Presentation of Bishop Christopher Senyonjo for an Honorary Doctorate of Laws at the University of Leeds

On 17 July 2018, the University of Leeds awarded an honorary doctorate to Reverend Bishop Christopher Senyonjo, for his outstanding work as clergyman and LGBT human rights defender in Uganda. I had the privilege of presenting Senyonjo to the University’s Vice Chancellor, during the graduation ceremony of the School of Philosophy, Religion and History of Science. At this occasion, I delivered the following citation speech.

Conferment on 17 July 2018 of the degree of Doctor of Laws, honoris causa, upon Disani Christopher Senyonjo

Presentation address by Dr Adriaan van Klinken


There is a popular conception that Africa is a homophobic continent, and that religion is a force fuelling this homophobia.  If there is one figure who destabilizes this conception, it is Bishop Christopher Senyonjo. His life and work present a counter-narrative of how African religious and cultural traditions can promote human dignity and rights, especially in relation to sexual and gender diversity.

After a short career as a secondary-school teacher, Christopher Senyonjo studied at Buwalasi Theological College in Mbale, Uganda, and at Union Theological Seminary in New York.  He graduated from the latter as a master of sacred theology and with a doctorate of ministry.  He was ordained as deacon in the Anglican Church of Uganda in 1963, and a year later as priest.  Soon after completing his studies in the US, he was appointed as lecturer at Bishop Tucker Theological College at Mukono.  In 1974, Senyonjo was enthroned as Bishop of the Diocese of West Buganda, a position he held for 24 years.

Throughout his career, Senyonjo’s service has aimed at ministering to the marginalised in society and at reconciling divisions in the church.  This took a new direction after his retirement, when he came into contact with people ostracised because of their sexual orientation.  Senyonjo became one of the few religious leaders in Africa who actively support members of the lesbian, gay, bisexual and transgender community and advocate the recognition of their human rights.  Among many other things,

  • Senyonjo has provided pastoral counselling to many members of the Ugandan LGBT community;
  • openly testified against the Anti-Homosexuality Bill and was part of a delegation to the Ugandan House of Parliament to oppose it;
  • was founder and executive director of St Paul’s Reconciliation and Equality Centre in Kampala;
  • has advocated within the Church of Uganda the acceptance of LGBT people; and within the global Anglican Communion has spoken up for the recognition of sexual diversity.

In 2012 he received the Clinton Global Citizenship award that honours outstanding individuals for exemplary leadership and ground-breaking work that has effected positive, lasting social change.

Senyonjo has suffered as a result of his courageous leadership.  In 2006 the Church of Uganda stripped him from all his entitlements as ordained minister and retired bishop.  Today is an opportunity for us to recognise him for his service.

Vice-Chancellor, Senyonjo’s commitment to defending the human dignity and rights of socially marginalised people reflects the vision of equality and inclusion upheld by our University.  It is an honour for us to have his name associated with our institution, and it is my personal honour to present to you, for the degree of Doctor of Laws, honoris causa, the Right Reverend Bishop Disani Christopher Senyonjo.


Review of book on sex worker activism in Africa

The journal African Affairs just published my review of the following book: To live freely in this world: Sex worker activism in Africa, by Chi Adanna Mgbako (New York: New York University Press, 2016). I republish the review integral below.

Africa has a rich history of social and political activist movements. This book documents the latest chapter in this history: the recent emergence of an African sex workers’ rights movement. The latter is part of the global movement, but it is also a ‘continuation of a rich tradition of informal local sex worker activism’ (p. 5) while building on the histories of civil society mobilizing and activism against oppression in the form of colonialism and apartheid, and collaborating with other social and human rights movements.

The book aims to contribute to the field of sex work studies, which so far has mainly focused on Asia, Europe and North America, and to the work of African feminist scholars, who so far have remained generally silent about sex work. Mgbako is very much aware of the heated debates about sex work in feminist circles. Basically these debates center on the question whether sex workers are inherently violated people who need to be rescued out of their dehumanizing work, or whether they are people with agency making a well-informed decision to engage in sex-work, but are dehumanized by the conditions in which they have to carry out their work due to its criminalization. Mgbako takes a clear position, developing a strong argument for the latter. The methodology of her research has been informed by this position: written in a strongly narrative mode, the book foregrounds the stories of sex workers themselves. This choice is informed by the feminist epistemological principle of taking women’s experiences seriously. The research underlying the book was conducted in seven countries across the continent (Botswana, Kenya, Mauritius, Namibia, Nigeria, South Africa, and Uganda), in both urban, semi-urban and rural sites. This ensures that a diversity of contexts, experiences and perspectives are included. Interviews with more than 200 sex workers, activists, and allies were conducted, supplemented with participant observation of protest marches, human right training, and health outreach to sex workers.

The book consists of an introduction, seven chapters and an epilogue. Chapter 1 challenges what Mgbako describes as ‘anti-prostitution activists’ single story of sex work’ (p. 22) – a narrative according to which sex work is an inherently violent, coercive and oppressive industry. This narrative is critiqued for conflating sex work and human trafficking, victimizing sex workers, and denying them agency. Mgbako contrasts this to the narrative of sex worker advocates, which insists on the acceptance of sex work as labour and the recognition of sex workers’ human agency even amidst limited economic opportunities. The theme of criminalization is explored in chapter 2, arguing that sex workers experience many human rights abuses, originating from the same source: sex work’s illegality and the social stigma surrounding it.

Image result for freely in this world: Sex worker activism in Africa

Chapter 3 nuances the dominant idea that sex work is a women’s issue, foregrounding the experiences of male, transgender and queer sex workers and their suffering from multiple, intersecting forms of stigma. This is further explored in relation to migrant sex workers and HIV positive sex workers. Each of these groups is particularly vulnerable to the human rights abuses that sex workers in general are likely to suffer from. The theme of intersectionality is picked up again in chapter 5, but then from a positive perspective: the constructive engagement of the sex worker movement with feminist, LGBT, HIV and other social justice and human rights movements on the continent. Both chapters draw critical attention to the complex intersections of gender, sexuality and other categories of marginalization and activism. As such they have the potential to make a contribution to debates not only in feminist but also queer studies scholarship, yet this potential is not fully exploited.

Chapter 4 highlights various forms of informal and formal political resistance and the movement’s successes and struggles in creating visionary leaders and active constituents. South Africa and Kenya are presented as offering two models of sex work movement building, the former driven by top-down support from external funding partners, while the latter is an example of bottom-up grassroots (yet under-funded) mobilization. Chapter 6 examines the key organizing strategies, clustered in three areas: provision of health and legal services to sex workers; public outreach to promote societal understanding of sex workers’ issues; efforts concerned with rights-based law reform to decriminalize sex work. Detailed attention is paid to South Africa, where courageous sex worker activists have engaged in a high-profile campaign for decriminalization modelled after the example of New Zealand (where sex work falls under general employment labor laws, with minimal state regulation). Mgbako argues insightfully that such decriminalization is a crucial first step, but should be followed by positive, progressive laws and policies ensuring sex workers’ human rights. Chapter 7 examines the opposition from anti-prostitution activists, conservative religious leaders and politicians that sex work activists encounter. Yet in line with the overall theme of agency, the chapter also showcases how these activists resist the strategies deployed against them. One example that I found particularly fascinating is the response to religious opposition to sex work in the form of a “sex worker prayer”, and I would have been interested to learn more about religion and spirituality as a site of sex workers’ empowerment and agency. The Epilogue, importantly, highlights the transnational links between African activists and the global sex workers’ movement, and the emergence of South-South collaborations. Crucial questions regarding postcoloniality and the decolonization of global sex work activism are latent here and throughout the book, but could have been addressed more explicitly.

This monograph presents the first book-length study on sex workers’ activism in Africa, and it makes an important contribution, not only to feminist debates about sex work, but also to the scholarship of social movements and activism in contemporary Africa. A major strength is the book’s narrative approach, foregrounding the stories of sex worker activists themselves. A possible downside is that this allows little space for the author to take a critical distance to the research subjects. The voice of the sex worker advocates and the voice of the researcher seem to merge seamlessly in this book. The activists’ position in the feminist debates about sex work appears to be the position of the author herself. Although I sympathize with the arguments in support of this position, at times I would have liked a more complicated picture. For instance, when the author claims that ‘there are no broken people in this book’ (p. 13), one wonders whether this is because there are no broken sex workers in Africa, or because they are not part of the organizations through which participants were recruited? If the latter is the case, that raises critical questions about the politics of representation and inclusion/exclusion in the sex workers movement – questions that are critical in relation to any social and political activist movement.

Queering the Curriculum: new publication in Journal of Feminist Studies in Religion

The Journal of Feminist Studies in Religion (vol. 34, no. 1, 2018) has just published its latest issue that includes a special section on “Queering the Curriculum: Pedagogical Explorations of Gender and Sexuality in Religion and Theological Studies”. I co-edited this together with my colleague Professor Sarojini Nadar from the University of the Western Cape in Cape Town, South Africa. The special section includes papers with reflections on pedagogical practice with regard to addressing issues of sexual diversity in the curriculum of religious studies programmes at universities in the UK and South Africa. It is the result of a British Academy funded project that I coordinated with Nadar, as part of which we organised two research workshops in Leeds (UK) and Pietermaritzburg (South Africa) in 2016.

Find here the full text of the Introduction to the section that I co-authored with Sarojini Nadar.

JSFR queering the curriculum

Call for Proposals: Intersecting African, Queer and Religious Studies

Call for Proposals for Research Workshop for African Postgraduate & Early-Career Researchers

Deadline: 13 May 2018

Workshop: 20-21 September 2018 in Accra, Ghana

Conveners: Dr Rose Mary Amenga-Etego (University of Ghana) and Dr Adriaan van Klinken (University of Leeds)


In recent years, issues of LGBT identities and queer politics have become subject of heated public and political debates in African contexts. This has resulted in the emergence of a field of critical inquiry that has become known as African queer studies. While this field is transforming the parameters for thinking about gender and sexualities in Africa, there is still a strong methodological and theoretical reliance on Western intellectual traditions. This is reflected, among other things, in a secular bias against religion in the exploration of queer identities and politics. African religious studies, on the other hand, often continues to reinforce colonial and heteronormative ideologies of gender and sexuality and, with a few exceptions, has made little effort to address the intersections of religious and queer formations .

Against this background, this research workshop aims to make the following three interventions:

  • Decolonizing the methodological and theoretical apparatus in African and queer studies by acknowledging Africa as a site of theoretical possibilities to rethink sexuality and gender;
  • Queering the study of African religions by amplifying its relevance to the critique of mainstream religious studies as a disembodied and heteronormative field of inquiry;
  • Religionizing the emerging field of African queer studies by interrogating secular assumptions that religion is inherently homophobic and by exploring how religious beliefs and practices are entangled with and enable queer formations.

The research workshop aims at training of, and capacity building among, African Postgraduate and Early-Career Researchers who have a scholarly interest in African, queer and religious studies, and who undertake research exploring the intersections of these fields.
By capacity building we mean the development of critical methodologies, theoretical interventions, and academic networks, with a view to stimulating innovative work on issues of religion and sexuality in Africa from postcolonial and queer perspectives. We also aim at publishing a selection of the workshop papers following a process of peer review.
We currently solicit proposals from applicants who wish to participate in the research workshop that will take place in Legon, Accra (Ghana). Limited funds are available for participants from outside Accra to cover accommodation and travel expenses.

Proposals should include the following:

  • A short biographic statement about your academic background (max. 150 words).
  • A statement about your motivation to participate in this workshop (max. 250 words).
  • A title and abstract of the research paper you wish to present at the workshop (max. 500 words).
  • An indication of whether you require accommodation and covering of travel costs in order to participate in the workshop, and an estimation of the travel costs.


  • Submission deadline of proposals: 13 May 2018
  • Decisions about proposals: 10 June 2018
  • Submission of draft workshop papers (between 5-6,000 words): 19 August 2018
  • Workshop: 20-21 September 2018


  • Rose Mary Amenga-Etego (PhD), Senior Lecturer in Religious Studies, University of Ghana, Ghana. Email:
  • Adriaan van Klinken (PhD), Associate Professor of Religion and African Studies, University of Leeds, United Kingdom. Email:


This workshop is made possible thanks to a research grant from the American Academy of Religion.

LGBT Christians in Kenya Writing History

Religion in Public

This photo captures members of a Kenyan LGBT church making preparations for their weekly Sunday worship service. To safeguard their anonymity, the photo only shows their back.

The service takes place in a room in a commercial property, hired for a couple of hours every Sunday. The room is a rather plain space, and in order to create a more intimate sphere a curtain is carefully put on the wall in the front. Unsurprisingly, the curtain is in rainbow colours. The rainbow is, of course, the international symbol of LGBT pride. Yet it also is a biblical symbol referring to God’s covenant with humankind in all its diversity. Both meanings are naturally integrated in the context of these LGBT Christians worshipping. The colours symbolise that they belong to what Desmond Tutu has described as “the rainbow people of God”.

In July-August 2015, I made a first fieldwork trip to Kenya…

View original post 864 more words