David Kato RIP

David Kato, was attacked and beaten to death with a hammer at his home in Kampala on Wednesday 26 January 2011. David was known as ‘the grandfather of the kuchus”, a brave and passionately committed activist who had been campaigning for gay rights for more than a decade. He had been leading the campaign against David Bahati’s Anti-homosexuality bill, which demands that homosexuals be executed and which has intensified the climate of hatred and prejudice against LGBT people not only in Uganda but across Africa.

Changing Attitude England has been campaigning for fifteen years for the full inclusion of lesbian, gay, bisexual and transgender (LGBT) people in the Anglican Communion. By implication, we are campaigning against everything, every attitude, every theological position, every use of scripture, every sermon, teaching and episcopal attitude which allows or encourages prejudice and hatred against LGBT people.

The Archbishop of Canterbury, Dr Rowan Williams, issued a statement following the murder. He said, in part: “No one should have to live in such fear because of the bigotry of others. This is a moment to take very serious stock and to address those attitudes of mind which endanger the lives of men and women belonging to sexual minorities.”

Changing Attitude England welcomes the Archbishop’s forthright stance. Following David’s murder, the time has come to demand that the Anglican Communion abandons the parts of the teaching enshrined in Lambeth Conference resolution 1.10 of 1998 that rejects homosexual practice as being incompatible with scripture (para. 4) and cannot advise the legitimizing or blessing of same sex unions nor ordaining those involved in same gender unions (para 5).

The Anglican Communion must move to adopt as policy the commitments made in paras 3 and 5 to assure homosexual people that they are loved by God and are full members of the body of Christ, and to minister pastorally and sensitively to all irrespective of sexual orientation.

The Most Revd Henry Orombi, Primate of Uganda, is one of 7 Primates who have absented themselves from the Primates’ meeting in Dublin this week because The Most Revd Katharine Jefferts Schori, the Presiding Bishop of The Episcopal Church is present and because of TEC’s policy which breaks the moratoria on ordaining gay bishops and allowing same sex blessings.

TEC has led the way towards the full inclusion of LGBT people in the Church and in the global Christian community, reflecting theologically on human sexuality and listening for over 30 years to LGBT people. TEC has committed itself to integrating us into every level of Church life. For doing this it is demonized. Conservatives, in the words of Canon Chris Sugden, bear false witness against The Episcopal Church and claim, wrongly, that Anglicans have been persecuted and driven from their homes, buildings and jobs in the USA and Canada.

In contrast, the Church of Uganda in a statement issued on 9 February 2010, whilst not fully endorsing the Bahati bill, argued that homosexual behaviour should be prohibited and penalized and the licensing of organisations which promote homosexuality should be prohibited. In conclusion it reiterated the Church of Uganda’s desire to provide love and care for all God’s people “caught up in any sin” (which is not what Lambeth 1.10 says).

A local Anglican priest, the Revd Thomas Musoke, at Friday's funeral for David Kato, grabbed the microphone in the middle of the ceremony and decried homosexuality, causing a fight to break out and leading villagers to refuse to bury the body. Reports say he screamed:

"The world has gone crazy. People are turning away from the scriptures. They should turn back, they should abandon what they are doing. You cannot start admiring a fellow man. It is ungodly.”

One woman responded:

"Who are you to judge others? We have not come to fight. You are not the judge of us. As long as he's gone to God his creator, who are we to judge Kato?"

Marking a stark contrast with the attitude of the Church of Uganda, the Kampala-based Daily Monitor carried an editorial comment which concluded:

“People like David Kato and others who might be gay are Ugandans and enjoy the same rights and protections of the law as heterosexuals. We cannot send them into exile neither, lock them away, or hang them. We need to have an honest discussion about how to ensure that their rights are upheld without violating the rights of other Ugandans. Peaceful and stable societies only emerge when we understand and try to accommodate those who are different from us, or who disagree with us – not by ostracising or killing them.”

Changing Attitude England calls on every Province of the Anglican Communion to urgently review attitudes to homosexuality.

The abusive use of Lambeth 1.10 which focuses on negative, judgmental attitudes towards LGBT people must be reversed.

Affirmation of the unconditional love of God for all people, pastoral care and support which is undiscriminating, and opposition to homophobia and all prejudice against LGBT people must become the policy of the Communion.

The Archbishop of Canterbury has said that this is a moment to take very serious stock and to address those attitudes of mind which endanger the lives of men and women belonging to sexual minorities.

The Primates who are meeting in Dublin have an opportunity to reflect on the effect of Christian teaching which diminishes the humanity of LGBT people and puts our lives in danger. They must initiate a review of Lambeth Resolution 1.10 in response to David’s murder, the continuing violence against LGBT people in the global community and the loss of so many faithful LGBT Anglicans who are abandoning the Church they love because of its deeply ingrained prejudice.

The Anglican Consultative Council and the Standing Committee of the Anglican Communion must engage in a similar review of Anglican policy when they next meet.

The next meeting of the Lambeth Conference in 2018 will be too late. By then, more LGBT activists and individuals will have been murdered and more teenagers committed suicide, and tens of thousands of LGBT Anglicans will continue to live in secrecy and in fear for their safety and their lives.

The need for action to combat the evil of prejudice and violence against LGBT people is urgent and changes in Anglican Communion teaching and policy must be made NOW.

Colin Coward

To enable Changing Attitude England to campaign for urgent change in Anglican Communion policy towards our LGBT members please become a supporter or make a donation.

What will the pattern of the Anglican Communion look like in 10 years time?

The Anglican Communion is being reconfigured at the moment. We who campaign for the full inclusion of LGBT people fear that in 10 years time we might find ourselves marginalised and excluded.

The narrative of those conservative Anglican bodies and individuals opposed to the full inclusion of LGBT people claim that it is the Episcopal Church that has ‘walked apart’. In practice, the groups that have walked apart and distanced themselves from the Anglican Communion are those which have failed to participate in the Councils of the Church – the Lambeth Conference, Primates Meeting and Anglican Consultative Council. There is a growing and, to me, bewildering array of these bodies and alliances – ACNA, Global South, GAFCON, FCA, ACI, CANA, AMiA, etc. These are also the groups which refuse to act on the parts of Lambeth 1.10 and the Windsor Report which advocate listening to and the pastoral care of LGBT people. The multiplicity of groups also shows dramatically that those who edge towards schism are unable to agree an alternative identity or strategy between themselves.

Strategies for dealing with the dynamic
People in favour of full inclusion advocate a range of strategies that might be adopted in response to this dynamic. Many ideas are posted in the comments on Thinking Anglicans. Let’s take a look at some of them:

• Form a new diocese of the Episcopal Church in England. This would need to create local churches where the pro-inclusion people could worship with the like-minded. I can’t see it happening and it isn’t what I want. Devizes already has 3 Anglican churches, one evangelical, one opposed to the ordination of women, one striving to be open and fully-inclusive. I want to be worshipping in a Church of England parish church that is properly Anglican in ethos – that’s the challenge, a challenge that my Rector is totally committed to engage with, as are the majority of the congregation.
• Create our own, alternative ‘liberal’ Anglican Communion, parallel with the conservative bodies. If the Church of England is a part of a liberal realignment, then the campaign for full inclusion will have been successful. If the Church of England is not a part of this new alignment, then it will be yet another schismatic Anglican Church and at the moment, that is most certainly not what Changing Attitude is campaigning for.
• Encourage TEC to withdraw from the Instruments of Communion and continue with its own polity in – isolation? That would be to throw another bone to the conservative forces (as +Rowan has repeatedly done, which may or may not turn out to have been a good strategy). The lesson is that the bones never satisfy them, of course. They will continue to scheme and chew away at any liberal, inclusive presence in the Church wherever they find it, CofE or Canada, Australia or South Africa, until they (in their fantasy) have destroyed everything which is against their reading of the Word of God.
• Campaign for a vote against the Anglican Covenant by the Church of England. For this to be effective, practical action must be taken now to canvass, lobby and persuade members of every diocesan synod to vote against when it is tabled for debate to ensure that a majority of dioceses vote NO before it returns to General Synod.
• With GAFCON withdrawing from the Primates Meeting and many Provinces not having attended the last Lambeth Conference, why shouldn’t those Provinces remaining fully committed to the Communion, including the Episcopal Church, the Anglican Church of Canada and the Church of England, sign the Covenant and work with the other Provinces who sign to reconfigure it to reflect Anglican polity more properly, deleting Section 4 entirely. Such a strategy is uncertain of success and is very unlikely to happen.
• Other individuals have moved out of the Church of England, either abandoning the Church entirely or their membership of a local congregation or moving into a different denomination – the Unitarian Church in the case of Adrian Worsfold, the Metropolitan Community Church for some LGBT Anglicans. Yet others continue to worship both in their parish church and with another congregation where they find a more open ethos and/or a deeper spirituality.

In 20 years time?
The outcome I fear most is that the mainstream denominations will have successfully opposed the full inclusion of LGBT people in 20 years time, and will have moved in the opposite direction, barely tolerating us, excluding us from ministry at every level and treating us as ‘intrinsically disordered’. Those LGBT people living in societies which have legislated for equality will by then, if they have any sense of self-worth, abandoned the Church.

A less extreme outcome would see a fragmentation of denominations, schisms and realignments into churches with either a conservative, reactionary ethos or a radical, inclusive ethos. This may well turn out to be the least-worst and only practicable outcome.

There is a third possibility. The global community is slowly, painfully slowly, being educated into knowing that LGBT people are present in every culture and every community. This largely secular movement will impact on faith communities everywhere, destabilizing their ability to deny the real presence of LGBT people WITHIN their own communities. Other signs give hope for a third possible outcome. The attitudes of the Primates who are announcing unilaterally the policy of their Provinces do not consult their bishops and priests and do not represent the views of their people. It’s impossible to know what their people really think because deference to those in authority inhibits their ability to think and speak freely - just ask Michael Kimindu in Kenya or Bishop Ssenyonjo in Uganda. Global South Provinces in the next 10 to 20 years may well change as the culture changes around them and this generation of leaders retires and lose influence.

One comment on Thinking Anglicans describes GAFCON as having no shame, capable of doing anything to further their ends, failing to stay true even to their own principles - demanding orthodoxy yet violating church order, lacking of integrity, plotting and planning, characterized by machinations.

Strategies for achieving change
How can those of us who are faithful to God and the Spirit and to the ethos of the Anglican Communion counter the conservative movement whilst maintaining our own ethos and without adopting their ruthless, unscrupulous tactics? I think the challenge is almost impossible, were it not for my faith that conservative, reactionary forces do not have unique access to the flow of God’s creative presence in the world and from my perspective, are actively working against the flow of the Spirit.

Changing Attitude is totally committed to full inclusion of all the baptized, including all LGBT people, in every Province of the Anglican Communion, and to the Anglican ethos of scripture, tradition and reason. We have demonstrated our commitment by being the only pro-inclusion group to have been present at the Lambeth Conferences in 1998 and 2008, every meeting of the Anglican Consultative Council since Nottingham in 2005 and Primates meetings since Dar Es Salaam in 2007.

The strategy of pro-inclusion groups has to be to oppose the Covenant if there is any possibility that it will be used to inhibit progress towards overturning Christian prejudice against LGBT people. Our strategy also has to be positive, committed to building relationships with bishops and Primates across Provincial boundaries and with the Instruments of Communion, being present and not abandoning territory to conservatives, working out what practical action we can take which will make a real difference to the outcome. I’m not an idealistic dreamer (well, not only). I am also always looking for the practical strategies that are going to affect outcomes favourably for us.

Say No to the Covenant has to be more than an internet campaign. Say yes to LGBT people has to be more than saying no to the Covenant or strategising for our own schismatic body. And however we campaign, we have to do it in a more Christian, Bible-centred, holy way than those who wish to suppress us.

Colin Coward

To enable us to continue to campaign for the full inclusion of LGBT people in every Province of the Anglican Communion, please become a supporter of Changing Attitude or donate to our work

Moderating and deleting inappropriate behaviour by Primates and bishops in the Anglican Communion

‘Anonymous’ continues to post comments to this blog. I have to read them to decide whether to post or bin them. It’s tedious. Sometimes I contemplate posting the less offensive in a spirit of openness and generosity, but think again. Tolerance and generosity are admirable qualities. But why would readers of a blog dedicated to the full inclusion of LGBT people in the Anglican Communion want to read counter arguments about statistics proving that gay relationships don’t last and gay men die 10 years earlier than heterosexuals or that discriminating against homosexuality is more humane than affirming something that is mutually self-destructive? You see, I knew you didn’t want to read this!

The campaign against the full inclusion of LGBT people in the Communion was launched in Kuala Lumpur in 1997. I arrived at the Lambeth Conference in 1998 feeling positive and optimistic, have been invited by Archbishop Njongonkulu Ndungane of Cape Town to make a presentation (with others) to the section dealing with human sexuality. We were denied, and spent the next three weeks trying to get a hearing from whoever would listen to us. Kuala Lumpur had already achieved its goal – demonize homosexuals – from which the attempted exorcism of Richard Kirker was a natural outcome. The plenary debate was a coup for the rabid, anti-gay conservative mob (for that is what they felt like) presided over by George Carey, then Archbishop, as if they represented normal Christian behaviour and attitudes.

We were thrown onto the defensive. Meanwhile, civil society in the UK began to work it’s way swiftly towards accepting LGBT people as full members of society, educated by a government which placed equality high on the agenda. We LGBT Christians lived in a state of confusion between a progressive state and a regressive Church. Let’s put it bluntly – the Church became an insecure, hostile, negative, homophobic, abusive place for LGBT people, driving gay Christians back into the closet. Conservatives set out to deliberately to attack us, eroding our faith and spirituality in the process.

Some of their tactics, as I commented in yesterday’s blog, have been abusive and infantile. We were having to defend ourselves against this background of anti-gay rhetoric to which was added a campaign to marginalize not just us, but any church, Province, Primate or bishop who supported us.

An extraordinary, dangerous change took place. Ideas about human sexuality and models of behaviour which find legitimacy in the Bible became accepted as appropriate in the Anglican Communion when they were being recognised in the secular world as prejudiced, homophobic and wrong.

Laws were introduced in the UK to protect the rights and dignity of LGBT people. In the church our rights and dignity have been and are under constant attack. In the USA, where equality for LGBT people is still being campaigned for, supporters of LGBT equality in the Episcopal Church have argued their case in the Communion and American society with force and clarity, and been repeatedly attacked for doing so.

In the ‘tolerant’ ‘broad’ Church of England we have been far more passive. I think we failed to recognise abusive, intolerant, infantile behaviour for what it is when conservatives have repeatedly behaved in this way.

The Archbishop of Canterbury found himself enmeshed in this dynamic following Gene Robinson’s election and the vitriolic campaign against Jeffrey John led by members of General Synod. The Archbishop has been treated by other Primates and bishops in the most abusive, unchristian, infantile way sometimes. +Rowan is a Christian leader of immense dignity, emotional and intellectual maturity, wisdom, grace, tenderness and love and has endured unbearable pain and anguish for most of the eight years he has been Archbishop. We, LGBT people, have added to the tension, by simply being who we are, wanting to be recognised appropriately and arguing accordingly.

We LGBT Christian advocates allowed the conservatives to distract our attention, pushing us onto the defensive, having to develop counter-arguments to their anti-gay rhetoric. I’m trying to look at the picture in a different way now. Conservatives have focused Church attention on disagreements about human sexuality, basing their arguments on particular interpretations of scripture, tradition and reason. There are other interpretations, as many theologians have articulated, the Archbishop of Canterbury among them.

Enmeshed in these arguments, played out in mini-dramas in ACC Nottingham and Jamaica, Primates in Dromantine, Dar Es Salaam and Alexandria, Lambeth ’98, the offices of Lambeth Palace and the Anglican Communion, GAFCON, FoCA, CANA, ACNA etc., we have been unable to focus proper attention on the abusive, immature, manipulative behaviour of many of the participants in these dramas.

It has happened many, many times, but Bishop David Anderson’s advice to conservative Anglican Primates treat the next Primates’ meeting as a battleground at which they can scheme to outflank the Presiding Bishop and the Archbishop of Canterbury is a prime example and Archbishop Emmanuel Kolini’s reference to homosexuality as being ‘moral genocide’ another.

We will never, never come to a mature understanding of human sexuality and the place of LGBT people in society and church while bishops and Primates behave like this. They are setting an appalling, unchristian example before our Church, our Provinces and our congregations. Theirs is a disgraceful example of leadership, authority, power and spirituality.

I see this behaviour being acted out at General Synod debates on women in the episcopate, in the schismatic church bodies in North America and in the attitude towards LGBT people expressed by the majority of African Primates.

The Anglican Communion is faced with a huge challenge. How can the key decision making bodies, the Anglican Consultative Council, the Primates meeting and the Lambeth Conference (were the conservatives to attend) make considered, theologically competent, emotionally mature, adult decisions, when some of the participants are not able to act in a mature, adult way?

The comments posted by ‘anonymous’ may be given credence in the worlds of North American schismatics, English misogynists and African Provinces where concepts of sexual difference are novel, but at least I can moderate them and delete them when they are inappropriate. It’s not so easy to moderate and delete inappropriate behaviour from the Anglican Communion.

Colin Coward

Please help us to instill mature patterns of adult behaviour in the Anglican Communion by becoming a supporter of Changing Attitude or by making a donation.

What the Archbishop of Canterbury and the Secretary General should really be doing

The old, patriarchal paradigm of power, authority and control continues to exert its influence over some leaders of the Anglican Communion as they respond to the presence of LGBT people and the campaign waged by the self-proclaimed majority against our full inclusion.

In his Pentecost letter the Archbishop of Canterbury proposes that members of provinces that are in breach of the three moratoria requested by the Instruments of the Communion should no longer participate in the formal ecumenical dialogues in which the Anglican Communion is engaged. The Secretary General of the Anglican Communion, Canon Kenneth Kearon, has written selectively to the Episcopal Church, the Anglican Church of Canada and to Greg Venables of the Southern Cone.

The Rt Rev Martyn Minns is among those who might have been expected to be sent a letter but hasn’t. He told the Living Church that the primates, “never agreed that there’s a moral equivalence between what they see as an attempt to change the Anglican Communion’s teaching and a provision for temporary pastoral care.”

Moral inequality is the name of the game for the Archbishop of Canterbury and the Secretary General. They have been selective in their exclusions. They demonstrate their inability to respond with Christian love, courage, wisdom and compassion to the campaign being fought by adherents of the old paradigm who want to marginalise at best and dehumanise at worst LGBT people.

What should the Archbishop and Secretary General be doing?
They should witness to the violence perpetrated against LGBT people. The anti-homosexuality Bills in Nigeria and Uganda are actively supported by Christians. Millions of LGBT Africans live in fear, intimidated by extreme rhetoric, vilified and attacked. In England, gay men continue to be murdered in homophobic attacks.

What should they be doing?
They should be opposing Anglican leaders and forces in the Communion which claim to respect LGBT people whilst advocating actions and doctrines which diminish us and reinforce prejudice and hatred against us. They should denounce every homophobic statement made by Anglican Primates, bishops, leaders and teachers, at the risk of being accused of colonialism.

What should they be doing?
They should be seeking to change the mind of the Communion expressed in the clauses of Lambeth 1.10 which fail to grant full respect, dignity and equality to LGBT people, to our loving, faithful relationships and our welcome to every level of ministry in the church.

What should they be doing?
They should be faithful to their own Christian integrity, challenging the use of passages from the Bible to maintain prejudice against LGBT people. The Archbishop and the Secretary General are at heart “revisionists” (the pejorative term used to demean pro-LGBT campaigners). They should revise all church teaching which scapegoats LGBT people and corrupts the gospel which teaches the goodness and glory of humanity as sexual beings created in love by God.

What should they be doing?
They should respect The Episcopal Church and the Anglican Church of Canada in their commitment to model justice and love for all people who follow the teachings of Jesus Christ. They should come out of their closets and state openly that the Church of England ordains, often knowingly, partnered LGBT people. Many bishops actively encourage clergy to contract a Civil Partnership and by implication, support the blessing of lesbian and gay relationships.

What should they be doing?
They should be supporting the eradication of homophobia and prejudice against LGBT people in the Anglican Communion instead of supporting punitive sanctions and colluding with those who advocate prejudice. If this is to be the effect of the Anglican Covenant, then the Covenant will be a further instrument of prejudice and intolerance and Changing Attitude says NO to the Covenant.

This morning I’m driving to Swanwick to take part in the 2010 USPG conference ‘Witnessing to Christ Today”. The principal speakers are the Most Revd Katherine Jefferts Schori, Presiding Bishop of the Episcopal Church and the Most Revd Thabo Makgoba, Archbishop of Cape Town. I expect to hear two people who speak truthfully from their own hearts and proclaim a gospel of justice and love in the name of Jesus Christ, a gospel which fully includes, respects and protects lesbian, gay, bisexual and transgender people.

Colin Coward
Director of Changing Attitude England

IDAHO day event and a lesbian blessing in Kenya contrast the 14 year sentence given in Malawi

Revd Michael Kimindu, Changing Attitude’s contact in Kenya, took part in a gathering of sexual minorities at the National Museum, Nairobi where they assembled to mark the International Day Against Homophobia on May 17. He was given the opportunity to talk about what Other Sheep Ministries and the Metropolitan Community Church are doing to check religious-based homophobia and transphobia. On his left in the photo above is activist musician Kate Kamunde from Afra Kenya and Audrie Mbugua (right) from Transgender Kenya.

Michael based his talk on the contrast between John.3:16 and 17, love and not condemnation. He said that we advocate for acceptance and the full inclusion of LGBTI people of faith, and of their parents and friends in their respective faiths. He invited those present to MCC which is an inclusive church. At one point someone contributed in the manner of an African American Pentecostal enthusiast saying: preach, preacher, preach!

Scores of Kenya homosexuals celebrated the International Day Against Homophobia on Monday and demanded more recognition. They sung and danced and for the first time allowed media coverage of their function to fight stigma and victimisation.

“Ten years ago there was no public place that could have hosted such a function,” said Kenya Human Rights Commission director Muthoni Wanyeki, whose lobby organised the event. “Although the Committee of Experts did not allow same sex marriage in Kenya the Proposed Constitution would enable all Kenyans access health and are free from discrimination and violence. The basic rights are for all Kenyans including people from the gay community.” Ms Wanyeki, however, said despite the government allowing the gay community to meet, the battle against harassment of and violence against sexual minorities is still on.

Kate Kamunde said: ”Spaces are opening up to accommodate us which was not possible two years ago.” She regretted that government officials gave the function a wide birth despite being invited.

Kenya National Commission on Human Rights (KNCHR) commissioner Lawrence Mute condemned prejudice on grounds of their sexual orientation. “Let us ensure nobody is discriminated either in school, at work or even in the society especially because of who they are,” he told participants.

Dr Ben Sihanya, the dean of the School of Law at the University of Nairobi emphasised the need to focus on issues of sexual minorities in the country. “We are quick at criminalising issues that we do not understand,” he challenged homophobes, who harbour negative attitudes and feelings towards homosexuality.

Galck official David Kuria termed both religious homophobia and transphobia as ‘senseless violence,’ and called for a society that was more tolerant to the welfare and needs of LGBIT persons in the country.

I’ve just connected online with Dennis Nzioka, the religious relationship assistant at Gay and Lesbian Coalition of Kenya (Galck). He urged religious leaders to tolerate gay people. “We are born this way. We are created this way. We want to feel comfortable when we come to church. They should stop preaching discrimination against gay people. Just as I am proud to be African I am proud of being gay. There’s nothing wrong with what we are doing,” he said.

Mr Nzioka was happy that homosexuals could now be allowed to meet in the open and that his family also understands him. “If we had a family meeting, I usually went with my boyfriend but I am currently not dating,” he said, adding that there were already many gay marriages in Kenya “although we don’t expect licensing in near future".

Lesbians ask to be blessed

After Michael’s speech a member of the audience approached him and asked if he could bless her union with her partner there and then. He asked her to call the partner and they moved to a corner where Michael gave them some pre-marital counselling. They agreed to do bless the relationship the following evening at their house giving them time to compose themselves, buy rings and invite some friends.

Michael conducted the service on the 18th May at 8:30pm. It was attended by nine other women friends and one gay man. The couple are 20 and 25 years old. This was the first blessing he had conducted for lesbians and the second for a same sex couple having done one for two gay men last year.

Michael received a phone call while he was sending this e-mail. A woman called asking the location of his church so that she could come on Sunday. Michael comments that knowing how to respond to such calls is always tricky because you never the caller is genuine. He asks for prayers, hoping that God is in control.

Michael shows that it is possible to create safe spaces in African culture for a message of full inclusion to be preached and for lesbian and gay couples to affirm and bless their relationships. Reading Michael’s account, the scenario didn’t feel that different from the UK, where the blessing of relationships in church still has a certain clandestine quality and preaching and teaching about inclusivity in churches is still a minority activity.

The difference between Michael’s account of his activity in Kenya and the sentence of 14 years with hard labour given to Steven Monjeza and Tiwonge Chimbalanga in Malawi is outrageous and shocking. I’ve been pondering all week what Changing Attitude might be able to contribute to the campaign to free them which Peter Tatchell is pursuing. We have only one recently made gay contact in Malawi.

One avenue which we can explore is the friendship I have with Bishop James Tengatenga of Southern Malawi who was elected last year in Jamaica as chair of the Anglican Consultative Council, and I will be drafting a letter to him.

Colin Coward