Founded on 26 July 2024 by Boomer Mateus, Luis Mário Seteco and Jéssica Sanga, Direitos Humanos Intersexual Angola (DHIA) works to make a meaningful difference in the lives of intersex people and their families in Angola. Direitos Humanos Intersexual translates to “Intersexual Human Rights” from Portuguese. Boomer is the current Executive Director and active members are Miriam Benilde, Elisandro Jorge, Vero Nicolau and Nelma da Cunha.

Vision

To create a world where all intersex people are valued, respected and celebrated for their diversity.

Mission

To promote awareness, acceptance and respect for intersex people by challenging stereotypes and combating discrimination.

Goal

To contribute to building a society where intersex bodies are not stigmatised and where their rights as individuals are respected, protected and upheld.

More about the reason for founding DHIA, by co-founder, Boomer Mateus

“As an intersex person and the founder of the first human rights organization for intersex people in Angola, my connection to this organization is deeply rooted in my personal life journey. Every step I take along this path is driven by lived experiences of struggle, resilience, and hope for a brighter future for all intersex individuals. This organization is not just a project; it is an extension of my dreams and the dreams of so many voices that have been silenced for far too long. It is a space where our stories find strength, where we transform pain into action, and where we build, together, a fairer and more inclusive world. Being part of this is the fulfillment of a greater purpose that guides me every single day.”

Projects

Contact

Website
+244954518143
Email: dhiangolano@gmail.com
Facebook

Watch our interview with Boomer Mateus

We interviewed Boomer on the 21st of March 2025 with a Portuguese:English translator about his life and activism.

Fondée à Maurice en 2024 par Hana Telvave et d’autres personnes, EkiT œuvre principalement auprès des personnes transgenres et non binaires (TGNC) à Maurice, tout en collaborant avec la communauté LGBTQIA+ au sens large et ses alliés pour promouvoir l’inclusion et l’égalité. EkiT est une organisation dirigée par des personnes trans qui s’efforce de renforcer les droits, le leadership, la santé et la visibilité des personnes transgenres et non binaires à Maurice. Son action comprend le développement du leadership, le plaidoyer politique, la mobilisation communautaire, la sensibilisation du public, les initiatives de soins d’affirmation de genre, la communication stratégique et l’engagement institutionnel pour promouvoir l’égalité et la dignité. L’organisation a été enregistrée en 2026.

Founded in Mauritius in 2024 by Hana Telvave and others, EkiT primarily works with transgender and gender non-conforming (TGNC) people in Mauritius while collaborating with the broader LGBTQIA+ community and allies to advance inclusion and equality. EkiT is a trans-led organisation working to strengthen the rights, leadership, health, and visibility of transgender and gender non-conforming people in Mauritius. Their work includes leadership development, policy advocacy, community mobilisation, public education, gender-affirming care initiatives, strategic communications, and institutional engagement to advance equality and dignity. The organisation was registered in 2026.

La vision / Vision

La vision à long terme d’EkiT est de contribuer à la création d’un écosystème durable de bienveillance, de transmission du savoir, de dignité et de protection communautaire – un modèle de « village » ancré dans la solidarité, la sécurité, le bien-être collectif et l’entraide. À travers cette vision, EkiT aspire à un monde où les personnes transgenres et de genre divers, ainsi que d’autres communautés marginalisées, vivent dans la dignité, la sécurité, la visibilité, l’égalité et un accès réel aux soins, au leadership et aux opportunités. L’organisation souhaite également réaffirmer et honorer les rôles précoloniaux que de nombreuses personnes de genre divers ont historiquement tenus en tant que conteurs, protecteurs, guérisseurs, gardiens de la culture et guides spirituels au sein de leurs communautés.

The long-term vision of EkiT is to contribute to the creation of a sustainable ecosystem of care, storytelling, dignity, and community protection a “village” model rooted in solidarity, safety, collective wellbeing, and mutual care. Through this vision, EkiT seeks to contribute to a world where transgender and gender-diverse people, alongside other marginalised communities, live with dignity, safety, visibility, equality, and meaningful access to care, leadership, and opportunity. The organisation also aspires to reclaim and honour the pre-colonial roles that many gender-diverse people historically held as storytellers, protectors, healers, cultural custodians, and spiritual bridges within their communities.

Mission

Construire des systèmes de soins, de plaidoyer, de récits et de changement institutionnel pilotés par la communauté qui renforcent le bien-être, la visibilité, l’autonomie et la protection des personnes transgenres et des communautés marginalisées à Maurice.

To build community-led systems of care, advocacy, storytelling, and institutional change that strengthen the well-being, visibility, autonomy, and protection of transgender and marginalised communities in Mauritius.

Objectifs / Objectives

• Renforcer le leadership transgenre et la pérennité organisationnelle
• Améliorer l’accès à des soins de santé inclusifs et respectueux de l’identité de genre
• Développer un plaidoyer stratégique et un engagement politique
• Changer les discours publics néfastes par le biais de la communication et des médias
• Créer des systèmes de soutien et de solidarité communautaires plus sûrs
• Élaborer des structures de financement durables à long terme

• Strengthen trans-led leadership and organisational sustainability
• Improve access to inclusive and gender-affirming healthcare
• Build strategic advocacy and policy engagement
• Shift harmful public narratives through communications and media
• Create safer systems of community support and solidarity
• Develop long-term sustainable funding structures

Domaines d’intervention / Focus areas

Le travail d’EkiT est axé sur le développement du leadership des personnes transgenres et non conformes au genre, l’accès aux soins de santé affirmant le genre, le plaidoyer politique et juridique, la mobilisation communautaire, les campagnes de communication et de visibilité, la sensibilisation institutionnelle et le renforcement de la résilience communautaire.

EkiT’s work focuses on transgender and gender non-conforming leadership development, access to gender-affirming healthcare, policy and legal advocacy, community mobilisation, communications and visibility campaigns, institutional sensitisation, and strengthening community resilience.

Campagnes vidéo / Video campaigns

Contacter / Contact

ekitmauritius@gmail.com
Facebook
Instagram
TikTok

Regardez notre entretien avec Hana Telvave, le 10 juillet 2026 / Watch our interview with Hana Telvave, 10 July 2026

On 27 February 2024, Trans & Intersex History Africa (TIHA)’s co-founder, Liesl Theron, delivered a presentation to the Professional Association for Transgender Health South Africa (PATHSA) on the topic of the African history of trans and intersex movements. Liesl used the opportunity to highlight the work we do at TIHA in creating a first of its kind archive of trans and intersex movements in Africa and the African Diaspora. Watch the presentation on YouTube:

Founded in South Africa in 2023 by Ayanda (Yaya) Mqakayi, Yaya M Voices works primarily with intersex people, LGBTQIA+ communities, young people, artists, activists, and communities impacted by silence, stigma, and bodily discrimination. The organisation’s work also speaks to families, especially mothers of intersex children, through education, storytelling, and visibility. Yaya M Voices focuses on documenting and archiving intersex lives, histories, and lived experiences through photography, film, storytelling, interviews, creative activism, and community engagement. Their work challenges medical erasure, social stigma, and invisibility while preserving intersex existence through visual and historical documentation.

Vision

A world where intersex people are fully recognised, respected, protected, and visible as part of natural human diversity, and where future generations grow up with access to truthful representation, history, dignity, and bodily autonomy.

Mission

To create and preserve intersex-led archives, stories, and visual histories through creative documentation and advocacy. The organisation aims to reclaim narrative ownership by ensuring that intersex people speak for themselves and are represented through their own lived realities.

Goals/Objectives

• To document and preserve intersex histories and lived experiences.
• To create visual and educational resources about intersex existence.
• To challenge stigma, discrimination, and non-consensual medical interventions on intersex bodies.
• To support visibility, healing, and self-representation within intersex communities.
• To build archives that future generations, researchers, families, and intersex people can access.
• To contribute toward social and legal change regarding bodily autonomy and intersex rights.

Projects

Current projects include:

• Being Intersex — a photographic body of work documenting intersex identity, embodiment, memory, scars, healing, and lived realities.
• Ride for Intersex Justice — an awareness and advocacy cycling campaign focused on ending non-consensual surgeries on intersex infants and children.
• Unseen Lives — a visual storytelling and documentary project focusing on hidden intersex experiences and social invisibility.
• Archival Documentation — collecting oral histories, photographs, interviews, and visual records related to intersex existence and African intersex narratives.
• Community Education and Visibility Work — creating conversations around bodily autonomy, identity, and intersex human rights through social media, exhibitions, public speaking, and collaborations.

Contact

yayamvoices@gmail.com
0680100962
Facebook
Instagram

Yaya M Voices in the media

Art

Watch our interview with Yaya, 22 May 2026

Published on 1 August 2022, Elise Bishop’s “Twee Lewens” (Two Lives) became the fourth trans memoir to be published in South Africa, after “Always Anastacia: A Transgender Live in South Africa” by Anastacia Tomson, Landa Mabenga’s “Becoming Him: A Trans Memoir of Triumph, and Robert Hamblin’s “Robert: A Queer & Crooked Memoir for the not so Straight & Narrow”. “I Am Tshiamo: My Transition to Self-Acceptance and Womanhood” by Tshiamo Modisane was the fifth.

Elise Bishop was one of the first transgender South Africans to go public about her transition and gender affirmation surgery. The book is currently only available in Afrikaans. Read more.

Watch our interview with Elise Bishop

You can also watch this interview with Elise (in Afrikaans):

Voted into Kenyan law on the 26th of July 2022, section 21 of The Children Act, 2022 legally recognises intersex children, ensuring their right to appropriate documentation and protection. Section 21 of the Act states

“An intersex child shall have the right to be treated with dignity, and to be accorded appropriate medical treatment, special care, education, training and consideration as a special need category in social protection services.”

The Act

• ensures intersex children can access necessary services, including healthcare, education, and social security
• recognises the existence and rights of intersex children in order to ensure that they are not excluded from legal recognition and protection
• mandates measures and steps for correct documentation and registration of intersex people, including their right to amend their sex markers on official documents
• promotes social justice, national values and principles of governance to ensure intersex children have the right to equality and inclusion as outlined in the Kenyan Constitution
• aims to end historical discrimination and ensure that intersex children are treated the same as other children.

The Act defines the intersex child as

“as one with congenital conditions where biological sex characteristics cannot be exclusively categorized as female or male.”

Kenyan intersex, trans and gender. non-conforming advocacy organisation, Jinsiangu, states in this document, that the Act’s definition of intersex children has

“offered a safe space to ensure that the status of being intersex does not deprive an intersex person of their constitutionally guaranteed rights under the Bill of Rights.”

The Act also states that

“An intersex child shall have the right to be treated with dignity, and to
be accorded appropriate medical treatment, special care, education, training and consideration as a special need category in social protection services.”

Jinsiangu writes that

“This Section generates a very huge strides towards the realization, fulfilment, protection and promotion of the standards of living of these vulnerable children. They hitherto suffered from discrimination and denial of access to education and health offending their right to dignity. They can now glow and smile given that their status and dignity has been elevated to that of humanity.”

Jinsiangu also writes that the provisions in the Act

“allow for the long-awaited registration framework for intersex children within the Birth and Deaths Registration Act alongside boys and girls. This simply means that the law accords them recognition and they are now able to enjoy Constitutionally guaranteed rights as any other child and citizen of the republic of Kenya. What a milestone towards the realization of social justice. It is a first in Africa.”

Our interview with Frankie Kibagendi, Kenyan politician and intersex rights activist

In this clip from our interview on the 23rd of May 2025 with Kenyan Frankie Kibagendi, intersex activist and politician, and Director of Intersex Kenya Advocacy and Education (I.K.E.A.), speaks about the Act and the situation for intersex people in Kenya:

Watch the full interview with Frankie:

To understand more about intersex legal rights and failures of the law in Kenya, read our review of the book, Intersex Persons & the Law in Kenya

Intersex Persons & the Law in Kenya by John Chigiti SC (2021): A Review

Intersex persons in Kenya continue to experience systemic discrimination, legal invisibility, and persistent violations of fundamental rights. Drawing on the analysis presented by Chigiti (2021) in Intersex Persons and the Law in Kenya, this article synthesizes the author’s major themes across law, medicine, social systems, and policy. The discussion illustrates that although Kenya’s Constitution guarantees equality, dignity, and non-discrimination for all persons, the absence of explicit recognition of intersex identity structurally prevents full realisation of rights. Reforms in documentation, healthcare, access to information, family law, and education are urgently needed to align Kenya’s legal and policy environment with international human-rights principles.

Introduction

Intersex persons born with natural variations in sex characteristics that do not fit typical binary definitions of male or female remain socially marginalised and administratively invisible in Kenya. Chigiti demonstrates that while awareness of intersex identity is increasing globally, Kenya’s legal and medical systems remain ill-equipped to address the lived realities of this population. This article organises the core themes emerging from Chigiti’s text into a rigorous, thematic analysis to guide legal scholarship, advocacy, and policy design.

Conceptual and Medical Foundations

The conceptual and medical understanding of intersex persons forms the intellectual foundation of John Chigiti’s argument in Intersex Persons and the Law in Kenya. He begins by revisiting the definition of intersex, historically known under the stigmatising term “hermaphrodite.” As medical knowledge evolved, such terminology gave way to scientifically grounded and human-rights-based language “intersex” or “persons with differences in sex development (DSD).” These terms describe individuals born with variations in chromosomal, gonadal, or anatomical sex characteristics that do not fit typical binary definitions of male or female.

Chigiti identifies multiple biological bases for intersex variation, including chromosomal patterns (e.g., 47XXY; Klinefelter syndrome; 47XXX; Trisomy X), gonadal differences (presence of both ovarian and testicular tissue), and hormonal atypicalities (such as androgen insensitivity syndrome or congenital adrenal hyperplasia). These medical distinctions, he argues, demonstrate that intersex is not an anomaly but a naturally occurring human variation that is present in approximately 1.7% of the world’s population, according to the Office of the United Nations High Commissioner for Human Rights (OHCHR).

From a biomedical perspective, Chigiti underscores the importance of genetic and chromosomal evaluation in determining an intersex condition. This involves understanding the genetic composition (heredity), where chromosomes carry the physical units of heredity known as genes. The book clarifies that each human cell normally contains 23 pairs of chromosomes, but variations in these pairs can produce different expressions of sex traits. For example, atypical configurations in sex chromosomes (such as XXY or XO) may lead to non-binary sexual differentiation.

Chigiti also references international legal definitions to enrich the conceptual clarity. The Maltese Gender Identity, Gender Expression, and Sex Characteristics Act defines “sex characteristics” as encompassing chromosomal, gonadal, and anatomical features including reproductive organs, genitalia, hormonal structures, and secondary traits like muscle mass, hair distribution, and breasts. This broader framing moves beyond mere physical appearance and emphasizes biological diversity as part of human variation. The California Senate Bill 225 and the South African Alteration of Sex Description and Sex Status Act similarly recognize that intersex persons exhibit variations in physical traits such as genitalia, hormone function, and chromosome patterns that deviate from stereotypical male-female norms.

Importantly, Chigiti cautions against superficial or appearance-based judgments. Physical features such as a deep voice in women or softer features in men do not constitute evidence of intersex status. A definitive classification must be based on medical examination of chromosomal, gonadal, and hormonal structure by a competent medical practitioner. The Persons Deprived of Liberty Act (2014) in Kenya explicitly adopts this medical standard, defining an intersex person as “a person certified by a competent medical practitioner to have both male and female reproductive organs.” This legal definition anchors intersex identity in verified medical evidence rather than social perception.

Chigiti thus establishes a dual conceptual framework: medical and legal. The medical framework recognizes intersex as a spectrum of biological diversity requiring sensitivity and scientific accuracy, while the legal framework demands recognition and protection of such individuals within Kenya’s constitutional and statutory systems. He insists that law and medicine must converge to ensure dignity, autonomy, and accurate identification. The medical field, therefore, carries not only a diagnostic function but also an ethical and human-rights obligation to refrain from coercive “normalising” surgeries and to support informed decision-making rooted in bodily autonomy and consent.

Stigma, Culture and Discrimination

Stigma surrounding intersex persons in Kenya is deeply rooted in cultural beliefs, religious narratives, and social norms that privilege binary understandings of sex. In many communities, intersex birth is not merely misunderstood; it is feared. Local languages contain derogatory terms such as huntha (Kiswahili), kiugu (Kikuyu), and malinda (Kikamba), reflecting long-standing othering of bodies perceived as sexually atypical. These linguistic patterns reinforce the perception that intersex traits are unnatural or shameful, encouraging secrecy and silence within families. Fear of public shame leads many parents to conceal affected children, thereby denying them opportunities for health care, social participation, and early identity formation. Where physical differences manifest during adolescence rather than infancy, stigma often intensifies, as peers and communities react to visible divergence from gender expectations exposing intersex adolescents to ridicule, isolation, and emotional trauma.

This stigma is exacerbated by cultural narratives that view intersex children as omens, curses, or spiritual anomalies. In extreme cases, families may resort to infanticide, abandonment, or coercive “normalization” practices in an attempt to erase perceived deformity. Such reactions are reinforced by a lack of awareness and the dominant societal insistence on male/female classification. Schools and hospitals, operating within rigid gendered systems, inadvertently perpetuate discrimination by forcing children into binary categories. Administrative institutions, including registration authorities, contribute to indirect discrimination by refusing to issue documents when sex cannot be readily categorized thereby excluding intersex children from schooling, social protection, and later, employment. Chigiti underscores that such bureaucratic exclusion constitutes structural discrimination because policies that appear neutral in text disadvantage intersex persons in practice.

Legal discourse demonstrates the depth of this systemic exclusion. In Baby A (Suing through the Mother E.A.) v Attorney General & 6 Others, the court declined to recognise intersex as a distinct sex category, holding that “sex” under the Constitution referred solely to male and female. This reinforced the legal invisibility of intersex persons and signalled judicial reluctance to depart from binary frameworks. Although the Persons Deprived of Liberty Act acknowledges intersex through a medicalized definition, it does not dismantle broader discriminatory systems. Consequently, intersex persons remain vulnerable to both direct discrimination such as bullying, denial of services, and forced medical procedures and indirect discrimination through policies structured around binary assumptions. The cumulative effect of stigma, cultural misconception, and legal marginalization produces multidimensional exclusion that compromises fundamental rights to dignity, equality, identity, and social belonging.

Sex, Gender and Legal Classification

The distinction between sex and gender is central to understanding the legal challenges intersex persons face in Kenya. Sex is primarily a biological construct based on chromosomes, gonads, hormones, and genital anatomy while gender refers to socially constructed roles, identities, and expectations assigned to individuals. Despite this conceptual separation, Kenyan legal and administrative systems continue to treat sex and gender as synonymous, maintaining a rigid male–female framework that excludes intersex identities. Chigiti emphasizes that this conflation denies the biological complexity of intersex persons and forces their lived realities into categories that do not reflect their physiology, identity, or social experience. Such binary rigidity erases intersex existence at the institutional level, reinforcing both invisibility and exclusion from legal and social systems.

At the core of these challenges is the requirement legally and administratively that every individual be categorized as either male or female at birth. Birth registration forms, school records, hospital files, and identification documents mandate binary sex classification, leaving no room for intersex variations. Because many intersex traits are not visible at birth or are misunderstood by medical personnel, sex assignment is often arbitrary, based solely on external genital appearance rather than chromosomal or gonadal composition. These early decisions may conflict with the individual’s later physical development or personal identity, creating lifelong inconsistencies between documentation and lived experience. As intersex persons grow, these mismatches complicate access to schooling, healthcare, employment, and travel, illustrating how binary registration systems create legal and social instability.

The judicial system has reinforced this binary view. In Baby A (Suing through the Mother E.A.) v Attorney General & 6 Others, the High Court held that “sex” within constitutional provisions referred only to male and female, dismissing attempts to argue for broader interpretation that would include intersex. The Court noted that expanding the definition of sex fell outside judicial authority and should instead be addressed by Parliament. This decision crystallised intersex exclusion within constitutional interpretation and signalled the judiciary’s hesitation to challenge cultural and legislative norms. Consequently, intersex persons remain without explicit recognition under Kenyan law, leaving them vulnerable to discrimination and dependent on fragmented statutory protections. Chigiti concludes that achieving meaningful recognition requires legislative reform that acknowledges biological diversity and ensures that intersex persons are fully protected within Kenya’s constitutional and legal frameworks.

Identity, Documentation and Legal Personhood

Identity documentation is a primary gateway to legal personhood in Kenya, yet intersex persons routinely encounter exclusion because existing systems recognise only two sex categories: male or female. Chigiti underscores that birth certificates, national identity cards, and passports are not merely administrative tools but instruments that affirm an individual’s legal existence, belonging, and citizenship. Without them, a person’s ability to participate in society is profoundly restricted. For intersex children, the challenge emerges immediately at birth. Medical staff and civil registration officers, operating within a binary framework, often compel parents to select a sex designation despite uncertainty, resulting in assignments based solely on outward genital appearance rather than comprehensive medical assessment. This early classification which is frequently inaccurate imposes an identity that may later conflict with the individual’s physical development or self-understanding, thereby undermining their autonomy and personal narrative.

Because legal records form the basis for nearly all entitlements, inaccurate or absent documentation triggers a cascade of exclusion. Intersex individuals who cannot obtain accurate birth certificates or national IDs face barriers in accessing education, healthcare, employment, housing, and voting rights. For school enrolment, birth certificates are compulsory; those without them may be denied admission or forced into constant explanation of their identity. In healthcare settings, identity cards are essential for insurance coverage and continuity of care. Lack of documentation can therefore undermine access to diagnosis, treatment, and psychological support. Adults with mismatched records frequently encounter suspicion, humiliation, and bureaucratic hostility when attempting to update their sex markers, underscoring the intertwined nature of documentation and social acceptance.

Although Kenya’s Access to Information Act and related legal provisions allow for correction of personal records, the process remains complex, costly, and poorly understood. Individuals often require medical certification, affidavits, and legal representation to effect changes thus placing rectification out of reach for most intersex persons. This administrative burden constitutes a form of indirect discrimination: while the procedures apply to all, they disproportionately disadvantage those whose identities challenge binary norms. Chigiti argues that the absence of explicit legislative guidance on intersex documentation leaves individuals dependent on discretionary decisions by civil servants and courts, leading to inconsistency and vulnerability. He emphasizes that recognition is not symbolic; it is a prerequisite for enjoying fundamental rights and freedoms. Achieving meaningful reform therefore demands that Kenya adopt clear legal provisions enabling flexible sex/gender markers, streamlined correction processes, and non-discriminatory recognition of intersex status to ensure full legal personhood.

Parental Dilemmas and Child Protection

The birth of an intersex child in Kenya often triggers confusion, fear, and emotional turmoil within the family, largely because intersex variations are poorly understood and highly stigmatized. Chigiti explains that parents are typically thrust into a decision-making space without sufficient medical, psychological, or social support. In many cases, families receive inconsistent or superficial medical explanations, leaving them uncertain about their child’s biological status and future development. This uncertainty can generate guilt, shame, or internalized blame, particularly where cultural or religious interpretations frame intersex traits as curses, misfortunes, or aberrations. The desire to protect the child from ridicule, combined with the pressure to conform to binary expectations, often drives parents into secrecy, resulting in delayed health care, insufficient emotional bonding, and isolation of the child from community life.

Within this context of inadequate guidance, parents frequently face intense pressure to authorise early genital “normalisation” surgeries. These procedures are typically presented as corrective measures intended to align the child’s body with male or female norms, even when not medically necessary. Chigiti emphasizes that these decisions are often made before parents fully understand their long-term implications. Without access to balanced information regarding physical risks, psychological impact, and ethical concerns, families may consent to interventions that compromise bodily autonomy, future reproductive function, and the child’s self-determination. Moreover, because intersex traits may involve developmental changes during puberty, surgical decisions made in infancy can produce lifelong distress when the child’s physical or psychological sex diverges from the assigned identity. As the child grows, undoing earlier surgical or legal decisions becomes complex, expensive, and emotionally destabilizing.

These challenges underscore the need for strong child-protection frameworks grounded in the best interests of the child, as recognised under Article 53 of the Constitution and the Children Act. Chigiti argues that societal shame and misinformation can lead to harmful practices, including abandonment, infanticide, or long-term concealment. Ensuring child welfare therefore requires active State intervention to prevent abuse, promote family counselling, and regulate medical decision-making. Protecting intersex children involves guaranteeing access to psychosocial support, delaying non-essential surgeries until the child is mature enough to participate in decisions, and preventing discrimination in healthcare, education, and documentation processes. Child-focused protection mechanisms must affirm dignity and safety while empowering caregivers with accurate information. Chigiti concludes that safeguarding intersex children requires shifting from secrecy and coercive conformity toward transparency, informed consent, and holistic support systems that respect bodily integrity and human rights.

Healthcare, Bodily Autonomy and Post-Surgery Harm

Healthcare access for intersex persons is deeply intertwined with issues of bodily autonomy, dignity, and informed consent. Chigiti observes that the medical system in Kenya often approaches intersex variations through a pathological lens, prioritizing the “correction” of bodies rather than understanding or supporting their natural diversity. From infancy, intersex individuals are subjected to medical examinations that frequently frame their anatomy as problematic or abnormal, reinforcing stigma and legitimizing invasive intervention. While healthcare professionals have an important role in diagnosing intersex traits, Chigiti stresses that their responsibility extends beyond clinical assessment to the ethical obligation of respecting autonomy and providing transparent, non-coercive information to families. Effective care must include psychological support for both child and caregivers, avoiding fear-based narratives that push families toward unnecessary medical decisions.

A central concern in this thematic area is the widespread practice of non-consensual “normalisation” surgeries performed on intersex infants and young children. These surgeries, often conducted for social rather than medical necessity; aim to modify genitalia to resemble typical male or female forms. Chigiti emphasizes that such interventions are irreversible and frequently result in diminished sexual function, chronic pain, scarring, reduced fertility, and psychological trauma. Many intersex youth grow up without being informed of the procedures performed on them, only discovering later that their anatomy was altered without their consent. Because these surgeries are performed before the child can participate in decision-making, they are incompatible with key human rights principles, including bodily integrity, informed consent, and freedom from degrading treatment. The absence of long-term medical follow-up exacerbates the problem, leaving individuals with ongoing complications and little institutional support.

The long-term consequences of these surgeries extend beyond physical harm. Chigiti documents how repeated medical interventions, failed reconstructions, and ongoing infections frequently push individuals into cycles of hospitalization and social withdrawal. Some are left incontinent and dependent on diapers; others face repeated surgical attempts to “fix” initial procedures, compounding trauma. The social stigma attached to these outcomes often prevents individuals from seeking further care, driving them into silence and isolation. Emotional harm including shame, depression, and loss of identity is pervasive, particularly when physical development during puberty conflicts with the sex assigned surgically at birth. These challenges highlight the urgent need for a patient-centered, rights-based healthcare model in which medical treatment respects bodily autonomy, defers irreversible intervention until informed consent is possible, and provides psychosocial support to individuals and families. Chigiti concludes that reform in Kenya’s health sector is essential to prevent further harm: healthcare workers must be sensitized, medical guidelines must be revised to prohibit medically unnecessary surgeries, and intersex persons must be guaranteed access to comprehensive, non-discriminatory care throughout their lives.

Education and Social Inclusion

Education is a transformative right that enables individuals to acquire skills, build confidence, and participate meaningfully in society. For intersex children in Kenya, however, access to education is often impeded by structural, social, and administrative barriers. Chigiti explains that the earliest hurdle typically arises at the point of school enrolment, where a birth certificate is required. Because many intersex children are either mis-registered or not registered at all due to uncertainty around sex classification, they may be denied admission or delayed in beginning school. Even when enrolled, school records designed around a rigid male–female binary force children into sex categories that may not align with their bodies or identity. This administrative misalignment contributes to confusion, emotional distress, and a sense of alienation, demonstrating how exclusion is built into the very structure of the education system.

Within the school environment, intersex learners face heightened vulnerability to bullying, ridicule, and physical or psychological harassment from peers and sometimes even from teachers. Puberty often magnifies this vulnerability when physical development diverges visibly from male or female norms, exposing children to stigma and unwanted questioning. Schools, which typically lack guidelines for supporting intersex students, may react with punitive or exclusionary measures rather than compassion and protection. In particular, the strict division of sanitation and dormitory spaces by sex poses serious risks. Intersex learners may be forced into facilities that are unsafe or inappropriate, or they may be denied accommodation altogether in boarding schools—pushing many out of schooling prematurely. Weak institutional awareness compounds these harms, as educators are rarely trained to recognize intersex realities or respond sensitively to students’ needs.

The repeated trauma of discrimination contributes to higher dropout rates among intersex learners and increases the likelihood of long-term social marginalization. Chigiti stresses that exclusion from education closes pathways to social mobility, economic opportunity, and legal consciousness reproducing cycles of vulnerability. Thus, social inclusion within the education system is not simply a matter of physical access but of meaningful participation in a safe, affirming environment. To achieve this, schools must adopt comprehensive inclusion measures: sensitizing teachers and staff, protecting students through robust anti-bullying policies, and ensuring access to gender-neutral facilities. Curricula should reflect human diversity, promoting understanding and dismantling stereotypes from an early age. These measures must be coupled with nationwide awareness campaigns and policy reforms that affirm every learner’s dignity. Chigiti argues that centering intersex learners’ rights in educational policy is essential to ensuring that Kenya’s constitutional promise of equality becomes a lived reality, fostering a society in which all children regardless of sex characteristics can learn, grow, and thrive.

Access to Information

Access to information is a foundational right that enables individuals to understand themselves, make informed decisions, and seek the protection of the law. For intersex persons in Kenya, this right is especially critical because much of the information related to their biological status, medical history, and early-life interventions is often withheld, obscured, or inaccessible. Chigiti underscores that Article 35 of the Constitution guarantees every citizen the right to access information held by the State and by others where necessary for the exercise or protection of rights. This includes medical records documenting diagnosis, surgical procedures, hormone treatments, or decisions made on a child’s behalf. Without access to such information, intersex persons may be deprived of the ability to understand their identities, engage in informed health choices, or challenge violations committed against them in their early years. Thus, access to information becomes a gateway to bodily autonomy, legal clarity, and psychological affirmation.

Despite legal safeguards particularly the Access to Information Act (2016) intersex persons frequently encounter barriers when attempting to retrieve important personal records. Healthcare institutions, guardians, or civil authorities may refuse disclosure due to ignorance, stigma, or paternalistic beliefs that such information is too sensitive or harmful. In many cases, intersex individuals only learn in adolescence or adulthood that they underwent genital surgeries as infants or were subjected to hormonal treatments without consent. Such delayed discovery can trigger profound emotional distress and a sense of betrayal. These barriers are compounded by administrative challenges, including poorly digitized records, discretionary decision-making by officials, and lack of awareness about legal entitlements. Even when individuals attempt to correct inaccurate details such as sex markers on identification documents, the procedures are cumbersome, expensive, and poorly publicized, hindering their ability to secure accurate documentation and exercise full citizenship.

Chigiti argues that ensuring meaningful access to information requires more than legislative recognition; it demands proactive institutional support. Hospitals and civil registration offices must develop protocols that guarantee timely release of medical and legal records, with specific provisions for intersex persons. State agencies and service providers must be trained to understand and uphold legal obligations regarding disclosure, while penalties for non-compliance should be consistently enforced. Public awareness campaigns are also necessary to ensure that intersex persons and their families understand their rights and know how to assert them. Ultimately, Chigiti maintains that access to information is inseparable from dignity: when intersex persons are empowered with knowledge about their bodies and histories, they can advocate for their rights, correct harmful narratives, and build identities grounded in autonomy rather than silence or coercion.

Family Life, Marriage and Adoption

Family life is a core social and constitutional right in Kenya, yet intersex persons often struggle to enjoy its full expression due to stigma, legal ambiguity, and cultural resistance. Chigiti emphasizes that the family is recognized under the Constitution as the natural and fundamental unit of society, deserving protection and support. However, without explicit legal recognition of intersex identity, many intersex adults face uncertainty regarding their ability to marry or enter legally recognized partnerships. Because Kenya’s legal system is built on a binary understanding of sex, marital status is closely tied to one’s legal classification as male or female. When an intersex person’s documented sex does not align with their lived identity or physical development, they may be denied the freedom to marry simply because their legal personhood is not clearly defined. This creates a landscape in which intersex individuals may be excluded from one of the most universal social institutions family formation.

Beyond marriage, Chigiti observes that intersex persons face entrenched prejudice within their own families of origin. Some are rejected at birth, abandoned, or subjected to harmful practices intended to erase their physical differences. Others grow up in secrecy, isolated by parents fearful of community backlash. Such experiences compromise emotional development and can lead to psychological trauma that persists into adulthood. Legal protections for children such as the right to name, nationality, and parental care are often undermined when intersex identity is perceived as a source of shame. Thus, child protection initiatives must reinforce the principle that every child, regardless of sex characteristics, has a right to nurturing family care. This includes interventions to prevent abandonment, ensure access to psychosocial support, and prohibit discrimination within the home. For parents, accessible information and counselling services are essential tools to support acceptance and informed decision-making.

Adoption presents a parallel set of challenges. Chigiti explains that although adoption law in Kenya is designed to prioritize the best interests of the child, intersex children may be disadvantaged due to discriminatory attitudes among prospective parents and adoption officials. Bias rooted in fear, misunderstanding, or cultural beliefs may lead to intersex children being overlooked in placement decisions. Yet, adoption can be a critical pathway to stable family life for intersex children who have been rejected or surrendered by their biological parents. Similarly, intersex adults seeking to adopt may encounter prejudice, since their gender identity or documentation may not conform to binary expectations. To address these gaps, Chigiti calls for an approach to adoption that centers dignity and non-discrimination. This requires sensitizing adoption officers, establishing clear anti-discriminatory guidelines, and affirming that intersex adults too are entitled to serve as adoptive parents. Ultimately, meaningful protection of family rights for intersex persons depends on dismantling cultural stigma and reforming legal structures so that biological variations do not impede the fundamental human right to family life.

Employment, Economic Opportunity and Public Participation

Employment and economic participation are essential components of human dignity and self-sufficiency, yet intersex persons in Kenya face profound barriers in accessing these opportunities. Chigiti observes that the root of this exclusion is two-fold: systemic discrimination and documentation challenges. Because identity documents in Kenya are strictly binary, many intersex persons either lack accurate identification or possess records that conflict with their lived identity. As a result, they struggle to meet standard requirements for job applications, professional registration, or entrepreneurship. Even where documentation is available, employers may respond with suspicion or hostility when sex markers or physical presentation appear inconsistent. These administrative and social barriers often push intersex persons into informal or precarious work, limiting income stability and reinforcing cycles of poverty.

Beyond documentation, workplace discrimination both overt and subtle undermines equal access to employment. Intersex persons may be excluded from hiring, denied promotions, or subjected to ridicule and harassment by colleagues. In some cases, employers have terminated contracts upon discovering an employee’s intersex status, illustrating how deeply stigma informs professional environments. Because physical characteristics may become more pronounced during adolescence or adulthood, intersex persons may face increasing scrutiny at later stages in their career development. The absence of explicit legal protections against discrimination on the basis of sex characteristics leaves them vulnerable, as anti-discrimination statutes often reference only male and female categories. This legislative gap means that intersex employees have limited avenues for redress when their rights are violated, reinforcing structural inequality in the labor market.

Economic exclusion also inhibits participation in public life. Without stable employment, many intersex persons are unable to access credit, secure housing, or contribute to social security systems. Those who lack national identification documents are further excluded from voting, accessing public services, and participating in government programs. Public appointment processes such as selection for community leadership positions, government boards, or administrative roles often rely on rigid identity verification systems that disadvantage intersex applicants. Even in civic spaces where participation does not require documents, social stigma often discourages intersex persons from engaging, for fear of exposure or discrimination. Chigiti argues that meaningful public participation requires both structural and attitudinal change. Legislative reform must explicitly recognize intersex persons and prohibit discrimination on the basis of sex characteristics, while public-sector institutions must incorporate inclusive practices. Additionally, broad social awareness campaigns are needed to cultivate respectful and supportive environments. By affirming intersex rights to work, vote, and contribute to public life, Kenya can take a significant step toward substantive equality and full citizenship for all its people.

Conclusion: Toward a Holistic Rights Framework

Chigiti’s analysis makes clear that the protection of intersex persons in Kenya requires far more than isolated legal adjustments; it demands a holistic rights framework grounded in dignity, autonomy, and substantive equality. Throughout the life cycle from birth to adulthood intersex individuals encounter structural and cultural forces that obscure their identities, deny recognition, and restrict access to essential services. The cumulative effect is a form of systemic invisibility that undermines every dimension of citizenship. While Kenya’s Constitution provides a strong foundation by guaranteeing equality, non-discrimination, and the security of the person, these broad guarantees have not translated into effective protection for intersex persons, primarily because legal and administrative systems continue to enforce the male–female binary. Realising constitutional promises therefore requires reforms that acknowledge the realities of intersex bodies and identities at law, in medicine, and across social institutions.

A holistic rights framework must begin with legal recognition. Explicit inclusion of “sex characteristics” within non-discrimination provisions, streamlined procedures for correcting identity documentation, and regulation of surgical interventions are essential steps. Equally important is the principle of bodily autonomy, which demands an end to medically unnecessary surgeries performed without informed consent. The healthcare sector must adopt a rights-based approach that integrates psychosocial support, informed decision-making, and sensitivity training for medical professionals. In education, comprehensive inclusion involves not only access but safety ensuring that intersex learners can study without fear of bullying, exclusion, or administrative barriers. Social systems, including family law, child protection, and adoption services, must also reflect the diversity of human sex characteristics, providing clear safeguards against abandonment and discrimination.

Finally, meaningful reform requires shifting social attitudes. Public education campaigns, professional training, and community dialogue are critical to dismantling stigma and building understanding. Advocacy networks and civil society organizations must be supported to amplify intersex voices, ensuring that policy changes are informed by lived experience. Chigiti concludes that the measure of Kenya’s commitment to human rights will be reflected in its willingness to protect those most marginalized by traditional frameworks. By embracing a holistic rights approach, one that integrates legal reform, medical ethics, social inclusion, and public education Kenya can transform intersex recognition from a contested boundary of identity into a fulfilled constitutional promise. Such a framework ultimately affirms that human diversity is not an aberration to be corrected, but a reality to be respected, protected, and celebrated.

This review was written by our Intersex Content Contributor, Delphine Barigye

Trans Arrivals Kenya (TAK) was founded in 2022. TAK supports trans migrants, asylum seekers, and refugees in Kenya.

Vision

A safe and inclusive society where all trans refugees live with dignity, free from discrimination and harm.

Mission

To empower and protect trans refugees by ensuring access to safe housing, mental health support, HIV care, and fundamental resources.

Areas of Work

TAK primarily works to support trans migrants, asylum seekers, and refugees in Kenya by addressing their unique challenges and advocating for their rights in the following areas:

Humanitarian support and emergency assistance

• Providing safe shelter for trans migrants facing homelessness or violence.
• Offering food, clothing, and other essential supplies to those in crisis.

Legal assistance and advocacy

• Supporting trans migrants with asylum applications, legal documentation, and protection from discrimination.
• Advocating for policy changes that recognise and protect trans asylum seekers and refugees.

Healthcare and well-being

• Connecting trans individuals with gender-affirming healthcare, mental health support, and HIV/AIDS services.
• Offering counseling and peer support to help individuals cope with trauma and discrimination.

Economic empowerment and skills development

• Providing vocational training and entrepreneurship programmes to help trans migrants achieve financial independence.
• Creating employment opportunities through partnerships with inclusive businesses and organisations.

Community building and awareness raising

• Creating safe spaces where trans migrants can connect, support each other, and build a sense of belonging.
• Conducting awareness campaigns and training sessions to educate service providers and the public on trans rights and issues.

Advocacy and legal support

• Advocate for the rights and legal recognition of trans migrants and asylum seekers.
• Provide legal assistance and resources to help with asylum applications and documentation.
• Engage policymakers to push for more inclusive policies for trans individuals in migration and refugee systems.

Shelter and safety

• Offer safe housing and emergency shelter for trans individuals facing homelessness or violence.
• Establish a safe space where trans migrants can find community, support, and protection.

Healthcare access

• Ensure access to gender-affirming healthcare, including hormone therapy, mental health support, and general medical care.
• Provide support for individuals navigating Kenya’s healthcare system.

Economic empowerment and livelihood support

• Offer skills training, entrepreneurship programs, and employment support for trans migrants.
• Partner with organisations to create job opportunities and financial independence.

Community building and peer support

• Foster a sense of belonging through peer-led support groups and community events.
• Provide counseling, mentorship, and emotional support.

Research and documentation

• Document human rights violations and challenges faced by trans migrants in Kenya.

Contact

Email: transarrivals@gmail.com
+254 789 145162
Facebook

Watch our interview with Chosen Becky, 26 June 2026

Fondée en janvier 2022, Féministes Dynamiques Trans-Actions+, anciennement connu sous le nom de Féministes Dynamiques Trans-Actions LBQ+ (FDTA-LBQ+) avant 2026, est une organisation à but non lucratif au Bénin travaillant principalement avec les filles et femmes lesbiennes, les femmes bisexuelles, les femmes trans, les femmes queer, les travailleuses du sexe, les filles et femmes en situation de vulnérabilité, les hommes trans, et les jeunes minorités de sexe, de genre et d’orientation sexuelle. L’enregistrement de l’organisation est en cours.

L’organisation travaille principalement à promouvoir les droits, la visibilité et le pouvoir des femmes et personnes LBTQ+ à travers :

• la formation et le renforcement de capacités,
• le plaidoyer féministe et communautaire,
• l’accompagnement juridique,
• la recherche-action,
• la création d’espaces sûrs,
• la mobilisation de ressources,
• l’éducation aux droits humains,
• l’accompagnement des femmes analphabètes dans l’informatique et la connaissance de leurs droits,
• le soutien aux femmes en situation d’urgence, notamment pour leur relocalisation, et
• le travail sur l’accès à l’avortement sécurisé au Bénin.

Founded in January 2022, Dynamic Feminists Trans-Actions+, formerly known as Dynamic Feminists Trans-Actions LBQ+ (FDTA-LBQ+) before 2026, is a non-profit organisation in Benin working primarily with lesbian, bisexual, trans and queer (LBQ) women and girls, sex workers, girls and women in vulnerable situations, trans men, and youth from sex, gender and sexual orientation minorities. The registration of the organisation is in progress.

The organisation works to promote the rights, visibility, and empowerment of women and LGBTQ+ people through:

• training and capacity building,
• feminist and community advocacy,
• legal support,
• action research,
• the creation of safe spaces,
• resource mobilisation,
• human rights education,
• support for illiterate women in computer skills and knowledge of their rights,
• support for women in emergency situations, particularly for their relocation, and
• work on access to safe abortion in Benin.

La vision / Vision

Féministes Dynamiques Trans-Actions+ souhaite aspire à une société équitable, inclusive, décoloniale et libératrice où les jeunes, dans toute leur diversité — en particulier les jeunes filles et femmes lesbiennes, bisexuelles, transgenres et queer (LBTQ) — vivent sans peur, jouissent pleinement de leurs droits fondamentaux et participent. Féministes Dynamiques souhaite émerger comme une force motrice du féminisme inclusif au Bénin et en Afrique francophone.

The organisation aspires to a fair, inclusive, decolonial, and liberating society where young people, in all their diversity—especially lesbian, bisexual, transgender, and queer (LBTQ) girls and women—live without fear, fully enjoy their fundamental rights, and actively participate in the decision-making processes that affect them. Dynamic Feminists Trans-Actions+ wants to emerge as a driving force for inclusive feminism in Benin and Francophone Africa.

Mission

Leur mission est d’être un creuset national inclusif, féministe et transaffirmatif, qui agit comme un pont entre les communautés marginalisées et les institutions locales, nationales et internationales. L’organisation travaillons à promouvoir les droits, la visibilité et le pouvoir des jeunes minorités de sexe, de genre et d’orientation sexuelle, à renforcer les capacités, à créer des espaces sûrs, à mener des actions de plaidoyer, de formation, de recherche-action et d’accompagnement juridique.

Their mission is to be an inclusive, feminist, and trans-affirmative national hub that acts as a bridge between marginalised communities and local, national, and international institutions. The organisation works to promote the rights, visibility, and empowerment of young people of a minority sex, gender, and sexual orientation; to build capacity; to create safe spaces; and to conduct advocacy, training, action research, and legal support.

Objectif général / General objectives

Former une nouvelle génération de jeunes leaders féministes issu·e·s des minorités de sexe et de genre, capables de porter un changement social et politique profond, transformateur et durable au Bénin et à l’échelle internationale. L’organisation souhaite réaliser un monde où le féminisme reste résolument intersectionnel.

To train a new generation of young feminist leaders from sex and gender minorities, capable of bringing about profound, transformative, and lasting social and political change in Benin and internationally. The organisation wants to bring about a world where feminism remains resolutely intersectional.

Domaines d’intervention / Areas of work

• Féminisme intersectionnel
• Droits humains et lutte contre les discriminations
• Santé, bien-être et accès aux services
• Autonomisation et leadership
• Visibilité, éducation et transformation sociale
• Partenariats et bailleurs

• Intersectional feminism
• Human rights and the fight against discrimination
• Health, well-being, and access to services
• Empowerment and leadership
• Visibility, education, and social transformation
• Partnerships and donors

Contacter / Contact

Email: feministslbqactions@gmail.com
01 97 73 68 63 / 01 62 75 35 21 / 01 96 45 08 02
Facebook
Instagram

Regardez notre entretien avec Dame Merveille du 11 septembre 2026 / Watch our interview with Dame Merveille from the 11th of September 2026

Founded in Namibia in March 2021 by Miss Mavis Dash, Gigi Has Arrived and Mo’Nick Critique, Drag Night Namibia is an LGBTQI+ arts and community organisation that uses drag, performance, music, fashion, and ballroom culture as tools for visibility, empowerment, advocacy, and social inclusion. The organisation creates safer and affirming spaces for queer creatives and community members through live events, workshops, artistic development programmes, and regional collaborations. The organisation works with queers, allies and cisgender heterosexual Namibians and World Citizens, and the movable middle.

Its core work includes:

• Producing drag shows, ballroom/vogue events, and queer-centred cultural programming;
• Supporting emerging LGBTQI+ performers, artists, DJs, designers, and entertainers through mentorship and performance opportunities;
• Using artistic activism to challenge discrimination and increase LGBTQI+ visibility in Namibia and across Southern Africa;
• Facilitating workshops and skills-development initiatives in areas such as performance, makeup artistry, fashion, MCing, and creative production;
• Building regional and international partnerships that strengthen queer artistic exchange and transnational solidarity;
• Creating community-driven platforms that promote dignity, inclusion, mental wellbeing, and creative expression for LGBTQI+ individuals.

Through projects such as Drag & Vogue Beyond Borders, Drag Night Namibia has also expanded its work into regional advocacy, international cultural exchange, and cross-border collaboration, positioning drag and ballroom culture as important tools for storytelling, resistance, and community-building in Africa.

The organisation is registered in Namibia and is currently led by Rodelio Lewis aka Miss Mavis Dash, Founder and Co-CEO, and Lize Ehlers aka DJ Rise Elders Co-CEO & Technical Director Drag Night Namibia.

Vision

The vision of Drag Night Namibia is to build a vibrant, inclusive, and empowered society where LGBTQI+ individuals, especially queer artists and performers, are free to express themselves safely, authentically, and creatively without fear of discrimination or exclusion. The organisation envisions a Namibia, and broader African creative landscape where drag, ballroom, and queer artistic expression are recognised as powerful forms of culture, storytelling, activism, and community healing. Through artistic excellence, visibility, and regional collaboration, Drag Night Namibia aims to create sustainable platforms that uplift LGBTQI+ voices, celebrate diversity, and inspire social change across communities and borders.

Mission

The mission of Drag Night Namibia is to create safe, inclusive, and empowering platforms for LGBTQI+ individuals through drag, ballroom, music, fashion, and performance arts, while advancing visibility, dignity, community wellbeing, and artistic freedom in Namibia and beyond. A central part of the organisation’s mission is to expand economic access and inclusion for queer performers and creatives who have historically faced discrimination, unemployment, exclusion, and limited professional opportunities. Drag Night Namibia works to ensure that artists are not only celebrated culturally, but are also able to access paid performance opportunities, professional development, mentorship, regional collaborations, and sustainable creative income streams.

Through events, workshops, partnerships, productions, and advocacy initiatives, the organisation seeks to:

• Develop and promote LGBTQI+ talent;
• Create pathways toward financial empowerment within the creative industry;
• Support entrepreneurship and artistic careers for queer creatives;
• Build sustainable platforms where performers are compensated fairly and professionally;
• Strengthen representation and ownership of queer African narratives within arts and culture spaces.

By combining artistic activism with economic empowerment, Drag Night Namibia aims to contribute toward a more inclusive creative economy where LGBTQI+ performers can thrive both socially and financially.

Main objectives

The goals and objectives of Drag Night Namibia are centred around artistic empowerment, LGBTQI+ visibility, community development, and economic inclusion through creative expression and performance culture.

Key goals and objectives include:

1. To create safe and inclusive spaces
   Establish affirming environments where LGBTQI+ individuals can freely express themselves through drag, ballroom, music, fashion, and performance arts without fear of discrimination or exclusion.
2. To increase LGBTQI+ visibility and representation
   Promote positive and authentic representation of queer identities in Namibia and across Africa through public performances, cultural programming, media engagement, and artistic activism.
3. To support artistic and professional development
   Provide mentorship, training, workshops, and performance opportunities that strengthen the creative, technical, and leadership skills of emerging and established queer artists.
4. To advance economic empowerment for performers
   Create pathways for LGBTQI+ creatives to access paid opportunities, sustainable income streams, entrepreneurship, and professional growth within the arts and entertainment industries.
5. To strengthen drag and ballroom culture in Namibia
   Preserve, develop, and celebrate drag and ballroom as important forms of African queer cultural expression, storytelling, and community-building.
6. To build regional and international partnerships
   Foster collaborations with organisations, festivals, activists, artists, and cultural institutions that support cross-border solidarity, exchange, and advocacy.
7. To use art as a tool for advocacy and social change
   Challenge stigma, discrimination, gender-based exclusion, and harmful social narratives through creative expression, dialogue, and community engagement.
8. To empower LGBTQI+ youth and marginalised communities
   Support young queer people and vulnerable creatives by creating opportunities for participation, leadership, confidence-building, and belonging within creative spaces.
9. To contribute toward a more inclusive creative industry
   Advocate for greater access, recognition, and fair treatment of LGBTQI+ artists within Namibia’s cultural, entertainment, and creative sectors.
10. To create sustainable community-driven programming
    Develop long-term artistic and community initiatives that continue to uplift queer voices, strengthen networks, and promote collective wellbeing across Namibia and the region.

Focus areas

The focus and thematic areas of Drag Night Namibia centre on LGBTQI+ visibility, artistic activism, creative empowerment, community wellbeing, and economic inclusion through drag, ballroom, music, fashion, and performance culture.

1. Drag and Performance Arts Development

Drag Night Namibia creates platforms for drag artists, performers, DJs, vocalists, and entertainers to showcase and develop their talents through live productions, competitions, showcases, and mentorship initiatives. These programmes strengthen professional opportunities for LGBTQI+ creatives while increasing queer representation within Namibia’s arts sector.

2. Ballroom and Vogue Culture

The organisation actively supports the growth of ballroom and vogue culture in Namibia by creating learning spaces, performance opportunities, workshops, and regional exchange programmes connected to the African ballroom community. This work promotes self-expression, confidence-building, identity affirmation, and community solidarity among queer youth and performers.

3. LGBTQI+ Visibility and Advocacy

Through artistic activism, public engagement, storytelling, and cultural programming, Drag Night Namibia challenges discrimination and promotes greater social inclusion for LGBTQI+ individuals. Performances and public events are used as tools for dialogue, awareness-building, and human rights advocacy.

4. Economic Empowerment and Creative Inclusion

A major focus area is creating economic access for LGBTQI+ performers and creatives who often face barriers to employment and financial stability. The organisation provides paid performance opportunities, skills development, mentorship, production experience, and access to regional and international artistic networks.

5. Youth Development and Skills Training

Drag Night Namibia facilitates workshops and educational programmes focused on MCing, makeup artistry, lip-sync performance, fashion design, stagecraft, music, branding, and creative entrepreneurship. These initiatives help emerging artists develop both artistic and professional skills.

6. Regional and International Cultural Exchange

Through projects such as Drag & Vogue Beyond Borders, the organisation builds partnerships with regional and international LGBTQI+ organisations, festivals, artists, and advocacy spaces. These collaborations strengthen transnational solidarity and increase visibility for Namibian queer creatives globally.

Trans and gender-diverse inclusion

Drag Night Namibia is deeply committed to creating affirming and empowering spaces for trans and gender-diverse performers within Namibia’s LGBTQI+ community. Trans artists continue to play a central role in the organisation’s programming, leadership, and visibility efforts.

Notable trans and gender-diverse performers within the Drag Night Namibia community include Coco, Miss Diamond and Queen Cleopatra. These artists have contributed significantly to the growth of drag and ballroom culture in Namibia through performance, mentorship, representation, and community engagement. Their participation within Drag Night Namibia initiatives has helped increase visibility for trans performers while challenging stigma and exclusion faced by gender-diverse individuals in both artistic and public spaces.

The organisation continues to prioritise inclusive participation, safer creative spaces, leadership opportunities, and professional development pathways for trans performers as part of its broader commitment to dignity, representation, and equality within the arts and entertainment industry.

Contact

dragnightnam@gmail.com
Facebook
Instagram

Watch our interview with Drag Night Namibia founders, Rodelio Lewis aka Miss Mavis Dash, Founder and Co-CEO, and Lize Ehlers aka DJ Rise Elders, 12 June

Drag Night Namibia in the media

Founded in March 2021 by a trans man, Donwell Mpofu, Trans Guardians Alliance (TGA) is a South African organisation working with LGBTQIA+ migrants and asylum seekers, with a particular focus on trans individuals and LGBTQIA+ parents and their children. The organisation provides holistic support services for displaced LGBTQIA+ migrants, including emergency shelter, access to healthcare and documentation, psychosocial support, early childhood education, and advocacy for inclusive migration and protection frameworks. TGA was registered in October 2021 as a non-profit organisation.

Vision

A South Africa where displaced LGBTQIA+ people can live freely, safely, and with dignity, enjoying equal access to rights, services, and opportunities.

Mission

To protect, support, and empower displaced LGBTQIA+ communities through direct services, advocacy, and the creation of safe, affirming spaces for healing, growth, and leadership.

Goals/Objectives

• Provide life-saving shelter and basic support to displaced LGBTQIA+ individuals.
• Advocate for inclusive migration policies and practices.
• Strengthen the capacity and visibility of trans and queer refugees.
• Support LGBTQIA+ parents and children through inclusive early childhood education and family-centred services.

Focus Areas

• Emergency shelter and support services.
• Early childhood education (Talent Smufferttes Day Care Center).
• Legal and documentation assistance.
• Mental health and psychosocial support.
• Capacity building and leadership development.
• Migration and asylum advocacy.

Contact

Email: transguardiansalliance@gmail.com / donwellmpofu@gmail.com.
+27 71 974 9574
Facebook

Watch our interview with Donwell Mpofu, 3 July 2026

Founded in March 2021 by co-founder Mogomotsi Nelly Thobega and Sputla Mogorosi, Botswana Trans Initiative (BTI) began its journey in as a small, grassroots support group for transgender and gender-diverse persons in Botswana. With a deep commitment to human rights and social justice, sought to create a safe and inclusive space for people navigating the challenges of being trans in a largely conservative society. Recognising the urgent need for a more unified and structured approach to addressing the systemic barriers faced by the trans and gender-diverse community, the founders quickly began building a collective movement.

Over time, the support group grew, with more individuals joining in search of solidarity, understanding, and advocacy. This growth underscored the profound need for an organised platform that could not only support trans and gender-diverse persons but also challenge the societal and legal frameworks that perpetuate discrimination and exclusion. In February 2024, this vision came to life when the organisation was officially registered, marking a significant milestone in the journey toward building a safer and more inclusive Botswana for transgender and gender-diverse persons.

Vision

By 2036, a Botswana where trans and gender diverse persons live in dignity and self-determination, with full access to their human rights, services and protected livelihoods.

Mission

To advance equity dignity, recognition and acceptance of trans and gender diverse people in Botswana through social justice advocacy and with an intersectional human rights approach.

Goals

• To advance the human rights of transgender and gender-diverse individuals in Botswana by advocating for their protection and inclusion in all areas of society, raising public awareness, and influencing public policy to eliminate discrimination and fostering dignified livelihoods and ensure equity.
• To achieve comprehensive legal reforms in Botswana that protect and promote the rights of transgender and gender-diverse individuals, including the drafting, passage, and implementation of anti-discrimination laws and policies that ensure equal treatment under the law.
• To build a strong, cohesive, and resilient movement for transgender and gender-diverse rights in Botswana by empowering individuals, fostering leadership, and creating networks that can effectively advocate for change at both the local and national levels.
• To enhance the understanding of transgender and gender-diverse issues in Botswana by conducting and disseminating research, collecting data, and producing knowledge that informs advocacy, policy-making, and public awareness efforts.

Contact

+267 72448933
Email: botswanatransinitiative@gmail.com
Facebook

Watch our interview with co-founder, Sputla Mogorosi, 17 July 2026

Interview with co-founder, Nelly Thobega

Founded on 6 October 2020, the Professional Association for Transgender Health (PATHSA) is an interdisciplinary association for South African health professionals dedicated to promoting the health, well-being, and self-actualisation of trans and gender diverse people. The organisation was registered on 3 February 2021.

Mission

To foster supportive environments, advocate for best practices, and drive systemic change that empowers healthcare providers working with trans and gender diverse individuals across South Africa.

Objectives

• Facilitate networks and foster supportive environments for health professionals working with and for trans and gender diverse people. 
• Develop, advocate for and promote best practices and clinical resources for gender-affirming health care.
• Encourage, promote, conduct and disseminate research, which is done in a respectful way towards the community, to expand knowledge and deepen understanding about trans and gender diversity.
• Advocate for institutional, policy, and legislative change by utilizing our collective knowledge and expertise. 
• Provide education on holistic gender-affirming healthcare promoting the health, wellbeing, and supporting the self-actualisation of trans and gender diverse people. 
• Develop leadership skills amongst trans and gender diverse health professionals and promote indigenous perspectives. 
• To disseminate awareness around power dynamics that are typically inherent to all healthcare seeker/provider interactions involving people who are part of the trans and gender-diverse communities, to acknowledge the damage that has been done by such dynamics, and to insist that gender-affirming clinicians must take steps to dismantle these typical power hierarchies. 

Resources and Publications

• Embracing Diversity, Upholding Rights: A South African Position Statement on Evidence-Based Care for Transgender and Gender-Diverse Young People, 18 August 2024
• A Brief Guide: Dealing with Anti-Trans Disinformation and Intimidation
• Public Statements

Membership

PATHSA provides healthcare workers practitioners and organisations with continuous professional development, peer engagement, advocacy opportunities, and informational services. Join PATHSA as a member here.

Contact

Website
Email: info@pathsa.org.za / secretary@pathsa.org.za
Facebook
Instagram
YouTube

On 27 February 2024, we as Trans & Intersex History Africa Digital Archive presented our digital archive to PATHSA members.

Watch our interview with Elma de Vries from the 4th of September 2026

Founded in Kampala, Uganda as a grassroots coalition by John Grace and others on the 1st of August 2020, Uganda Minority Shelters Consortium (UMSC) specifically prioritises and centres trans and gender diverse (TGD) youth who have been disproportionately targeted and driven underground by recent legislation (e.g. Anti-Homosexuality Act). While UMSC’s work is deeply rooted in TGD survival, their mandate encompasses the broader LGBTQ+ community, including LGBT+ sex workers, LGBT+ HRDs and LGBT+ PLHIV (people living with HIV). The organisation also focuses on LGBT+ individuals with intersecting vulnerabilities, such as displaced TGD youth and those living with disabilities. UMSC operates as a coalition of over 25 decentralised grassroots safe spaces and community-based protection organisations. Because TGD individuals are often the most visibly targeted within the broader LGBTQ+ umbrella, UMSC’s main work involves providing highly secure emergency housing, physical protection, and trauma-informed psychosocial care. The organisation utilises Peer Health Navigators to bypass hostile public clinics—where TGD persons frequently face intentional misgendering and abuse—to safely link them to life-saving HIV/AIDS services. The organisation is officially registered and holds formal national-level public health legitimacy, as it is officially accredited by the Uganda AIDS Commission (UAC).

Vision

A Uganda where marginalised communities, centring trans and gender-diverse youth, achieve true independence and self-determination. A future where TGD individuals are completely empowered to live with absolute bodily autonomy, build self-sustaining livelihoods, and access healthcare entirely on their own terms—free from systemic violence, arbitrary eviction, and reliance on hostile institutions.

Mission

To cultivate the absolute independence, resilience, and self-determination of marginalised communities—centring LGB, trans and gender-diverse (TGD) youth, sex workers, and individuals living with HIV—by building a self-sustaining, decentralised network of safe spaces across Uganda. UMSC is committed to breaking cycles of reliance on hostile institutions by empowering vulnerable populations with independent, stigma-free HIV/AIDS service linkages, trauma-informed psychosocial support, and the tools required to defend their own human rights and bodily autonomy.

Goals/Objectives

• To facilitate the transition of displaced and unhoused LGB, trans and gender-diverse (TGD) youth from precarious survival to enduring independence by maintaining protected, decentralised shelter networks that provide the essential foundation for reclaiming their autonomous livelihoods.
• To develop community-led, stigma-free health linkage infrastructures that empower LGB, TGD individuals overcoming homelessness to oversee their HIV/AIDS care and holistic health with absolute self-determination, effectively ending dependency on hostile or exclusionary public health systems.
• To expand localised, peer-driven psychosocial frameworks—such as our Resilience Circles—designed to dismantle the trauma of displacement and internalised shame, providing our community members with the mental fortitude necessary to achieve total structural and personal independence.

Focus areas

• UMSC’s core thematic areas are Emergency Housing and Transitional Shelter, HIV/AIDS Health Autonomy, Mental Health and Psychosocial Support (MHPSS), and Structural Independence.
• For trans and gender-diverse (TGD) community members specifically, their projects are meticulously designed to disrupt the pipeline from AHA-related eviction to chronic homelessness. The organisation operates specialised safe spaces that provide immediate physical sanctuary for displaced TGD youth. From this secure foundation, they run trauma-informed “Resilience Circles” tailored to help TGD individuals process the acute trauma of homelessness and systemic violence, rebuilding their mental resilience.
• Furthermore, to ensure TGD members can safely transition to full independence, UMSC’s Peer Health Navigators facilitates secure, peer-led health linkages. The organisation bypasses hostile public clinics—where TGD persons frequently face intentional misgendering, blackmail, and service denial—by physically escorting them to trusted, non-hostile care centres or distributing underground HIV self-testing kits. 
• Their ultimate project focus is equipping formerly unhoused TGD youth with the physical safety, mental resilience, and health autonomy they need to permanently exit crisis survival and rebuild self-sustaining, independent lives.

Contact

Website
Email: minorityshelters@gmail.com  / umsc@minorityshelter.org 
Facebook
Instagram
X (Twitter)

Watch our interview with co-founder, John Grace, 14 August 2026

UMSC documentaries

UMSC in the media

• PlanetRomeo Foundation: https://www.planetromeofoundation.org/umsc; 
• Global Press Journal’s feature “Shelters in Uganda Unite to Safely House LGBTQ People” https://globalpressjournal.com/africa/uganda/network-hope-shelters-uganda-unite-safely-house-lgbtq-people; 
• 76Crimes’ article “Five homeless shelters welcome LGBTQ Ugandans” https://76crimes.com/2020/10/23/five-homeless-shelters-welcome-lgbtq-ugandans; 
• GoFundMe campaign story “Donate To Uganda’s LGBT Shelters” https://www.gofundme.com/f/minorityshelters; 
• New York Times piece https://www.nytimes.com/2025/03/04/world/africa/usaid-africa-uganda-lgbtq.html; 
• LGBTQ groups question US health agreements with African countries — Washington Blade, February 2026
• LGBTQ Ugandans targeted ahead of country’s elections — Washington Blade, January 2026
• Mpox outbreak in Africa declared global health emergency — Washington Blade, August 2024
• Ugandan Constitutional Court to consider challenge to Anti-Homosexuality Act — Washington Blade, December 2023
• Uganda Minority Shelters Consortium — Official Website
• How Police and Criminals Use Uganda’s Antigay Law to Find Blackmail Targets — Wall Street Journal

In March 2020, The Victor Mukasa Show was broadcast live for the first time. Ugandan trans and LGBTI activist, Victor Mukasa envisioned the show as a space that would bring emerging issues for LGBTIQ+ people from the continent and the Diaspora to light. It aims to feature everything Queer and African, ranging from education, activism, arts, politics, social lives and everything that involves queer Africans. Victor’s vision for The Victor Mukasa Show is that it be a meeting place for queers and allies and a source of information, for activists, for their allies, local communities, legislators, and human rights organisations. The Victor Mukasa Show started off as a weekly podcast, on platforms such as Anchor and Spotify and later migrated to Facebook and YouTube. 

Later on, in March 2023, when the Anti-Homosexuality Bill (AHB) was reintroduced in Uganda at Parliament level, Victor branched The Victor Mukasa Show out to have a more general focus — to open a chapter specifically addressing the Ugandan community. This new division of his talk shows is called Ekimeeza K’abaLaGaBaTa (Queer Table Talk). This segment of the show is in Luganda (the spoken language in Uganda) and aimed at the general public. Queer Table Talk was introduced as a direct result of the AHB (this was before it became an Act of Law) as the suggestions within the proposed Bill was to not only prosecute LGBTIQ+ people but also to silence them and LGBTIQ+ organisations by preventing workshops, awareness raising sessions, meetings, sensitisation sessions, and even the production of informative material was to become illegal. Along with this silencing, the rightwing conservatives also distributed propaganda and misinformation, and stereotyping was on the rise. Victor realised that Ugandan LGBTIQ+ activists within Uganda could do nothing about this, that it would be illegal to address it, and that there was no way to counter the propaganda. This is how the Ekimeeza K’abaLaGaBaTa (Queer Table Talk) was born.

Victor says that The Queer Table Talk continues to deliver great results, with the introduction of the show to TikTok, which has increased viewers and engagement, as well as the fact that the language used (besides Luganda) makes the talks and topics accessible to everyone — not just activists, but the women who sells food on the street side and the boda-boda taxi driver:

“Here we don’t talk about United Nation Declarations and technical terms, we speak the language people understand”.

During the show, Victor has a lot of back and forth communication in Luganda with heterosexual community members. As Victor says

“The only thing that separates us, are the lies that they have been told about us!” 

Watch our interview with Victor about the first Victor Mukasa Show

Créée dans 2020, Groupe Inter-Désir (GIDE) est une association à but non lucratif et apolitique, sans distinction de race, de sexe, d’appartenance ethnique, de culture ou de religion, et est une association qui défend les droits et l’intégrité physique des personnes intersexuées en République démocratique du Congo. L’organisation s’adresse enfants, jeunes et adultes Intersexués et parents et proches des Intersexués. GIDE est la seule organisation en RDC dédiée à la défense et à la promotion des droits humains des personnes intersexuées. Le groupe est dirigé par sa directrice générale, le Dr Ginette Ntumbi.

Founded in 2020, Groupe Inter-Désir (GIDE) is a non-profit, apolitical association, without distinction of race, sex, tribe, culture or religion, and is an association that defends the rights and bodily integrity of intersex people in the Democratic Republic of Congo. GIDE targets intersex children, youth, and adults; and parents and relatives of intersex people. GIDE is the only organization in the DRC dedicated to defending and promoting intersex human rights. The Group is led by Executive Director, Dr Ginette Ntumbi.

La vision / Vision

Contribuer à l’avènement d’un monde d’espoir, libéré de la peur pour les personnes intersexes. Un monde où ces personnes se sentent aimées et respectées.

To contribute to the advent of a world of hope that is fear free for intersex people. A world in which these people feel loved and respected.

Mission

• Militer pour la promotion et la défense des Droits humains des Personnes Intersexuées.
• Militer pour un Changement Comportemental de la Société en vue d’une meilleure considération sociale des personnes intersexuées.

• To advocate for the promotion and defense of the human rights of intersex people.
• To advocate for a change in societal behavior towards greater social acceptance of intersex people.

Objectifs / Objectives

• Informer, former et sensibiliser la Communauté à travers une communication basée sur le changement de comportement sur l’intersexuation;
• Mener un Plaidoyer de lutte contre l’intersexophobie dans les milieux hospitaliers, éducatifs ; sportifs, professionnels et autres;
• Accompagner les personnes intersexuées et leurs proches sur le plan psycho-social, médico-chirurgical, juridique et bioéthique en vue de leur bien-être et inclusion sociale

• To inform, train, and raise awareness within the community through communication focused on behavior change regarding intersexuality;
• To advocate against intersexphobia in hospital, educational, sports, professional, and other settings;
• To provide psychosocial, medical, surgical, legal, and bioethical support to intersex individuals and their families to promote their well-being and social inclusion.

Champs d’actions / Focus Areas

Transfert des connaissances sur l’intersexuation au moyens de :

• Plaidoyer et parténariat ;
• Accompagnement social, psychologique, médical et juridique;
• Editions et distributions virtuelles et/ou en dur des messages ou publications sur l’intersexuation ;
• Organisation d’œuvres de mobilisation des ressources pour la réalisation de la mission de GIDE ;
• Tenue des lieux d’accueil, d’échanges, de conseils, du soutien scolaire et/ou moral, d’une bibliothèque

Dissemination of knowledge about intersexuality through:

• Advocacy and partnerships;
• Social, psychological, medical, and legal support;
• Digital and/or print publishing and distribution of messages and publications on intersexuality;
• Organization of fundraising activities to support GIDE’s mission;
• Operation of welcoming spaces for discussion, advice, academic and/or moral support, and a library.

Contacter / Contact

19 Avenue Beni, Gombele (Righini), Commune de Lemba, Kinshasa
+243 981 058 658 
gideassoc@gmail.com
Facebook

Regardez notre entretien avec la directrice générale, la Dre Ginette Ntumbi, à partir du 1er mai 2026 / Watch our interview with Executive Director, Dr Ginette Ntumbi from 1 May 2026

Founded in October 2019 by Lungile Peaceworth Maquba, Intersexions.org is an intersex rights organisation based in Lesotho, South Africa and Swaziland (eSwatini). The focus of their work is advocacy, support and education aimed at intersex individuals, parents of intersex people, and their allies. While their work is centred in these countries, they envision their work reaching global communities of intersex people and their allies. The organisation was registered in 2019.

Vision

To create a world where intersex people live freely, without fear of discrimination, stigma, or harm, and with dignity and respect.

Mission

To provide support, education and advocacy for intersex individuals, families and communities – while working to eliminate stigma discrimination, and harmful practices.

Watch our interview with Peaceworth Maquba from the 26th of July 2026

Media by Intersexions

In this educational video, intersex activist Lungile Peaceworth Maquba, decides to take a creative approach to provide insight into their own experiences of accessing healthcare services in South Africa. The video depicts a dialogue between two different characters that represent an internal dialogue with their own thoughts and two aspects of their own personality. One character is encouraging the other to go and see a doctor because they have been avoiding it. The other character expresses fear and hesitancy, because they are afraid of being discriminated against, or made to feel embarrassed by healthcare workers if they decide to go to the doctor. This video was created to educate healthcare workers on the experiences of intersex people seeking access to healthcare in South African healthcare facilities.

Contact

Email: Intersexions.org@gmail.com
+27784842864
Facebook
Instagram

Fundado em 31 de março de 2019 por Imanni Da Silva, o Movimento Eu Sou Trans Angola (M.E.S.T.A.) é uma organização de direitos humanos dedicada às pessoas trans angolanas.

Founded on the 31st of March 2019 by Imanni Da Silva, Movimento Eu Sou Trans Angola (M.E.S.T.A.), translated as I Am Trans Movement Angola, is a human rights organisation dedicated to Angolan trans people.

M.E.S.T.A.

• chama a atenção da sociedade para os desafios enfrentados pela comunidade trans devido à discriminação e à violência que sofrem.
• destaca a importância dos direitos da comunidade trans na sociedade (acesso a serviços de saúde, educação, segurança e proteção, e emprego).
• informa e educa a comunidade trans sobre seus direitos, saúde e questões de segurança.
• empodera e apoia vítimas de violência pela forma como expressam sua identidade de gênero.
• conscientiza e informa profissionais das áreas de saúde, segurança pública, educação e comunicação social.

A organização ainda não está registrada.

M.E.S.T.A.

• draws society’s attention to the challenges faced by the trans community due to the discrimination and violence they suffer.
• highlights the importance of the rights of the trans community in society (access to health services, education, security and protection, and employment).
• informs and educates the trans community about their rights, health and safety issues.
• empowers and supports victims of violence for the way they express their gender identity.
• raises awareness, trans and informs professionals in the fields of health, policing, education, and social communication.

The organisation is not yet registered.

A visão / Vision

Uma Angola onde a comunidade trans tenha maior acesso aos seus direitos e onde a sociedade angolana seja mais tolerante com as pessoas trans.

An Angola where the trans community will have greater access to its rights and that society in Angola will be more tolerant of trans people.

A missão / Mission

Educar e reeducar a sociedade, bem como a comunidade LGBT, em particular as pessoas trans, sobre seus direitos e a importância de terem voz e acesso à educação, justiça e emprego.

To educate and reeducate society as well as the LGBT community, in particular trans people, regarding their rights and of the importance of them having a voice and access to education, justice and employment.

Objetivos / Objectives

Interagir com instituições locais e estrangeiras, bem como com partes do governo, a fim de trabalhar em parceria e contribuir para futuras mudanças políticas relativas à inclusão de pessoas trans.

To engage with local and foreign institutions as well as part of government in order to work in partnership and contribute for future political changes regarding the inclusion of trans people.

Áreas de foco / Focus areas

1. A M.E.S.T.A. realizou campanhas de conscientização em que pessoas trans são as protagonistas, representando as mensagens e os temas de cada campanha de forma concreta. Essas campanhas destacam a existência, a visibilidade, o respeito e o direito à liberdade das pessoas trans:
   • Eu sou trans
   • Eu sou visível
   • Eu tenho direito à vida
2. Eles também prestaram apoio jurídico em casos de discriminação contra pessoas trans, particularmente mulheres trans e profissionais do sexo, que são vítimas de detenções arbitrárias, e intervieram em sua libertação.
3. A M.E.S.T.A. também participou de palestras e oficinas sobre estigma e discriminação, bem como sobre empoderamento, em parceria com outras organizações como a A.I.A., a Associação Irís, a revista Queer People e instituições como o PNUD, o INLS (Instituto Nacional de Luta contra a AIDS) e a Secretaria Provincial de Saúde.

1. M.E.S.T.A has carried out awareness campaigns in which trans people are the protagonists, representing the messages and themes of each campaign in a real way. These campaigns highlight the existence, visibility, respect and right to freedom of trans people:
   • I Am Trans
   • I Am Visible
   • I Have the Right to Life
2. They have also held provided legal support in cases of discrimination against trans people, particularly trans women and sex workers, who are victims of arbitrary detentions, and intervention in their release.
3. M.E.S.T.A. has also participated in lectures and workshops on stigma and discrimination, as well as empowerment, in partnership with other organisations such as A.I.A, Associação Irís, Queer People magazine and institutions such as UNDP, INLS (National Institute of fight against AIDS), and the Provincial Health Office.

Mais sobre a campanha do “movimento I am Trans” / More about the “I am Trans Movement” campaign

O Movimento “Eu Sou Trans” foi fundado em 31 de março de 2019 — Dia Internacional da Visibilidade Trans — e luta pelos direitos, além de ampliar a voz e a visibilidade, de pessoas trans em Angola. Imanni da Silva considera-se um ser livre e, ao longo de sua vida, desafiou normas de gênero prejudiciais impostas pela sociedade, inspirando outras pessoas a fazerem o mesmo.

“Estamos em uma missão de inclusão”, diz ela. “Pessoas trans ainda sofrem muito com violência doméstica, prisões arbitrárias e discriminação em muitos espaços sociais e públicos.”

Como líder do Movimento “Eu Sou Trans” em Angola e sendo ela própria uma mulher trans, ela afirma que o caminho para se tornar ativista foi trilhado naturalmente, “devido à necessidade de obter resultados e erradicar obstáculos que impedem uma pessoa de ter uma vida digna e livre”. Tudo isso, é claro, em nome da liberdade: “Liberdade acima de tudo. Liberdade para ser, fazer e me expressar.”

O Programa das Nações Unidas para o Desenvolvimento (PNUD) tem apoiado grupos e indivíduos em Angola, como Imanni, para sensibilizar tomadores de decisão a incluir e abordar a orientação sexual e a diversidade de gênero em debates, políticas e estratégias nacionais e regionais. Por exemplo, o projeto do PNUD “Linking Policy to Programming” (2016–2021) contribuiu para leis e políticas melhores, serviços públicos mais responsivos e normas sociais — inclusive em relação ao HIV — voltados para jovens de populações-chave e pessoas lésbicas, gays, bissexuais, transgênero e intersexo (LGBTI+) em Angola.

“O papel do PNUD tem sido fundamental para que possamos nos reunir e dialogar com instituições estatais e outros parceiros no país e na região”, diz ela, relembrando sua participação na Conferência Regional sobre os Direitos de Pessoas LGBTQI+ na região da Comunidade de Desenvolvimento da África Austral (SADC), realizada em 2020 e organizada pelo Southern Africa Litigation Centre, com o apoio do PNUD.
Fonte: Medium (16 de maio de 2022). Leia mais.

“The ‘I am Trans Movement’ was founded on 31 March 2019, the International Day of Transgender Visibility, and fights for the rights, and amplifies the voice and visibility, of trans people in Angola. Imanni da Silva considers herself a free being, and throughout her life she has challenged harmful gender norms imposed by society, while inspiring others to do the same.

‘We are on a mission of inclusion,’ she says. ‘Trans people still suffer greatly from domestic violence, arbitrary arrests and discrimination in many social and public spaces.’

As the leader of the Movimento Eu Sou Trans (I am Trans Movement) in Angola, and a trans woman herself, she says that the path to becoming an activist was paved naturally, ‘because of the need to get results and eradicate obstacles that keep a person from having a dignified and free life.’ All, of course, in the name of freedom: ‘Freedom above everything else. Freedom to be, to do and to express myself.’

The United Nations Development Programme (UNDP) has supported groups and individuals in Angola, like Imanni, to sensitise decision makers to include and respond to sexual orientation and gender diversity in national and regional debates, policies and strategies. For instance, the UNDP project Linking Policy to Programming (2016–2021) contributed to better laws and policies, more responsive public sector services, and social norms, including on HIV, for young key populations and lesbian, gay, bisexual, transgender and intersex (LGBTI+) people in Angola.

‘UNDP’s role has been critical for us to meet and discuss with State institutions and other partners in the country and the region,” she says, recalling her participation in the Regional Conference on the Rights of LGBTQI+ People in the Southern African Development Community region in 2020, organized by the Southern Africa Litigation Centre, with UNDP’s support.’
Source: Medium (16 May 2022). Read more.

Contato / Contact

Email: eusoutransangola@yahoo.com
+244929272833
Facebook
Instagram

Veja nossa entrevista com Imanni da Silva, de 27 de fevereiro de 2025 / Watch our interview with Imanni da Silva from 27 February 2025

Créé en 2019 par des organisations membres du Forum Trans d’Afrique de l’Ouest (WATF) et d’autres organisations, le Réseau Indépendant des Trans d’Afrique Centrale (RITAC), basé à Yaoundé, au Cameroun, ambitionne une Afrique centrale où l’identité trans est reconnue et librement vécue. RITAC et WATF sont partenaires de mise en œuvre de plusieurs projets en Afrique de l’Ouest et en Afrique Centrale. RITAC est une association qui compte 22 membres en Afrique Centrale, dont 10 organisations et 12 militants.

Formed in 2019 by member organisations of the West African Trans Forum (WATF) and other organisations, the Independent Trans Networks of Central Africa (RITAC — Réseau Indépendant des Trans d’Afrique Centrale), based in Yaoundé, Cameroon, envisions a Central Africa where trans identity is recognised and freely experienced. RITAC and WATF are implementing partners in several projects across West and Central Africa. RITAC is an association which has 22 members across Central Africa, including 10 organisations and 12 activists.

Domaines de travail / Areas of Work

RITAC

• Contribue à l’amélioration des conditions de vie des personnes trans par l’intermédiaire de ses associations membres (AM) en Afrique centrale.
• Renforce le leadership et la structuration des associations membres.
• Promouvoir le renforcement des capacités des responsables d’organisations trans.
• Documenter les violences faites aux personnes trans en Afrique centrale par l’intermédiaire de ses associations membres.
• Accorder des mini-subventions aux associations membres pour la mise en œuvre d’actions en faveur des personnes trans.

• contributes to improving the living conditions of trans people through its Member Associations (MA) in Central Africa
• strengthens the leadership and structuring of Member Associations
• carries out capacity building for leaders of trans organisations
• documents the violence against trans people in Central Africa through Member Associations
• provides grant mini-grants to Member Associations for the implementation of actions in favour of trans people.

Le contact / Contact

Website
+237 694 146 223 / +237 657 518 231 / +237 691 736 934
Email: reseauindependanttrans@gmail.com / ritasecretariat@gmail.com
LinkedIn
Facebook
Instagram
Twitter (X)
TikTok

Regardez notre interview avec Théo Dongmo / Watch our interview with Théo Dongmo

Nous avons interviewé Théo Dongmo de RITAC le 17 octobre 2025 :

We interviewed Théo Dongmo from RITAC on the 17th of October 2025:

Founded by Mphatso Sakala, Intersex Society Zambia (ISSZ) is an intersex-led not-for-profit non-governmental organisation founded on 2^nd May 2018. It ISSZ started its operations on 1^st April 2019 and was registered on 19^th May 2019. It exists to facilitate the recognition and protection of intersex people and to promote access to social, legal, political, spiritual and economic frameworks of intersex persons and transforming them into well-informed, motivated and active individuals to live a fulfilling life, achieving their dreams and contributing to their communities in Zambia and beyond its borders.

Vision

A Zambia where the rights of intersex persons are upheld by all.

Mission

To promote the rights of intersex persons in Zambia for an inclusive social, legal, and policy environment through evidence-based advocacy, awareness raising, psychosocial support, rehabilitation and supporting access to economic opportunities, education and health services.

Contact

Email: intersexzambia@gmail.com
+260 762132032
Facebook

Our interview with Mphatso Sakala

Founder and current Executive Director of ISSZ, Mphatso is a passionate Intersex activist and human rights defender. They have played an active role in intersex activism in Africa since 2017 and are passionate and committed to intersex human rights advocacy and documentation. They have taken a leadership role in the formation of the African Intersex Movement (AIM), which brings together intersex activists and persons from across Africa and Mphatso currently sits on the AIM steering Committee as a Co-Chair. They have also contributed to several regional and global intersex spaces.

They are a Young African Leaders Initiative (YALI) Southern Africa (SA) Civic Leadership Alumni 2017, Rainbow Advocacy Program Fellow 2018 and Human Rights Defender Advocacy Program Fellow 2019 and a consultant on Intersex People and Sex Characteristics issues. A Computer and Network Engineer by profession and currently pursuing a Bachelor’s degree in Development Studies and Psychology, they are fervent about human rights work, especially the rights of intersex persons (children, adolescents and adults), children and marginalised groups.

What inspired you to start ISSZ instead of joining an existing intersex organisation, if there was one in Zambia at the time?

“I first worked for an organisation that advocated for trans and intersex rights but I later noticed a gap in the programming, especially around intersex children. If you are very keen in intersex activism, you will realise that organisations that work with minority groups usually avoid working with children because they do not want to be accused of recruiting them into homosexuality, which is a misleading notion that is not true but is still a narrative that exists in our society. This gap clearly affects the intersex babies whose identity questions begin at birth! My exact thoughts were “what happens to intersex babies and children between the time they are born until the time they reach puberty or the age of 16 or 18 to discover themselves?” This is what provoked me to start ISSZ, an intersex specific organisation that could encompass the welfare of intersex people from infancy, through childhood, youth to their adulthood.”

How did you identify the specific needs or issues of the intersex community that ISSZ addresses?

“It was through a combined effort of strategies. I specifically had the privilege of travelling to Uganda to learn from pioneer organisations like SIPD (Support Initiative for People with Atypical Sex Development) to understand intersex programming and organising. This helped me identify the stakeholders in Intersex rights advocacy and on travelling back to Zambia, I engaged intersex persons and mothers of intersex children in order to understand their own experiences beyond mine. I also did a lot of reading, research and consultations. This helped me form interventions around the unique needs and challenges of the intersex people in Zambia.”

Were there any role models or mentors who influenced your decision to start ISSZ?

“Yes, I was mentored by Julius Kaggwa, the founder of SIPD Uganda and my late doctor, Prof. James Chipeta.”

Can you describe the initial steps you took to turn your idea into a reality?

“When I realised the gaps around intersex organising in Zambia, my first step was to talk to the organisation that I was working with at the time to explain why I was leaving at the end of my contract. It was important for me to maintain a good working relationship with them. I then identified some of the main goals I wanted to achieve if I was to found an intersex-specific organisation. Exploring the change that I wanted to see in Zambia, the bigger picture, that is the vision, I also engaged with and learnt a lot from intersex activists from around Africa and the globe, doing a situational analysis back at home to build a strong foundation that would support the intersex community in Zambia.”

Did you face any scepticism or doubt from others when you first proposed ISSZ? How did you respond?

“Many supported and encouraged me to start the organisation, however there were instances that gave me cold feet as the day came closer. The landscape around intersex activism proved to be challenging especially around funding. I debated about leaving a job that paid me a monthly salary to commit to a volunteer position. This caused a lot of scepticism but I decided to focus on the good that the organisation would bring.”

What values or principles guide your organisation’s work?

“The organisation is guided by confidentiality, transparency and accountability, compassion, commitment, responsibility, tolerance and team work.”

How do you involve the community in the planning and implementation of ISSZ projects?

“We usually make sure that our programming is informed by the community we work with through the peer and parents’ support groups meetings that we hold monthly. These help inform our work by providing valuable local knowledge and insights into the communities’ dynamics and keep it tailored to the needs of our community.”

Have you collaborated with other organisations or individuals to further your mission? If so, how?

“The intersex community has a number of stakeholders and this has enlarged our collaborations as well. We’ve collaborated with media institutions to create visibility and help in shaping opinions and narratives on intersex persons. We have also closely worked with organisations that offer skills development programmes. We have worked with religious groups, government ministries like the ministry of health, Civil Society Organisations and partners beyond Zambia as well. We have worked with Institutions like the Kenya National Commission on Human Rights (KNCHR). Our collaborations also includes intersex-led organisations from around Africa and the World.”

What do you think sets ISSZ apart from others working in the same field?

“Community involvement is a priority for us and this has fostered community ownership of the organisation.”

Looking back, what are you most proud of accomplishing with ISSZ so far?

“I can talk about three accomplishments. One was the privilege of being able to contribute in the advocacy efforts that led to the adoption of the Resolution 552 to promote and protect the rights of Intersex persons in Africa by the African Commission on Human and People’s Rights in Africa. The second is having initiated the development of a management protocol for intersex persons — one that will hopefully be reviewed and adopted by the Zambian Ministry of Health very soon. Lastly is being able to conduct a legal and policy review as an organisation with support from other stakeholders, which shows the gaps in the law when it comes to inclusion of intersex persons.”

Interview conducted by Delphine Barigye, our Intersex Content Contributor

“Being intersex: I wanted to be my true self” (2019) — Short documentary about Mphatso Sakala, produced by BBC Africa’s Life Clinic

Watch Mphatso being interviewed by Diamond TV Zambia:

Robert Hamblin, in collaboration with Leigh Davids and members of SistaazHood, held the InterseXion exhibition, which opened at the Iziko South African National Gallery on 22 March 2018. This was a landmark event and a pivotal moment in the South African art world as it was the first time that a National Gallery showed work by and about trans sex workers. The exhibition was on show for five months from March through to August 2018 and consisted of voice and video installations as well as photographic images.

“InterseXion was a body of work consisting of performance photographs and voice works created with The Sistaaz Hood support group for trans sexworkers at the organisation SWEAT. It took almost seven years of support group meetings, explorations of feminisms and making decisions on how to work in ways that decolonised methods traditionally used to document communities. In that work I had to explore my own identity in contrast to the group members. The work was personal in the storytellings but we also looked at ourselves as representing the divides that existed between myself as a white male presenting privileged person and their own range of feminine and black identities also framed by class.”
– Robert A. Hamblin

“InterseXion is a body of photographic images, voice and video installations pertaining to sex workers in South Africa, in particular feminine identified transgender sex workers. Photographer Robert Hamblin has collaborated with sex work activist Leigh Davids to photograph and interview transgender women who sell sex. To engage with the subject from multiple perspectives, Hamblin pertinently inserts himself into some of the works with Davids. Presenting the intersection of gender, sex and class from the perspective of trans people acts as a lens to consider the power consequences of how bodies present in society.”
— Iziko Museum

Artist statement:

“Hamblin’s InterseXion unfolds in three series’, The SistaazHood, Diamond Town Girls and the installation Intersections. This exhibition is centred on the artist’s photographic images, voice and video installations pertaining to sex work in South Africa, in particular work with transgender women (male to female) who sell sex.  Through this thought provoking and compelling exhibition, Hamblin joins an active and ongoing debate around the decriminalisation of sex work in South Africa and the social-political issues surrounding individuals in the industry, wherein transgender women are described as the most vulnerable populations. 

A narrative that Hamblin continues to explore through his work is that of the complexities around sex work in South Africa. Since 2011, Hamblin has been producing bodies of photographic work with trans women sex workers.  He has done so because of an interest in the subject matter, but also in an attempt to present their experiences as a macro reflection of the fault lines in society. How do we as privileged persons intersect with sex worker’s lives and how are we directly and inadvertently implicated in their struggles? How does his own trans identity as a privileged person contrast with that of a homeless trans sex worker?

His interest in the conceptual potential of the subject matter was evoked by his involvement at the organization SWEAT (Sex Workers Education & Advocacy Task Force) in 2011. Before volunteering at SWEAT, Hamblin was a founder member and advocacy manager at Gender DynamiX, an organisation concerned with transgender rights. At SWEAT he was asked to assist a group of transgender women who worked as sex workers, to form a support group.  Delving into his own knowledge and experiences as a trans person and advocate, he could assist the group with advocacy planning. Being a volunteer relieved him somewhat of the constraints of pure advocacy and during the work with these women he found the intersection for his art practice and activism. The Sistaaz Hood support group was born and their first goal was to create an art project with Hamblin. The first series of works with them carries the same name. The works aims to elicit an interest with viewers to review contrived notions of sex workers and trans people. During the collaborations with The Sistaaz Hood (Cape Town), and later the Diamond Town Girls (Kimberley), Hamblin allows his models to become co-creators of the works. “In a process of consultations with the participants, their frustrations became the portal, or the lens through which I approached this project. There was a range of issues; I came to realise that if you ever want to glean society’s perception of trans issues, or even gender issues, these participants’ lives provide a space within which such matters are severely concentrated. It is the space where gender, class and race intersect and leaves an indelible mark on the lives and bodies of these participants” Hamblin explains.” 

About Robert Hamblin:

Robert A. Hamblin is an artist, published author, afab-feminist and parent. His art flounces around gender and bodily things. He seeks a reconnection with nature for queer people. His fine art work is concerned with masculinity, power, whiteness and the performance of these constructs. Hamblin’s conceptually driven, painterly photographic works have been exhibited locally and internationally. He has received critical acclaim for his compelling works that contribute to debates around body politics in a post-apartheid era. He is the published author of “Robert: A Queer and Crooked Memoir”, which Supreme Court Justice Edwin Cameron described as “A remarkable feat that challenges people to examine not just their own sexuality and identity but their very humanity.” Robert was a founding board member of Gender Dynamix, and later years the Advocacy Manager.

Watch our interview with Robert Hamblin, 27 March 2026