1. “Homosexuality is a Western Import”

The claim that “homosexuality is a Western import” misrepresents African history, implying that queerness only emerged through European influence. In reality, many African societies recognised diverse sexual and gender identities long before colonisation. The term “non-binary,” for instance, is a modern Western construct that may not fully capture how these identities were understood in pre-colonial Africa.

For example, in the Lango community of Uganda, the Mudoko Dako tradition involved effeminate men who were seen as women in society and could freely marry other men. In the Zulu culture, same-sex relationships and gender fluidity were accepted, with individuals who didn’t conform to traditional gender roles being respected within their communities. Among the Akan people, women could form same-sex partnerships and sometimes even marry each other in a social or economic context. Similarly, in the Igbo culture, the practice of “female husbands” allowed women to take on male roles and marry other women. The Wodaabe people recognised same-sex relationships among women, particularly during festivals, where temporary same-sex bonds were a part of social customs.

These are just a few examples, illustrating that same-sex relationships, both male and female, were integrated into the fabric of African societies long before colonialism introduced restrictive European norms. Colonial laws didn’t introduce queerness—they just imposed European norms that criminalised it!

 2. “Queerness is ‘Un-African”

Another damaging myth is that queerness is “un-African,” as if LGBTQ+ identities have no place within African cultures. This belief fails to recognise the incredible diversity of African societies and their long histories of accepting a wide range of sexualities and gender identities. Africa is home to thousands of ethnic groups, each with its own traditions and worldviews, and many of these cultures have embraced fluid conceptions of gender and sexuality for centuries. Far from being a foreign imposition, these diverse identities have deep roots in African history.

For instance, in Ghana, the Dagaaba people viewed gender as an expression of energy rather than biological sex, highlighting to us a more expansive understanding of gender; one that does not rely on rigid binary categories.

Similarly, the Bakgalagadi (or Bakgalagari) people of Botswana provide another example of a culture that accepted non-binary gender roles. They recognised individuals who did not conform to traditional gender expectations, further illustrating how African societies historically accommodated gender and sexual diversity. The practices of these communities demonstrate that African cultures were not only accepting of diverse sexual and gender identities but also celebrated them in ways that challenge contemporary misconceptions about Africa’s relationship with queerness.

3. “Gender has always been binary in Africa”

The notion that “gender has always been binary in Africa” is an oversimplified myth that disregards the nuanced and diverse ways in which African societies have historically understood and recognised gender. In fact, many African cultures traditionally embraced a more fluid and expansive view of gender, recognising identities and roles that do not fit neatly into the male-female binary. It is important to stress that this does not mean these societies used modern terms like “non-binary” or “third gender,” but that their understanding of gender was far more nuanced and flexible than the rigid categories that colonialism later imposed.

One compelling example of this fluidity is the Nommo, primordial ancestral spirits in the Dogon religion and cosmogony, venerated by the Dogon people of Mali. These deities, sometimes referred to as demi-gods, exist outside of conventional gender norms, reflecting an understanding of gender that transcends the binary. The Nommo, as spiritual entities, represent a deeper, more complex view of identity, one that acknowledges multiple facets of being beyond rigid male or female designations.

In Kenya, the mugawe was a spiritual role among the Meru people, often involving men who dressed in women’s clothing and engaged in same-sex relationships. They were respected figures in religious and social life, reflecting the gender diversity that existed before colonial influence imposed a rigid binary system.

The Chibados, or Quimbandas, in precolonial Angola were another example of a community where gender roles did not adhere to a strict male-female binary. Male diviners dressed and lived as women, often adopting female identities, and were believed to possess magical powers and spiritual insight. They played essential roles in their communities, acting as healers and spiritual guides, and their gender fluidity was seen as a natural and respected part of their cultural and religious practices. The presence of such roles underscores the diversity of gender understanding in African societies, where roles were often shaped by spiritual and communal needs rather than rigid, externally imposed categories.

These individuals were neither strictly men nor women but held a vital space within the community, illustrating how gender diversity was valued and integrated into African social structures. These examples of third-gender identities in African cultures highlight the continent’s historical recognition of a spectrum of gender roles, offering a flexibility that contrasts with the rigid binary systems imposed by colonialism. The contemporary insistence on a binary gender understanding is largely a result of Western colonial influence, which sought to enforce rigid gender norms.

Thus, the idea that gender has always been binary in Africa erases the complexity and diversity that existed long before colonialism shaped the continent’s social and cultural norms. The African past, with its varied and multifaceted understanding of gender, offers a far richer and more inclusive picture than the binary framework that has been imposed.