Joseph: a Courageous Cameroonian Lesbian
by Sybille Ngo Nyeck

At that time, the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five were wise… The bridegroom was a long time in coming, and they all became drowsy and fell asleep… The foolish said to the wise, "Give us some of your oil; our lamps are going out." "No" they replied, "there may not be enough for both you and us. Instead, go to those who sell oil and buy some for yourselves." …Later the others also came. "Sir, Sir," they said, "Open the door for us," but he replied, "I tell you the truth, I don’t know you." (Matthew 25:1-12).

The parable of the ten virgins (or bridesmaids) is one unlike any other. In it, it’s evident that women are the majority. The circumstances and the time called "the end times" in which these women expressed themselves are different elements that fertilize my imagination and justify the choice of this parable for this month’s communication.

First of all, I would like to define what I understand by the time, the kingdom of heaven and the symbolism of the ten virgins in this parable. "At that time" could refer to a particular moment that is part of the cosmic and the infinite Time. This is a time that is penetrated and crossed by fluxes of cosmic energy that make the whole creation — and specifically women — play different roles. These roles are complementary, rather than exclusive, and take into consideration that the lives of women and their struggles to see their dreams come true can never be standardized.

This is probably the first time, if not the only one, in the Bible where we find the kingdom of heaven clearly speaking subjectively and objectively through women. They constituted a theomorphic community.

…preconceived ideas about virginity should no longer be valued as a barometer of innocence through misogynistic speculation. Virginity first brings to mind what is natural, savage, true and authentic in creation. In the Origins we find individualistic ways and collective expressions, diversity and controversy that contribute to the spirit’s growth.

However, despite the fact that these women are different characters, they are irreversibly equal at a cosmic level. The cosmos identifies herself to them all without discrimination or exclusion. The kingdom of heaven is like virgins who are both foolish and wise. The apparent categorization; the differentiation between wise and foolish should not be taken as a form of ghettoization. The difference that is expressed here is normal, for time is never accepted or lived in one way by all. From this point of view, preconceived ideas about virginity should no longer be valued as a barometer of innocence through misogynistic speculation. Virginity first brings to mind what is natural, savage, true and authentic in creation. In the Origins we find individualistic ways and collective expressions, diversity and controversy that contribute to the spirit’s growth.

Hence, we should differentiate the natural physical realm from the natural spiritual realm, for each one has its own language. In the natural physical realm, sleeping is unavoidable and death is fatal. In the natural cosmic order, sleeping and death are unknown. "He who watches over you… will neither slumber nor sleep" (Psalm 121:3-4). Sleeping in the cosmic dimension could mean physical death. "He said: Go away. The girl is not dead but asleep" (Matthew 9:24). It has been proven scientifically and biblically that the sleeper could still be psychically awake. "In this situation grace comes to the sleeper not as a call to the loss of self but as empowerment toward discovery of self affirmation of one’s strength, giftedness, and responsibility." Biblical prophets think that premonitory dreams are forms of divine writing.

Unfortunately, the reality is that social programs as well as church programs are sometimes unfit for those for whom they are conceived. In this situation, people are forced to create their own framework, to break at different levels with what does not satisfy them.

Another cosmic symbol here is the oil. The measure of oil that is brought along by the virgins could represent the measure of their spiritual understanding. What they lack (in order to make a full measure) is the space occupied by social expectations. Unfortunately, the reality is that social programs as well as church programs are sometimes unfit for those for whom they are conceived. In this situation, people are forced to create their own framework, to break at different levels with what does not satisfy them, to make choices and to embrace attitudes that are alternately foolish or wise. The mechanisms of defense and survival often come up in an environment that feeds and multiplies acts of violence, indifference and denigration towards those who long to spiritually and socially wed their life’s ideals.

Homophobia is among those attitudes that are fed by ignorance and which create more and more social uprootedness. But not everyone has the same reaction when faced with what should be denounced as the absurdity of this century. There are those who think things will work out better if left alone. This passive approach is both alienating and suicidal for it denies us the good will and the capacity to write our own history.

Another issue is the militancy of the approach to the reserve. The "reserve" is what remains after fatigue, discouragement and doubt have been accepted, assimilated, digested and finally conquered. The most important reserve in a dark moment is our willingness to stay alert, letting the darkness instruct us. The reserve is the last oil drop that keeps up the cosmic lamp and what, at night, helps us to find a way out of oppression through a hole in the roof of our sorrows. It is hope that keeps us alive when we are forced because of our sexual orientation to abandon our vocations, to wear masks, to make superficial marriages, to go to exile far from our family and friends, when we are banished from all happiness. One thing, however, is true. The pain — if mastered in a good way — gives birth to wisdom and empowerment, and coupled with faith and courage for justice, it fulfills the dreams for which we stand.

A creative and a re-creative militancy is a dynamic that puts our struggle (in this case, the spouse) on the move. This is real movement, and more than that it is a very deep and personal experience that cannot be transferred to others without causing some frustration. "The vision is one of relational autonomy, which honors the personal mystery of the person who is constituted essentially in community with others."

These wise virgins are skeptical in sharing their "reserve," for they know that true militancy cannot be forced or borrowed. While people may need a way to address their problems, imported solutions should be adapted to the cultural context that borrows them. The indigenization of this militancy is a pre-requisite that guarantees its authenticity and the durability of its actions.

What is freely shared by the wise women is good information. "What is the most lacking is not the means, but new ideas and the courage to let them emerge," my literature professor used to tell me. Women refuse to enslave their sisters as subjects of poverty and debts. They give a glimpse of the true assistance that stimulates personal efforts to bring out creativity.

Here in Cameroon, slandering homosexuals has become a shortcut for journalists who want to sell papers. Being homophobic here is not only normal, but it is also a good way of putting oneself above suspicion.

At the end of the year 2001, newspapers targeted the diplomatic corps. A West African ambassador was "outed" as a homosexual… Cameroonians noticed that the Nuncio Apostolic replaced this fellow in his functions as the chairman of ambassadors in Cameroon.

At the end of the year 2001, newspapers targeted the diplomatic corps. A West African ambassador was "outed" as a homosexual. There was no official reaction from the government concerning this matter, but it was without surprise that Cameroonians noticed that the Nuncio Apostolic replaced this fellow in his functions as the chairman of ambassadors in Cameroon.

Among the cohort of journalists engaged in this war against homosexuals there are people like Joseph Marie Fils Ndzama, who wrote in the columns of Confidence Magazine (no. 18, March 2002) an empty article which was full of rubbish and a grammatical horror. I found seventy-six mistakes in his commentary.

According to him, homosexuality is an abomination, and homosexuals are prostitutes or disappointed men — in sum, animals. For these "sexual demons" (his expression), he calls for the death penalty, or at least life imprisonment.

Despite attempts to institutionalize homophobia, there are some journalists who — instead of barking — organize debates on radio stations that give the opportunity for anonymous homosexuals to express themselves.

Joseph is a lesbian who did not choose to make a phone call but who accepted the invitation to give an interview about her lifestyle. She challenged our hypocritical society, one that in the morning hides behind the Bible in order to victimize those who it considers undesirable, and when the evening comes that same society curses the same Bible as an imperialistic document.

Joseph is surely a symbol of a great courage and of an honesty that in this world is becoming an offense.

Sybille Ngo Nyeck is a regular contributor to A Globe of Witnesses. Her monthly column is Colors of Conscience. Sybille can be emailed at sybeck77@yahoo.fr

ENDNOTES:

Elizabeth A. Johnson, She Who Is. The Mystery of God in Feminist Theological Discourse, E. A. Johnson, 1992, p.64. Traduction personnelle.

² Op. Cit., p.68.