Uncovering Hidden Tapestries of History

How Narratives Shape Our World

Have you ever stumbled across a fact that completely contradicts what you were taught in school - or what the media commonly reports? Our shared understanding of history is often more malleable than we realize, shaped by the perspectives of those who hold influence or power. In some cases, entire cultural practices get erased or mislabeled, and new narratives are introduced to fit certain agendas.

In this post, we’ll look at how history can be rewritten, highlighting a variety of examples - from same-sex relationships in Africa being reframed as “un-African,” to the widespread assumption that patriarchy has always ruled every corner of the globe. Ultimately, this is a story about why it’s so important not to let outside forces manipulate our sense of reality.

Pre-Colonial Contexts & Fluidity

Contrary to the modern claim that LGBTQ+ identities in Africa are a “Western import,” historical and anthropological research points to longstanding traditions of same-sex intimacy and gender fluidity across the continent. Examples include:

• The Azande in Present-Day South Sudan
  Anthropologist E. E. Evans-Pritchard documented that male warriors sometimes took on younger male partners - an arrangement not viewed as morally or socially offensive in the early 20th century.

• Woman-to-Woman Marriage
  Across parts of Nigeria and Kenya, cultural norms allowed a woman to marry another woman - often for lineage or inheritance purposes. Far from being stigmatized, these unions were accepted within their communities, reflecting a more flexible approach to family and marital structures than we might assume today.

It’s crucial to recognize that pre-colonial acceptance of same-sex relationships was not confined to a few isolated tribes or regions. Many African societies had social structures that acknowledged, permitted, or even celebrated diverse forms of intimacy. Below are just a handful of additional, documented examples:

1. West Africa

   • Yan Daudu in Northern Nigeria: The term “Yan Daudu” referred to men with “feminine” mannerisms who often engaged in same-sex relationships. While more openly practiced historically, colonial-era laws and religious pressures later stigmatized these communities.

   • Akan & Yoruba Societies: Oral histories and ethnographic accounts include “friendship bonds” and intimate relationships among people of the same sex, challenging the widespread myth that Africa was uniformly hostile to such forms of affection.

2. Central Africa

   • Congo River Basin & “Boy-Wives”: Nineteenth-century explorers’ journals reference adult men taking on younger male partners in what is now the Democratic Republic of Congo. Although modern perspectives rightly raise questions about power dynamics, these partnerships were not inherently seen as taboo by local standards at the time.

   • Ritual Practices: In parts of Gabon and Cameroon, same-sex intimacy sometimes appeared in spiritual initiations, deemed neither shameful nor “unnatural” until external doctrines labeled it so.

3. East Africa

   • Woman-to-Woman Marriage in Kenya: Among the Nandi, Kikuyu, and other ethnic groups, marriages between women helped preserve lineage or property rights. While not always romantic in the contemporary sense, they reflected culturally recognized alternatives to strictly heterosexual unions.

   • Buganda Kingdom in Uganda: Historical references to King (Kabaka) Mwanga II having male partners point to a time when same-sex intimacy coexisted with local traditions - only to be condemned after European missionaries arrived.

4. Southern Africa

   • Basotho “Motswala” Bonds (Lesotho): Deep emotional relationships between women sometimes included sexual or romantic elements and held community recognition. These ties highlight the range of female-female bonds in pre-colonial Africa.

   • Shona & Ndebele Traditions (Zimbabwe): Oral histories mention same-sex “friendships” that went beyond platonic affection, though colonial-era taboos subsequently pushed such accounts to the margins.

The Impact of Outside Influence

A recurring pattern emerges: previously nuanced or tolerant views on same-sex relationships were systematically reshaped by the introduction of colonial-era penal codes, religious doctrines, and later foreign-funded lobbyist campaigns. These external forces often painted homosexuality as a moral failing or “un-African,” imposing stigmas that local customs and histories did not always share. Modern anti-LGBTQ+ sentiment in parts of Africa frequently traces back to:

• Colonial Laws
  Imported legal frameworks (e.g., the Indian Penal Code under British rule) criminalized sexualities that did not fit Victorian standards.

• Religious Missionary Work
  Missionaries introduced moral norms that equated same-sex activity with sin, disregarding or condemning existing practices.

• Foreign Lobbyists
  Certain political and religious groups, often from the West, have financed campaigns and shaped policy to reinforce anti-gay narratives - ironically labeling LGBTQ+ Africans as “Westernized.”

Key Takeaway: It was typically external influences that introduced or amplified homophobic sentiment. The longstanding existence of same-sex intimacy and fluid gender roles across the continent tells a very different story from the modern claim that homosexuality is an imported phenomenon.

Western Lobbyist Infiltration & The Shift

If we look deeper, anti-gay sentiment in many African nations today has been encouraged and financed by certain foreign (often Western) religious and political groups. Lobbyists, particularly some from the United States, have influenced legislation, church doctrine, and public opinion, painting homosexuality as a threatening “Western import.” Ironically, it was often colonial-era laws and external ideological forces that introduced such rigid taboos in the first place.

This flip, from pre-colonial acceptance to modern rejection, illuminates how external entities can reshape cultural narratives, sow confusion, and make us forget that indigenous practices and attitudes were frequently more fluid.

Uncovering Matriarchal or Matrilineal Societies

The claim that “patriarchy is universal” doesn’t hold up under scrutiny. Across the globe, Africa included, numerous communities were historically matrilineal or featured balanced gender leadership. For instance:

• The Akan People of Ghana
  Traditional Akan society is matrilineal: inheritance and lineage follow the mother’s line. Women have historically held significant authority over family and property.

• Various Ethnic Groups in Nigeria
  Despite outward signs of patriarchy today, oral histories and local records show that powerful women leaders and councils used to play key roles in communal decision-making.

Often, it wasn’t local tradition that marginalized women’s authority - it was colonialism combined with foreign missionary influence. European powers typically struck deals with male chiefs or imposed male leadership structures that sidelined women’s roles. Over time, these changes got integrated into daily life, creating a modern-day assumption that patriarchy was always the “natural” order.

Whitewashing of African History

Pop culture depictions of Cleopatra often lean heavily on Westernized or simplified portrayals, downplaying her complexities as a multilingual scholar, political strategist, and a queen who ruled in an African context. While her ancestry was Macedonian Greek, she also deeply respected and adapted to Egyptian customs and governance systems - an aspect frequently diluted in mainstream narratives that reduce her to a Hollywood caricature or gloss over her African environment altogether.

Some more modern examples include:

1. “Gods of Egypt” (2016)
   A fantasy film set in ancient Egypt, but featuring a predominantly white main cast (including Gerard Butler and Nikolaj Coster-Waldau) as Egyptian gods. The lack of Egyptian or African actors for leading roles drew criticism for erasing the cultural context and reinforcing Eurocentric beauty standards.

2. “Exodus: Gods and Kings” (2014)
   Ridley Scott’s retelling of the biblical Exodus story starred Christian Bale as Moses and Joel Edgerton as Ramses, sparking backlash for casting white actors in historically Middle Eastern or North African roles. The film’s set and costume design evoked an Egyptian setting, but the primary cast did not reflect the region’s ethnically diverse heritage.

3. “Prince of Persia: The Sands of Time” (2010)
   While based on a video game set in a fantasy version of ancient Persia, the film adaptation featured Jake Gyllenhaal, a white American actor, as Prince Dastan. Critics noted this misrepresentation overshadowed the Middle Eastern cultural roots of the story, perpetuating the common Hollywood practice of “race-bending” for marquee talent.

4. “The Last Airbender” (2010)
   Although originally an animated series inspired by East Asian and Inuit cultures, most of the main live-action roles went to white actors. This casting choice diluted the show’s strong cultural references and sparked a conversation about why big-budget productions often sideline or overlook actors of color.

5. “Aloha” (2015)
   Emma Stone was controversially cast as a character described as part-Chinese, part-Hawaiian in the film. Critics pointed out that the choice ignored Hawaii’s own diverse heritage and reinforced Hollywood’s habit of defaulting to white actors for multi-ethnic roles.

However, whitewashing isn’t confined to historical figures. It permeates many aspects of modern life, influencing how products are designed, marketed, and perceived. Some everyday examples include:

• The Color “Nude” in Fashion & Beauty
  Historically, “nude” shades in makeup, stockings, and lingerie have matched lighter skin tones, implicitly excluding people with darker complexions. This subtle erasure sends the message that lighter skin is the default - a form of cultural bias that brands are only recently starting to address by offering more inclusive color ranges.

• Bandaids & “Flesh-Colored” Products
  For decades, standard bandages came in a pale beige color meant to be “flesh-toned,” effectively ignoring the diverse range of real human skin tones. This same oversight appears in items like hearing aids and orthopedic supplies, revealing how ingrained the assumption of whiteness can be in product design.

• Haircare & Beauty Standards
  Many major haircare brands focus primarily on products for straighter, finer hair, leaving fewer quality or affordable options for curly, coily, or afro-textured hair. The underlying message is that “standard” hair is straight and requires minimal manipulation - another subtle reinforcement of Eurocentric beauty norms.

• Crayons & Children’s Art Supplies
  Even the “skin tone” crayons or colored pencils traditionally marketed to children often cater to a narrow complexion range. This limited palette can unintentionally teach children that certain skin colors are “normal” or “default,” while others require special labeling (“multicultural” or “ethnic” sets).

Global Reclamations of Gender & Sexual Diversity

“Two-Spirit” Identities in Native American Tribes
Many Native American tribes recognized Two-Spirit individuals; people who combined or transcended traditional male and female roles. Two-Spirit members often served as healers, negotiators, or spiritual leaders, wielding significant respect within the community. However, when outside religious doctrines arrived, these practices were labeled “sinful” or “unnatural.” Today, there’s a growing movement to reclaim Two-Spirit history and restore its rightful place in indigenous culture, showing that many societies had (and in some still have) acceptance for gender and sexual diversity.

Fa’afafine in Samoa
In Samoan culture, fa’afafine are typically assigned male at birth but adopt feminine gender roles from a young age. Far from being marginalized in pre-colonial times, fa’afafine often played vital community roles, bridging social gaps and assisting families. Colonial missionaries, however, tried to suppress these identities as “deviant.” Despite challenges, Samoan society today continues to acknowledge fa’afafine, reflecting a resilience of indigenous gender systems.

Hijras in India
The Hijra community in India has existed for centuries and is even referenced in ancient Hindu texts. Recognized as a third gender, hijras have historically performed at births and weddings, blessing households with fertility and good fortune. With the arrival of British colonial rule, laws singled out hijras and branded them as criminals. Despite ongoing stigmatization, hijras maintain a unique cultural and spiritual presence in modern India, receiving legal recognition as a third gender in recent years.

Māhū in Hawaiʻi
Traditionally, māhū in Hawaiian culture were those who embodied both masculine and feminine energies, often respected as teachers and keepers of cultural traditions. With Western colonization and Christian missionary influence, māhū identities were pushed underground or dismissed as immoral. Today, many Hawaiians are reclaiming and celebrating māhū roles through cultural revival programs, reaffirming their place in Hawaiian society.

Muxe in Oaxaca, Mexico
Among the Zapotec people of southern Mexico, muxe are assigned male at birth but live as women (or in a gender-fluid way). Historically, the Zapotec recognized muxe as part of their social fabric; it wasn’t until Spanish colonization that condemnation of these customs began. Modern Oaxaca’s society still includes muxes, highlighting how indigenous conceptions of gender endure despite centuries of external pressure.

Bakla in the Philippines
The Tagalog term bakla can refer to gay men or transgender women; in pre-colonial times, gender roles in the Philippines were more fluid. Under Spanish rule and Catholic doctrine, however, bakla identities faced increased stigmatization. Despite the push to conform to Western gender norms, the bakla community has persisted and even gained mainstream visibility in various sectors, from entertainment to activism.

Mechanics of Manipulation

1. Political Gain
   Leaders or organizations can fabricate or distort history to unify a population under a specific cause. Targeting minority groups, or rewriting their histories, can stoke fear and consolidate power.

2. Religious or Ideological Influence
   Missionary work, evangelism, and religious lobbying often reshape local traditions, stamping out or vilifying anything that doesn’t align with a specific doctrine.

3. Economic Leverage
   Sometimes aid or funding is contingent on adopting certain laws or policies, effectively forcing societies to pivot away from their authentic customs and beliefs.

4. Media & Pop Culture
   Films, TV shows, and even educational materials can perpetuate stereotypes. Repetitive, simplistic portrayals eventually become “common knowledge,” even if they’re rooted in historically inaccurate foundations.

How to Protect Yourself from Manipulation

1. Diversify Your Sources
   Don’t rely on a single book, journalist, or media outlet - seek out local scholars, oral histories, and independent research. If possible, look for historians or anthropologists native to the region you’re studying.

2. Examine Who Benefits
   When presented with a “fact” that drastically alters perceptions of a group or a tradition, ask: Who gains from this viewpoint? Power structures, foreign investors, or political leaders might be rewriting the script for personal advantage.

3. Embrace Critical Thinking
   Don’t be afraid to question what you’ve been taught. Approach new information with curiosity rather than immediate acceptance or rejection.

4. Listen to Lived Experiences
   Personal testimonies like those of LGBTQ+ Africans or women who recall matrilineal lineages can shed light on truths that official narratives ignore or discredit.

Take Ownership

Our understanding of history and identity can be weaponized or celebrated, depending on who’s telling the tale. By recognizing how powerful entities - be the colonial powers, religious lobbyists, or media conglomerates can twist narratives, we equip ourselves to reclaim truth and honor genuine heritage.

• Think of a piece of history you were taught that might warrant a second look. Perhaps it’s the assumed inevitability of patriarchy, or the origins of certain taboos.

• Share your insights or questions in the comments below. What have you discovered about your own cultural narratives that turned out to be different from what you once believed?

Ultimately, the more we learn and unlearn, the better we can resist manipulation and connect with the expansive, authentic tapestry of human experience; one that’s far richer and more diverse than the narrow stories we’ve often been told.

A reminder that beneath the surface lies a deeper truth - one that calls us to honor our shared heritage and defend the integrity of our stories.