Tag: desire

Let me begin by recounting a near-homosexual experience I had in the 1970s. I was in my early teens and a student at the Methodist Boys’ High School in Broad Street, Lagos. Opposite the school was the First Baptist Church, where I was member of the choir; and Sheila Cinema, where I sneakily saw Chinese films, which were popular at the time. Somehow, I became friends with a bouncer at the film house, a muscular man who was far older and who I regarded as an elder brother in a cultural sense. He seemed to like me, and would occasionally demonstrate generosity towards me.

Then, one day, he asked me to come around on a Saturday morning. When I got to the cinema, he took me to an inner room and appeared to be tense. He was incoherent, and I couldn’t really make out why he wanted to see me. While I was still trying to understand his puzzling behaviour, I noticed he had a big bulge in the crotch. He was clearly in a state of sexual arousal. Instinctively, I sensed what he was up to and felt a deep awkwardness. He offered money, which I refused, saying that I would come back later as I was being expected at home. I was a bit fearful, but he didn’t try to force me, perhaps conscious of the fact that such a move could result in a loud resistance, which would attract the attention of the people around.

He let me go, and that was how I escaped being sexually abused by a male. Of course, I consequently broke my connection with him. I couldn’t fathom why he found me sexually attractive, despite the fact that I was the same sex as him. What if he had forced me into the act? Whatever he desired, would it have involved penetration, or invasion, of my anal orifice? Would I have been physically hurt? Or psychologically tortured? Would I have been consequentially converted to homosexuality? How would such an experience have influenced my sexuality, which was decidedly heterosexual?

This background is significant in the context of my reflections on the current emotionally charged gay debate, particularly hostile Western reaction to the country’s anti-gay law and the local defenders of the legislation. The country’s criminalisation of homosexuality, which means that anyone in a same-sex marriage or union would face up to 14 years in prison, also makes it illegal for anyone to operate or participate in gay clubs, societies and organisations, or to officiate, witness, abet or aid the solemnisation of same-sex marriage, which attract a 10-year jail term. In addition, such partnerships concretised overseas are considered void in Nigeria. Fundamentally, the law states that “Only a marriage contract between a man and a woman shall be recognised in Nigeria.”

I wonder whether there are aspects of the new law that cover happenings such as my encounter with the bouncer. In that particular instance, a scheming adult attempted to take advantage of a vulnerable minor, which was definitely reprehensible. However, supposing the situation involves two consenting male adults fully conscious of the import of their relationship? Should such a couple be blocked?

Interestingly, mirroring the storm is the fact that notable Western nations, the United States of America (USA) and Canada, as well as the European Union (EU), have separately criticised the new law, with a common thread alleging a violation of “fundamental human rights.” It was UN High Commissioner for Human Rights Navi Pillay who wrapped up the opposition, saying that rarely has there been legislation “that in so few paragraphs directly violates so many basic, universal human rights.”

The government’s defence, which forms the kernel of local protest against perceived meddlesomeness of the foreign voices, was supplied by presidential spokesman Reuben Abati who said, “We have received enquiries from some foreign embassies on why the bill was signed into law and told them our cultural values do not tolerate same-sex marriage.” He added: “More than 90 per cent of Nigerians are opposed to same-sex marriage. So the law is in line with our culture and religious beliefs as a people. And I think that this law is made for a people and what the government has done is consistent with the preference of its environment.”

Actually, this appeal to religion and culture is not as conclusive as it is perhaps intended to be. For instance, Pope Francis, head of the world’s largest Christian church with an estimated 1.2 billion Catholics, at least 19 million of them Nigerians, reportedly said that he couldn’t “judge” homosexuals. More specifically, the Archbishops of Canterbury and York, representing the Church of England, in a joint letter addressed to Jonathan, made it clear that “The victimisation or diminishment of human beings, whose affections happen to be ordered towards people of the same sex, is anathema to us.” They emphasised that homosexual people “are children of God, loved and valued by Him and deserving the best we can give – pastoral care and friendship.”

Ironically, in a striking demonstration of reverse evangelism, the West is now on the receiving end as beneficiaries of its proselytism seek to re-educate it. Are Nigerians, therefore, better Christians than those who introduced the faith to them? Defenders of the anti-gay law have also projected an Islamic point of view, which they insist is intolerant of homosexuality. Intriguingly, however, devotees of indigenous religions have not been as expressive of distaste for same-sex relationships. It is noteworthy that local stories abound of people who allegedly indulge in sodomy, particularly for occult purposes, including acquisition of supernatural power and riches.

From the cultural perspective, it would appear that the official view of culture is rather inelastic. There is no doubt that human culture is always work in progress; it is even more so given the reality of increasing globalisation, which is not to endorse domineering moves by the West. When all is said and done, the world is far from an agreement on homosexuality, and no one should assume the authority of forcing it down the throats of people who have different values.

Be that as it may, central to the controversy is the nature of homosexual desire in human beings. Is it biologically driven or socially acquired? Fascinatingly, there is evidence of homosexual behaviour in certain animals, including mammals, birds and fish. Is its condemnation a question of human morality, then? According to modern research, homosexuality relates to all sexual behaviour between animals of the same sex, that is to say, “copulation, genital stimulation, mating games and sexual display behaviour.” It is curious that more attention is apparently being given to males than females in this matter, for lesbians have relationships too.

It is apt to ask: Can the anti-gay law succeed in preventing people of homosexual orientation from expressing their sexuality, if they cannot behave otherwise? Welcome to the world of closet gays! The difficulty of the heterosexual imagination is that it cannot accommodate other possibilities of sexual manifestation, which itself is cause for wonder.