The summer 2026 issue of têtu magazine, now available in stores and by subscription, shines a spotlight on the LGBT community in Senegalhighlighting the urgent need for global solidarity. Photographer Élodie Martial captures the essence of this struggle, reminding us that “it takes a village to raise a child”and equally, it takes a global village to protect and uplift those facing persecution.
The recent escalation of homophobic legislation in Senegal has sparked a wave of violence and discrimination. Mass arrests, brutal attacks, and public lynchings filmed for social media have become alarmingly common. This surge in hatred is not isolated but part of a broader pattern where societies label queer individuals as “against nature”leading to widespread persecution.
The International Response and Political Dilemmas
In response to these atrocities, voices from around the world have expressed outrage and called for France to grant visas to LGBT individuals seeking refuge. However, some politicians, like Manon Aubryan MEP from La France Insoumisehave expressed a “deep disagreement” with the ongoing persecution, highlighting a growing political reluctance to address human rights issues in Africa without perpetuating racist narratives.
This hesitation stems from a broader struggle within the political sphere to reconcile anti-racismpostcolonial critiqueand human rights advocacy. There is a fear that openly condemning the situation in Senegal might fuel racist stereotypes about Africa. This dilemma is particularly evident when discussing religious influences, where criticism of evangelical anti-LGBT movements in Uganda is more readily accepted than addressing similar issues within Islamic communities.
The Myth of Colonial Homophobia and Contemporary Realities
A widely accepted narrative suggests that colonialism exported homophobia to Africaa claim supported by historical evidence. However, this perspective can be reductive, trapping African LGBT communities between two caricatures: either as evidence of an “backward” Africa or as eternal victims of a colonial past. The reality is more nuanced. In cities like Dakar and Abidjanqueer visibility began emerging in the 1980smaking Senegal and Côte d’Ivoire relative safe havens in the region.
The current resurgence of state-sponsored homophobia in Senegal is driven by contemporary dynamics, including the rise of religious conservatism, populist exploitation of post-colonial resentment, and the role of social media in spreading hate propaganda. These factors highlight the need for a more comprehensive understanding of the issues at play.
The Global Reactionary Alliance and the Fight for Universal Rights
While democracies grapple with the concept of universalism, reactionary forces worldwide are uniting against LGBT rights. The Senegalese government’s rhetoric about an “Occidental tyranny” seeking to “impose homosexuality” finds eager supporters among Islamic extremists in Senegal, evangelical groups in Uganda, Trumpist networks, and Russian propagandists. This global reactionary lobby is a formidable force in the cultural war against LGBT rights.
The rights of LGBT individuals, like those of women, are human rightsnot a Western “dictat”. Recognizing their universality does not mean endorsing Western dominance. In 1984, Thomas Sankarathe Burkinabè leader, addressed the United Nations, condemning neocolonialism while advocating for the rights of women worldwide. Today, the LGBT community in Senegal needs practical support, not theoretical debates. Actions such as hiding, healing, and sometimes exfiltrating individuals are crucial. Responding to their calls for help is not about speaking for them but standing with them. It is time for the global queer community to come together and “make village”.
