CAN WE HEAL THE WOUNDS? FAITH AND UGANDA’S HOMOSEXUAL DEBATE

Uganda’s President Yoweri Kaguta Museveni last week signed into law the Anti-Homosexual Bill.   Social media has been active in the discussion.   A multiple of Western nations are considering changing their aid packages to Uganda.   Western media has some thoughtful voices speaking.   Yet, I can also find some who quickly resort to name calling.

                This discussion is very personal one for me.  My family was blessed to spend 11 years in Uganda.  Many of the media commentators and pastors from Africa’s Great Lakes are my friends.   Also, I am privileged to have been friends with some of the Ugandan political leaders.    During my missionary posting in Chicago some of our family’s most delightful friendships are with Uganda Diaspora.    

                So far though there are a multiple of Ugandan pastors and short-term missionaries involved in the Anti-Homosexual Bill I can find few who are offering pastoral reflections.   I prayerfully try in the hope that whatever words the Lord may give me will be ones to heal wounds.

THE HISTORICAL WOUNDS ENDURE

                My missionary training frequently included the phrase, “Context matters.”    I believe it.   This concept of seeking to understand is crucial to healing wounds.  A gaping hole that I repeatedly see in the discussion of the debate on homosexuality in Uganda is the historical wounds.

                Most cultural commentators on Uganda conclude that homosexuality is considered abhorrent.   Yet, a few mention that there are some instances of behavior that contemporary humanity would call homosexual.   Andrew Mwenda has been one of the more open ones to discuss historical practices of homosexuality in Uganda in pre-colonial periods.   As a missionary I asked question after question trying to understand context.    A few times I heard stories similar to the ones repeated by my friend, Andrew.     Yet, those who whispered these stories to me saw them as fringe behavior in the darker reaches of Ugandan traditional culture.    All cultures (including my American one) have fringe places of darkness.   I am cautious to make these normative patterns of understanding as they many times further promote prejudice. Yet, to be honest we must acknowledge there is a history of homosexual behavior in pre-colonial Uganda.   Yet, those stories are difficult to document and meander into a world of great ambiguity.   

However, there is one historical event that I do believe has left a deeply lasting wound in Uganda.    On June 3, 1886 Buganda’s Kabaka (King) Mwanga ordered the execution of between 30 and 40 of his pages.   Many historians believe the pages were ordered to be executed after their refusal to submit to Kabaka Mwanga’s homosexual advances.    These pages were both Catholic and Protestant and some of the earliest Christian converts in Uganda.   Though the tragedy took place in Buganda some of the pages were from neighboring tribes.    Many in Uganda find the story so embarrassing that they never mention the homosexual parts of the story.    Those who do tell the homosexual parts of the story usually include that homosexuality was introduced to Buganda by Arab traders and that it was a new and abhorrent practice in Buganda.    The events following the martyrdom led to an increase in the speed of the colonial activity, religious wars, rapid increase in Christian influence, and an enduring story.   

Road to Namugongo, Martyr's Day

Martyr’s Day on June 3 is a Ugandan National Holiday.   All stops and thousands make their way to the Namugongo Shrine where the martyrdom took place.   The Ugandan Martyrs are Catholic Saints.   Uganda’s history of homosexuality is perceived as one of outside influence and violence.   It is little wonder why the discussion on homosexuality so rapidly stirs such deep emotions. 

PROTECTING THE VULNERABLE

                A basic task of leadership is security of person.   Protective leaders scan their surroundings to maintain safety.     Humanity is wounded.    Our wounds can at times make us wise.   At other times they create a sense of paranoia that wounds others.   Discernment is our prayer and hope.

                With Uganda’s historic wounds her best leaders search to protect the most vulnerable.   I perceive two realities that make Uganda’s youth vulnerable in her beginning interactions with homosexuality.    

                The first vulnerability is Ugandan poverty.   Though great economic strides have been made in Uganda from the collapsed state of the 1970’s and 80’s Uganda still is a poor country.     A growing middle class is part of Uganda, but there are still young people who struggle to have the basics of life.   With such levels of poverty it is very easy to manipulate one into behavior one would not normally do with the promise of money, immigration, jobs and scholarship opportunities.

                The second area of vulnerability is Uganda’s culture of same gender affection.    In Ugandan culture intimate affection is expressed between those of the same gender with no sexual connotation. For instance, one will frequently see men in Uganda walking the streets holding hands with one another.    These men sometimes are the most masculine men that can be found.    In school rooms with too few desks one will find several students of the same gender sitting on one another’s lap.   Many westerners feel quite uncomfortable when they first have a Ugandan friend of the same gender take their hand on a walking conversation.    Some westerners quickly conclude this same gender affection is a mark of homosexuality.     It is not.    However, with cultural cues so different the potential for misinterpretation and later exploitation is possible

CONTEMPORARY WOUNDS ARE REAL

                As I have read Western commentaries on the Ant-Homosexual legislation I have noticed a tendency to not acknowledge contemporary wounds in Uganda.    I pastored a church in Kampala and had a high level of community engagement with youth.    I can twice remember listening to painful stories as Ugandan youth had fallen into an exploitative homosexual relationship, and we sought through prayer and the grace of God to find healing.    The stories were ones of poverty and same gender affection meeting an expatriate who at first seemed helpful, but later developed a surprising sexual component.

                I also can twice remember while away from Africa on furloughs communicating with former African missionaries who were in the midst of healing from being such an exploiter.    Both situations were ones of tragedy.     I have pastorally listened to both sides.   God made humanity in His image.   We are full of dignity by the proclamation of God.   Yet, we are all also depraved and do the most horrible things.      Our contemporary wounds are real.   Through the Lord’s grace we seek healing.

                I also am friends with a number of Diaspora from Africa’s Great Lakes who have traveled to Western nations to study.    I have lost track of the number of times in visiting with Diaspora students they explain the confusion of first meeting homosexuals.     The nuance and cultural cues of our different cultures make misunderstanding likely.     With so many misunderstandings the potential for wounds is great.    Healing must be sought.  

  

NEW NARRATIVES

                The narrative that I have frequently experienced in listening to these types of stories has some consistent themes.    My friends in the midst of healing from what they did to their fellow man tell stories of a dysfunctional childhood home and early exposure to pornography.

                Yet, I can read of other narratives that don’t include these types of stories.    I believe we need to listen well to other narratives.   In God’s family there is always room for conversation.

FREQUENCY?

While these wounds are real I also need to mention they are rare.    If my averages are consistent with other pastors in Africa healing from homosexual exploitation is a pastor’s task about once every 4 to 5 years.   I have lost track of the number of times pastoral counseling involved healing from heterosexual exploitation.     My sense is that heterosexual exploitation is much more prevalent than homosexual exploitation.   Both require governments to develop strong measures of legal protection.  

DEMOCRACY IS MESSY

                In the debate concerning the signing of Uganda’s Anti-Homosexuality act there have been several positions taken that I believe are ill advised to heal wounds.    One has been the approach of Western nation’s leaders that seems to forget democracy is a messy endeavor.    Democracy evolves.   It reflects shifting society morals.    History finds that almost all democracies do things that later generations will find flawed.    Thus fear of our own arrogance is one of the most appropriate states of democratic wisdom.   

       

                Four years ago I was at the National Prayer Breakfast in Washington DC when United States President Barack Obama and Secretary of State Hilary Clinton spoke against the proposed Uganda homosexual legislation (http://jenkinsinrwanda.blogspot.com/2010/07/pastoral-reflections-on-ugandas.html.)   I wrote, 

“I believe that we live in a global community in which it is acceptable for friends to widely and graciously advise one another. However, I also believe that sometimes global advice can degenerate into the powerful manipulating those who have less global influence. I found it disturbing that though David Bahati was the author of Uganda’s legislation and Edward Ssekandi is the Speaker of Uganda’s Parliament, Secretary of State Hillary Clinton did not mention a phone call to either of them. Instead, she clarified that she had called Uganda’s President Yoweri Kaguta Museveni to voice her disapproval of the legislation. It seemed to me that a phone call to President Museveni communicates that the United States government is more comfortable with a developing nation where one individual personally influences national policy than one in which democratic practice is debated and decided in community. David Bahati saw a problem in Uganda. He introduced legislation that he saw as a solution. Now, Uganda debates his proposal. This is how parliamentary democracy functions. We in the west would be well served to allow Uganda to debate and decide without our manipulation. Those of us who are only visitors or friends to Uganda must allow Uganda to develop her own democratic institutions and practice.”

I am at the same place today.   As time has gone on the death penalty has been removed from the legislation.  Then Uganda’s parliament, religious organizations, N.G.O.’s, and media thoroughly debated the bill.  It was passed by Parliament.   Then President Museveni signed the bill into law.   Though we may have concerns, democracy worked in a democratic way in Uganda.    All the polls show that the majority of Ugandans approve of the legislation.   In a short amount of time the legislation will be tested in Uganda’s courts.    If history is a marker the Anti-Homosexuality law will be practically modified many times in the next few years.    

The banter of Western nation’s leaders is an inappropriate muscle flexing mechanism that I believe discourages the development of democratic institutions in both Uganda and around the world.   Emperors tell other sovereign nations what do with threats.   Democracy calls for discussion.   Because of our flawed human condition democracy is always messy.   Grace is our hope.

MOB JUSTICE IS IMMORAL

                Another approach that will not heal the wounds is mob justice.    In seasons of communal frustration we take matters into our own hands.    Someone must pay.     History is filled with stories of the injustices of angry mobs crying for blood.     Maybe, the most enduring and indicting story of an ungodly mob is the one crying for Jesus of Nazareth to be crucified.   All humanity at one time or another has participated in mob justice.   Whether we were a school bully or a self-righteous religious hypocrite we have all participated.   It is immoral.   Repentance is required.

                There is no place for publicly naming and shaming.   Healing requires confidences.    There is no place to grab a suspect, host an impromptu court, and brutalize another.    Justice requires law, the establishment of truth, and measured punishments.     The goal of justice is a reconciled community.    Mob justice makes reconciliation impossible.

PRIORITIES

             

   Many have raised the issue of priorities.     Uganda faces many difficulties – unstable neighbors, rampant corruption in politics, poverty, poor infrastructure, and inadequate education systems are some of the first to come to my mind.     Why has the Anti-Homosexual legislation become center stage?

                If one does a twitter search on “Uganda” most of the hits the last week have concerned this legislation.    Yet, when one reads New Vision (http://www.newvision.co.ug/) or Monitor (http://www.monitor.co.ug/)  (Uganda’s leading daily newspapers) it seems that Ugandans have much more on their mind.     Ugandan media and churches are discussing many more matters.    I suspect that this legislation has become the priority of westerners and neglected that the Ugandan public finds other matters to prioritize.

                History may find that the Anti-Homosexual legislation was nothing more than a political show for partisan purposes.    Yet, history will speak most clearly in the contemporary times as we are faithful with the task of today.    

                Let us today make the well being of our neighbors the highest priority.    As our neighbors are diverse so will be the daily tasks.    All of these tasks seek a better day.     We believe this world is wounded and flawed.    Yet, our Lord teaches us that redemption is possible.  

REDEMPTION IS POSSIBLE

                My greatest concern in this debate is the neglect of redemption.    The dictionary defines redemption as “atoning for a fault or mistake” (http://dictionary.reference.com/browse/redemption,) “to make (something that is bad, unpleasant, etc.) better or more acceptable, to free from what distresses or harms,  to free from captivity by payment of ransom, to extricate from or help to overcome something detrimental,  to release from blame or debt,  to free from the consequences of sin” (http://www.merriam-webster.com/dictionary/redeem.)    Both extremists in this debate seem to have lost sight of the possibility of redemption.

                As I read the law a homosexual can be sentenced to life imprisonment (http://wp.patheos.com.s3.amazonaws.com/blogs/warrenthrockmorton/files/2014/02/Anti-Homosexuality-Act-2014.pdf.)      The intent of the law seems to be protection of the vulnerable.  Yet the law could easily be a lifetime punishment of private consensual homosexual activity.     With such a law how is redemption possible?    The law has made the historic mistake of law.    It neglected forgiving grace and the power of change.

                Those who oppose the law also neglect redemption.     Many of their arguments demean those who believe change is possible.   They argue that homosexuality is a fixed state unable to change. 

                Both extremes leave our community tattered and torn.

                Master missionary Paul wrote, 

“Don’t you realize that those who do wrong will not inherit the Kingdom of God? Don’t fool yourselves. Those who indulge in sexual sin, or who worship idols, or commit adultery, or are male prostitutes, or practice homosexuality,  or are thieves, or greedy people, or drunkards, or are abusive, or cheat people—none of these will inherit the Kingdom of God. (1 Corinthians 6:9, 10.   New Living Translation.)”

                The most terrifying words are that none of us can escape this condemnation.    There are some sins we find culturally abhorrent in Paul’s list, but when it comes to making material things our pursuit (idolatry), small acts of theft, and anger we’re most likely all guilty.     Paul in another passage wrote,

“For we have already shown that all people … are under the power of sin. (Romans 6:9.   New Living Translation.)”

                None of us is righteous.   We’re all guilty.   If the mob has to sacrifice someone it might as well be me.

 

                Yet, the story is not over.    Paul tells about the start of a new church plant in Corinth,

“Some of you were once like that. But you were cleansed; you were made holy; you were made right with God by calling on the name of the Lord Jesus Christ and by the Spirit of our God. (1 Corinthians 9:11.   New Living Translation.)”

               If 2,000 years ago God could redeem such morally bankrupt people and turn them into a vibrant church He can do the same thing today.     The extremists are mistaken.   Redemption is possible.

THE LEGITIMACY OF THE MISSIONARY IMPULSE

                In the discussion many have pointed out that Uganda’s Anti-Homosexual law was promoted by conservative American evangelical short-term missionaries.    I can understand their reasoning.    Yet I disagree.   I define a missionary as one sent by the Holy Spirit to a new location to make disciples, develop churches, and usher in kingdom possibilities.    To be a missionary requires for one to become a master of a place that will always be foreign.     There is no such thing as a short-term missionary.    Missionaries listen and serve before speaking.   Those who speak quickly are simply meddlers.

                Paul was a missionary.    The Roman world was changed by his missionary impulse.     He was a master of contemporary languages and cultures.    He offended many, but his chief offense was his steadfast belief in the possibility of redemption because of the death, burial, and resurrection of Jesus of Nazareth.

                All cultures are in need of missionaries in their midst.    Recent historians have argued that missionaries actually promote a culture of democracy (http://www.christianitytoday.com/ct/2014/january-february/world-missionaries-made.html.) 

                The missionary impulse is a legitimate one not only in Uganda, but in America.    I’m a newbie in Chicago.    Yet, I’ve been dumbfounded by watching Chicago dig out from snow.     In Africa’s Great Lakes our best leaders insist that in the midst of nature’s obstacles our community serves our most vulnerable.    I can’t believe it as I watch single moms, the elderly, and the disabled deal with Chicago snow.

             

   A few weeks ago I was driving in the snow through my neighborhood that has some Diaspora from Africa’s Great Lakes.     I don’t know all of them so I’m always looking, listening, and trying to find a way to start a conversation.     As I drove I noticed a woman with black skin, tightly bundled, walking with swagger (that place between humility and dignity), with a bit of kitenge (African cloth) wrapped as a scarf.    I didn’t know her personally, but I knew she was from my earthly home.    She came to a busy street corner at the same time as an older European American woman.    Then the missionary impulse happened.    The woman with black skin quickly grabbed the hand of the older woman and helped her walk across the street.    Only one out of place would be so bold.    Only one whose culture accepted same gender affection would quickly take another’s hand.    The older woman was startled and then quickly assured.   Both were safe in a moment of danger.   Traffic quickly forced me to drive through the intersection without a conversation.     Yet, I knew the missionary impulse lived in my African sister.   Without that impulse our neighborhood had no hope of becoming all God intended.

                It is because of this hope that I write this blog.    Uganda is dear to me.     The wounds are real.   Democracy is messy.   Redemption is possible.   We must attempt to heal the wounds.

MARTYR'S DAY REFLECTIONS ON UGANDA'S HOMOSEXUAL DEBATE

Crowd gathering in Namugongo for Martyr's Day

Though the contemporary Uganda debate concerning homosexuality seems rather current the issues are extremely old.   Today is Uganda's Martyr's Day.   We rarely write or speak of matters concealed to honor our heritage. 

  Yet,  Uganda’s history tells of homosexuality being introduced into her land of fairy tale kingdoms by outsiders. Her history tells of this introduction leading to violence being directed against faithful young Jesus followers.  To not reflect on the events of June 3, 1886 today would stifle honest discussion in the contemporary debate. 

Uganda is a nation very dear to my heart. My family treasures the eleven years of grace we

At the Source of the Nile in 1993

spent there. Three of my five children were born in Uganda. Two of my five children carry Ugandan passports. Uganda taught me some of my most difficult but treasured lessons of life. I truly can say, “I grew up in Uganda.”  The contemporary debate that I have watched started with David Bahati’s introduction into the Parliament of Uganda legislation related to homosexuality.

I pastored a small church in Uganda. I volunteered my service with both children’s organizations and media. I have many diverse friends in Uganda. My friendships range from Uganda’s political and media leaders to church members to children who are now the youth of Uganda. I’ve watched as some of my better Uganda friends have become adversaries in this debate. I’ve grieved at what appear to be a lessening of the bonds of friendship in a search for community solutions.

At times it seems that hatred is overtaking love. When hatred overtakes love the consequence is that fear overtakes courage. In such an emotional climate ignorance overtakes understanding. Such a debate can create opportunity for humanity to fall into our most destructive nature. In such a season it is time for voices of reason and love to speak.

Historically,  the Baganda found the practice of homosexuality abhorrent. Baganda faced competing interests between Muslim Arab traders, French Catholic missionaries, and Protestant missionaries from the United Kingdom in the early 1880’s. Many believe that Kabaka (King) Mwanga was influenced to become a homosexual practitioner by Arab Muslims. When his pages resisted his homosexual advances it led their martyrdom on June 3, 1886. I cannot imagine that these old stories do not impact today’s perceptions.

 What I now find ironic is that though Uganda’s early Christians were the victims of homosexual violence some Uganda Christians became advocates of the death penalty for homosexuals. I believe history teaches that the path of grace and redemption bears the greatest fruit.

I find Uganda to be particularly vulnerable to the extremes in the debate concerning homosexuality due to some of her cultural dignities.   One is Uganda’s prevalent same gender

affection. Some of my better advisers have pointed out that Uganda’s tradition of same gender affection is one of the reason that homosexuality tends to be so rare in Uganda. Young men freely express their affection to one another and to the older men who mentor them. Young women also freely express their affection to one another and to the older woman who mentor them. There is no unmet affection need in Ugandan culture for same gender affection. Yet, I observe that one of the first uncomfortable moments Uganda’s visitors experience is watching same gender affection or even experiencing it firsthand. (To be clear for my Bazungu [white people who walk in confused circles] friends hand holding and close physical affection is widely practiced among Uganda friends of the same gender.) Many expatriates assume this same gender affection is a reflection of homosexuality. I believe that assumption is deeply flawed. Same gender affection is a mark of a healthy community.

As a pastor I have experienced some of what stirs our emotions so passionately. I wept several times as I listened to Ugandan youth tell me stories of being seduced by expatriate practitioners of homosexuality. The times when I heard these stories were times when Uganda’s cultural practice of same gender affection and poverty created an opportunity for exploitation. Since I only pastored a small church in Uganda I assume that those who pastor larger churches have more stories to tell than I. During these times my emotions have been full of anger and rage. Deep inside me I sensed the call of victims for justice.

I also have had the experience of being part of a poorly organized international organization

that was unable to decisively deal with gross moral failure among its personnel. In those seasons I have argued against cover up, for justice for victims, and for the perpetrator to be removed from his position. I believed that removal and discipline of the perpetrator would actually lead to his personal healing and redemption.

I have also several times while on a ministry sabbatical received a phone call or e-mail from an expatriate friend or colleague crying out for help. My friends had become exploiters. They had removed themselves quietly from positions of influence and leadership, left Africa, and sought healing. I cried at the loss, wrestled with both compassion and anger, and prayed trusting in redemption.

Maybe, this is my biggest concern with Uganda’s debate on homosexuality. It seems that the debate has centered upon judgment and neglected redemption. For those in the daily political arena judgment is part of their responsibility. For those who pastor our responsibility is to explain God’s justice and pray for it. Yet, we entrust justice to God. Out of humanity’s self inflicted disasters we seek to be tools of redemption and healing.

  My first suggestion is to respect the development of democratic institutions and practice. I was at this year’s National Prayer Breakfast in Washington D.C. in 2010 when United States President, Barack Obama and Secretary of State, Hilary Clinton chose to speak against Uganda’s legislation on homosexual practice. Afterwards, I apologized to my Ugandan and Rwandan friends with whom I shared breakfast. It was my understanding that the breakfast was for the purpose of prayer and that political banter was not to be practiced. It was also my understanding that remarks made at the Prayer Breakfast would not be reported in the media. However, it is now clear these remarks have been widely reported.

I believe that we live in a global community in which it is acceptable for friends to widely and graciously advise one another. However, I also believe that sometimes global advice can degenerate into the powerful manipulating those who have less global influence. I found it disturbing that though David Bahati was the author of Uganda’s legislation and Edward Ssekandi is the Speaker of Uganda’s Parliament, Secretary of State Hillary Clinton did not call mention a phone call to either of them. Instead, she clarified that she had called Uganda’s President Yoweri Kaguta Museveni to voice her disapproval of the legislation. It seemed to me that a phone call to President Museveni communicates that the United States government is more comfortable with a developing nation where one individual personally influences national policy than one in which democratic practice is debated and decided in community. David Bahati saw a problem in Uganda. He introduced legislation that he saw as a solution. Then Uganda debated his proposal. This is how parliamentary democracy functions. We in the west would be well served to allow Uganda to debate and decide without our manipulation. Those of us who are only visitors or friends to Uganda must allow Uganda to develop her own democratic institutions and practice.

My second suggestion is that the time has come for the repeal of capital punishment for sexual offenses. Ethicists around the world still are debating capital punishment. We will likely debate this issue until the end of time. For some it seems that their belief in the sanctity of human life calls them to conclude that punishment that includes the loss of human life falls into the pitfalls of revenge. This offers no communal or personal redemption. It perpetrates cycles of bitterness and resentment that lead to more violence. Others will argue that because human life is sacred the only acceptable means of justice is capital punishment. If life has been taken in anger it must be taken so that humanity’s call for justice is met. Both will quote extensively from the Bible. The pragmatic will debate if capital punishment actually creates a safer society. For my argument, I conclude that though humanity is capable of great evil capital punishment should only be considered when human life has been taken. It should be removed as a justice option for those who offend community sexual morals.

Those of us who observe the pragmatics of capital punishment threats in the face of offended sexual morals notice that frequently this threat is a tool of revenge. It is used as a means to remove offended family honor and elicit financial compensation for the loss. This practice must simply stop. It is time to remove capital punishment as a means of justice in face of offended community sexual morals.

My third suggestion is that legal and institutional means must be developed to protect children.

Many of us have experienced the tragedy of Uganda youth being exploited by homosexual practitioners. At each one of those moments we ask ourselves, “How did this happen? What can be done to prevent such tragedy from happening again?” Most of us find the systems in Uganda that should protect children are weak. David Bahiti did see that there are legal holes in Uganda’s legislation. Others have noticed that Uganda’s government services to protect children are understaffed and underfunded. Again, I believe the answer lies in democratic debate, common sense legislation, the strengthening of institutions, and in developing a culture where community leaders are empowered to protect children.

My last suggestion may too strongly reflect my own experiences and wounds. If these are not the thoughts of Jesus follower I ask my community’s forgiveness. My suggestion is that international organizations serving Uganda must be held accountable for the behavior of their expatriate personnel. The incidents of homosexual practitioners exploiting African youth that I know all concern expatriates. Uganda’s Ministry of Internal Affairs should require all international organizations to clarify their mechanisms of international recruitment and screening. Background checks are almost uniformly required in US churches and ministries, but may be lacking in recruitment for international organizations. Though I’ve personally felt weary each time I must bring a police report when I renew my work permit I now see how this is a valuable practice that should continue. When an organization becomes aware that her personnel have been involved in illegal and exploitive relationships they should be required to report it to Ugandan authorities. Too frequently the knee jerk reaction is cover up and a quick exit of the perpetrator. If an international organization is found to have poor screening mechanisms and a culture of cover up I suggest they should leave Uganda and their property be given to another organization that is serious about caring for Uganda’s youth.

The debate concerning legislation on the practice of homosexuality in Uganda is a necessary one for a developing nation. After all a nations future is her youth. Such debates can at times degenerate into a loss of reason, love, and redemption. I am only a God seeker offering my limited wisdom. It seems to me that there are four vital components to this debates resolution. First, those of us from outside Uganda must respect the development of her democratic institutions and process. Second, the time has come to repeal capital punishment for sexual offenses. Third, we must further develop legal and institutional means to protect children. Lastly, international organizations must be held accountable for the behavior of their personnel. May Uganda continue to prosper and bless others as she has blessed me.
Out of this seeking to be a tool of redemption I offer four suggestions upon Uganda’s debate of
legislation related to homosexuality.