Sexual Minorities Rights: Book Summary

Though the issue of sexual minorities liberation is not anywhere near perfect, Marc Epprecht takes his time to carefully analyse the complexities of both historic and modern day culture when it comes to homosexuality in Africa.

The book presents optimistic view for the future of sexual liberation, even from the very first pages. Its primary intention is to convey an counter-hegemonic narrative that gives Africans the space for liberation. He notes, "discourse can be subverted and negotiated by the people at whom it is aimed" (58). The four primary arguments throughout the book are as follows; same sex sexuality is not 'un-African', African cultures do have sophisticated ways of explaining sexuality, sexuality can be revealed without ending

He equates gender equality to sexual equality and how systems that occurred in Africa pre-colonialism that were semi-sex positive. For example a tradition called, 'outersex' in places such as South Africa allowed for sexual exploration with the same-sex before marriage (rules were no penetration) (39). Here he explains specific ways African cultures have explained LGBT terms throughout history, even if they were not aware it was a sex positive stance. Marc focuses in on the African theory of Ubuntu, which means humanity to others. And intends to remind the reader of the humanity of sexual minorities. What is most compelling is Epprecht's thoughtfulness towards language. On top of taking time to explain certain LGBT terms, he points specifically to how the term 'homosexuality' was not explicit in all aspects of history and has different sensitivities and meanings based on cultural influence. In fact, the term homophobia only came into existence in 1971 (58). This notion of language is further articulated as Epprecht analyses the history of faith, colonial rule and governmental legislation in African society. Later on, he positions that the use of euphemistic-like terms such as, MARP (Most At Risk Population) and "people-centered" have convinced or gained the interest of potential allies that otherwise may be turned away (172). This argument is valid not even in African culture but all societies, to

He writes, "we westerners ridicule African leaders or threaten broad sanctions without first taking the time to understand the context or to consult African activists" (7). Marc makes no assumptions of ones understanding of the LGBTQ2s+ movement as nearly all of Chapter 2 is spent introducing definitions and reasoning for certain language that exists in the community. Especially for those who may not be familiar with the language of sexual-rights activists globally, this chapter is needed. By allowing for an open, non-assuming position on sexual rights the book is equally complicit to all, without becoming patronizing. Where he falls short on explaining sexual rights, is when providing context when referencing and name dropping a substantial amount of authors/works or activists. I assume Marc believes one would know them or research them. While this is possible, providing a sense of context to each individual mentioned could have been more beneficial to the understanding of their impact on the current