Uganda Homosexual King (Kabaka) Who Was into Penetration and Killed Those who Were Not
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| Kabaka Mwanga II, Buganda Kingdom’s 31st king. Through a book, Prof Lunyiigo revisits the condemnation of the late king. FILE PHOTO |
Why is it That Most Gay men that keep their figure stay good looking? Feel free to comment. Another observation is those who oppose gays with all their being is because they already have given themselves
to another man.
Thee vice President elect of the USA used to dress in women clothes and even had a name for his d rag queen personality. But Jesus changed him but science say you are born with those tendencies and they can not be permanently change.
Waiting for the first Halloween at the White House and have all those anti gay men dressed as drag queens.
Adam Gonzalez, unless something changes I will see you New Years day 2025.
There will be greeting tomorrow. Hope tomorrow you come in and check the past stories of 2024. I don't know if you can do it on your phone but definitely on your computer.. You can go back to 2009-2010
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Proponents of Uganda's Anti-Homosexuality Act 2014 have denounced homosexuality as an import from the West. Yet every June, hundreds of thousands of Christian pilgrims in Uganda commemorate a set of events, the hegemonic textual accounts of which pivot around the practice of native ‘sodomy’. According to these accounts, the last pre-colonial Kabaka (king) Mwanga of Buganda ordered the execution of a number of his male Christian pages in 1886 when, under the influence of their new religion, they refused his desire for physical intimacy.
These events have assumed the place of a founding myth for Christianity in Uganda as a result of the Catholic Church's canonization of its martyred pioneers. This article explores how public commemoration of these events can coexist with the claim that same-sex intimacy is alien to Uganda. Unlike previous scholarship on the martyrdoms, which has focused primarily on colonial discourse, the article pays attention to contemporary Ugandan remembering of the martyrdoms. And against the grain of queer African historical scholarship, which seeks to recover the forgotten past, it explores the critical possibilities immanent within something that is intensively memorialized. The article maps Ugandan public memory of the martyrdoms, unravelling genealogies of homophobia as well as possibilities for sexual dissidence that lurk within public culture.
Adamfoxie has posted about this Uganda's Kabaka before. But Uganda forgets.
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