Homosexuality: Ghana's Public Enemy Number One

Last month, we learned of very disturbing news from Ghana. The diverse west-African nation of 24-million people had�plunged head-on into the murky waters of extreme homophobia, quickly closing the gap with�Uganda and Nigeria, where ever-escalating oppression of LGBT has become vogue.
Thankfully, nations like Rwanda and South Africa continue to advance equality and justice, but the momentum in other countries ?such as Ghana?�seems to be quickly treading in a dangerous direction.
What is so scary about this situation is not necessarily the cultural tensions by those who are confused by or afraid of homosexuality; rather, it is the increasing politicization of homophobia, and the culturally and politically influential leaders of the country wielding fear and hate as a weapon.
Not unlike�other countries around the world, Ghana has on its books loosely-worded laws prohibiting homosexual sex, but it was not until this past decade ?after a surge of evangelicalism and fundamentalism?�that the scapegoating of LGBT Ghanaians really began to rise.
Compounding the issue is a justifiable strengthening of a post-colonial�Pan-African identity, one that seeks to establish social and economic practices based upon the countless cultural and ethnic histories and values shared by Ghanaians and other African peoples. This shift from Western influence is not a bad thing; I speak more to the point that the very history and perception of Western colonial and economic oppression is used as an excuse to�subjugate�LGBT (or perceived) community members, while shedding cultural or constitutional values of human rights and dignities.

Equality versus Colonialism
A gaining narrative throughout Africa, loudly touted by politicians (Ghana's President Mills included), church leaders, and even those in academic circles, is that homosexuality is an 'import' to the continent; a lifestyle or value recently brought in by Western colonialists and imperialists, supposedly new and unheard of in the histories and traditions of the many African cultures. Homosexuality has been successfully lumped in with the decadence and belligerence identified with the West, something to be shunned (however�forcibly) in order to regain a true sense of cultural identity and to make real socio-economic progress.
This warped revisionist perspective seriously limits the capability of non-Ghanaians, Nigerians, Ugandans, et al in pursuing or protecting global human rights there. Because of that narrative, any action by outsiders to support equal freedom and protections can be used by the homophobic leaders as ammunition for their socio-political agenda, be it to remove LGBT citizens from society (or life), or as some sort of scarlet letter to hang upon politicians from opposing parties.�Interestingly�enough, President Mills himself is often called gay by his opponents, holding that as a reason enough for removing him from office.
Such fear-mongering has even lead Ghana Education Service to proclaim the nation's same-sex schools as "breeding grounds" for "creeping homosexuality." How safe are schools where the administrators freely proclaim homosexuality as a key problem? Here in the U.S., ignoring the subject of sexual orientation has led to extreme bullying to the point of rising suicide rates; will Ghana's kids rise above the hate and fear peddled by the leaders in their society?
Despite the dislike for American involvement in African legal or cultural issues, this should not stop us in our push for equality. Whereas our direct influence in affecting sovereign laws and practices in oppressed countries might be limited, our ability to influence international governments, organizations, and corporations to leverage these protections has yet to be fully realized.
Failure to Act
The United Nations (former Secretary-General Kofi Annan is himself a Ghanaian),�United States, and European nations still carry significant economic and political clout in the region, along with the large multi-national companies like�IBM or Unilever, thanks to billions in investment and development money that they pump into Ghana.
As of yet, however, the U.S. State Department has been mum on this, even though they claim such strong ties with Ghana. It is anybody's guess whether the Obama administration's recent "barring of LGBT rights violators" from entering the U.S. is in response to this, and given their handling of DADT and DOMA it's hard to be optimistic toward its future enforcement or effectiveness.
IBM, a major investor in Ghana, and acclaimed for its advancement for equality, has also been silent on the measure. With nearly 5,000 petitioners calling upon IBM to take a stand against this escalating situation, we are left to wonder what it will take for them to say something.
They wouldn't have to take this step alone, as it did not take long for the�National Gay & Lesbian Chamber of Commerce (NGLCC) to call for U.S. businesses to speak up on the matter. As a member of this organization, IBM could take a lead on this issue in denouncing the anti-LGBT rhetoric and call upon other members to do the same.
The silence by the State Department and IBM is tragic; how long will they stand by while anti-LGBT rhetoric grows? Is it not enough when even Ghana?s Commission for Human Rights and Administrative Justice (CHRAJ) proclaims that they "will not fight for the rights of homosexuals"?
Mission to Serve
Perhaps not to be outdone by national politicians, the General Assembly of the Presbyterian Church of Ghana (PCG) held a meeting whereby they declared their intent to open "reparative therapy" centers throughout their country, stating that LGBT Ghanaians were in-fact victims of demonic spirits, and that prayer and "a vigorous spiritual exercise" will cure them.
To go one step further, Rt. Rev. Professor Emmanuel Martey, Moderator for the PCG General Assembly, also called upon the government to "put up effective measures to check [the spread of homosexuality] and transform the destiny of the country."
Another Ghana church, the Evangelical Presbyterian (E.P) Church, similarly proclaimed an intent to treat homosexuality with prayer, but didn't go so far as the PCG in opening "therapy centers," while a local prophet plans to make available a "special solution center for gays and lesbians" in his Accra-based church.
It is possible that more Ghanaian churches and faith leaders will jump on the "pray away the gay" bandwagon, though their actions and commentary will likely carry well beyond the walls of their churches or parishioner's homes.
Here we enter another difficult conversation, particularly for those that have experienced oppression by faith communities, or feel that religion itself is to blame for such vitriol.
The Way Forward
For Ghana, perhaps there is greater room for positive reconciliation and protection by the international faith community. We've seen and fought against American-based evangelical groups�who have supported or encouraged the kind of hate-filled rhetoric that has lead to Uganda's "Kill the Gays" bill and other forms of sponsored violence. It seems that the primary mission for these organizations ?like Family Watch International?is to�strengthen�and encourage homophobic laws and attitudes in African countries, Nigeria having been a recent success for them.
But can we call upon the religious organizations in our own country to export the ideals of love and equity that they espouse, instead of fear and hate?
Soon after the story broke, a group within PCUSA known as 'More Light Presbyterians,' was quick to denounce PCG's plans, as their executive director ?Michael Adee?�stated "the church is to be a messenger of God?s love for all persons, not of prejudice," and that "therapy is not a Christian or medically helpful response to gay people and it is harmful."
To shed some light on what people of faith, and faith groups can do here in the U.S., I sat down with Rev. Dr. Richard W. McCarty, an ordained minister of the United Church of Christ (UCC) and board member for Equality Pennsylvania.
First, Rev. Dr. McCarty acknowledged the challenges to overcome in this situation, particularly in telling a congregation or foreign social institution that their beliefs or behaviors are wrong. "However," Rev. Dr. McCarty said, "we should not feel that we are advancing colonialism by taking a stand. Sexual identity defines so much of how we�interact�with the world; it ought to be recognized and protected."
"We have to engage in dialogue," Rev. Dr. McCarty insisted, "and dialogue is not private conversation amongst ourselves."
"Instead," he continued, "we must call upon political, private, and faith groups to condemn violence and oppression, and to use their influence as leverage �to start this dialogue."
I recognized how he himself has stood up to�oppression�in other countries,�notably�Nigeria and Uganda, by joining other faith leaders in denouncing homophobic laws and prejudice.
"As a person of faith, I am fundamentally opposed to violence and oppression," Rev. Dr. McCarty stated, "and when lives are at stake, we must intervene."

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