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Join our movement today. Donate Now. Your tax deductible gift can help stop human rights violations and save lives around the world. More Reading. November 10, Dispatches. November 9, Commentary.
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September 29, Report. July 20, Report. Protecting Rights, Saving Lives Human Rights Watch defends the rights of people in 90 countries worldwide, spotlighting abuses and bringing perpetrators to justice. Yet a large part of the research has focused more on the prevalence of rape on Black lesbians in South African townships, while a substantial amount focused more on the lived experiences of Christian gays. The available body of work above has been taken into consideration and, therefore, this paper documents how Black lesbians construct their spiritual identities. For this enquiry, a qualitative research approach was used, and phenomenology was identified as the best approach.
Semi-structured interviews were conducted with six participants who identify themselves as Christian, and who also self-identify as lesbian. Key words: Christianity, sexuality, spirituality, lesbian, identity, interpretative phenomenological analysis IPA. Just after the sermon and during the offering, Somizi Mhlongo stormed out of the church service reportedly feeling offended by the statement.
Somizi is a popular South African celebrity who lives openly as a gay. After the service, Somizi posted a video on twitter where he expressed his great disappointment at the interpretation of the Bible by the preacher. In the video Somizi accused the preacher of being homophobic by positioning same sex relationships as unnatural and therefore unholy. This matter caused great media furore and, receiving mixed commentary on social media.
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Some people were blaming Somizi as a disobedient Christian who does not want to repent, while others argued that the incident demonstrates that the church is still one of the most intolerant institutions towards sexual minorities. Even after his experience, Somizi still insisted that he will attend his Church and that he would not be discouraged by homophobic preachers. According to Woodell et al.
Church cultures differ with some churches being more conservative than others, regarding lifestyle choices and how church members represent themselves. Equally, church theologies are inconsistent regarding how to approach same sex relationships. In some churches it is viewed as a possession of sorts, a transgression from which one should repent or the message that God loves us all is used to recruit LGBTQI members into salvation. One would also assume that the tension between church culture, theology and sexual identities would result in fewer openly LGBTQI individuals in churches, but alas, more and more LGBTQI individuals openly support and still attend their churches.
Over the years, many biblical interpretations have come forth, with some perceiving homosexuality as a choice and therefore a sin Peppler, ; Cameron-Ellis, Contrarily, others are arguing that all human beings are created by God, in his image, and having a different sexual orientation is also a purpose from God Stronski and Remafedi, Further, there is also a feminist approach to the discussion who rejects male privilege, which remains a fundamental Christian principle where men dominate women in both the private and public sphere Wiegman, While taking note of that, this paper is not a theology enquiry to examine the various doctrinal positions on LGBTQI communities.
Yet this paper does present the emic perspectives of lesbians in relation to their spiritualty, given the homophobic Christian context that they find themselves in. This paper takes more interest in queer spirituality as a reason why sexual minorities, with a common mind and need, are able to find God and their spirituality in the midst of homophobic calamities. Therefore, this paper examines queer spiritualities with a specific focus on Black South African lesbians who either affiliate or detach themselves from any Christian denomination.
The focus here is more on the question of how Black Christian lesbians in contemporary South Africa negotiate their sexual and their spirituality identities. According to the United Nations report of , many African countries still have many cases of open condemnation of same sex relationships. Much has been documented about the discrimination and violence that are targeted at sexual minorities and particularly Black lesbians Abaver and Cishe, ; De Waal, ; Judge, Incidents of homophobic-driven attacks increased in the early post-apartheid dispensation, with Black lesbians being the victims of rape, violence, and even murder.
This is still the reality of many Black lesbians today. The South African constitution states that no one may be discriminated against based on race, gender, sex, culture, sexual orientation, or religion, among others.
South Africa is the first African country to include a sexual orientation clause in its constitution Bill of Rights, Constitution of the Republic of South Africa, This clause was the first step to legalising other sexual orientations in South Africa.
Through the constitution, all discrimination is outlawed, with sexual orientation mentioned specifically and same-sex marriage legalized. Recently, the LGBTQI community is becoming more visible within communities and they are no longer mute about their rights as members of the community. Sexual minorities have become more active in public spaces, which contribute to building a more inclusive South African society. Except for Church leaders like Archbishop Desmond Tutu, who has spoken out against the discrimination of sexual minorities in the Christian church, most Church leaders have been silent or negative on the matter.
LGBTQI individuals are often only welcome in churches if they remain silent about their sexuality or if they agree to change their sexual orientation. Many organisations and social institutions have advocated for gay rights and have supported movements surrounding the LGBTQI society, yet religious institutions have been rather reluctant and unsupportive Besen and Zicklin, Traditionally, mainstream Christian denominations still condemn different sexual orientation and view it as a sinful act Montoya, This theory has its origins in lesbian and gay studies and Teresa de Lauretis first promoted it during the s Jagose, According to Katherine Harris 1 , even though Queer emerged from gay and lesbian studies, the two are not synonymous.
The Queer theory goes beyond simply exploring the aspects of gay and lesbian studies, it touches on those ignored assumptions of gender, sexual orientation, and relationships Meyer, The theory does not restrict itself to individuals who identify themselves as LGBTQI, but instead accommodates everyone in a marginalised position Giffney, The Queer theory challenges the notion of defined identity categories and it refutes the norms that create the gender binaries of acceptable and non-acceptable sexualities Meyer, Within the Queer Theory, there is no standardized set of norms but rather a preference for flexible and developing norms that different people may fit into Harris, 1.
The constant differentiation of masculinity and femininity also indicates the performative aspects of gender, which then makes the work on gender performativity by Butler , an important contribution to this study. Butler 21 argues that gender is performative and that it is constructed through a repetition of acts.
By using the concept of drag, Butler views sexuality as something that is acted out on, something that is not essentially true but expressed as a reality. What is meant by this, is that gender is not just a given, we must perform it. One can argue that Christianity reinforces femininity with their set standards on female presentation for example, acting pious and submissive and wearing dresses. Lesbians do not necessarily conform to these standards and they therefore become outsiders and susceptible to discrimination by those who regard them as sinners or rebels.
According to Tongprateep , spirituality is part of the human experience that cannot be scientifically proven and, therefore, it can easily be deemed as an unimportant aspect of life. Spirituality can be understood as an experience that will be narrated by the Black lesbian women that are currently under study and the meaning attached to those experiences will be interpreted.
Religion is understood to be a system of organized practices, beliefs, and rituals, and spirituality is about a personal connection to the sacred Schlehofer et al. Religion is also viewed as hierarchical, supportive of male supremacy, heteronormative, and as a gender-normative institution. These experiences not only manifest through an interaction with God or religion but may also be experienced through worship or other forms of interactions, both within and outside the church Pretorius, The current study is interested in these spiritual experiences and it furthermore aims to explore the other forms of spirituality that the participants practice outside their Christian denominations.
People have reported positive outcomes from participating in religious activities and being part of a religious doctrine. Yet qualitative studies Schuck and Liddle, ; Murr, suggest that most LGBTQI individuals have reported negative feelings and experiences shame, guilt, isolation and rejection from being part of a religious doctrine.
Due to this negative feedback, the spiritual experiences of LGBTQI individuals may be restricted and they may seek other ways of engaging in spiritual activities. For example, in the South African context, LGBTQI individuals may also resort to other forms of spiritualities, which include, but are not limited to, the spiritual veneration of ancestors Stobie, These other forms of spirituality that are not religiously bound sit outside the scope of this research.
A qualitative research approach was utilized for this study. This study was explorative in nature and was intended to gain a deeper understanding of the experiences, reasons, and opinions of the research participants, within their natural setting.
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This study followed a non-probability snowball sampling method. Non-probability sampling tends to focus on a smaller sample and is less interested in making statistical inferences, but instead aims to examine a real-life phenomenon Taherdoost, This approach also made it easy for the potential participants to participate as the referral is from a trusted source. Data were collected using semi-structured interviews and face-to-face interviews. Ethics approval for this study was granted by the University of the Free State and all university protocols were adhered to during the process of this study.
All participants were provided information regarding the research study. The participants were also required to sign a consent form and it was explained that they could withdraw from the study at any time, should they feel that their rights were not being respected. The participants were also assured that their identities would be kept anonymous. Mpho grew up in a Christian family that was a part of the Roman Catholic Church.
Mpho became aware of her sexual orientation at the age of 14 while doing Grade 9. At that age, she did not know much about being attracted to the same gender and this resulted in her feeling guilty. She attends Church and preachers do preach homophobic sermons, but she does not allow that to in her way and she does not mind people judging her. She believes that if she is right with God, the rest does not matter. Kimberly grew up in the Anglican Church. She spoke up strongly against the Anglican Church and it appeared as if she no longer takes religion seriously.
She still prays and believes that she is a strong Christian even though she no longer attends Church. She suspected herself of being a lesbian in Grade 8, even though she was not sure what this meant for her future. She realized that she was attracted to women and she often complemented them.
She was raised in a Roman Catholic Church. She still goes to Church and in the beginning; it was hard to listen to the homophobic sermons and judgmental attitudes of the Church people. Yet she cares more about God than people. She identifies herself as a born Christian who dedicated her life to Jesus Christ as her Lord. Her parents are also born Christians from the Apostolic Faith Mission. She grew up attending the Apostolic Faith Mission, but then became Catholic when she went to a Catholic school.
Gift accepted her sexual orientation when she was in high school, in grade 9. As time went by, the word lesbian started making sense to her and, as a result, she started to think seriously about it and its implication for her and for her spiritual life as well as what people and the Church people will say once they know about her sexual orientation. Now she attends Church and she even visits other Churches. Sometimes she gets discouraged from hearing the homophobic comments and sermons, but she does not allow that to get the better of her.
Thato said that it was in , at the age of 15, that she experienced her first crush on a woman.
At first it was an awkward feeling for her, considering that she was highly active in Church ever since Sunday school. Clean, private and discreet. Fun couple looking for fun and new things. Like to party and meet new people. The lady would love to hook up with another lad Hi Ons is n stoute openminded couple lus vir die lekkerder dinge van die lewe,Ons is eerlike opregte gemaklike mense so daarom asseblief geen kansvatters nie. Ons is n baie jagse paartjie van kimberley wat graag wil saamnaai.
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