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Homophobia remains widespread in South African society today. Thos Robinson/Getty Images/Shared Interest Attitudes still need workĪrguably, these legal provisions did not automatically translate into a change of social attitudes towards lesbian and gay people at a grassroots level. Reverend Mpho Andrea Tutu and Archbishop Emeritus of Cape Town Desmond Tutu attend an award gala in New York City. It was the first country in the world to do so, and Tutu had actively lobbied for it.Ī decade later, South Africa became the sixth country in the world to legalise same-sex marriage. On the basis of this history, South Africa’s Constitution, adopted in 1996, included a non-discrimination clause that lists sexual orientation, alongside race and other characteristics. Openly gay anti-apartheid activists, such as Simon Nkoli, had actively participated in the liberation movement, and had successfully intertwined the struggles against racism and homophobia. Tutu’s equation of black civil rights and lesbian and gay rights is part of a broader South African narrative and dates back to the days of the apartheid struggle. He wrote that it was “ the ultimate blasphemy” to make lesbian and gay people doubt whether they truly were children of God and whether their sexuality was part of how they were created by God. More than a decade later, Tutu used very similar words to denounce homophobia and heterosexism. For that reason alone, it deserves to be condemned as a heresy. In 1984, he wrote:Īpartheid’s most blasphemous aspect is … that it can make a child of God doubt that he is a child of God. Tutu also used another strong theological term: blasphemy, meaning an insult of God-self. They famously stated that “ apartheid is a heresy”, meaning that it is in conflict with the most fundamental Christian teaching. In the 1980s, Tutu and other Christian leaders had used the concept of ‘heresy’ to denounce apartheid in the strongest theological language. Theologically, this is rooted in his conviction that every human being is created in the image of God and therefore is worthy of respect.
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If the church, after the victory over apartheid, is looking for a worthy moral crusade, then this is it: the fight against homophobia and heterosexism.ĭriving both struggles is Tutu’s strong moral and political commitment to defending the human dignity and rights of all people. Shortly after the end of apartheid in 1994, Tutu wrote that In addition, it is very much in continuity with his long-standing resistance against apartheid and his relentless defence of black civil rights in South Africa. In fact his commitment to defending gay and lesbian rights isn’t a recent development it dates as far back as the 1970s. For his critics, it might be another illustration of how he has tried to be the darling of white liberal audiences in the Western world. A fellow Anglican bishop, Emmanuel Chukwuma from Nigeria, even declared him to be “ spiritually dead”.įor distant observers, Tutu’s advocacy around sexuality might appear to be a recent phenomenon. But his stance has been met with suspicion on the African continent itself. This has added to his international reputation as a progressive thinker and activist, especially in the western world.
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Tutu is by far the most high-profile African, if not global, religious leader to support lesbian and gay rights.