abstract Heteronormativity is the way in which social institutions reinforce a socially contracted ‘normative’ belief that human beings fall into two distinct binaries of sex and gender: male/man and female/woman. This ideology produces the idea that those sexes/genders exist to fulfil reproductive roles and hence that all intimate relationships ought to exist only between males/men and females/women. Heteronormative institutions block access to legal, political, economic, educational, and social participation for individuals who do not fit in these binary sex/gender categories. The authors’ claim in this Focus piece is that a heteronormative imperative is faulty. The normative of sex and gender functions as a regulatory practice whose power is to produce, demarcate and control bodies to consolidate a heterosexual imperative. In order to realise the meaning of non-heteronormativity, hegemonic heteronormativity has to be confronted through a postcolonial queer feminist lens because it is through a hetero-colonial imperative that some citizens in Africa continue to be violated with impunity on the grounds of their sexual orientation and gender identity (SOGI). The boundaries of analysis otherwise limit a discursively conditioned experience within the terms of a hegemonic, cultural, colonial and heteronormative discourse. The binary structures on which this is predicated appear as the language of universal rationality whereby nonconformity is perceived as irrational and punished. Postcolonial African queer feminism suggests that we evoke for ourselves a sense of double consciousness or multiple consciousnesses, where we notice how we constantly see ourselves through the eyes of the other (former colonisers in the context of this paper), with multiple identities in one body e.g. a colonial LGBTIQ subject versus an African LGBTIQ subject, among others. It is recommended that through “coloniality of power” LGBTIQ activists and allies identify and describe the living legacy of colonialism in contemporary Africa in the form of social discrimination that has outlived formal colonialism and become integrated in succeeding social orders, as it has in many of our laws. The coloniality of power as a practice assists to identify and expose the racial, political, sexual, gendered and social hierarchical orders imposed by European colonialism that prescribed value to certain peoples/societies while disenfranchising others.

中文翻译：

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性和性别的“规范”区分了它控制的身体以巩固异性恋的必要性：非洲恐同性暴力的一个原因

摘要 异性规范是社会制度强化社会契约“规范”信念的方式，即人类分为两种不同的性别和性别：男性/男性和女性/女性。这种意识形态产生的想法是，这些性别/性别的存在是为了履行生殖角色，因此所有亲密关系应该只存在于男性/男性和女性/女性之间。异质性机构阻止不属于这些二元性别/性别类别的个人获得法律、政治、经济、教育和社会参与。作者在这篇 Focus 文章中声称，异性恋命令是错误的。性和性别的规范作为一种监管实践发挥作用，其权力是产生、划分和控制机构以巩固异性恋的必要性。为了实现非异性恋的意义，霸权异性恋必须通过后殖民酷儿女权主义的视角来面对，因为正是通过异性殖民主义，非洲的一些公民继续以性取向为由而不受惩罚地受到侵犯。和性别认同（SOGI）。否则，分析的边界会在霸权的、文化的、殖民的和异性恋的话语中限制话语条件下的体验。以此为谓词的二元结构表现为普遍理性的语言，由此不符合被视为非理性并受到惩罚。后殖民时代的非洲酷儿女权主义表明我们会为自己唤起一种双重意识或多重意识，在这里，我们注意到我们如何不断地通过他人（本文上下文中的前殖民者）的眼睛看待自己，在一个身体中具有多种身份，例如殖民 LGBTIQ 主体与非洲 LGBTIQ 主体等。建议通过“权力的殖民”，LGBTIQ 活动家和盟友以社会歧视的形式识别和描述当代非洲殖民主义的活遗产，这种社会歧视已经超越了正式的殖民主义并融入了后续的社会秩序，正如在许多我们的法律。作为一种实践的权力殖民性有助于识别和揭露欧洲殖民主义强加的种族、政治、性、性别和社会等级秩序，这些秩序为某些民族/社会规定了价值，同时剥夺了其他民族/社会的权利。