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.
Central America
Alianza para la Inclusión fortalece la defensa de derechos LGBTQ en Centroamérica
Se implementa el proyecto en Guatemala, El Salvador y Honduras
Promover, proteger y defender los derechos humanos de las personas LGBTQ en Centroamérica es el propósito del proyecto “Alianza para la Inclusión: hacia la promoción de derechos LGBTIQ+ en Centroamérica”, una iniciativa subvencionada por la Unión Europea, Global Gateway, Oikos Cooperação e Desenvolvimento y Camões — Instituto da Cooperação e da Língua, que articula esfuerzos en Guatemala, El Salvador y Honduras.
El proyecto, cuya implementación se desarrolla entre 2025 y 2028, busca fortalecer a organizaciones, liderazgos comunitarios y redes regionales frente a contextos marcados por la discriminación, la violencia y la reducción del espacio cívico.
A través de procesos de formación, atención integral, protección, fortalecimiento organizativo, incidencia y articulación regional, la iniciativa procura generar condiciones más seguras y dignas para que las personas LGBTQ puedan ejercer plenamente sus derechos.
Formación y fortalecimiento de liderazgos
Durante los primeros 18 meses de ejecución, el proyecto ha desarrollado acciones de formación y acompañamiento, otorgado subvenciones a colectivos comunitarios, impulsado estrategias de seguridad integral y respaldado procesos regionales de articulación e incidencia.
Uno de los resultados reportados es la participación de 489 personas LGBTQ de Guatemala, El Salvador y Honduras en procesos formativos relacionados con la desnaturalización de la violencia, organización e incidencia. Asimismo, 41 personas líderes LGBTQ de El Salvador y Guatemala fortalecieron sus capacidades para la formulación de proyectos.
Para Pedro Campos, coordinador de Oikos — Cooperação e Desenvolvimento en El Salvador, estos procesos tienen una dimensión que trasciende lo técnico.
“Desde hoy estamos cada día más convencidas y convencidos de que la gestión de proyectos más que técnica o administrativa es esencialmente humana. Nunca debemos olvidar que la persona en toda su diversidad es el centro de nuestro quehacer. Y si un día la empatía y el amor nos abandonan, habremos perdido la esencia de nuestro trabajo”.
La formación también ha significado una oportunidad para fortalecer liderazgos comunitarios. Josh Hernández, persona no binaria y codirectore de Espacios Seguros El Salvador, destaca el impacto que tuvo su participación.
“Esta experiencia me ha fortalecido como activista y como parte de una organización comunitaria, y me ha permitido ampliar mi visión y soñar con nuevas actividades que contribuyan a construir una cultura de paz en nuestra sociedad salvadoreña”, comenta Hernández.
Atención integral para personas LGBTQ en situación de vulnerabilidad
En El Salvador, uno de los componentes del proyecto se ha enfocado en brindar atención integral a personas que enfrentan situaciones de violencia, discriminación o vulnerabilidad.
A través de COMCAVIS TRANS, el proyecto permitió atender a 128 personas, mediante servicios psicosociales, legales y de resguardo temporal en su albergue.
La atención incluyó orientación para activar mecanismos de denuncia y medidas de protección, además de contención emocional, manejo de crisis y acompañamiento para la estabilización de condiciones básicas.
La experiencia también se ha extendido a Honduras. Loren López, directora ejecutiva de la Asociación de Mujeres Lesbianas y Bisexuales LITOS, resaltó el valor de generar espacios seguros para mujeres lesbianas, bisexuales y personas LTBQ (lesbianas, trans, bisexuales y queer).
“Me quedo con la satisfacción de haber contribuido a crear espacios donde una mujer LTBQ+ pueda sentirse segura, escuchada y reconocida, sin tener que esconder quién es. Esta experiencia fortaleció a LITOS y nos dejó nuevas herramientas y posibilidades para seguir trabajando por los derechos y la eliminación de la discriminación”, agrega López.
La seguridad integral como herramienta de protección
En contextos donde quienes defienden derechos pueden enfrentar diferentes tipos de riesgos, el proyecto ha incorporado la seguridad integral como un componente fundamental.
Durante 2026, 140 personas LGBTQ pertenecientes a seis organizaciones participaron en procesos de formación sobre seguridad integral, abordando dimensiones físicas, digitales y emocionales.
Como resultado, seis organizaciones elaboraron y consolidaron sus propios planes de seguridad integral, incorporando medidas de prevención y respuesta ante riesgos físicos y digitales, con especial énfasis en la protección de información sensible, el uso seguro de plataformas digitales y la gestión de incidentes en entornos virtuales.
Incidencia para transformar políticas y garantizar derechos
La iniciativa también ha acompañado procesos de incidencia y litigio estratégico en Guatemala.
La Asociación LAMBDA, junto con la Comisión Presidencial por la Paz y los Derechos Humanos (COPADEH), acompañó una consulta nacional con personas LGBTQ para contribuir a la elaboración de una Estrategia Nacional para las personas LGBTQ, cuyo proceso se encontraba en elaboración y cuya aprobación se esperaba para finales de 2026.
Asimismo, en julio de 2026 fue presentada ante la Corte Constitucional de Guatemala una acción de inconstitucionalidad como parte de una estrategia nacional de litigio estratégico orientada a la aprobación del matrimonio igualitario. Al cierre de la actualización de resultados de este año, el proceso permanecía pendiente de resolución.
El acompañamiento jurídico también ha permitido apoyar procesos individuales relacionados con el reconocimiento de la identidad.
Uno de estos casos es el de Paula Escobar, mujer trans guatemalteca acompañada por LAMBDA en el proceso de cambio de nombre en sus documentos de identidad.
“Ha sido el paso más grande de mi vida, pues me libró de momentos incómodos y de dar explicaciones para ser reconocida como la mujer que soy”.
De acuerdo con el testimonio, la organización se encargó de la gestión legal y aproximadamente seis meses después obtuvo una respuesta favorable.
Redes regionales para ampliar el alcance de la defensa de derechos
La articulación regional constituye otro de los componentes del proyecto. La iniciativa ha apoyado a redes latinoamericanas que buscan fortalecer y posicionar el trabajo de organizaciones LGBTQ.
Entre ellas se encuentra la Alianza Centroamericana y del Caribe de Hombres Trans, que articula organizaciones y personas transmasculinas de Guatemala, El Salvador, Honduras, Costa Rica y Panamá.
Durante su primer año, ALICAHT desarrolló su Plan Estratégico y Reglamento Interno 2025-2030, además de su identidad gráfica y sitio web.
Otro proceso regional respaldado fue el III Congreso Regional de CORPORA en Libertad, realizado en Guatemala en diciembre de 2025. El encuentro reunió esfuerzos orientados a fortalecer la defensa, promoción y garantía de los derechos humanos de las personas LGBTQ privadas y exprivadas de libertad en América Latina y el Caribe.
El espacio permitió fortalecer la articulación regional y compartir experiencias y estrategias frente a los desafíos que enfrentan las personas LGBTQ dentro y fuera de los sistemas penitenciarios.
Ari Vera, fundadora de CORPORA, ha destacado la importancia del trabajo en red como una herramienta para generar transformaciones y fortalecer las capacidades colectivas.
Inclusión más allá de las palabras
Durante el Foro “El Impacto de Incluir”, uno de los planteamientos centrales fue que la inclusión requiere transformaciones concretas y no únicamente el uso de conceptos o siglas.
Jason García, técnico PMA de Monitoreo, Evaluación y Aprendizaje para Oikos El Salvador, señaló una de las barreras que persisten en los proyectos. “Una de las barreras en los proyectos es que son binarios y no se reconocen las otras identidades”.
Desde esta perspectiva, un proyecto inclusivo no se limita a utilizar la palabra inclusión o incorporar las siglas LGBTQ, sino que requiere revisar prácticas, metodologías, mecanismos de participación y formas de reconocer la diversidad.
Como parte de este proceso también se preparó una guía práctica que sistematiza instrumentos y mecanismos del Sistema Internacional de Derechos Humanos, destacando su importancia histórica en la ampliación y protección de derechos.
La compilación fue presentada en la X Conferencia de la Red ILGA LAC y en el 18º Encuentro de la Red Centroamericana de Intercambio Académico en Derechos Internacionales, realizado en la Universidad de El Salvador.
Cooperación centrada en las personas
Los resultados alcanzados durante los primeros 18 meses reflejan una estrategia que combina formación, atención directa, protección, fortalecimiento institucional, incidencia y construcción de redes.
Para la Unión Europea, colocar a las personas en el centro constituye un elemento fundamental de la cooperación. Duccio Bandini, embajador de la Unión Europea en El Salvador, expresó “Desde la Unión Europea seguiremos apostando para una cooperación que pone en el centro a las personas. Porque el verdadero impacto de influir se mide en vidas transformadas, en derechos conquistados y en sociedades que celebran con orgullo su diversidad”.
Con una implementación prevista hasta 2028, la Alianza para la Inclusión continúa articulando organizaciones nacionales y redes latinoamericanas para fortalecer capacidades y generar herramientas que permitan a las personas y organizaciones LGBTQ enfrentar los desafíos de sus contextos y avanzar en la promoción, protección y defensa de los derechos humanos.
Más allá de las cifras y los productos alcanzados, el proyecto coloca en el centro una premisa: la inclusión se construye cuando las personas pueden participar, organizarse, defender sus derechos y vivir su identidad con dignidad y seguridad.
Brazil
Transgender woman elected to Brazilian Chamber of Deputies
Thabatta Pimenta is first trans person from northeast Brazil elected to Congress
SÃO PAULO — Voters in Brazil’s Rio Grande do Norte state on Sunday elected a transgender woman to the country’s Chamber of Deputies.
Natal Municipal Councilwoman Thabatta Pimenta, who is a member of the Green Party, won with 92,743 votes. She is the first trans woman from northeast Brazil elected to the country’s Congress.
Pimenta became emotional when she was speaking to her supporters after she won. Her brother Ryan, who has cerebral palsy, was by her side.
“This victory belongs to the people of Rio Grande do Norte,” she said. “It is a victory built from the ground up … the people themselves rose up, and you saw the result: today they elected the first female travesti federal deputy from northeast Brazil.”
Pimenta will join Erika Hilton, a travesti member of the leftist Socialism and Liberty (PSOL) party who was a sex worker before her election to the São Paulo Municipal Council, and Duda Salabert, a trans woman and fellow PSOL member from Minas Gerais state, in the Chamber of Deputies.
Hilton on Sunday won re-election with 1,596,472 votes, the most any female member of Congress has received in Brazilian history. Dudabert also won re-election with 215,192 votes.
“Thank you Minas Gerais,” said Dudabert on social media after she won re-election.
❤️ REELEITA!!! Obrigada Minas Gerais! Com muito trabalho, aumentamos nossa votação! Muito orgulho em ser, pela segunda eleição consecutiva, a terceira candidatura mais votada de Minas Gerais para o cargo de deputada federal. E mostramos novamente que é possível fazer uma campanha “lixo zero”- sem imprimir santinhos, bandeiras ou adesivos. Muito feliz! Obrigada Minas ! Obrigada Brasil
— Duda Salabert 5️⃣0️⃣5️⃣0️⃣ (@DudaSalabert) October 5, 2026
Five openly bisexual Chamber of Deputies candidates also won their races on Sunday.
• Guilherme Cortez, a PSOL member in São Paulo state
• Dandara Tonatzin, a member of President Luiz Inácio Lula da Silva’s Workers’ Party in Minas Gerais
• Anielle Franco, a Workers’ Party member in Rio de Janeiro state
• Maria Marighella, a Workers’ Party member in Bahia state
• Giovana Mondardo, a Brazilian Communist Party member in Santa Catalina state
Fabio Félix, a gay PSOL member of the Chamber of Deputies who represents the Federal District in which Brasília, the country’s capital, is located won re-election with 224,224 votes. Rick Azevedo, a gay PSOL member from Rio de Janeiro state, won his Chamber of Deputies race.
Daiana Santos, a lesbian Brazilian Communist Party member who represents Rio Grande do Sul state in the Chamber of Deputies, won re-election with 114,315 votes.
Two lesbian women won their Chamber of Deputies campaigns.
• Rosa Amorin, a Workers’ Party member from Pernambuco state
• Bella Gonçalves, a Workers’ Party member from Minas Gerais who is a member of the Belo Horizonte Municipal Council
Samanda de Lula, a lesbian Workers’ Party member, will represent Rio Grande do Norte in the Brazilian Senate.
Rio de Janeiro Municipal Councilwoman Mônica Benício, who is a PSOL member, came up short in her bid for the Senate. Her then-partner, Rio de Janeiro Municipal Councilwoman Marielle Franco, and her driver, Anderson Gomes, were assassinated on March 14, 2018.
Fabiano Contarato, a gay senator from Espíritu Santo who is a member of the Workers’ Party, also lost his re-election bid.
“I receive the election results with respect and serenity,” he said on social media. “The popular will is sovereign, and democracy must always be respected.”
Jean Wyllys is a gay former member of the Chamber of Deputies who previously represented Rio de Janeiro state. He resigned in 2019 and fled Brazil after he received death threats. Wyllys this year ran to represent São Paulo state in the Chamber of Deputies, but he did not win his race.
VoteLGBT, an organization that seeks to increase LGBTQ representation in Brazilian politics, noted 529 openly LGBTQ candidates ran in the election. The group on Sunday more than 30 of them won their races across the country.
Natasha Ferreira, a Workers’ Party member, became the first travesti elected to public office in Rio Grande do Sul when she won a seat in the state’s Legislative Assembly. Voters in other states across the country also elected more than 20 LGBTQ candidates to their respective Legislative Assemblies.
• Keka Bagno, a bisexual PSOL member, was elected to the Federal District Legislative Chamber
• Açucena, a lesbian Workers’ Party member, was elected to the Espíritu Santo Legislative Assembly
• Fabricio Rosa, a gay Workers’ Party member, was elected to the Goiás Legislative Assembly
• Iza Lourença, a bisexual PSOL member, was elected to the Minas Gerais Legislative Assembly
• Tiago Botelho, a gay Workers’ Party member, was elected to the Minas Gerais Legislative Assembly
• Flávio Brasileiro, a gay Workers’ Party member, was elected to the Paraíba Legislative Assembly
• Dani Balbi, a trans Brazilian Communist Party member, was elected to the Rio de Janeiro Legislative Assembly
• Verônica Lima, a lesbian Workers’ Party member, was elected to the Rio de Janeiro Legislative Assembly
• Dani Monteiro, a bisexual PSOL member, was elected to the Rio de Janeiro Legislative Assembly
• Jean Volpato, a gay Workers’ Party member, was elected to the Santa Catarina Legislative Assembly
• Linda Brasil, a trans PSOL member, was elected to the Sergipe Legislative Assembly
• Sofia Favero, a trans PSOL member, was elected to the São Paulo Legislative Assembly
• Paula Nunes dos Santos, a bisexual PSOL member, was elected to the São Paulo Legislative Assembly
• Ediane Maria, a bisexual PSOL member, was elected to the São Paulo Legislative Assembly
• Monica das Pretas, a bisexual PSOL member, was elected to the São Paulo Legislative Assembly
• Duda Hidalgo, a bisexual Workers’ Party member, was elected to the São Paulo Legislative Assembly
• Rodrigo Mar, a bisexual Workers’ Party member, was elected to the São Paulo Legislative Assembly
• Thainara Faria, a bisexual Workers’ Party member, was elected to the São Paulo Legislative Assembly
• Keit Lima, a bisexual PSOL member, was elected to the São Paulo Legislative Assembly
Lula and Sen. Flávio Bolsonaro, whose father is former President Jair Bolsonaro, will face off in the presidential election’s second round on Oct. 25.
Brazil
Lula, Flávio Bolsonaro to face off in second round of Brazilian presidential election
Neither man received at least 50 percent of the vote on Sunday
SÃO PAULO — President Luiz Inácio Lula da Silva will face off against Sen. Flávio Bolsonaro in the second round of Brazil’s presidential election on Oct. 25 after neither man received more than 50 percent of the vote in the first round that took place on Sunday.
Bolsonaro was ahead of Lula by a 47.03-45.16 percent margin with 100 percent of the vote counted.
Lula in 2022 defeated Bolsonaro’s father, then-President Jair Bolsonaro, in that year’s presidential election.
The Brazilian Supreme Court last year sentenced Bolsonaro — who repeatedly targeted LGBTQ Brazilians and other groups while in office — to more than 27 years in prison for his role in an attempted coup that saw thousands of his supporters storm the Congress, presidential palace, and the Supreme Court itself on Jan. 8, 2023. Bolsonaro is currently serving his sentence at his home in Brasília, the country’s capital, because of his poor health. His son has pledged to pardon him if he becomes the country’s next president.
Lula, who leads Brazil’s leftist Workers’ Party, was Brazil’s president from 2003-2010.
Sergio Moro, a judge who Jair Bolsonaro later tapped as his government’s Justice and Public Security Minister, in 2017 sentenced Lula to 9 1/2 years in prison after his conviction on money laundering and corruption charges that stemmed from Operation Car Wash.
The Supreme Court in November 2019 ordered Lula’s release.
VoteLGBT, an organization that seeks to increase LGBTQ representation in Brazilian politics, noted 529 openly LGBTQ candidates ran in this year’s election. More than 100 of them are either transgender or travesti.
The Washington Blade will cover the results of these races when they become available.
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