Africa
Six queer Nigerians talk about what Pride means to them
Same-sex relationships remain criminalized in country
In a world that continually strives for progress and inclusivity, the rights and experiences of LGBTQ individuals remain a paramount measure of a society’s commitment to equality. This holds true for Africa, a continent that grapples with a complex tapestry of cultural, religious and legal challenges surrounding queerness. Specifically, Nigeria stands as a striking example, where the struggle for LGBTQ rights intertwines with deeply ingrained societal norms and the weight of colonial legacies.
Across Africa, the LGBTQ community faces a range of legal and social hurdles, often rooted in colonial-era laws and cultural conservatism. These struggles mirror a global pattern, where queerness intersects with historical prejudices, societal biases and a lack of understanding. While some African nations have taken significant steps toward recognizing and protecting LGBTQ rights, Nigeria remains ensnared in a deeply polarized landscape.
Nigeria’s legal landscape is marked by the introduction of anti-gay laws that have exacerbated the challenges faced by the queer community. The Same-Sex Marriage Prohibition Act, enacted in 2014, is one such legislation that has perpetuated discrimination and created an environment of fear and hostility for openly queer individuals. Under this law, same-sex relationships are criminalized, with penalties ranging from imprisonment to public ostracism.
Within this oppressive framework, queerness takes on a profound significance for individuals who dare to express their authentic selves. It becomes a powerful assertion of identity, a catalyst for change, and a pursuit of equality and freedom. The queer community in Nigeria embraces diverse identities, encompassing sexual orientation, gender identity, and gender expression, challenging conventional norms and redefining societal perceptions.
For many openly queer Nigerians, Pride month serves as a symbol of resilience, solidarity and hope. Despite the absence of large-scale public celebrations, queer individuals and their allies find ways to commemorate and uplift the community’s spirit. Pride month offers an opportunity to foster dialogue, raise awareness and amplify voices that have long been silenced.
At its core, queerness in Nigeria embodies a profound longing for acceptance, understanding and love. It calls for a society that recognizes and values the richness of human diversity, free from discrimination and prejudice. Queerness invites us to question the notion of what it means to be human, to challenge the confines of traditional gender roles, and to embrace love and relationships in all their diverse forms.
As we explore the experiences of openly queer individuals during Pride month in Nigeria, it is essential to recognize the ongoing struggle for equality. It is a struggle that demands our attention, empathy, and a collective commitment to dismantling the barriers that hinder progress. By amplifying the voices and stories of the queer community, we can begin to foster an environment of inclusivity, understanding, and acceptance in Nigeria and beyond. The Washington Blade spoke with seven queer Nigerian on what Pride month means to them, amid the country’s extremely strict anti-gay policies.

Justin Chidozie (He/Him)
Justin Chidozie founded the Center for Health Education and Vulnerable Support in 2019. CHEVS prides itself as a people-centric society, which pushes for everyone to have equal access to health and human rights, irrespective of sexuality, gender and social status.
“For me, it’s simple,” he tells the Blade. “It’s celebrating resilience, celebrating community, and also celebrating the ancestors of the LGBTQI+ advocacy movement. I do not just see it as the whole parade, but I [also] see it as a time of reflection of how far we have come. This year, Pride [was] extremely special to me because [we] have seen the rise of the anti-gender movement, and the christian evangelical movement in Africa, trying to support the parliament with all the funds at their disposal, trying to criminalize LGBTQI+ identities.”

Matthew Blaise (They/Them)
Matthew Blaise has been one of the most vocal activists of queer rights in the conservative Nigeria. They’re the founder of Obodo Nigeria, a Nigeria-based non-profit organization that’s working to promote positive representation and humanization of queer people through educating, upholding, empowering, and promoting the rights and humanity of all Nigerians.
“Pride month for me is honestly just like every other month,” they say. “I mean, it’s great that it’s been celebrated, but within Nigeria, it’s just like every other month; and I say this because I still have to deal with the struggles of being queer for everyday of my life. For me, it’s also a reminder of my own resilience and resistance within this largely homophobic and transphobic framework of a country. It’s really just a reminder for me to celebrate that power that I have, and the one that has kept me going. I see it as one of those times when I have to remind myself that I am deserving of love, care, and security.”

Chisom Peter Job (He/Him)
Chisom Peter Job is an openly queer journalist and the current managing editor of film and television media company, Statement Films, built for African creators. Job’s works, which have been featured in Washington Post, the New York Times, Al Jazeera, etc., really focuses on queer life, and how that interfaces with our screens.
“Pride month for me is a month of happiness, a month to be very queer, and a month to celebrate queerness in a very different way,” he tells the Blade. “I mean, I celebrate my queerness every other day, but living in Nigeria, Pride month is just that month when there are a lot of things happening to queer people, and [we’re] just free to do whatever. It’s an important celebration done in Nigeria because a lot of things happen that makes it easy for queer people here to enjoy what it’s all about. Pride balls happen in other places outside the country, and we’ve managed to create a space for it to easily happen here. Whilst the SSMPA (Same-Sex Marriage Prohibition Act) exists, the Pride tells them that ‘we are here, and we’re here with Pride.’”

Fola Francis (She/Her)
Fola Francis is an openly transgender Nigerian woman, who is the founder of fashion brand, Fola Francis, and a nascent food (salad) blogger. Last year, she made “herstory” by being the first openly trans woman to walk on the runway at Lagos Fashion Week, one of the biggest fashion conventions in Africa. This year, she played host to the Ball Party of Pride in Lagos.
“Celebrating Pride in a country like Nigeria where queer lives are criminalized is just, for me, pushing back against the shitty laws that exist to invalidate our sexual orientations and gender identities,” she says. “Ballroom Culture for example, is freedom at its peak. There’s just this level of freedom and no judgement, just community and over the top fun. It’s the most beautiful thing ever. The fact that we’re still celebrating and resisting amidst this chaotic climate for queer people, is what makes it surreal, and even more special. We’re damning the consequences and celebrating our beauty and uniqueness.”

Olaide Kayode Timileyin (He/They)
Olaide Kayode is an openly queer Nigerian activist who runs the queer-focuded organization and media, Queercity Media. Although first started as a podcast called Queercity Podcast, the center of Timileyin’s works premises on celebrating and telling the untold stories of LGBTQ Nigerians and across Africa. To that end, they’ve worked with platforms like HBO, Grindr, etc., and have been one of the leading organizers/founders of Pride in Lagos, an annual, and one of the most widely anticipated gatherings of queer Nigerians.
“At the core of our work at Queercity is ‘queer joy,’ and that is not just about building resilience everyday or speaking against policies, but that we also carry queer joy. That is what Pride means to me,” they say.. “It is carrying those trauma, those shame, that fear, and every other negative thing into the dancehall, and celebrating the discarding of them. It’s proof that we still thrive, as we take the little we have, and create joys/smiles from it.”

Rex Okey Opara Jr. (He/Him)
Popularly called Raldie, Rex Okey Opara, Jr., is an openly queer multidisciplinary musician and artist with an unconventional, creative and fluidity in his tone. His sounds are highly mysterious, and it takes a certain level of attention to grasp the undertone of the message. His songs mostly emerge from a place of personal experience, and are really just a nuanced atonement to life in general. He was one of the key performers at Pride in Lagos, and has had the chance to do a fellowship at Germany-based talent hub, Goethe Talents.
“When I think of Pride month, I think of it as how everyday should be, which is loving life in confidence in who I am as a queer person. It’s really just another time to celebrate every facet and piece of me, without shame, worrying, or expectations,” he tells the Blade. “In Nigeria, there aren’t a lot of opportunities for our queerness to be acknowledged. A lot of times, society shapes itself in such a way that queer people are usually read as invisible and unworthy. I think it’s just as important a celebration as any, to say to ourselves that even if the world doesn’t see us, we see ourselves, and we love each other.”
State Department
Report: US to withhold HIV aid to Zambia unless mineral access expanded
New York Times obtained Secretary of State Marco Rubio memo
The State Department is reportedly considering withholding assistance for Zambians with HIV unless the country’s government allows the U.S. to access more of its minerals.
The New York Times on Monday reported Secretary of State Marco Rubio in a memo to State Department’s Bureau of African Affairs staffers wrote the U.S. “will only secure our priorities by demonstrating willingness to publicly take support away from Zambia on a massive scale.” The newspaper said it obtained a copy of the letter.
Zambia is a country in southern Africa that borders Tanzania, Malawi, Mozambique, Zimbabwe, Botswana, Namibia, Angola, and the Democratic Republic of Congo.
The Times notes upwards of 1.3 million Zambians receive daily HIV medications through PEPFAR. The newspaper reported Rubio in his memo said the Trump-Vance administration could “significantly cut assistance” as soon as May.
“Reports of (the) State Department withholding lifesaving HIV treatment in return for mining concessions in Zambia does not make us safer, stronger, or more prosperous,” said U.S. Sen. Jeanne Shaheen (D-N.H.), the ranking member of the Senate Foreign Relations Committee, on Tuesday. “Monetizing innocent people’s lives further undermines U.S. global leadership and is just plain wrong.”
The Washington Blade has reached out to the State Department for comment.
Zambia received breakthrough HIV prevention drug through PEPFAR
Rubio on Jan. 28, 2025, issued a waiver that allowed PEPFAR and other “life-saving humanitarian assistance” programs to continue to operate during a freeze on nearly all U.S. foreign aid spending. HIV/AIDS service providers around the world with whom the Blade has spoken say PEPFAR cuts and the loss of funding from the U.S. Agency for International Development, which officially closed on July 1, 2025, has severely impacted their work.
The State Department last September announced PEPFAR will distribute lenacapavir in countries with high prevalence rates. Zambia two months later received the first doses of the breakthrough HIV prevention drug.
Kenya and Uganda are among the African countries have signed health agreements with the U.S. since the Trump-Vance administration took office.
The Times notes the countries that signed these agreements pledged to increase health spending. The Blade last month reported LGBTQ rights groups have questioned whether these agreements will lead to further exclusion and government-sanctioned discrimination based on sexual orientation and gender identity.
Botswana
The rule of law, not the rule of religion
Bonolo Selelo and Tsholofelo Kumile are challenging the Botswana Marriage Act
Botswana was in a whole frenzy as religious and traditional fundamentalists kept mixing religion and constitutional law as if it were harmless. It is not. One is a private matter of belief between you and God, while the other is the framework that protects and governs us all. When these two systems get fused, the result is rarely justice. It results in discrimination.
The ongoing case brought by Bonolo Selelo and Tsholofelo Kumile challenging provisions of the Botswana Marriage Act has reignited a familiar debate in Botswana. Some commentators insist that marriage equality violates religious values and therefore should not be recognized by law. It is a predictable argument. It is also fundamentally incompatible with constitutional governance.
Botswana is not a Christian state. It is a constitutional democracy governed by the Constitution of Botswana. That distinction matters. In a constitutional democracy, laws are interpreted in accordance with constitutional principles such as equality, dignity, protection, inclusion and the rule of law, rather than the doctrinal beliefs of any particular religion.
Religion has no place in constitutional law and democracy
The central problem with religious arguments in constitutional disputes is simple in that they divide, they other, they contest equality and they are personal. Constitutional law by contrast, must apply equally to everyone.
Botswana’s Constitution guarantees fundamental rights and freedoms under Sections 3 and 15, including protection from discrimination and the right to equal protection of the law. These provisions are not conditional on religious approval. They exist precisely to protect minorities from the preferences or prejudices of the majority.
Legal experts, such as Anneke Meerkotter, in her policy brief in Defense of Constitutional Morality, point out that constitutional rights function as a safeguard against majoritarian morality. If rights depended on whether the majority approved of a minority’s identity or relationships, they would not be rights at all. They would merely be privileges.
This principle has already been affirmed in Botswana’s jurisprudence. In the landmark decision of Letsweletse Motshidiemang v Attorney General, the High Court held that criminalizing consensual same-sex relations violated constitutional protections of liberty, dignity, privacy, and equality. This judgment noted that constitutional interpretation must evolve with society and must be guided by human dignity and equality. The court emphasized that the Constitution protects all citizens, including those whose identities, expressions or relationships may be unpopular. That ruling was later upheld by the Court of Appeal of Botswana in 2021, reinforcing the principle that constitutional rights cannot be restricted on grounds of moral disapproval alone. These decisions were not theological pronouncements. They were legal determinations grounded in constitutional principles.
The danger of religious majoritarianism
When religion is used to justify legal restrictions, the result is what constitutional scholars call “majoritarian moralism.” It allows the dominant religious interpretation in society to dictate the rights of everyone else. That approach is fundamentally incompatible with constitutional democracy. Botswana is religiously diverse. While Christianity is the majority faith, there are also Muslims, Hindus, traditional spiritual communities, Sikh and people who practice no religion at all. If the law were to follow the doctrines of one religious group, which interpretation would it adopt? Christianity alone contains dozens of denominations with different views on love, equality, marriage, sexuality, and gender. The moment the state begins to legislate on the basis of religious doctrine, it implicitly privileges one belief system over others. That undermines both religious freedom and constitutional equality. Ironically, keeping religion separate from constitutional law is what protects religious freedom in the first place.
Judicial independence is the cornerstone of Botswana’s governance system
The current case involving Bonolo Selelo and Tsholofelo Kumile is before the judiciary, where it belongs. Courts exist to interpret the Constitution and determine whether legislation complies with constitutional rights. Political and religious lobbying, as well as public outrage, must not influence that process.
Judicial independence is the cornerstone of Botswana’s governance system. According to the International Commission of Jurists, judicial independence ensures that courts can make decisions based on law and evidence rather than political or social pressure.
When governments, political, religious, or traditional actors attempt to interfere in constitutional litigation, they weaken the rule of law. Botswana has historically prided itself on having one of the most stable constitutional systems in Africa. The judiciary has played a critical role in safeguarding rights and maintaining legal certainty. The decriminalization case demonstrated this. Despite strong public debate and political sensitivity, the courts assessed the law according to constitutional principles rather than moral panic. The same standard must apply in the current marriage equality case.
This article was first published in the Botswana Gazette, Midweek Sun, and Botswana Guardian newspapers and has been edited for the Washington Blade.
Bradley Fortuin is a consultant at the Southern Africa Litigation Center and a social justice activist.
Cameroon
Gay Cameroonian immigrant will be freed from ICE detention — for now
Ludovic Mbock’s homeland criminalizes homosexuality
By ANTONIO PLANAS | An immigration judge on Friday issued a $4,000 bond for a Cameroonian immigrant and regional gaming champion held in federal immigration detention for the past three weeks.
The ruling will allow Ludovic Mbock, of Oxon Hill, to return to Maryland from a Georgia facility this weekend, his family and attorney said.
“Realistically, by tomorrow. Hopefully, by today,” said Mbock’s attorney, Edward Neufville. “We are one step closer to getting Ludovic justice.”
The rest of this article can be found on the Baltimore Banner’s website.
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