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- Convenors:
-
Adriaan van Klinken
(University of Leeds)
Lee-Shae Salma Scharnick-Udemans (University of the Western Cape)
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- Chair:
-
Sarojini Nadar
(University of the Western Cape)
- Stream:
- Religion
- Location:
- Chrystal McMillan, Seminar Room 4
- Sessions:
- Thursday 13 June, -
Time zone: Europe/London
Short Abstract:
This panel explores the role of religious thought, practice, language and symbol in socio-political activism concerned with "progressive" causes in African contexts, especially concerning gender and sexuality. Papers explore different approaches, such as media, ethics, queer studies and pedagogy.
Long Abstract:
Although religious institutions and movements frequently present themselves as "a-political" and appear to maintain the status quo, religious thought and practice are arguably also part and parcel of the processes of, and mobilisations towards, social and political change in African societies, both historically and today. Similarly, while social and political formations and movements often distance and dismiss themselves (both implicitly and explicitly) from religious association in discourse and practice, they appear to mirror religiously inspired iterations of myth, ritual, and symbol. This panel explores the role of religion in social and political activism concerned with "progressive" causes, especially concerning gender and sexuality. We specifically welcome papers that provide historical and/or ethnographic insight into the significance of religious thought and practice for, and as part of, activist movements and mobilisations around such causes across the continent, and that critically reflect upon the analytical and conceptual meanings, limitations, and complexity of "progressive" religion (or alternative terms, such as left, liberal, liberationist, prophetic, or social-justice oriented). How can the "progressive" nature of both religion and activism be examined in a meaningful way, when the meaning of the word itself is not self-evident, and when progressive religion and politics often are ambiguous and complex? Is the distinction between different dimensions of "progressive religion" (progressive action, progressive values, progressive identities, and progressive theology) as by Faust, Braunstein and Williams (2017, 9) a useful framework for the understanding of religion and socio-political activism in Africa, or are alternative frames of analysis required?
Accepted papers:
Session 1 Thursday 13 June, 2019, -Paper short abstract:
The Internet in general and social media, in particular, have redefined the meaning, scope, and success of activism. This paper discusses the ways in which the notion of shame and the practice of shaming are intertwined with online activism.
Paper long abstract:
The Internet in general and social media, in particular, have redefined the meaning, scope, and success of activism. This paper discusses the ways in which the notion of shame and the practice of shaming are intertwined with online activism. Drawing on two recent instances of shaming on social media related to religion and sexual orientation, this paper explores two inter-connected categories that feature on the spectrum of Internet shaming. Both examples of shaming appear to be inspired by a sense of righteous indignation. The first is overtly religiously grounded and morally conservative. It is directed at those who are deemed to participate in or represent, unsuitable domains of human activity. This form of online shaming is often ignited by issues related to sex, sexuality, and sexiness. The second formation of online shaming also registers as a sense of injustice, however, is usually grounded in a liberal human-rights framework, and is directed at issues of racism, gender discrimination and violence, sexual orientation, economic disparity, human rights, and denigration of the environment. This paper explores the complicated relationship between these complex manifestations of online shaming and proposes that both are forms of activism committed to the maintenance of sacred social orders. Furthermore, it raises questions about how, through online shaming, a sacred status quo is continually constructed and contested.
Paper short abstract:
Drawing on interviews and observations with queer clergy in the Methodist Church of Southern Africa, I present why and how queer activism and allyship could be strengthened through the inclusion of an intersectional analysis of the lived experiences of queer bodies in the church.
Paper long abstract:
In Cathy Cohen's (1997) influential article, Punks, Bulldaggers and Welfare Queens, she highlights the limitations of queer activism which orbits queer identity rather than power. Cohen argues that in order to be truly radical, queer politics should tap more consciously and critically into its transformative power to subvert and disrupt dominant norms of power and privilege and rely less on identifying who is queer enough to participate. Scholarship on South African queer politics has echoed Cohen's work and pinpoints the superficial consideration of intersectionality as its weakness. Drawing on interviews and observations with queer clergy in the Methodist Church of Southern Africa (MCSA), I argue similarly that queer activism in the Church is weakened by the limited space and cognizance given to intersectionality. "Subversive bodies" in the church are excluded from queer politics and silenced by dominant norms which privileges hegemonic, heteropatriarchial activism. These norms frame the experiences of women, young black members (often affiliated to the youth arm of the MCSA and commonly referred to as Guilders) and queer clergy as separate therefore treating issues affecting these members as distinct and hegemonic. Cohen also argues that intersectionality in queer politics is useful in helping to identify allies. Whilst I agree that queer politics in the MCSA could be bolstered by the inclusion of heterosexual allies, I argue that allies should not only be identified but that the lens of intersectionality should be used to contest the ways in which white, heteropatriachal performances of allyship is privileged within the Church.
Paper short abstract:
This paper aims to shed light on religious positions and practices among young adults identifying as sexual minorities in Accra. The results are drawn from a mixed-method approach including the Faith Q-Set and semi-structured interviews, gathered in close cooperation with a Ghanaian NGO.
Paper long abstract:
In Ghana, non-normative gender identities and homosexuality are repeatedly despised and seen as deviant in religious gatherings. Sexual minorities are highly stigmatized and violence against them is often justified by the government, (religious) institutions and political- and religious leaders. Despite this, sexual minorities often belong to religious communities as the country has one of the highest percentages of religiously affiliated populations globally.
This paper aims to shed light on religious positions and practices among young adults identifying as sexual minorities in Accra. The results are drawn from a mixed-method approach including the Faith Q-Set and semi-structured interviews. For the purpose of this study, the interviews were focused on religion, sexuality and gender, coping and change. These were collected during fieldwork in Accra in close cooperation with a Ghanaian human rights NGO in the Spring of 2018. This study is part of the international research project 'Young Adults and Religion in a Global Perspective' based at Åbo Akademi University in Finland.
The analysis of the Faith Q-Set contributes on the discussion of dichotomies such as modern/traditional and conservative/progressive. In addition to that and identifying diverse religious positions and practices from a sexual minority perspective, this paper offers more nuance regarding non-normative gender identities, sexuality, gender and religion which goes beyond the dominant 'sex-negative' discourse.
Paper short abstract:
This paper explores the complexities and ambiguities of African Christian and queer world-making by examining the complex navigation of sexual ethics in a Kenyan LGBT church community.
Paper long abstract:
This paper is based on ethnographic research in a small Nairobi-based Kenyan LGBT church. The church is spearheading an LGBT-affirming Christian movement in East Africa, and it is linked to an African American organisation that aims to promote a "radically progressive and inclusive black African Christianity". The paper identifies an apparent tension, if not paradox, in the church, between the self-proclaimed "radical" commitment to an African, Christian and queer imagination, and the difficulty in applying this commitment to the area of sexual relationships. In this area, the church seeks to uphold certain teachings regarding sexuality that it considers to be "biblical" and "Christian", while at the same time to provide a safe space to discuss matters of sex, relationships and love openly, and to be inclusive towards those whose sexual and relational lives are complex and messy. The most controversial issue to navigate for the church leadership in this regard was the inclusion of people involved in sex work in the church community. The paper interprets the complex negotiation of sexual ethics in this Kenyan LGBT church as a case that reveals the inherent complexities, and the possible limitations, of the project of Kenyan, Christian and queer politics. Resisting a reading of the church as upholding a "conservative" sexual ethics, the paper interrogates Eurocentric understandings of queerness as "radically transgressive" and instead acknowledges the different temporalities and alternative trajectories of African Christian and queer world-making.