Abstract
Background: The Namibian High Court’s judgment 2023 in favour of same-sex marriage has created significant volatility in the country, considering the Life Skills curriculum’s call for affirmative teaching of sexual diversity education.
Objectives: This study examined how the provisions made in the Life Skills curriculum to teach affirmative sexual diversity education could be affected by the tension created by the High Court’s judgment. Using intersectionality theory, the study explored how cultural, religious, political, and professional intersections influence teachers in implementing policy.
Methods: Qualitative data were collected over four weeks from 10 Life Skills teachers through semi structured interviews. Sampling was purposive because only 4 secondary schools in town schools and 5 in rural schools was selected were the teachers had at least 3 years teaching experience in Life Skills. Study employed a qualitative research design and an intersectional lens.
Results: Amidst the volatile environment with varying intersections, teachers were conflicted and uncomfortable teaching gender and sexual diversity education while aware of the intersectional influences on them. Amidst the anxiety of inclusively address to discourse of sexual diversity. In the Life Skills classroom, teachers continued to present a message of affirmation, care and support as a duty to all learners.
Conclusion: This article calls for awareness of the intersectional challenges teachers face in delivering the Life Skills curriculum, specifically the sexual diversity topics. Teacher educators and staff development interventions should focus on creating knowledge about intersections to gain a better understanding and improve teaching and learning platforms.
Contribution: As educators dealing with children daily Life Skills must become conscious of existing intersectionality and how it affects their work. They must use this knowledge to create safe spaces for the learners.
Keywords: intersectionality; sexual and gender diversity; teachers; Life Skills curriculum; Namibia.
Introduction
Namibia’s Life Skills teachers find themselves at the centre of complex tensions and contradictions when it comes to delivering sexuality education in schools. As the key source of knowledge of ‘learners’ access to information about sexual and reproductive health and rights, these educators play a vital role in shaping the knowledge, attitudes and behaviours of the next generation (Brown, 2022). However, their ability to provide comprehensive and inclusive sexuality education is often constrained by a myriad of factors, including personal beliefs, professional identities, societal norms and policy frameworks. Life Skills teachers are grappling with the complex interplay of colonial sodomy laws, a recent Supreme Court ruling favouring sexual and gender diversity, and pervasive sociopolitical and religious tensions (Zongwe, 2023).
Namibia’s legal and policy framework around sexuality education is characterised by contradictions and ambiguities. On the one hand, the country has made significant strides towards gender equality and non-discrimination in recent years. The Namibian Constitution guarantees fundamental rights and freedoms, including the right to equality and freedom from discrimination on the grounds of sex, race, mixed race, ethnic origin, religion, creed or social or economic status (Government of Namibia, 1990).
In this context, the Namibian education system has struggled to provide comprehensive and inclusive sexuality education that meets the needs of all learners. The Life Skills curriculum, which was introduced in the early 2000s as part of the government’s HIV/AIDS prevention strategy, includes topics such as sexual and reproductive health, gender equality and human rights (Ministry of Education, Arts and Culture, 2016). However, the curriculum has been criticised for its limited scope, emphasis on abstinence and heterosexual marriage, and a lack of attention to sexual diversity (Brown, 2022). Moreover, the implementation of the Life Skills curriculum has been uneven and inconsistent across schools, with many teachers lacking the training, resources, and support needed to deliver effective sexuality education (Awarab, 2021).
Moreover, the Namibian society remains highly patriarchal and heteronormative, with rigid gender roles and expectations that privilege male power and heterosexual relationships (Dhal, 2022). This can create a hostile environment for LGBTQ learners and teachers, who may face discrimination, harassment and violence based on their sexual orientation or gender identity. It may also make it difficult for teachers to challenge sexist, homophobic or transphobic attitudes and behaviours in the classroom, as they may fear backlash from students, parents or community members (Brown, 2022).
Despite these challenges, there are also signs of hope and resistance within the Namibian education system (Awarab, 2021). The recent Constitutional Court ruling recognising same-sex marriages performed abroad has been hailed as a landmark decision that could pave the way for greater legal and social recognition of LGBTQ rights in the country (Zongwe, 2023). This ruling indirectly endorses the existing Life Skills syllabus that calls for positive teaching and the inclusion of sexual and gender diversity in the school curriculum (Brown, 2022). However, teachers are not simply passive conduits of dominant norms; they actively construct the knowledge they share with learners through their pedagogical practices and interactions (Francis, 2017). The concept of cultural schemas is useful for understanding how teachers’ individual beliefs, experiences and identities shape their approach to sexuality education (Bhana et al., 2023). Cultural schemas are mental structures that allow individuals to organise and interpret information, guiding their perceptions, decisions and actions. These schemas are shaped by a range of factors, including personal history, cultural background, professional training and institutional context. For Life Skills teachers in Namibia, cultural schemas related to gender, sexuality and morality may align with or conflict with the official curriculum and policies they are expected to implement. Some teachers may hold traditional or religious views that emphasise abstinence, heterosexual marriage and gender binaries, while others may have more progressive or inclusive perspectives that recognise sexual and gender diversity. These schemas influence how teachers select, frame and deliver content, as well as how they respond to students’ questions, disclosures and behaviours.
This study, which is informed by qualitative methodology on Life Skills teachers in the Erongo region of Namibia, explores the contentions surrounding teaching positive sexual diversity. The contentions surrounding the affirmation of sexual and gender diversity in the Namibian Life Skills syllabus reflect the complex interplay of colonial legacies, progressive legal rulings and pervasive sociopolitical tensions. Life Skills educators find themselves at the forefront of this landscape, tasked with navigating their teaching responsibilities amidst these conglomerate issues. Although teachers face this numerous intersectional challenges they are aware of these challenges and its inhibiting factors (Awarab, 2021). They have the willingness to teach sexual diversity education provided support is accorded by school leadership and training is to enable them to carry out their task amicably (Haitembu & Maarman, 2023).
Intersectionality theory
Intersectionality, as a theoretical framework, provides a critical lens to examine the complex interplay of various social identities and how they intersect to shape individual experiences and create systems of oppression or privilege (Crenshaw, 1991). Intersectionality posits that social identities such as race, gender, sexual orientation, class and disability do not exist independently but are interconnected and mutually constitutive (Meghani, 2023). It emphasises the need to consider the multiple, overlapping forms of discrimination and marginalisation that individuals may face based on their intersecting identities (Collins, 2015).
In the context of education, intersectionality provides a framework to analyse how various social identities and power structures shape learners’ experiences, access to resources and educational outcomes (Núñez, 2014). It also highlights the importance of recognising and addressing the diverse needs and challenges of learners from marginalised communities (Tefera et al., 2018). Moreover, intersectionality calls attention to the role of educators in perpetuating or challenging systemic inequalities and creating inclusive learning environments (Madsen et al., 2020). For Life Skills teachers in Namibia, intersectionality is particularly relevant as they navigate the complex terrain of teaching sexuality education in a context characterised by conflicting socio-political, religious and professional pressures. On the one hand, these teachers are expected to teach a curriculum that posits diverse sexualities in a positive and affirmative manner, in line with global human rights standards and progressive educational policies (Haitembu & Maarman, 2023). On the other hand, they are at risk of facing resistance and backlash from conservative religious leaders, political figures and cultural custodians who view non-heterosexuality as immoral, unnatural, or un-African (Brown, 2022).
Intersectionality highlights the multiple, intersecting pressures that Namibian Life Skills teachers face in this context, based on their positioning within the school system and wider society. It draws attention to teachers’ ability to enact transformative pedagogy and create safe, supportive learning environments for all learners. Life Skills teachers in Namibia may feel constrained by restrictive school policies, lack of resources and training, or pressure to conform to heteronormative curriculum standards (Haitembu & Maarman, 2023). They may also face resistance or backlash from school administrators, parents or community leaders who view sexuality education as controversial or inappropriate (Brown, 2022). Teachers were at times confronted by parent for teaching sexual diversity education (Awarab, 2021). They are conflicted by their personal religious stand on sexual diversity and the call to implement and teach the topic affirmatively. A lack of training also sets a healthy ground for the perpetuation of discrimination because teachers faced a conundrum of dizzying facts, stereotypes, religious and political stands.
Ultimately, the goal of intersectional sexuality education in Namibia should be to create a more just and equitable society, where all individuals can live freely and authentically, regardless of their sexual orientation, gender identity or other social identities. This requires a sustained commitment from all stakeholders to challenge oppressive norms and structures, both within and beyond the education system. As Life Skills teachers navigate the contested terrain of sexuality education in Namibia, intersectionality offers a valuable framework for understanding and addressing the complex, intersecting forms of oppression and resistance they face, while also envisioning and working towards a more inclusive and affirming future. A teacher must not only create an appreciation and understanding of their own intersectional challenges’ when addressing a given topic but also that of the community and learners. For example, their own religious, cultural, political or professional biases on sexual diversity.
Research methods and design
This study forms part of a research project that explored Namibian Life Skills teachers’ experiences of teaching inclusive and affirmative sexualities as stipulated in the syllabus while working in a hostile climate regarding sexual diversity.
Research design
This qualitative study employed an interpretive paradigm, aligning with the view that perceived reality consists of people’s subjective experiences of the external world (Conroy, 2003). Qualitative research aims to gain a holistic understanding of the human experience through in-depth data collection (Gay et al., 2012). Life Skills teachers’ lived experiences and perspectives were central to this research.
Participants’ selection
Purposeful sampling was used to identify and select information-rich cases for effective resource use (Palinkas et al., 2015). The vastness of the Erongo region necessitated the selections 10 secondary schools because each school only has one Life Skills teacher. Five schools from the town circuit and five schools from rural circuit to get a holistic perspective of the region. Schools only have one Life Skills teacher the only selection criteria were the teacher’s years of experience. Age and ethnicity were not part of the selection criteria.
Data collection and analysis
Semi-structured face-to-face interviews were conducted to gather data on teachers’ opinions, beliefs and feelings about sexual diversity and their experiences teaching Life Skills lessons in an affirmative manner despite societal dissonance (Ary et al., 2006). Thematic analysis was used to identify significant patterns and construct meaning from the data. Codes assigned to specific transcripts and transcribed text were arranged in meaningful themes and categories. Further sub-themes and subcategories were included to identify meaning connections, relationships and trends (Palinkas et al., 2015).
Ethical considerations
Ethical clearance to conduct this study was obtained from the University of Johannesburg Faculty of Education Research Ethics Committee (No. Sem 1 2019-096). Informed consent was obtained from all participants, ensuring their voluntary participation and right to withdraw at any time. Confidentiality and anonymity were maintained throughout the research process (Bryman, 2016). All participants were informed about confidentiality before the interview and a form was completed in this regard. They were all informed that they may withdraw at any time. Their personal names and schools were not mentioned in the transcription and the data used in the article.
Results
The findings and discussion section of this article presents religion, professionalism, stereotypes and cultural intersections; all collectively have a bearing on the provision of affirmative quality inclusive sexual diversity education provision. It encapsulates the complex challenges faced by Life Skills teachers in Namibia when teaching inclusive sexuality education. Educators, consequently, must navigate conflicting pressures and expectations from various stakeholders (Crenshaw, 1991). Data reveal the various conflictions and varying sources of information and perceptions teachers face when internalising. This creates uncertainty and discomfort in the classrooms resulting in disempowerment and the consequent lack of change within the community (Awarab, 2021).
The Supreme Court verdict recognising same-sex marriages officiated abroad exacerbated the existing dissonance leading to heated debates about the acceptance and inclusion of diverse sexual orientations and gender identities in Namibian society. This landmark ruling has created a complex environment for Life Skills teachers tasked with delivering comprehensive sexuality education that affirms and supports all learners, regardless of their sexual orientation or gender expression.
Discussion and Analysis
Professionalism
The national curriculum calls on teachers to provide affirmative sexual diversity education. To this end, Larrabee & Morehead (2010) suggest that teachers need to actualise their leadership, keep their sense of purpose alive, be reflective, action-orientated, know themselves and take responsibility for their students learning:
‘… we are the backbone of everything, we teach them things of life, how to behave not only about sexuality but also how to study. We are preparing them for life after school’. (Anna, Female, Teacher)
‘If it is not in this syllabus than no one will talk about it and the discrimination will continue. If these kids can now be educated to accept all types of people than I think it will help.’ (Anna, Female, Teacher)
Ms Anna and Ms Tulina, female teacher, rural school show highly commendable consciousness and knowledge about the significance of Life Skills as a subject. They make reference that the intended changes are not periodic but life altering education, which can teach learners and Society, ‘… we preparing them for life …’; ‘… they need to find themselves …’ They emphasise the essence of humanity and love and care for the other. These teachers are fully aware of their calling as teachers. This is an essential trait in a teacher’s ability to teach affirmative sexual diversity education and gives reference to their open mindedness. It also becomes clear, however, that this utterance also may emanate from their reflective realisation of the absence of accepting, caring and loving nature towards the sexually diverse members from some teachers and from the community they live in. It is clear how teacher experiences and perceptions are affected by the power structures (Núñez, 2014).
The professional call, lack training and resources education in Namibia also creates a particularly challenging intersectional environment for Life Skills teachers. The intersection of their sexual orientation with their professional identity as educators creates unique challenges and vulnerabilities that can hinder their ability to advocate for inclusive sexuality education without fear of reprisal (Endo et al., 2010; Francis, 2017).
Life Skills teachers face a personal and professional risk when advocating sexual diversity inclusion in a context where both beliefs and ideologies hold significant sway over societal attitudes and norms (DePalma & Francis, 2014; Laskey & Beavis, 1996). Despite these challenges, some Life Skills teachers remain committed to promoting acceptance and inclusion of all learners, regardless of their sexual orientation.
Stereotypes
Ms. Omkhai adds, ‘She was not really into lesbianism but the learners use to tease her …because of the facial hair grow … that she feels … she does not belong …,and eventually left’. Ms. Christine, ‘… we treat them the same …’ Ms. Werner warns, ‘…does not show the expected masculine characteristics … his manhood is questioned … remember is that gender is a socially constructed concept’. There are persistent stereotypical gendered lenses from which sexual diversity is perceived and judged. There are certain expectations of behaviour with pre-determined acceptable behaviour to maintain the status and ensure conformity. For example, the view that gays are feminine and lesbian are masculine stereotypes also confirmed in Brown (2017). For many, sexual diversity is viewed within those binaries. This creates a tunnel view of sexual diversity and can as a result side line many who identify with the community and be highly discriminatory to those who are not. One of the respondent recalls a learner.
Religion
From the onset Namibian liberation was embedded in the humus of discrimination, with religion taking forefront, which vilified and dehumanised sexual diversity as deviant, with manifestations in schools (Brown, 2017; Brown & Reygan, 2019; Francis & Brown, 2017). With independence, the country became a secular state but religious organisations and lobby groups still hold anti-gay campaigns. There is an embedded moralistic stance on sexual diversity as a result of conservative religion. Teachers are in agreement that the perpetuation of religious views contributes to discriminatory behaviour and inhibits the teaching process. This inadvertently influences teachers views and practices affecting inclusive learning environments (Madsen et al., 2020):
‘There is nothing wrong with being attracted to the same sex because the person is created like. One problem though is when it comes to the practice thereof or to involve yourself in a relationship I will advise them that that is wrong.’ (Werner, Female, Teacher)
‘[O]ur religion dominates because you will find that at some churches they will preach that you commit a sin against God. This message is reinforced by the parents who also tell their kids the same.’ (Hendrina, Female, Teacher)
The conflictions that teachers face are flagrant, despite the realisation of the significance of the topic in the curriculum. Ms. Werner holds reservations to the practice of sexual diversity and the need for certain degree of compromise based heteronormative religious stand. She stands by her beliefs, which contradict the possible attainment of intended affirmative teaching of sexual diversity education (SDE). She stands by religiously dominant norms (Rekis, 2023). A level of helplessness is also expressed by Ms Hendrina because of the hegemonies seeded in religion and resultant conformity with the community. These reservations are also indicative of the discomfort expressed by teachers. There is a clear war between religion and the teachers call. This creates silence on the discourse of sexual diversity and gender:
‘I think they are just using it, ok I am not familiar with the Bible like I told you but I want somebody just to come and show me verses …’ (Sara, Female, Teacher)
‘Yes, they will always bring in the Bible, God created Adam and Eve you see those kind of things. It’s a debate that I always have that we are all created by God and are equal in the eyes of God. Who told us that which one is normal, and which one is abnormal?’ (Usuta, Female, Teacher)
The view that heteronormativity draws strength from religious dominance and vilifies sexual diversity (Mayeza & Vincent, 2018) is evident in the current discussion. The conflictions in both teachers’ views above are manifested; they question their views depending on hegemonic pressure. Ms. Usuta challenges normativity. These are restrictive intersectional challenges teachers face when implementing policies having the understanding that we live in a secular state where the custodians of rule and law contradict the very constitution they swore to protect. These views are the basis for prejudice and discrimination supported by religion (Francis, 2017). On the contrary, this intersectionality should drive social justice through awareness of diversity.
Ultimately, the collusion between religious and political forces in suppressing diverse sexual orientations is evident. Politicians use religion as their basis to make a case for the supposed immorality of sexual diversity. This is complicated by the fact that Namibia is a secular state, which implies a separation between religion and government:
‘Namibia is a secular state. There are so many things that we do that the Bible say we should do so mixing religion with learning in a secular state may create a lot of confusion because the Bible is the foundation on which we base teaching and learning.’ (Sara, Female, Teacher)
This highlights the inherent tension between the constitutional principles of a secular state and the pervasive influence of religious beliefs and political ideologies on education and public discourse (Dinham & Shaw, 2017; Rosik et al., 2007):
‘[O]ur religion dominates because you will find that at some churches they will preach that you commit a sin against God. This message is reinforced by the parents who also tell their kids the same. Most people in Namibia practice Christianity. Anything you do and say that is not in line with Christianity will get you in trouble with the masses.’ (Hendrina, Female, Teacher)
The close alignment between religious and political discourses creates a hostile environment for Life Skills teachers attempting to promote acceptance and inclusion of all learners, regardless of their sexual orientation or gender identity. The backlash from religious leaders and political office bearers against the Supreme Court verdict and the teaching of inclusive sexuality education has made it increasingly difficult for Life Skills teachers to address topics related to sexual orientation and gender identity in a positive and affirming manner:
‘Since the court case so many church leaders have spoken about same sex as evil and an abomination. Now if I say to the learners than It is okay to be gay, lesbian, or transgender while religious leaders continue to make these remarks than my classroom will turn into chaos.’ (Werner, Female, Teacher)
Life Skills teachers are found in a precarious position, caught between their professional responsibility to deliver comprehensive sexuality education and the intense pressure from religious and political forces to conform to traditional, heteronormative views of sexuality and gender.
The impact of the collusion between religious and political forces on teaching sexuality education in Namibia is further complicated by the fact that the country’s constitution guarantees freedom of expression and prohibits discrimination in any form of identity (Mendos, 2019). However, the pervasive influence of traditional cultural values and the resistance of religious leaders and political office bearers to inclusive sexuality education has created a climate in which these constitutional protections are not always upheld in practice (Mujuzi, 2023).
Culture
Cultures highlighted that:
‘… like some topics are a big taboo. In some cultures you cannot talk to your arents about sex, let alone sexual orientation’. (Omkhai, Female, Teacher)
‘In some cultures, It is a taboo and they don’t want to accept the choice of the child.’ (Sara, Female, Teacher)
The narrative of sexual diversity being un-African also resonates with that of many Namibians, who are anti-gay campaigning. It is clear that over the years religious doctrines became enshrined in the day-to-day lives of people to point out that there is a thin line between traditional culture and religion. The argument that it is taboo is most religiously driven. This is evident in the justification by anti-gay lobby groups. For the teachers, the respondents who are from highly integrated community, this seems not to be shared by all ethnic groups in the country. There are nuanced differences as stated next. These different positionalities set rather challenging grounds for teachers in the classroom. As learners come from different ethnic groups, which hold varying views synergising these stands could be challenging:
‘For example in my Ovaherero culture being gay is a taboo … believe … is the same for the Oshiwambo culture. I don’t think Damaras, Tswanas and coloureds have problems with homosexuality.’ (Sara, Female, Teacher)
‘Like in most cultures let me speak from the Khoekhoe point of view. They are very open about it.’ (Omkhai, Female, Teacher)
Culture can thus inhibit teachers from expressing themselves and from being comfortable. Teachers would therefore not know how to prepare themselves for the lesson. The work covered on the topic would remain mediocre in some cases and not at levels where change could be expected (Awarab, 2021).
However, the pervasive influence of cultural rhetoric on societal attitudes towards sexuality and gender diversity in Namibia means that Life Skills teachers often must navigate these sensitive topics with great care and sensitivity. As such, Life Skills teachers often must make difficult compromises in order to avoid backlash from traditional leaders (Francis & McEwen, 2024).
These findings underscore the urgent need for greater dialogue and collaboration between educators, religious leaders, political leaders and other influential stakeholders in Namibia, to create a more inclusive and affirming environment for LGBTQ+ learners and educators. They also highlight the importance of using intersectionality as a theoretical framework to explore the complex and intersecting challenges faced by educators who advocate for sexual diversity in contexts where religious and political forces collude to suppress diverse sexual orientations and gender identities. Ultimately, only by working together to promote a more inclusive and equitable vision of sexuality and gender diversity can we create a society where all individuals, regardless of their sexual orientation or gender identity, are treated with dignity, respect and equality.
Conclusion
This article aimed to explore the complex and challenging environment Namibian Life Skills teachers navigate in their efforts to deliver comprehensive sexuality education that affirms and supports all learners, regardless of their sexual orientation or gender identity. Utilising intersectionality theory, the study examined how the collusion between religious and political forces in suppressing diverse sexual orientations and gender identities has created a climate of fear and uncertainty for many teachers, who face significant personal and professional risks in advocating for LGBTQ+ inclusion. The findings demonstrate that Life Skills teachers in Namibia are caught between their professional responsibility to deliver inclusive sexuality education and the intense pressure from religious and political forces to conform to traditional, heteronormative views of sexuality and gender. Despite these challenges, some teachers remain committed to promoting acceptance and inclusion of all learners, challenging the dominant narratives of heteronormativity and sin that pervade Namibian society.
Given the potential for political officials to revoke the affirmative and inclusive sexuality components in the Life Skills curriculum, it is crucial to develop strategies that mitigate these risks while still promoting inclusive education. Recommendations include:
Fostering dialogue and collaboration between educators, religious leaders, political leaders and other influential stakeholders to create a more inclusive and affirming environment for LGBTQ+ learners and educators. Providing comprehensive training and support for Life Skills teachers to build their capacity to deliver inclusive sexuality education and navigate the complex sociopolitical landscape. Developing alternative educational resources and support networks for LGBTQ+ learners and educators, such as community-based organisations and online platforms, to ensure access to inclusive information and support even if the curriculum is altered. Training and support to school leadership on sexual diversity education
By adopting a multifaceted approach that combines dialogue, capacity building, advocacy and alternative support systems, Namibian educators and activists can work towards creating a more inclusive and equitable society for all, while navigating the challenges posed by the current sociopolitical climate. Ultimately, the goal must be to promote a vision of sexuality and gender diversity where all individuals are treated with dignity, respect and equality, regardless of their sexual orientation or gender identity. Although the findings cannot be generalised to the other 13 regions in Namibia it draws on significant areas of the Life Skills subject and the areas that need focus.
Acknowledgements
The authors would like to acknowledge Prof. Anthony Brown for his guidance and support. This article is partially based on the author’s thesis entitled ‘Namibian Life Skills educators’ exeperiences of teaching affirmative sexual diversity education’ towards the degree of Doctor of Philosophy in Education in the Educational Department of Educational Psychology at the University of Johannesburg, South Africa in August 2021, with supervisor Prof. Anthony Brown. It is available here: https://www.proquest.com/openview/727d18274c13ac98d256ca2d8f39d173/1?pq-origsite=gscholar&cbl=2026366&diss=y.
Competing interests
The authors declare that they have no financial or personal relationships that may have inappropriately influenced them in writing this article.
Authors’ contributions
E.R.A. wrote the article and A.B., acted as supervisor.
Funding information
This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.
Data availability
Data sharing is not applicable to this article as no new data were created or analysed in this study.
Disclaimer
The views and opinions expressed in this article are those of the authors and are the product of professional research. It does not necessarily reflect the official policy or position of any affiliated institution, funder, agency or that of the publisher. The authors are responsible for this article’s results, findings, and content.
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