, Olabisi Onabanjo University, ( Nigeria)
The reality of homosexuality in Africa :The Yoruba Example
by
Ebunoluwa O. Oduwole
Abstract:
This paper discusses the question of homosexuality within the context
of an African culture. It identifies two main positions on the reality
of homosexuality in Yoruba thought. One denies the existence of
homosexuality seeing it as foreign to the culture and having no root
in Africa and the other claims that there are traces of its origin in
traditional Africa. The paper argues from ordinary language and ideas
in Yoruba thought that there are traces of homosexuality in
traditional Africa though the influence of Western culture made it
more pronounced. The unacceptability of homosexuality in traditional
Africa however stems from the argument that it threatens marriage,
family values, acceptable cultures and traditions which the Yoruba
hold in high esteem. Thus arguments pointing in the direction of
homosexuality as an aberration and perversion are mounted up against
it. The paper further examines some of the issues that homosexuality
may generate in the face of modernity and argues that the strong
religious and cultural bias of the Yoruba renders such unacceptable .
The paper asserts that even with the challenges that homosexuality has
meet with in modern Yoruba society the future of homosexuals is
uncertain. Homosexuality cannot be seen as an idea that needs
repackaging and redelivery in the face of modernity.
See also videos of panelists from the 2010 Africa Conference: Women
Gender and Sexualities at: http://www.toyinfalola.com/#/2010-africa-conference/4550195429
ugwuanyi Lawrence
May 14, 2011, 5:30:08 PM5/14/11
to usaafric...@googlegroups.com
"The paper argues from ordinary language and ideas |
My Reaction: It is doubtful the extent to which western culture can be said to be accountable for the growth of homosexuality in modern Africa. There likely would be homosexuals with or without western cultural influence. I think the issue is the extent to which it would have constituted a public matter of academic or scholarly interest in an African setting. |
|
My Reaction: I think the
male-dominated world-view of African societies might be a more acceptable
source of contempt for homosexuals in an African setting. It would just look
abnormal or insane to say that one intends/wants to have sex with a man in
traditional African society. The question would be "what will you do with all
the women out there”? This does not mean that it might not happen/does not
happen but that why it is abhorred is that women are considered good enough for
sexual needs and satisfaction. The rather hidden issue which our scholar fails
to point out is the homosexuals are associated with people with occult tendencies
and are said to be carried out by people in cults and that the Yoruba world
which the author is studying was noted for occult practices. Again this does
not mean that homosexuals like occults are accepted in the public domain but
that it explains the contempt with it. --- On Thu, 5/12/11, Tracy Flemming <cafene...@gmail.com> wrote: |
|
Tracy Flemming
May 14, 2011, 9:09:56 PM5/14/11
to USA Africa Dialogue Series
A Nigerian sociologist, Ifi Amadiume, also raises the issue that in
precolonial African society, sex and gender did not necessarily
coincide: roles were neither rigidly masculinized nor feminized. She
argues that patriarchal tendencies persist today that were introduced
by colonialism. The question of African homosexualities being
subjective and/or corporeal expression is open to debate, of course. I
recall a reaction to her work (a dismissal in this case) by a
continental historian a few years ago. More can be found at:
www.arsrc.org/downloads/features/amadiume.pdf
On May 14, 4:30 pm, ugwuanyi Lawrence <ugwuanyiogb...@yahoo.com>
wrote:
> --- On Thu, 5/12/11, Tracy Flemming <cafenegrit...@gmail.com> wrote:
> For current archives, visithttp://groups.google.com/group/USAAfricaDialogue
precolonial African society, sex and gender did not necessarily
coincide: roles were neither rigidly masculinized nor feminized. She
argues that patriarchal tendencies persist today that were introduced
by colonialism. The question of African homosexualities being
subjective and/or corporeal expression is open to debate, of course. I
recall a reaction to her work (a dismissal in this case) by a
continental historian a few years ago. More can be found at:
www.arsrc.org/downloads/features/amadiume.pdf
On May 14, 4:30 pm, ugwuanyi Lawrence <ugwuanyiogb...@yahoo.com>
wrote:
kenneth harrow
May 15, 2011, 12:08:28 AM5/15/11
to usaafric...@googlegroups.com
i recently taught amadiume's text, and found her argument on sex and
gender completely unconvincing. it was built on the way yoruba
constructs gendered terms, pronouns, etc; it confused referents with
signifiers, basically, and was a meaningless argument. ditto for use of
terms signifying husband and wife.
the problem is not whether language can signify values in a society, but
whether terms in one culture translate unproblematically from one
culture to another, and if we know anything on this list it is that
translation never means =
gender completely unconvincing. it was built on the way yoruba
constructs gendered terms, pronouns, etc; it confused referents with
signifiers, basically, and was a meaningless argument. ditto for use of
terms signifying husband and wife.
the problem is not whether language can signify values in a society, but
whether terms in one culture translate unproblematically from one
culture to another, and if we know anything on this list it is that
translation never means =
unless, i am really wrong and yoruba can't distinguish men from women.
ken
>> the women out there�? This does not mean that it might not happen/does not
--
kenneth w. harrow
distinguished professor of english
michigan state university
department of english
east lansing, mi 48824-1036
ph. 517 803 8839
har...@msu.edu
xok...@yahoo.com
May 15, 2011, 12:20:19 AM5/15/11
to usaafric...@googlegroups.com
It is news to me that patriarchal tendencies were introduced to "Africa" by colonialism. Nothing could be further from the truth. The only truth is that the construct "Africa" was introduced to those nations of color by alien forces. But we are talking about homosexuality here in the African context so I should focus... Dr. Flemming has enthusiastically inundated this pantheon with scholarly articles on homosexuality especially with respect to Africa. Their objectivity is as suspect as their scientific basis or lack thereof.
I say all of this as one who is a passionate civil rights activist, one who believes that we are what we are, our sexuality is genetically determined and we should celebrate and nurture each other and reject the bigotry that we see in our temples against those whose only crime is that they were born different from us. I have four wonderful kids and their sexuality would not be an issue for me; the only thing I would worry about is their happiness.
The issue I am worried about lately is the increasing militancy of those who mistake their opinion for science and fact. The gay rights movement is moving its axis of battle to Africa and I am all for that. The prejudice against homosexuals in Africa is beginning to rival the savagery we witness in the West. We should be careful however that we do not goad people into coming out in societies that do not have the structures and laws to protect the vulnerable. There is no week that passes when I don't think about David Kato who was brutally murdered in Uganda. The struggle for rights must be strategic. We should fight for good laws, seek sanctions against evil leaders and priests who preach and legislate hate. We should not be encouraging people to come out and be hurt. I have other thoughts but unfortunately I get the sense that alternative voices are not welcome when it comes to this issue.
- Ikhide
Sent via BlackBerry by AT&T
For current archives, visit http://groups.google.com/group/USAAfricaDialogue
I say all of this as one who is a passionate civil rights activist, one who believes that we are what we are, our sexuality is genetically determined and we should celebrate and nurture each other and reject the bigotry that we see in our temples against those whose only crime is that they were born different from us. I have four wonderful kids and their sexuality would not be an issue for me; the only thing I would worry about is their happiness.
The issue I am worried about lately is the increasing militancy of those who mistake their opinion for science and fact. The gay rights movement is moving its axis of battle to Africa and I am all for that. The prejudice against homosexuals in Africa is beginning to rival the savagery we witness in the West. We should be careful however that we do not goad people into coming out in societies that do not have the structures and laws to protect the vulnerable. There is no week that passes when I don't think about David Kato who was brutally murdered in Uganda. The struggle for rights must be strategic. We should fight for good laws, seek sanctions against evil leaders and priests who preach and legislate hate. We should not be encouraging people to come out and be hurt. I have other thoughts but unfortunately I get the sense that alternative voices are not welcome when it comes to this issue.
- Ikhide
Sent via BlackBerry by AT&T
Tracy Flemming
May 15, 2011, 10:14:09 AM5/15/11
to USA Africa Dialogue Series
ken, I had the same discussion with Barry Hallen regarding ordinary
language discourse in one of his more recent works, particularly
western and white reactions to her work and subsequently his.
language discourse in one of his more recent works, particularly
western and white reactions to her work and subsequently his.
kenneth harrow
May 15, 2011, 10:25:46 AM5/15/11
to usaafric...@googlegroups.com
i mostly agree with ikhide here.
perhaps you might put aside the question of science in this discussion.
the reasons are pretty obvious, so no need to belabor the issue.
but the practical advice is what i like. gay rights are rights; so, do
we want to endanger people by insisting that those rights be acted upon
when that might endanger them? it is almost always better to let the
people take the lead in their own struggles, and support them. they
would know best what risks they are taking, can take, are willing to
take; and support would always be appreciated when you are at risk.
things are changing; no one was coming out 40 years ago in africa; no
one accepted that gays even existed, while there was simultaneously an
underground culture.
now the violence of the repression indicates the existence of a visible
culture that is making its stand.
ken
perhaps you might put aside the question of science in this discussion.
the reasons are pretty obvious, so no need to belabor the issue.
but the practical advice is what i like. gay rights are rights; so, do
we want to endanger people by insisting that those rights be acted upon
when that might endanger them? it is almost always better to let the
people take the lead in their own struggles, and support them. they
would know best what risks they are taking, can take, are willing to
take; and support would always be appreciated when you are at risk.
things are changing; no one was coming out 40 years ago in africa; no
one accepted that gays even existed, while there was simultaneously an
underground culture.
now the violence of the repression indicates the existence of a visible
culture that is making its stand.
ken
--
kenneth harrow
May 15, 2011, 2:34:14 PM5/15/11
to usaafric...@googlegroups.com
sorry tracy, i don't quite get what you are getting at. do you want to
elaborate a bit?
ken
elaborate a bit?
ken
--
Shola Adenekan
May 16, 2011, 10:49:02 AM5/16/11
to usaafric...@googlegroups.com
Dear All,
From my own reading of academic and oral materials on the subject, I will argue that there's homosexuality in several parts of precolonial Africa, but under an unwritten contract that homosexuals must never speak about their sexuality in public. I think this is what Tracy argued earlier. The figure of the homosexual appeared in Africa through colonial modernity I'm talking about the label 'homosexual' here. Remember one of the reasons why Uganda became a British colony was because Christian missionaries campaigned against the King of Buganda Kingdom who used to sleep with boys as part of his many privileges as the Kabaka.
Westerners and Islamists alike brought the homosexual label and at same time brought homophobia. Another interesting point is that if you check Odu Ifa, on which the Yoruba worldview is based, you'll see that at no time did Ifa mention homosexuality or homophobia. In addition Prof Wande Abimbola, who is arguably the Chief Priest of the Yoruba people, said in his book 'Ifa Will Mend Our Broken World: Thoughts on Yoruba Religion and Culture in Africa and the Diaspora' (1997), that a Babalawo must never discriminate against homosexuals, as he's not expected to pass a judgement on sexuality.
Anyway, I'm enjoying this conversation. This seems to be the 'sexiest' and relevant issue of our time.
Shola Adenekan, Mr.
From my own reading of academic and oral materials on the subject, I will argue that there's homosexuality in several parts of precolonial Africa, but under an unwritten contract that homosexuals must never speak about their sexuality in public. I think this is what Tracy argued earlier. The figure of the homosexual appeared in Africa through colonial modernity I'm talking about the label 'homosexual' here. Remember one of the reasons why Uganda became a British colony was because Christian missionaries campaigned against the King of Buganda Kingdom who used to sleep with boys as part of his many privileges as the Kabaka.
Westerners and Islamists alike brought the homosexual label and at same time brought homophobia. Another interesting point is that if you check Odu Ifa, on which the Yoruba worldview is based, you'll see that at no time did Ifa mention homosexuality or homophobia. In addition Prof Wande Abimbola, who is arguably the Chief Priest of the Yoruba people, said in his book 'Ifa Will Mend Our Broken World: Thoughts on Yoruba Religion and Culture in Africa and the Diaspora' (1997), that a Babalawo must never discriminate against homosexuals, as he's not expected to pass a judgement on sexuality.
Anyway, I'm enjoying this conversation. This seems to be the 'sexiest' and relevant issue of our time.
Shola Adenekan, Mr.
For current archives, visit http://groups.google.com/group/USAAfricaDialogue
orunmi...@yahoo.co.uk
May 17, 2011, 7:12:47 AM5/17/11
to usaafric...@googlegroups.com
Dear all,
The discourse on homosexuality in Africa before Africa's contact with other cultures - Arabic or European- is surely an interesting field of study considering the equally interesting, if not vexed discourse of gender and its various trappings.
Since no culture is monolithic, pristine and untainted, the debate on gender and homosexual/ or lesbian/ bisexual acts is better situated within specific cultures.
Adenekan's submission that homosexuality existed among the Yoruba, a conclusion based on Prof. Wande Abimbola's 'collections' of Odu ifa, is faulty considering the fact that the ifa divination system is an ever-growing tradition; it adapts to and enriches itself with knowledge of different climes and peoples. This is why it is not surprising to read Islam and Christianity and others in and into the corpus.
As one who grew up an 'omo awo' or ' apprentice of the ifa cult, I have since understood the holistic, all- absorbing yet wisdom sifting mind of the Yoruba as symbolised by the ifa divination system. This truth is engrained in the popular adage 'boni se ri, ola o ni I ri bee, ni mu Babalawo difa oroorun.' The system and the Yoruba worldview which it preserves and enriches is not static. It is based not on revelation but on mysticism and philosophy. For this reason, it is more practical and adaptive. If, therefore, we find homosexuality in the Yoruba culture, the first step in our enquiry should be , 'when and how did it get there'.
For instance, I did an extensive work in this area some years ago for my M.A research titled "Yoruba Gender Beliefs and the Portrayal of Women in the Plays of Wole Soyinka". Though a literary research, I decided to delve into history, sociology, politics, religion and linguistics of the Yoruba.
On homosexuality, in all the cultures studied, I found no words for homosexuality and lesbianism. The closest to homosexuality is a description of the act, ' adofuro' or ' anus fucker'. No word exists for lesbianism or bisexualism.
Now, this research is almost 15 years ago but I've never stopped researching into the issue. Not even the ifa corpus that I delved into with my master and uncle who was a Babalawo for 55 of his 75 years revealled a word other than the one above! Perhaps since my late uncle could barely write and read, he definitely did not have the privilege of reading the collections of Abimbola and so missed the Odu that situates homosexuality at the doorsteps of the Yoruba and other Africans.
Interestingly, the Yoruba recognise gender differences and relations so strongly that 'inanimate' objects like stones are seen as male or female; okuta ako (male stone) okuta abo ( female stone), ibepe ako ( male pawpaw), ibepe abo ( female pawpaw) etc.
Interestingly, this classification is not based on superiority or inferiority but on difference and complmentarity.
From the above, there is no room for the hermaphrodite or bisexual. The closest word for the hermaphrodite is ' lakiriboto', or ' woman without penetrable vagina'.
So, our research into homosexuality will be more focused if we begin by asking when and how the practice got into our culture- since we can't deny its presence- instead of asking if it's in it.
Tunji Azeez, PhD
Department of Theatre Arts & Music
Lagos State University
Ojo, Lagos
Nigeria
The discourse on homosexuality in Africa before Africa's contact with other cultures - Arabic or European- is surely an interesting field of study considering the equally interesting, if not vexed discourse of gender and its various trappings.
Since no culture is monolithic, pristine and untainted, the debate on gender and homosexual/ or lesbian/ bisexual acts is better situated within specific cultures.
Adenekan's submission that homosexuality existed among the Yoruba, a conclusion based on Prof. Wande Abimbola's 'collections' of Odu ifa, is faulty considering the fact that the ifa divination system is an ever-growing tradition; it adapts to and enriches itself with knowledge of different climes and peoples. This is why it is not surprising to read Islam and Christianity and others in and into the corpus.
As one who grew up an 'omo awo' or ' apprentice of the ifa cult, I have since understood the holistic, all- absorbing yet wisdom sifting mind of the Yoruba as symbolised by the ifa divination system. This truth is engrained in the popular adage 'boni se ri, ola o ni I ri bee, ni mu Babalawo difa oroorun.' The system and the Yoruba worldview which it preserves and enriches is not static. It is based not on revelation but on mysticism and philosophy. For this reason, it is more practical and adaptive. If, therefore, we find homosexuality in the Yoruba culture, the first step in our enquiry should be , 'when and how did it get there'.
For instance, I did an extensive work in this area some years ago for my M.A research titled "Yoruba Gender Beliefs and the Portrayal of Women in the Plays of Wole Soyinka". Though a literary research, I decided to delve into history, sociology, politics, religion and linguistics of the Yoruba.
On homosexuality, in all the cultures studied, I found no words for homosexuality and lesbianism. The closest to homosexuality is a description of the act, ' adofuro' or ' anus fucker'. No word exists for lesbianism or bisexualism.
Now, this research is almost 15 years ago but I've never stopped researching into the issue. Not even the ifa corpus that I delved into with my master and uncle who was a Babalawo for 55 of his 75 years revealled a word other than the one above! Perhaps since my late uncle could barely write and read, he definitely did not have the privilege of reading the collections of Abimbola and so missed the Odu that situates homosexuality at the doorsteps of the Yoruba and other Africans.
Interestingly, the Yoruba recognise gender differences and relations so strongly that 'inanimate' objects like stones are seen as male or female; okuta ako (male stone) okuta abo ( female stone), ibepe ako ( male pawpaw), ibepe abo ( female pawpaw) etc.
Interestingly, this classification is not based on superiority or inferiority but on difference and complmentarity.
From the above, there is no room for the hermaphrodite or bisexual. The closest word for the hermaphrodite is ' lakiriboto', or ' woman without penetrable vagina'.
So, our research into homosexuality will be more focused if we begin by asking when and how the practice got into our culture- since we can't deny its presence- instead of asking if it's in it.
Tunji Azeez, PhD
Department of Theatre Arts & Music
Lagos State University
Ojo, Lagos
Nigeria
Sent from my BlackBerry wireless device from MTN
From: Shola Adenekan <sholaa...@gmail.com>
Sender: usaafric...@googlegroups.com
Date: Mon, 16 May 2011 15:49:02 +0100
ReplyTo: usaafric...@googlegroups.com
Shola Adenekan
May 17, 2011, 10:15:39 AM5/17/11
to usaafric...@googlegroups.com
Dear Dr Azeez,
Many thanks for your contribution.
However, I did not suggest that the figure of homosexuality exist in Ifa corpus or that Prof Abimbola said so. What I argued is that the label 'homosexual' as well as the idea of homophobia came with colonial modernity or 'ilaju'. Please read what I wrote again:
"Dear All,
From my own reading of academic and oral materials on the subject, I will argue that there's homosexuality in several parts of precolonial Africa, but under an unwritten contract that homosexuals must never speak about their sexuality in public. I think this is what Tracy argued earlier. The figure of the homosexual appeared in Africa through colonial modernity I'm talking about the label 'homosexual' here. Remember one of the reasons why Uganda became a British colony was because Christian missionaries campaigned against the King of Buganda Kingdom who used to sleep with boys as part of his many privileges as the Kabaka.
Westerners and Islamists alike brought the homosexual label and at same time brought homophobia. Another interesting point is that if you check Odu Ifa, on which the Yoruba worldview is based, you'll see that at no time did Ifa mention homosexuality or homophobia. In addition Prof Wande Abimbola, who is arguably the Chief Priest of the Yoruba people, said in his book 'Ifa Will Mend Our Broken World: Thoughts on Yoruba Religion and Culture in Africa and the Diaspora' (1997), that a Babalawo must never discriminate against homosexuals, as he's not expected to pass a judgement on sexuality.
Anyway, I'm enjoying this conversation. This seems to be the 'sexiest' and relevant issue of our time."
Regards,
Shola Adenekan, Mr.
Many thanks for your contribution.
However, I did not suggest that the figure of homosexuality exist in Ifa corpus or that Prof Abimbola said so. What I argued is that the label 'homosexual' as well as the idea of homophobia came with colonial modernity or 'ilaju'. Please read what I wrote again:
"Dear All,
From my own reading of academic and oral materials on the subject, I will argue that there's homosexuality in several parts of precolonial Africa, but under an unwritten contract that homosexuals must never speak about their sexuality in public. I think this is what Tracy argued earlier. The figure of the homosexual appeared in Africa through colonial modernity I'm talking about the label 'homosexual' here. Remember one of the reasons why Uganda became a British colony was because Christian missionaries campaigned against the King of Buganda Kingdom who used to sleep with boys as part of his many privileges as the Kabaka.
Westerners and Islamists alike brought the homosexual label and at same time brought homophobia. Another interesting point is that if you check Odu Ifa, on which the Yoruba worldview is based, you'll see that at no time did Ifa mention homosexuality or homophobia. In addition Prof Wande Abimbola, who is arguably the Chief Priest of the Yoruba people, said in his book 'Ifa Will Mend Our Broken World: Thoughts on Yoruba Religion and Culture in Africa and the Diaspora' (1997), that a Babalawo must never discriminate against homosexuals, as he's not expected to pass a judgement on sexuality.
Anyway, I'm enjoying this conversation. This seems to be the 'sexiest' and relevant issue of our time."
Shola Adenekan, Mr.
orunmi...@yahoo.co.uk
May 17, 2011, 11:16:17 AM5/17/11
to usaafric...@googlegroups.com
My dear brother,
Thank you for taking me back to your contribution. Now, your point is clearer and I agree that the Ifa corpus does not use the labels homosexual or homophobia. In fact, the corpus recognises the necessary presence and fusion of the sexes in the act of creation.
I may add that, contrary to popular belief, the Ifa corpus and the Yoruba cosmology is similar to the Jewish Kabala in this respect. The truth is that the Jewish 'Breath of God' or ' RUACH' or 'the Holy Spirit', in Kabalistic teachings is, according to Will Parfit (1991) in his book, The Elements of Kabala, is feminine. In essence the mother-father deity is simultaneously female and male.
While I do not wish to bother you with some 'mystical/ religious jargon' I need to say that homophobic tendecies have their roots in dogmatic religions and cultural norms which, in a changing world, need to be re-examined. Of course orthodox religions based on revelation and their adherents will oppose that. How these religions became patriachal is another field of research. Perhaps, our 'ilaju' is actually 'ofoju' or blindness.
Tunji AZEEZ, PhD
Department of Theatre Arts & Music
Lagos State University.
Ojo, Lagos
Nigeria.
Thank you for taking me back to your contribution. Now, your point is clearer and I agree that the Ifa corpus does not use the labels homosexual or homophobia. In fact, the corpus recognises the necessary presence and fusion of the sexes in the act of creation.
I may add that, contrary to popular belief, the Ifa corpus and the Yoruba cosmology is similar to the Jewish Kabala in this respect. The truth is that the Jewish 'Breath of God' or ' RUACH' or 'the Holy Spirit', in Kabalistic teachings is, according to Will Parfit (1991) in his book, The Elements of Kabala, is feminine. In essence the mother-father deity is simultaneously female and male.
While I do not wish to bother you with some 'mystical/ religious jargon' I need to say that homophobic tendecies have their roots in dogmatic religions and cultural norms which, in a changing world, need to be re-examined. Of course orthodox religions based on revelation and their adherents will oppose that. How these religions became patriachal is another field of research. Perhaps, our 'ilaju' is actually 'ofoju' or blindness.
Tunji AZEEZ, PhD
Department of Theatre Arts & Music
Ojo, Lagos
Nigeria.
Sent from my BlackBerry wireless device from MTN
From: Shola Adenekan <sholaa...@gmail.com>
Sender: usaafric...@googlegroups.com
Date: Tue, 17 May 2011 15:15:39 +0100
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