Uganda's infamous state -sanctioned homo-hostility has resulted in intense international attention, development cooperation and Western funding to local lesbian, gay, bi- and transsexual (LGBT+) organisations. However, Western funders and allies in this context are becoming increasingly questioned. Researchers have highlighted the complexities, opportunities and constraints of an increasingly transnational LGBT+ movement, but how is this manifested on the ground in the Global South? Through an inductive and ethnographically inspired study, we set out to explore the Ugandan LGBT+ community and its intra-community relationships and relations with Western funders and allies in the unique setting of Uganda Pride 2022, to which we had rare first-hand access. The results reveal that security concerns, both from outside and within the community, shaped Uganda Pride 2022. The most salient finding is that competition for international funding distorts activists' relations, as it stratifies the LGBT+ community based on who has access to Western donors and international funders.

Ten years ago, we proposed the concept of network media logic. In this chapter, we explore how political actors have adapted to it. We attend to the importance of intermediaries, activism in the global south, and how technology firms and data have become active agents. We argue that the concept needs to better account for the lack of professional editing, data-driven production and distribution, the emergence of affective publics, the outsized role of superspreaders, and the rise of participatory propaganda. In conclusion, we suggest that network media logic can help us understand the challenges with generative AI as campaigning depends not only on the technology but also on how parties decide to play this game.

Ugandan urban same-sex desiring individuals frequently encounter and navigate competing understandings of sexuality and sexual identity. Western essentialist understanding of sexual identity introduced by international development partners and transnational LGBT+ (Lesbian, Gay, Bi- and Transsexual) activism, as well as media, offer an alternative to Ugandan non-essentialist and fluid subject positions. This article seeks to understand how young individuals with same-sex -desires in Kampala navigate tensions between Western and local understandings concerning sexuality. We have interviewed 24 young individuals with same-sex desires (unaffiliated and individuals working in LGBT+ organizations) and asked how they approach their sexuality and experiences living with same-sex desires in contemporary Kampala. The results reveal how interview participants engaged in a complex navigation between local community expectations, their own same-sex desires, and embeddedness in a global LGBT+ culture. Although the participants engaged in what Westerners would label as a "double life," the article problematizes the prescriptive norms of authenticity and "coming out." The conclusion is that the fluid vs essentialist dichotomy is too simplistic to be helpful when trying to understand the lives and aspirations of young people with same-sex desires.

A new generation of transnational anti-gender actors are framing themselves as human rights champions and protectors of the rights of the “natural family”. To better understand these actors’ norm diffusion, including their re-styling of anti-gender narratives in contemporary iterations of heteroactivism and its potential threat to LGBTIQ+ rights, in this article we analyse the social media tactics of a key transnational anti-gender actor: the International Organization for the Family (IOF). The analysis is focused on the organisation’s Twitter (now X) account and we draw on theories of network media logic, connective action, and connective emotions. Two periods of activism – the first a low-intensity period in 2021 and the second a high-intensity period in 2022 – were purposefully selected for the analysis. In this article, we identify differences between the two periods, noting that the period covering the flagship event, the World Congress of Families (WCF) in 2022, was markedly less LGBTIQ-hostile and adversarial than the first period. IOF thus appears to be inspired by heteroactivist frames during the WCF and abides by logic that should trigger user interaction and content spreading. The lack of interactions and engagement with IOF Twitter content in either period indicates the need for more research on which logics apply to anti-gender audiences. We discuss the findings and what they may imply in a context like Sweden, a country whose self-image as a global champion for women’s and LGBTIQ+ rights may make it ill-equipped to counter the onslaught of transnational actors’ norm entrepreneurial activities.

This article unpacks different meanings of visibility and adds to a more complex and nuanced understanding of visibility and its role in LGBT + activism in Uganda, a widely discussed case of political homophobia. Public visibility has a central, although contested, role here. The study aims to explore how visibility is understood and navigated by local LGBT + activists, unaffiliated people with same-sex desires, as well as international development partners. Interviews conducted in Kampala from December 2021-January 2022 reveal different and complex narratives surrounding visibility. Local unaffiliated individuals and activists agreed on the importance of making the LGBT + rights struggle more visible. This, however, did not translate into a wish to "come out" themselves. International development actors expressed a need for caution regarding their own visibility, mindful that explicit and visual support may generate accusations of neo-imperialism.

An increase in international funding for LGBT+ rights advocacy in Uganda has resulted in not only a mushrooming of organizations but also intra-community competition for visibility, attention, and limited resources. Against this backdrop, we set out to study how organizations relate to each other in the Ugandan LGBT+ Twittersphere. Following an analytical framework around rationalities of mediated participation, we study with whom Ugandan LGBT+ organizations relate through mapping retweets and @mentions emanating from selected Twitter accounts. The resulting network maps reveal a dividing line between more well-funded and internationally connected organizations and lesser established organizations. By supplementing the network analysis with qualitative readings of key accounts and semi-structured interviews, we conclude that access to international funds and negotiating visibility explains the network structures. The article thus reveals interesting Twitter practices, showing LGBT+ organizations use the platform as a means for negotiating and claiming space inside the Ugandan LGBT+ community.

Departing from popular imaginations around artificial intelligence (AI), this presentation engages in the I in the AI acronym but from perspectives outside of mathematics, computer science and machine learning. When intelligence is attended to here, it most often refers to narrow calculating tasks. This connotation to calculation provides AI an image of scientificity and objectivity, particularly attractive in societies with a pervasive desire for numbers. However, as is increasingly apparent today, when employed in more general areas of our messy socio-cultural realities, AI- powered automated systems often fail or have unintended consequences. This article will contribute to this critique of AI by attending to Nicholas of Cusa and his treatment of intelligence. According to him, intelligence is equally dependent on an ability to handle the unknown as it unfolds in the present moment. This suggests that intelligence is organic which ties Cusa to more contemporary discussions in tech philosophy, neurology, evolutionary biology, and cognitive sciences in which it is argued that intelligence is dependent on having—and acting through—an organic body. Understanding intelligence as organic thus suggests an oxymoronic relationship to artificial

Departing from popular imaginations around artificial intelligence (AI), this article engages in the I in the AI acronym but from perspectives outside of mathematics, computer science and machine learning. When intelligence is attended to here, it most often refers to narrow calculating tasks. This connotation to calculation provides AI an image of scientificity and objectivity, particularly attractive in societies with a pervasive desire for numbers. However, as is increasingly apparent today, when employed in more general areas of our messy socio-cultural realities, AI- powered automated systems often fail or have unintended consequences. This article will contribute to this critique of AI by attending to Nicholas of Cusa and his treatment of intelligence. According to him, intelligence is equally dependent on an ability to handle the unknown as it unfolds in the present moment. This suggests that intelligence is organic which ties Cusa to more contemporary discussions in tech philosophy, neurology, evolutionary biology, and cognitive sciences in which it is argued that intelligence is dependent on having—and acting through—an organic body. Understanding intelligence as organic thus suggests an oxymoronic relationship to artificial.

Through a mixed-methods approach consisting of a directed content analysis of five established LGBT+ organizations' use of Twitter and Facebook during a month in 2022, and semi-structured qualitative interviews with social media content producers, the study attempts to understand the role of self-controlled social media spaces in challenging the Uganda society's logics of oppression. The results indicate that self-controlled spaces are not used for disrupting the basis for repression - the local logic of oppression - or its cocoon of collective post-colonial amnesia. Nor were spaces used for re-constructive engaging with transnational and development partners' unwitting impact on global south actors' agency and legitimacy. Instead, with a few exceptions, spaces displayed a conspicuous uniform human rights advocacy rhetoric, and Western identity labels summarized in the LGBT+ acronym. The interviews with social media content producers suggest that the LGBT+ community's dependency on international support may sway actors into what we call performative visibility, in self-controlled spaces. The study concludes that future analysis of Global South based activist's use of social media spaces' affordances including its potential for supporting de-colonialization efforts, must approach use as relational to actors' dependency on key resources such as funding and protection through affiliation.