A Ugandan activist holds up a popular tabloid ‘Red Pepper,’ one of several newspapers inciting prejudice and violence against LGBTI people in Uganda, where homosexuality is illegal and LGBTI people are routinely denied their rights. Photo: Evan Abramson
A new report released last week by the Pew Research Center reveals alarming data about attitudes toward lesbian, gay, bisexual, transgender and intersex (LGBTI) communities around the world. Here are a few statistics that shine a spotlight on the countries in which AJWS works:
- In El Salvador, 35 percent of survey respondents believe the LGBTI community should be accepted, whereas 62 percent do not;
- In Kenya, 8 percent of survey respondents believe the LGBTI community should be accepted, whereas 90 percent do not;
- In Uganda, 4 percent of survey respondents believe the LGBTI community should be accepted, whereas 96 percent do not.
These attitudes are symptomatic of the oppression LGBTI people face on a regular basis—the loss of their jobs, unequal access to healthcare and limited opportunities for education. LGBTI people are ostracized, rejected, threatened and assaulted just for living their lives.
It gets worse.
Originally posted by Pursue: Action for a Just World.
I felt more God in me during my exodus than I ever did in mass.” A couple of months ago, I heard a wonderful, radical nun speak about her conception of the divine. She was a badass organizer and a powerhouse grassroots theologian from Nueva Esperanza, a base ecclesiastical community in El Salvador. As she spoke about the history of the community, its ties to Exodus became obvious. Members of the cooperative had been refugees during the El Salvadoran civil war, fleeing to Nicaragua and returning a decade later, determined to take their country back from the military dictatorship and rebuild their agricultural collective. In their community Bible studies, the Passover story was the liberatory paradigm that they cast their struggle onto, over and over again. In the tradition of Martin Luther King, Harriet Tubman, and so many others, they claimed Exodus as their narrative. And in the same campesino communities, this pattern continues today as poor peoples paint scriptures in terms of their current political and economic realities: In biblical scholar Jorge Pixley’s terms, they “readily identify their oppressor as Neoliberalism or globalization. Those are today’s names for Pharaoh as the peasants read Exodus in the context of their cultural situation.” (Global Bible Commentary, p. 186) Read More