The ‘normative’ of sex and gender differentiates the bodies it controls to consolidate a heterosexual imperative: a cause of homophobic sexual violence in Africa

Participation of young women in sexual and reproductive health decision-making in Malawi: Local realities versus global rhetoric

“…In Malawi, a country that has not legalized same-sex relations, many LGBTQ communities face discrimination, violence and the threat of criminal penalty for failing to conform to heteronormative standards [103]. Adopting a postcolonial queer feminist perspective may be necessary to challenge heteronormative structures, which limit the participation of individuals who don't fall within binary categories of sex/gender [104]. Specifically, research that is inclusive of those with diverse gender and sexual identities and orientations, yet culturally grounded (and legal), is needed to understand the SRH needs of these groups and the role of heteronormative assumptions in shaping youth participation in SRH decision-making processes in Malawi and beyond.…”

Unpacking pervasive heteronormativity in sub-Saharan Africa: Opportunities to embrace multiplicity of sexualities

“…Since the laws criminalizing homosexuality were mostly instituted during the colonial occupation of Africa, dismantling these laws, and adopting a rights-based approach to sexual minorities, could be seen as a further step towards decolonizing discrimination in countries that embrace pervasive heteronormative practices (Fobear, 2014). Vilakazi and Mkhize (2020) also suggest challenging hegemonic heteronormativity in Africa through a post-colonial queer feminist lens, which provides the necessary tools for confronting post-colonial power through direct action, advocacy, public education, sensitization, and the transformation of a mindset fearful of non-heteronormative sexual expressions. It is essential for LGBTIQ + activists and allies to take on a bigger role in ongoing conversations and research that challenge hegemonic heteronormativity.…”

“…As such, colonialism played a significant role in shaping some of the African countries’ legislation against homosexual behaviors and sexual expressions. Vilakazi and Mkhize (2020) argues that since the dawn of independence in the 1950s, African countries’ common mistake was to embrace their colonial masters’ penal codes in their own social and legal communities. Such penal codes are layered with religious and cultural fundamentalisms that did not accord with what colonialists considered European values, which were then imposed on African beliefs (Ndjio, 2013; Vilakazi and Mkhize, 2020).…”

“…Vilakazi and Mkhize (2020) argues that since the dawn of independence in the 1950s, African countries’ common mistake was to embrace their colonial masters’ penal codes in their own social and legal communities. Such penal codes are layered with religious and cultural fundamentalisms that did not accord with what colonialists considered European values, which were then imposed on African beliefs (Ndjio, 2013; Vilakazi and Mkhize, 2020). This colonial-inflected identity has manifested itself in most sub-Saharan African countries, and in Malawi, Kenya, Senegal, Cameroon, and Zimbabwe, homosexuality has been criminalized (Ndjio, 2013; Ngidi et al, 2020; Tamale, 2014).…”

How Jacob Zuma Revitalized Feminism in South Africa

“…This new framing, rooted in decoloniality, made visible the ways in which sexuality, gender, race, and class mutually constitute each other in the formation of subjectivities as well as in positioning people in the economic hierarchy. It also unapologetically challenged the radical Black consciousness movement-seen by feminist, queer, and trans activists as violently male centered (Mailula 2020;Matandela 2017;Vilakazi and Mkhize 2020). What would, or could, come from foregrounding radical humanness?…”