When I called my Nigerian friends to ask if they knew any “fourteen years” people, Queer Nigerians, their responses were similar. Their spontaneous answer was “Tufiakwa!” May God forbid! This scenario makes it abundantly clear that the socio-cultural climate of Nigeria is unwelcoming for Lesbian, Gay, Bisexuals and Transgender (LGBT) people. They are subject to public aggression and violence including beating and stoning by members of the public. Unoma Azuah’s memoir “Embracing My Shadow: Growing Up Lesbian in Nigeria ” confirms the ordeal outside heteronormativity in Nigeria. In my interview with Azuah, (see appendix) Our conversations provide deep insight into pertinent issues of gender and sexuality in Nigeria. Through her, I found a resourceful link to the voices of many LQBT Nigerians, especially a teaming member of covert ones who have found solace in writing.
In many ways, I see similarities between Azuah and Adrienne Cecille Rich. Both of them are poets and feminist who are credited for bringing the oppression of women and lesbians to the forefront of poetic discourse. Their works are mostly underpinned by queer theory which deconstructs sexual and gender-based normativity, thus creating a new line of thought. By introducing the concepts of lesbian existence and continuum, Rich presents a fresh perspective to the stigmatized term, lesbianism.
Similarly, Azuah’s anthology, “Blessed Body: The Secret Lives of Lesbians, Gay, Bisexual, and Transgender” depicts an act of recovery. She challenges the misuse of biblical interpretations and guides readers to give up popular narratives of queer bodies as battlegrounds for alienation, ostracism, and political maneuvering in Africa. Azuah thereby declares queer bodies as blessed rather than objectified or discarded. Regardless of the fact that homosexuality is a focal point of religious condemnation, she still featured biblical expression in her queer poem, “Woman.” (see appendix). Azuah reveals that it was a deliberate attempt. “It was intentionally done to insert myself back into a displaced space and at the same time subvert the Christian belief that displaced me.” Through literature, Azuah firmly advocates for the rights of sexual minorities in Nigeria. She demands for a society that embraces diversity and recognizes the strength and talent of queer women.
In the same vein, Nana Darkoa Sekyiamah (see appendix) has been on the quest for the sexual liberation of African women. In her book “The Sex Lives of African Women,” she attempts to correct misconceptions about sexuality. She also discusses how African women subvert traditional views on sex and also challenge gender roles in their bedrooms. Sekyiamahbrings to mind Foucault’s exposition on power exercise in respect to the body and sexuality and most especially the unbalanced Freudian tendency that isolates sex from other forms of bodily pleasure and appetite. Sekyiamah debunks the religious dogma that associates sensuality with sin. “Fuck and pray” is a construct that describes sex and spirituality as being two sides of a coin. (2022, 11).
In a conversation with Azuah, Sekyiamah explicates the term “dickmatization” as coined in her book (pg. 178). I deduced a correlation between this term and Irigaray’s “penis envy, the penis being the only sexual organ of recognized value. Thus she attempts by every means available to appropriate that organ for herself.” (Irigaray 1985, 23) Sekyiamah’s statement confirms this when recounting her experience with an ex, she says, “I think a lot of women who like dicks may know that feeling of dickmatization.” When you have sex with a man and the D is so good that you’re like ‘damn, now I need to come back for more… You’re definitely not branded or marked for death, but you may make some bad decisions [because] the D is good.” (September 17, 2022). Sekyiamah’s position stirs in my mind a deep contemplation on whether “Woman… is only more or less [an] obliging prop for the enactment of man’s fantasies…[is] such pleasure [not after all] a masochistic prostitution of her body…[since] it leaves her in a familiar state of dependency upon man.” (Irigaray 1985, 25).
In this case, sexual liberation seems to be a mirage. Most African women even think that sex is overrated and, therefore,do not deserve any discussion. Nonetheless, Sekyiamahcontinues to advocate for the sex lives of African women. Her conviction is that women “deserve to feel joy and autonomy in [their] bodies.” She empowers women to reclaim their bodies and also negotiate their sexuality amidst socio-cultural, political and religious restraint.
Nigeria is a heteronormative society, however there are existing orientations which are ironic or opposing to this stance. “Don’t play with boys” is the mandate given to girls. In fact, some churches, schools and other institutions help to enforce this unwritten law. Most girls grow up isolated and naïve to the extent of even refusing a handshake from boys. This attitude is owing to the misleading instruction given to them including the popular one; “no let any man touch you, else you go get belle.” I asked Azuah if her lesbianism was as a result of the usual restriction, “don’t play with boys” (Azuah 2020, 54). She explains that that trouble is still inevitable if you choose to play with girls instead. What a dilemma!
There is a common denominator in this issue, a factor that explains the patterns. Patriarchy is the pivot of the sex and gender-based subjugation, especially the girl child oppression.The Visual Grounded Theory Methodology (VGTM) applies here. This model allows me to present my findings by constructing a narrative in which images are put on a par with words as reflected in the poem at the end of this essay. The poem, (appendix 111) Echoes of Reality, captures the multiplicity of oppression as experienced by a typical Nigerian (African) girl child.
The girl child is less priced as compared to the boy child. In most African cultures, a woman is validated only when she has boys (heir). Obviously, this is patriarchy on display. The female genital mutilation is another form of oppression. Azuah condemns a society that insists that “Girls must be tamed in every way possible so that they can be subdued enough to surrender to men’s domination.” She further blames some women for being “gate keepers of patriarchy even when it’s to our own detriment. The people in charge of cutting off little girls’ “clits” so that they don’t turn wild when it comes to sex [are] women.” Stereotypically, a girl child is considered a potential “ashawo.” (prostitute). Hence, the need to put her under stringent control.
The Nigerian society is highly male dominated. The male gaze is a template for raising the girl child. That has eventually become every girl’s aspiration. Therefore, if you don’t find a husband, you are “cursed.” Azuah acknowledged the belief that lesbians are doubly cursed. She added that “gay men are hated…for relinquishing their powers to be less than men by ignoring their ‘prize,’ women and choosing men. In that way they ‘emasculate’ masculinity. In other words, anything that tries to subvert patriarchy should be ‘killed’.”
Education is not factored as a necessity for the girl child since she will eventually get married. As far as housekeeping is concerned, all she needs is a “broom.” Hence, she has no business with the “four walls of a classroom.” Most females who aspire or venture into education are usually faced with discouragement, criticism, denial and lack of support. Cynthia, a Nigerian student now studying in the US shared that she secretly made her school plans and preparations for fear that her family might be a hindrance. “I hid my passport and other related documents. In fact, I only told my family about two weeks before my travel date. By then, I had left the house already.” (October 19, 2022)
In conclusion, my findings show the presence of sex and gender-based oppression in Nigeria. Over the years, there has been a lot of intervention by individuals and corporate bodies. Yet, the patriarchal mold of the society still remains. Attaining a point of erasure is a different conversation altogether. My greatest satisfaction in carrying out this project is the emotional release it offered my research participants. By recounting their ordeals (some of which are frozen in their works) my respondents avail themselves a conduit to safely, and vent their frustration with a goal of making a change. One common belief to all of them is that telling their stories is in itself an act of advocacy similar to extant literacies on sex and gender.
References
Ayala, Daila. 2022. “The Female Gaze: Simply, What is it?” Sociomix. Accessed October 13, 2022. https://www.sociomix.com/diaries/lifestyle/the-female-gaze-simply-what-is-it/1607449923
Azuah, Unoma. Ed. 2016. Blessed Body: The Secret Lives of Lesbians, Gay, Bisexual, and Transgender Nigerians. Jackson: CookingPot Publishing.
Azuah, Unoma, Michelle Omas. Eds. 2018. Mounting the Moon: Queer Nigerian Poems Jackson: CookingPot Publishing.
Azuah, Unoma. 2020. “Embracing My Shadow: Growing Up Lesbian in Nigeria.” Burscough: Beaten Track Publishing.
Azuah, Unoma. 2019. “Poetry, Religion, and Empowerment in Nigerian Lesbian Self-Writing.” The African Journal of Gender and Religion 25(1): 150-175
Foucault, Michel. 1978. The History of Sexuality: An Introduction. Translated by Hurley Robert. New York: Pantheon Books.
Gupta, SudipDas. 2022. “Spoken Word Poetry.” Poem Analysis. Accessed October 13, 2022 https://poemnalysis.com/genre/spoken-word-poetry/
Irigaray, Luce. 1985. This Sex which is not One. Translated by Porter Catherine and Burke Carolyn. Ithaca: Cornell University Press. https://caringlabor.files.wordpress.com/2010/11/irigaray-tis-sex-which-is-not-one.pdf
Konecki, Krzysztof Tomasz. 2011. Visual Grounded Theory: A Methodological Outline and Examples from Empirical Work 41(2): 131-160. https://www.researchgate.net/publication/233991214.
Merriam Allan. 1960. “Ethnomusicology: Discussion and Definition of the Field.” Ethnomusicology 4(3): 107-114.
Mey, Gunter, Marc Dietrich. 2017. “From Text to Image: Shaping a Grounded Theory Methodology”. Historical Social Research 42(4): 280-300. https://www.jstor.org/stable/44469370
Rich, Andrienne Cecile. 1980. “Compulsory Heterosexuality and Lesbian Existence.” Journal of Women’s History 15(4): 11-48. https://doi.org/10.1353/jowh.2003.0079.
Wikipedia contributors. 2022. “LGBT Rights in Nigeria”. Wikipedia, The Free Encyclopedia. Accessed December 2, 2022. https://en.wikipedia.org/wiki/LGBT_rights_in_Nigeria.
Appendix I
Unoma Azuah is a professor of English and teaches writing at Wiregrass Georgia Technical College, Valdosta, GA, USA. Azuah is a Nigerian author and activist who focuses on LQBT rights and literature. Recently, she concluded a book project, Blessed Body: Secret Lives of LGBT Nigerians. More so, her Embracing My Shadow: Growing Up Lesbian in Nigeria is credited as the first full-length memoir dedicated to portraying the Nigerian lesbian experience. Some of her writing awards include the Aidoo-Synder book award, Spectrum book award and the Hellman/Hammet award.
Woman (queer poem by Unoma Azuah)
I eat your sacred scriptures
Tonguing through each page
A devout supplicant
Feeding on your divine fuel
Devouring this body of worship
Your neck to your toes
Each flicker, each lick, each suck
Hangs at the tip of my tongue
Lithe nipples as supple as mango juice
Your navel is the rose bud sprouting wet bubbles
In this mound of mine
Bulging at your every breath
Down your legs where your calves shudder
I gather your toes in a squeeze
Before we merge in multiple moans.
Your belly is the landscape that elevates me
And lowers me down to your confluence
Where babbling brooks sooth our quiet cries
But we explode: A hurricane in paradise.
And in the midst of this waterfall
Woman
I speak in strange tongues
Testifying to your splendor
I will spread your gospel
To the ends of the earth
Appendix II
Nana Darkoa Sekyiamah is co-founder of the website, podcast and festival, Adventures from/the Bedrooms of African Women. She is also a communication strategist with a deep understanding of digital technologies for feminist activism. Sekyiamah’s work, Not Yet Satisfied has been documented by CNN in a film. She holds a BSc in Communications and Cultural Studies from London Metropolitan University, and MSc in Gender and Development from the London School of Economics and Political Science. Sekyiamah is also a trained performance and leadership coach.
Appendix III
ECHOES OF REALITY
The placenta has prevailed
Mister, there’s nothing we can do to avail.
Please, don’t let her die.
Who cares! You are not even my tie.
Go home and get yourself some fries.
After all, you have four boys.
There’s no need to make a noise.
Hold on, what do I hear?
No way! That must be a toy.
Yes, way! I made it and I cry for joy.
Oh no! They are coming with a knife.
I’m just a baby; please spare me the strife.
Your thoughtless action is a threat to my life.
This is wickedness; get me a fife
For I must talk, sing and shout about this rife
Shut up! You’re only a girl child. So said the midwife
I’m unstoppable!
I dare you to try, you will not be able.
You treat me like a mule, even though I am feeble.
Who says my destiny is tied to soap and water? Oh! That’s a nonsense fable.
Box me in a corner but I’ll never be comfortable
I may not matter to you but I still occupy space.
It’s just a matter of time and phase
You will surely witness the emergence of my face.
I’m invincible!
Try all you can to make me invisible
Hahaha! That will not be possible
Oh! You think I will not be able to make it through your crucible.
Hmmm. I am too big to be kept in your cubicle.
“Poor girl, you are too ambitious. All you need is a broom
Alas: you will end up in the kitchen and the other room.”
Enough, enough! I’m done scrubbing that bathroom!
I rather choose to sweep the four corners of a classroom
I’m unmutable!
Hush me all you want, that is your choice
Surely, you will hear my voice
I may be scared and scarred, yet not shattered
Broken and bruised, yet not battered
I rise above hardship, confusion, frustration, limitation, opposition,
Segregation, marginalization, oppression, discrimination, exploitation
I strive to secure the microphone for I must speak for my generation!
I push upward and forward into the spotlight
Get your sunglasses because you cannot handle my light
I am not only a blazing girl child; I am Abba’s Delight!
Author’s biography:
If-not-God, Moses, is a Nigerian scholar and instructor at the University of Mississippi. Currently, she is pursuing a doctoral program in Music Education after earning a Masters of Music in Ethnomusicology. Her research interest cuts across music education and gender studies. Moses is a member of the Honor Society of Phi Kappa Phi, Golden Key International Honor Society, the Society for Collegiate Leadership and Achievement as well as a dancer and lead singer in the Ole Miss African Dance and Drum Ensemble. Currently, she is the music director of the Deeper Christian Life Ministries in Mississippi State.
