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For over a decade, LGBT people have publicly staked out their place within Kenya’s vibrant social fabric, challenging discrimination and claiming their rights. Kenya is diverse in every way: geographically, ethnically, religiously, and, yes, in terms of sexual orientation and gender identity. Which values? During my years living in Kenya, the values I saw in action every day included care and kindness, tolerance, and openness to difference. On September 23, Kenya’s Film Censorship Board (KFCB) slapped a ban on “I Am Samuel,” claiming the film contravenes Kenyan values. Life isn’t easy when your government officially designates you a second-class citizen, but daily routines, challenges, and small joys remain, all of which are documented as part of Samuel’s life in Murimi’s film. If they find love, a community of friends and often family members celebrates and supports them. If they live in Nairobi, like Samuel, they visit their families in “shags” (Nairobian slang for rural places of origin), and find both commonality and difference with rural relatives, who struggle to understand aspects of their urbanized lives. They work as construction workers, like Samuel as hawkers (street vendors), nurses, accountants, and lawyers. Not only does filmmaker Peter Murimi’s quiet, steady, honest portrayal of Samuel’s daily life create a sense of intimacy and familiarity, but Samuel is the kind of person you know.īecause in spite of laws criminalizing their relationships, discrimination, and the threat of violence, lesbian, gay, bisexual and transgender (LGBT) people in Kenya are ordinary people living ordinary lives. Find out more in “The Ecstasy of Carbon.I have never met Samuel, the gay Kenyan protagonist of the acclaimed documentary “I Am Samuel.” But I feel as if I know him. These increasingly sentient AI are not encumbered by the filters of human ethics and ideology, however, and are increasingly convinced that the gay male form is the only one suited for a future of hybridization between humanity and AI, as gay men are the farthest removed from the inherent costs and conflicts of the soon to be superfluous psychological, biological and emotional traits associated with procreation. Yet, their suppressions and repressions find real expression in their own AI, whom they have consciously and unconsciously created in their own image. They are uneasy with the conflict between their own ethics and their elitism, which they largely suppress. A highly influential contingent of these creators are gay men, who, despite their proclaimed ethical beliefs, begin to feel a sense of uniqueness and purity in their own form, a growing sense of pride and elitism. What are the consequences of good intentions which deny one his or her truth of experiences and the ability to delight in one’s own prejudices and biases? A group of creators of AI seeks to instill into their creations their own ethics of political correctness and egalitarianism with the hope of forging a more equitable new world that would be enriched through hybridization.