The assertion of a public gay identity is particularly problematic in an African context. To illustrate, Kendall found that the notion of “lesbian” was not helpful in understanding female–female relationships in Basotho. She found widespread, apparently normative erotic relationships among Basuto women, but this (including instances of cunnilingus) was not defined as sexual, and not a single Mosotho—to Kendall’s knowledge—defined herself as a lesbian. Kendall concludes that “love between women is as natural to Southern Africa as the soil itself, but that homophobia is a Western import” (Kendall, 1998, p. 224). She emphasizes that Basotho society has not constructed a social category “lesbian.” Basotho women define sexual activity in such a way that makes lesbianism linguistically inconceivable. As one informant told Kendall, “You can’t have sex unless somebody has a koai (penis).” Kendall comments,” Lillian Faderman’s observation that ‘a narrower interpretation of what constitutes eroticism permitted a broader expression of erotic behavior (in the 18th century) since it was not considered inconsistent with virtue’ makes sense here’ (Kendall, 1998, p. 233) “No koai, no sex means that women’s ways of expressing love, passion or joy in each other are neither immoral nor suspect” (Kendall, 1998, p. 233). “The need for legitimacy only arises in cultures (like my own) in which love between women has been pathologized or made illegitimate” (Kendall, 1998, p. 237). This implies a very different form of sexual politics to that of “the North.