World
Gay Nigerian priest makes religion serve LGBTQ people
Rev. Jide Macaulay founded House of Rainbow
It is impossible to speak of queer identity and culture without acknowledging the important role religion has played in shaping it throughout history. Whether it’s Pope Francis praising the work an American priest has done to affirm LGBTQ identity, or a Republican legislator rebuking the existence of transgender people by invoking scripture from the Bible, religion and spirituality unquestionably influence conversations about sexual identity in the U.S. and how American society would like for people to manifest their sexuality.
A significant portion of LGBTQ people in the U.S. are religious.
A study the UCLA School of Law’s Williams Institute conducted in 2020 found that 5.3 million LGBTQ adults are religious with almost half of this metric identifying as “highly religious.” Forty percent of those between ages 18 and 35 are religious, and 65 percent percent of those over 65 identify as religious as well. In addition, 71 percent of Black LGBTQ adults in the U.S. are religious.
The Washington Blade recently spoke with Rev. Jide Macaulay, founder and CEO of the London-based House of Rainbow CIC, to talk about his work as a gay Black African Christian priest.
Macaulay was born in London and grew up in Ikeja, the boisterous capital of Nigeria’s Lagos State. He was born into a religious family to parents who he described to the Blade during a 2017 interview as “very dedicated Christians.” His father was one of Nigeria’s leading theologians, so Macaulay’s upbringing was naturally Christian-centric, with him being involved in the church from a young age.
As a budding adult, Macaulay pursued theology as a profession and became an ordained minister in 1998 after training with his father. After a two-year hiatus from the church, he joined the Metropolitan Community Church in London to study theology and later joined its congregation as a minister in 2003. Macaulay says it was there that he became confident in his understanding that “God loves gay people regardless of all these messages of it being a taboo or abomination.”
Sheathed with this conviction, Macaulay moved back to Nigeria to create an environment that mimics that which he had experienced at the Metropolitan Community Church.
“It became important to me to go to Nigeria to create the same space and tell LGBTQ people that ‘God loves you just the way you are,’” says Macaulay. “I embodied a lot of the spirit of the human rights church that came out of the origin of the Metropolitan Community Church.”
Macaulay started House of Rainbow under this ideology on Sept. 2, 2006. This weekly gathering of LGBTQ Christians initially began with 34 congregants, but the congregation grew rapidly to a point where Macaulay “didn’t know what to do with all the people.” He says the growth “perplexed” him as he didn’t realize that House of Rainbow was so popular.
House of Rainbow encountered problems that emanated from operating in a country with virulent homophobic laws, despite its popularity. Many congregants were physically attacked for identifying as queer, and Macaulay recalls individuals emerging to church with broken noses and arms. The media also caught wind of House of Rainbow’s weekly gatherings and chaos ensued.
The culmination of these events forced Macaulay to leave Nigeria after two years. House of Rainbow remained steadfast with its mission to create a community for LGBTQ Christians and soldiered on for a couple of more years before it eventually dissolved.
“It’s unfortunate, now, that as I speak to you we do not have a House of Rainbow community in Nigeria,” says Macaulay. “We still have people connected [to the community], but we don’t have a physical presence or anyone leading it.”
House of Rainbow’s reach has nevertheless now become global, with communities established in 22 countries. The majority of them are in Africa.
‘Homosexuality is not a sin; it is who we are’
The crux of Macaulay’s ideology centers on inclusion and acceptance. He creates a space at House of Rainbow where LGBTQ individuals can not only gather in community, but can also feel seen and recognized as meaningful members and contributors to Christianity
“The important thing [that people need to understand] is that as a minister of the gospel of Christ, I want every LGBTQ person to make [it to] heaven,” says Macaulay. “I want them to be on a path towards salvation and redemption.”
“This whole language that if you are gay, you are destined for hell and eternal damnation is so wrong. That is even abusive in itself,” adds Macaulay.
He further invokes a popular scripture that loosely states, “For all have sinned and fallen short of the glory of God.”
This scripture is a part of what homophobic Christians use to denounce queerness. Macaulay, nevertheless emphasizes that there is a lack of complete understanding of what the scripture truly communicates.
“[The scripture] didn’t say that anyone is going to hell. It said that we have all sinned and fallen short of the glory of God,” says Macaulay. “Having said that, it is important to understand that homosexuality is not a sin; it is who we are.”
Macaulay’s work is therefore enmeshed in the need to fight for social justice causes. He aims to use the church as a platform to bring awareness to and fight for all iterations of LGBTQ rights. Whether it be racism, sexism, or classism, Macaulay aims to “be like Jesus” and emulate his unwavering passion to uplift those at the bottom of society’s hierarchy.
“It’s inconceivable to think that any religious space wouldn’t be a platform for social justice. Jesus Christ was about social justice,” says Macaulay. “Even the Civil Rights Movement in America had the church fighting injustices relating to racism.”
Macaulay stresses that the church needs to “do what is right” and stand up for the rights of LGBTQ people.
“In the Bible in Micah 6:18, it says, ‘What does the Lord require of you but to do justice? To love kindness and work in humility with your God,” says Macaulay. “Therefore, Christian leaders need to have a strong understanding of justice.”
When reflecting on the current state of religion, its diversion from and/or weak approach towards social justice, and also its complicity in oppressing minority groups, Macaulay says, “Jesus Christ would definitely be mad.”
Can you be a gay African and Christian?
Prior to being colonized by European countries, many African cultures had relaxed attitudes towards sexuality and gender. The Shona in Zimbabwe, Pangwe in Cameroon, Igbo in Nigeria and other African tribes all permitted queer existence without any negative repercussions.
The expansion of European global influence brought with it homophobic laws, which were largely enacted under the pretense of “Christian values,” that forced African countries to institutionalize queerphobia, which has now become an undeniable legacy of colonialism on the continent.
That colonialism introduced African populations to Christianity is not an uncommon sentiment among queer Africans and Africans in general. Hence, it is not uncommon to find LGBTQ Africans who denounce Christianity not only because of its association with the racism that fueled European occupation of the continent, but also its functioning as a tool that erased what many of them nostalgically view as a queer-affirming past tainted by the arrival of the white man.
Macaulay both believes and shuns this. He acknowledges that colonialism did participate in the erasure of queer acceptance in African cultures, however, the concept of Christianity being “unAfrican” is fallacious.
He asserts that African and Black African Christians existed before colonialism, and thus, the notion that Christianity is the “white man’s religion” is a false notion.
“Christianity was present in pre-colonial Africa,” says Macaulay. “In the Bible there are numerous references to Africa, including Egypt and Ethiopia where important biblical events happened, [for example], the story of the Israelites leaving Egypt in search of the promised land.”
Macaulay, because of this, spotlights the need for religion to be decolonized.
By reframing how Christians conceive of religion, from unlearning the notion that Jesus is white to acknowledging the existence of Black people in the Bible, one can have a more wholesome and truthful interaction with Christianity.
Also, this will allow for queer African Christians to exist in their queer communities comfortably as Macaulay states that there’s a need for them to occupy space in the community as proudly religious people without bearing the shame that is cast on them by what seems to be an agnostic-leaning landscape.
Lil Nas X and ‘going to hell’
Lil Nas X on March 26 released a single titled “Call Me By Your Name” which garnered massive attention for both its musical mastery through a catchy hook and its depiction of Black queerness. The accompanying video further dramatized the story by drawing from Christian visual imagery of heaven and hell, and God and the Devil.
The song’s video features scenes of Lil Nas X in sensual form, including him giving a caricature of Satan a lap dance. This particularly angered many religious groups, including Christian allies of the LGBTQ community who USA Today reported criticized the video for “going too far to prove a point.’”
Macaulay is a fan of Lil Nas X, who he dubs as his “favorite artist of all time right now, after Michael Jackson,” and for him, Lil Nas X’s discography extends beyond simple displays of queer identity.
Macaulay has one thought at the forefront of his mind when he looks at “Call Me By Your Name”: The concept of hell is abusive and a form of scaremongering.
“The concept of hell is propaganda. It is almost fictional,” says Macaulay. “The idea that if you do something wrong you will go to hell, is wrong in and of itself. Homosexuality was never wrong. Homophobia is wrong.”

He further underlines that God made gay people, and supports this with a scripture from the book of Philippians which loosely points to God’s omnipotent knowledge before, during, and after one’s life on earth.
Macaulay says that people should listen to Lil Nas X’s pain, and not rebuke him, because he speaks for millions of gay people.
“The reality is that when you tell people that they are going to hell, you are excommunicating them from living their own lives appropriately,” says Macaulay.
Macaulay nonetheless has a deep admiration for today’s younger generations, especially because they refuse to align themselves with the bigotry that ravages societal discourse about identity.
“I’m really glad for the young people that have stepped out. They are fighting back. They are the warriors and heroes saying, ‘Enough is enough. I’m proud, queer and African,’” says Macaulay. “I think that the sad reality for the Christian community is that they’re missing out on the gift and talents of the queer community [by being exclusive].”
Macaulay and House of Rainbow have created “GAYMoment,” a weekly online service that centers queer worship. Each Sunday, queer people from around the world gather online for prayer, sermon, and testimonies, all provided by queer people.
Macaulay champions sex positivity
Discussing sex and sexual identity is a topic from which Macaulay does not shy away. In fact, it is one that although he is a religious leader, he also approaches as a person of faith.
Macaulay, who lives with HIV, is a proponent of sex positivity.
“I think it’s important for every adult human being to experience a sexual relationship that is appropriate, suitable, and consensual,” says Macaulay. “It is important that everyone in their lifetime engages positively with sex, particularly adults. I don’t recommend it for minors though.”
Macaulay is also a vocal advocate for having honest and open conversations about sex and sexuality. He gives credence to the fact that society needs to address the lack of comprehensive sex education.
“Countries that have [addressed sex education] are doing better. They have less cases of STIs and teenage pregnancies,” says Macaulay. “Also, students get more opportunities to know more about various sexulities.”
Sex education should be age-appropriate and geared towards protecting children, minors, and vulnerable adults, says Macaulay. He believes that children should know about their bodies and be armed with the confidence to talk to adults when their boundaries are violated.
Thus, by keeping advocacy as the focal point, Macaulay, who is affectionately known as “Mama Jide” functions in a quintessential role in the queer community, one similar to that of house mothers in ballroom culture who outstretch themselves to the limits to ensure that their children not only have their basic needs, but also reach a point of complete self-actualization and realization of their purpose in life.
India
Iran war causes condom shortage in India
Trade disruptions have strained petrochemicals, lubricant supplies
About 80 days into the U.S.-Iran war, while much of the world struggles with oil supplies, India is confronting a different crisis: a widening condom shortage. Health activists warn the supply disruption could worsen HIV/AIDS risks in the world’s most populous country.
Disruptions in maritime trade through the Strait of Hormuz have strained supplies of petrochemicals and industrial lubricants used in condom manufacturing. The crisis has increased production costs across the sector and pushed retail prices sharply higher.
India’s condom manufacturing industry is valued at nearly $1 billion.
Production depends heavily on silicone oil and ammonia. Silicone oil, a key lubricant used in manufacturing, is in short supply. Ammonia, which stabilizes raw latex, is expected to see price increases of 40-50 percent. Rising packaging costs have added further pressure. Some manufacturers and retailers have reported condom prices increasing by as much as 50 percent.
India is home to an estimated 2.5 million people living with HIV, the world’s second-largest population of HIV-positive people, according to a 2024 report. The Health Ministry’s India HIV Estimation 2025 technical report said 5.4 percent of HIV cases in 2024-2025 were linked to transmission between men who have sex with men.
In 2024, India recorded an estimated 64,470 new HIV infections and 32,160 AIDS-related deaths nationwide. The figures marked declines of 48.69 percent and 81.42 percent, respectively, compared with 2010.
Ankit Bhuptani, an LGBTQ activist in India, told the Washington Blade that the country has made significant progress in reducing HIV infections over the past two decades. But, he said, that progress depended heavily on affordable condoms, targeted outreach programs and on-the-ground work by NGOs serving MSM and transgender people.
“Pull one thread and the whole thing loosens. What worries me about this particular shortage is that it arrives at exactly the moment when India’s LGBTQ community was beginning to access healthcare more openly after the Section 377 reading down,” said Bhuptani. “Young queer Indians in tier-two cities were just starting to trust government health systems enough to engage with them. A price spike that prices them out, or a shortage that sends them to substandard alternatives, could set that trust back by years.”
The Indian Supreme Court in 2018 struck down Section 377, a colonial-era law that criminalized consensual same-sex sexual relations.
In March, the Commerce and Industry Ministry acknowledged the difficulties faced by Indian exporters due to disruptions caused by the war in West Asia and launched a roughly $51.5 million Resilience and Logistics Intervention for Export Facilitation, or RELIEF, program. It provides credit insurance support for exporters whose shipments have been stranded because of the conflict.
“Price elasticity in sexual health products is brutal. When a condom pack goes from 20 rupees to 40, usage drops. It’s that simple,” said Bhuptani. “And when usage drops in populations with higher baseline HIV exposure, you don’t see the consequences for two or three years. Then the numbers arrive and everyone acts surprised.”
The situation has been further aggravated by the structure of India’s condom market, which operates on a high-volume, low-margin model designed to keep products affordable for a population of more than 1.4 billion people. Industry analysts say that model is now under growing pressure from rising raw material and shipping costs.
Reports in Indian media said supply constraints and price volatility involving PVC foil, aluminium foil, and packaging materials have disrupted production and complicated order fulfilment across parts of the condom manufacturing sector.
“Supply chain vulnerability assessments almost never include sexual health commodities. They should. India imports roughly 86 percent of its anhydrous ammonia from West Asian countries including Saudi Arabia, Qatar, and Oman, with that ammonia being essential for stabilizing the natural rubber latex used in domestic condom production,” said Bhuptani. “That is a documented strategic dependency that was never flagged as a risk. The Iran war converted it from a latent vulnerability into an active supply shock in a matter of weeks.”
The National AIDS Control Organization, or NACO, which oversees India’s HIV/AIDS programs, during the 2026-2027 fiscal year received an allocation of about $249 million, up from roughly $238 million the previous year. By comparison, the U.S. approved a $6 billion funding package in 2026 for global HIV/AIDS programs, according to the United Nations.
“The gay and trans community in India report high perceived HIV risk and adopted PrEP through non-profit and private channels, with cost and access remaining consistent concerns,” said Bhuptani. “The community organizations managing that risk perception are now operating in a tighter supply environment while simultaneously absorbing the downstream effects of USAID funding cuts. Health workers seeing increased anxiety among community members are observing the predictable consequence of removing redundancy from a system that had very little to begin with.”
The Washington Blade reached out to Indian condom manufacturer Manforce several times, but the company declined to comment.
Harish Iyer, an LGBTQ and equal rights activist in India, told the Blade that this is the time when the government needs to step in. Condoms, Iyer said, are not about pleasure, but about life.
“Not just in terms of HIV, it is also a source of contraception in a nation which is heavily populated. So, if there is a crisis in the condom industry, it has an adverse effect on the LGBTQ community,” said Iyer. “And eventually it has a compounding effect on the economy as well. Because if the cases of HIV wrecks to rise, if the population was to explode, it is going to have a straining effect on the economy as well. So, I think it is time that the government steps in, and condoms should be recorded as a necessity commodity rather than making it feel like any kind of commodity that some (privileged people) can afford.”
Iyer told the Blade that the government should provide condoms free of cost.
He pointed to the Nirodh Scheme, India’s long-running family planning and safe sex program launched by the government in 1968. Condoms, Iyer said, are a necessity, not a luxury product. He urged the government to classify them as essential items and either remove the Goods and Services Tax or reduce it to a minimum.
The Nirodh Scheme was launched by the Health and Family Welfare Ministry to promote contraception and prevent the spread of sexually transmitted infections, including HIV, through the nationwide distribution of subsidized and free condoms.
Ghana
Intersex lives, constitutional freedom, and the dangerous future of Ghana’s Human Sexual Rights and Family Values Bill
Lawmakers continue to consider draconian measure
There is a dangerous silence surrounding intersex lives in Ghana — a silence shaped by fear, misinformation, cultural misunderstanding, and institutional neglect. Today, amid discussions around the possible passage of the Human Sexual Rights and Family Values Bill, 2025, that silence risks becoming law, reinforcing exclusion and deepening the marginalization of already invisible lives.
Much of the national debate surrounding the bill has focused on LGBTQ+ identities. Yet buried within it are implications for intersex persons that many Ghanaians do not fully understand because intersex realities remain largely invisible.
Intersex persons are born with natural variations in chromosomes, hormones, reproductive anatomy, and/or genital characteristics that do not fit typical definitions of male or female bodies. Intersex is not a sexual orientation or gender identity. It is a biological reality. Ghana’s Commission on Human Rights and Administrative Justice (CHRAJ) has clearly acknowledged this distinction.
Despite this distinction, the bill mistakenly collapses intersex realities into a legal framework linked to LGBTQ+ criminalization.
Although the bill contains only limited references to intersex persons, under certain medical exceptions, these references do not amount to recognition or protection. Instead, they frame intersex bodies as abnormalities requiring regulation, correction, and institutional management. This approach is inconsistent not only with Ghana’s constitutional guarantees of dignity, equality, privacy, and liberty, but also with emerging African and international human rights standards. The African Commission on Human and Peoples’ Rights Resolution on the Promotion and Protection of the Rights of Intersex Persons in Africa – ACHPR/Res.552 (LXXIV) 2023 affirms protections relating to bodily integrity, dignity, freedom from discrimination, and against harmful medical practices. Additionally, the United Nations has repeatedly condemned medically unnecessary and non-consensual interventions on intersex children. Rather than affirming the humanity and autonomy of intersex persons, the bill risks legitimizing systems of surveillance, coercion, violence, and institutional erasure.
This is not protection.
It is managed erasure.
A child born intersex in Ghana already enters a society shaped by secrecy and stigma. Families are often pressured to hide intersex children or seek “correction” to make their bodies conform to social expectations.
The bill risks intensifying this pressure.
Clause 17 creates space for “approved service providers” to support interventions relating to intersex persons, yet offers little protection around informed consent, bodily autonomy, confidentiality, or coercive treatment. Under the language of “correction” or “support,” harmful interventions may become normalized.
The intersex community has documented painful lived experiences of intersex Ghanaians that reveal the devastating consequences of stigma and invisibility.
One heartbreaking case involved intersex twins born in Ghana’s Eastern Region in 1993, who were repeatedly forced to move from village to village because of rejection and ridicule. After losing their father, their main source of protection and support, they became even more vulnerable and reportedly experienced severe emotional distress, including suicidal thoughts linked to years of stigma and exclusion. This is what invisibility looks like in practice.
Another painful example is the story of Ativor Holali, whose lived experience exposed the cruel realities intersex persons face in sports and public life. Ativor Holali endured invasive scrutiny, public humiliation, and social suspicion because her body did not conform to rigid expectations of femininity. Rather than being protected as a Ghanaian athlete deserving dignity and privacy, she became the subject of speculation, gossip, and institutional discomfort.
Her experience reflects a broader social crisis: when society insists that every body must fit a narrow binary definition, intersex people are forced to defend their humanity in spaces where dignity should already be guaranteed.
Intersex Persons Society Of Ghana (IPSOG)’s Ŋusẽdodo research further revealed that approximately 70 percent of intersex respondents reported depression, anxiety, trauma, or severe emotional distress linked to medical mistreatment, family rejection, bullying, and social exclusion.
The bill risks transforming these existing prejudices into institutional policy. Several provisions risk deepening surveillance, restricting advocacy, weakening confidentiality, and discouraging public education around intersex realities. Intersex-led organizations providing healthcare guidance, legal referrals, psychosocial support, and community services may face serious challenges.
This places IPSOG and other intersex-led organizations in Ghana at serious risk.
For many intersex Ghanaians, these spaces are not political luxuries.
They are survival mechanisms.
Governments derive legitimacy by protecting the natural rights of all persons, including dignity, liberty, bodily autonomy, and freedom from arbitrary interference. The bill raises concerns because it risks weakening these protections for intersex persons through surveillance, coercive interventions, and restrictions on advocacy.
Ghana’s Constitution declares that “the dignity of all persons shall be inviolable.” Articles 15, 17, 18, and 21 specifically protect dignity, equality, privacy, expression, and freedom of association. These protections should apply equally to intersex persons.
Intersex persons are not threats to Ghanaian culture.
Intersex children are not moral dangers.
Intersex bodies are not political weapons.
They are human beings deserving dignity, healthcare, safety, and constitutional protection.
The true measure of a democracy is how it protects those most vulnerable to exclusion. At this moment, Ghana faces a choice: deepen fear and silence, or uphold dignity, bodily autonomy, and constitutional freedom for intersex persons.
History will remember the choice we make.
Fafali Delight Akortsu is the founder and president of the Intersex Persons Society of Ghana (IPSOG).
Cuba
Cuba marks IDAHOBiT amid heightened tensions with U.S.
Energy crisis, fears of military intervention overshadow events
International Day Against Homophobia, Transphobia, and Biphobia commemorations took place in Cuba against the backdrop of increased tensions between the country and the U.S.
Mariela Castro, the daughter of former Cuban President Raúl Castro who is the director of the country’s National Center for Sexual Education, spoke at a Havana press conference on May 13. Mariela Castro, who is a member of Cuba’s National Assembly, also participated in an IDAHOBiT gala that took place in the Cuban capital on May 14.
CENESEX organized an IDAHOBiT event in Havana on Sunday. The group this month also put together panels and other gatherings.

‘Love is law’
IDAHOBiT commemorates the World Health Organization’s declassification of homosexuality as a mental disorder on May 17, 1990.
This year’s IDAHOBiT theme was “At the Heart of Democracy.” CENESEX-organized IDAHOBiT events took place under the “Love is Law” banner.
“On this day we remember diversity is wealth and equality is a right that does not allow exceptions,” said Cuba’s National Office of Statistics and Information on Sunday. “To say ‘no’ to homophobia, transphobia, and biphobia is to affirm Cuba is being built around the inclusion, the dignity, and the recognition of all people.”
Mariela Castro’s uncle, Fidel Castro, in the years after the 1959 Cuban revolution sent thousands of gay men and others deemed unfit for military service to labor camps known as Military Units to Aid Production.
His government forcibly quarantined people living with HIV/AIDS in state-run sanitaria until 1993. Fidel Castro in 2010 formally apologized for the labor camps, which are known by the Spanish acronym UMAP.
His brother, Raúl Castro, succeeded him as Cuba’s president in 2008. Fidel Castro died in 2016.
The Cuban constitution bans discrimination based on sexual orientation and gender identity, among other factors. Authorities, however, routinely harass and detain activists who publicly criticize the government. (The Cuban government in 2019 detained this reporter for several hours at Havana’s José Martí International Airport after he tried to enter the country to cover IDAHOBIT events. Officials then allowed him to board a flight back to the U.S.)
Same-sex couples have been able to marry on the island since 2022.
Cuba’s national health care system has offered free sex-reassignment surgeries since 2008. Activists who are critical of Mariela Castro and/or CENESEX have previously told the Washington Blade that access to these procedures is limited.
Lawmakers in 2025 amended Cuba’s Civil Registry Law to allow transgender people to legally change the gender marker on their ID documents without surgery.
Federal prosecutors to reportedly indict former Cuban president
American forces on Jan. 3 seized now former Venezuelan President Nicolás Maduro and his wife, Cilia Flores, at their home in Caracas, the Venezuelan capital, during an overnight operation.
Venezuela after Maduro’s ouster stopped oil shipments to Cuba. That, combined with a U.S. energy blockade, has caused widespread blackouts and a severe fuel shortage that has paralyzed the country.
Federal prosecutors are reportedly planning to indict Raúl Castro over his alleged role in the 1996 shooting down of four planes that Brothers to the Rescue, a Miami-based Cuban exile group, operated over the Florida Straits that separate Cuba and the Florida Keys. The Associated Press notes Raúl Castro, who is 94, was Cuba’s defense minister when the incident took place.
CIA Director John Ratcliffe on May 14 met with Raúl Castro’s grandson, Raúl Guillermo Rodríguez Castro, and other Cuban officials in Havana.
Axios on Sunday reported Cuba “has acquired” more than 300 drones and is preparing to use them to attack Guantánamo Bay, a U.S. naval base on the island’s southern coast, and other targets that include Key West, Fla., which is less than 100 miles north of the Communist country. Cuban President Miguel Díaz-Canel said Cuba is “not a threat, nor does it have aggressive plans or intentions against any country.”
“Cuba, which is already suffering from a multidimensional aggression by the U.S., does indeed have the absolute and legitimate right to defend itself against a military onslaught. This cannot, however, be logically or honestly be wielded as an excuse to wage war against the noble Cuban people.”
Las amenazas de agresión militar contra #Cuba de la mayor potencia del planeta son conocidas.
Ya la amenaza constituye un crimen internacional. De materializarse, provocará un baño de sangre de consecuencias incalculables, más el impacto destructivo para la paz y la estabilidad…
— Miguel Díaz-Canel Bermúdez (@DiazCanelB) May 18, 2026
