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A gay couple has been jailed and convicted over what the judge deemed inappropriate and unnatural behavior.

According to reports, Malawian citizens Tiwonge Chimbalanga and Steven Monjeza, who are openly gay men, were arrested after celebrating their engagement with a party at a hotel where Chimbalanga worked.

In court, the judge deemed the act of homosexuality to be inappropriate and convicted the couple for unnatural acts and gross indecency under laws dating from the colonial era. Blantyre Chief Resident Magistrate Nyakwawa Usiwa said the sentencing will take place on Thursday and they could be imprisoned for up to 14 years.

Edi Phiri, a gay man who fled Malawi for Britain five years ago after being beaten because of his sexuality, said he was shocked by Tuesday’s verdict.

“It’s very, very pathetic,” he said. “I don’t know how I can describe how disappointed I am.”

For the gay men and lesbians that remain, many feel that the verdict will cause them to go into hiding thus making the tracking of AIDS and HIV harder, because gay people forced underground in Africa are unlikely to seek counseling and treatment for AIDS, activists say. In Malawi, nearly 1 million people – an estimated 12 percent of the population – are living with HIV, the virus that causes AIDS.

Although facing very harsh criticism from neighboring European countries, the Malawian government, backed by church leaders, says it is clear the two men broke the law.

Religious officials say homosexuality is “sinful” and the West should not be allowed to use its financial power to force Malawi to accept homosexuality. Malawi relies on donors for 40 percent of its development budget.

At the verdict reading, the attorney for the two gentlemen, Priti Patel of the Southern African Litigation Centre, said the couple could appeal on the grounds that the laws under which they were prosecuted violate the country’s 1994 constitution; although an earlier attempt by their lawyer to have the case thrown out on those grounds was rejected.

Homosexuality is illegal in at least 37 countries in Africa including Malawi. In Uganda, lawmakers are considering a bill that could sentence homosexuals to life in prison and includes capital punishment for “repeat offenders.” Even in South Africa, the only African country that recognizes gay rights, gangs have raped lesbians.

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Samir Bergachi is unstoppable. Barely 23 years old, the young Moroccan is simply not content to live his homosexuality openly in a country where it is considered as a crime. For the past 6 years, Samir has been running the first Moroccan gay association, kif-kif. And only a month ago, he caused a real stir: the launching of Mithly, the first gay magazine in the Arab world. Some find his initiatives inadmissible. Others admire his courage.

He founded and launched Mithly, the first gay magazine in the Arab world, on the first of April and has since made headlines both in Morocco and the Arab world. Samir Bergachi, general coordinator of Kif-Kif, — an association that fights for the rights of lesbian, gay, bisexual and transgender and intersex (LGBTI) people in Morocco, founded in 2004, — launched Mithly in order to offer homosexuals a mouthpiece. Moroccan conservatives, hostile to homosexuality, which to them is deviant, do not accept the emergence of what has been termed a journalistic UFO. The Moroccan state, on the other hand, considers homosexuality as a crime. Gay Moroccans are, hence, caught between the hammer of the judiciary and the anvil of Islamist wrath. It is for this reason that the offices of Mithly and Kif-Kif have been established in Madrid, Spain. Despite these difficulties, Samir Bergachi told Afrik.com that the independent press as well as rights associations have “welcomed” the magazine.

Hard copies of the first issue of the magazine were printed and distributed clandestinely in Rabat. But for now, those in charge of Mithly want to focus their efforts on the Internet version for the sake of convenience. The first issue devotes several pages to British pop singer Elton John, whose participation in the Mawazine Festival, scheduled to take place in Rabat from May 21 to 29, has aroused the ire of the Islamists, due to his homosexuality. The singer is expected to meet Kif-Kif activists before his performance. Samir Bergachi believes that there is an implicit recognition by the authorities of the gay movement in Morocco. “We won a battle,” he exclaims.

Afrik.com: Why did you decide to start a gay magazine?

Samir Bergachi: For over 5 years now, there has been a debate surrounding homosexuality in Morocco. But the mainstream media has the tendency to sensationalize the subject. With Mithly, we have the opportunity to give the views of homosexuals, and the opportunity to interact directly with society.
Afrik.com: The first issue of your magazine was distributed under the counter in Morocco, according to several newspapers.

We printed 200 copies and distributed them among people we already knew. But we only did this to leave a mark in the history of gay activism in Morocco — we want to focus on the Internet version. It took place under difficult conditions, given the strict nature of laws that criminalize homosexuality (6 months to 3 years imprisonment and a fine). But fortunately, we did not encounter any problems. We plan to do the same thing with the next issue. We will distribute 200 copies to a target audience. This idea, however, has no future.

Afrik.com: Have you taken the necessary steps to obtain official permission to publish?

Samir Bergachi: We have not formally requested permission to publish. However, we have had indirect contact with the authorities, which have still not produced any results. We have therefore concluded that there will be no permission. We are officially not recognized in Morocco. And although we work with many associations the state refuses to recognize our existence.

Afrik.com: You got involved in gay activism well before Mithly. In fact, you are a founding member of Kif-Kif…

Samir Bergachi: The idea of Kif-Kif was born after an incident in Titouane in 2004, during which the police arrested 42 homosexuals at a birthday party. The case triggered an uproar in the local media. Associations that usually intervened on human rights issues were silent. Students were expelled from universities, young people were thrown out of their homes. We told ourselves, with friends from other associations, that we would make sure this never happened again. We met in Tangier two months after the incident, and implemented a plan to reintegrate the affected youth into society.

Afrik.com: What is Kif-kif all about?

Samir Bergachi: More than 90% of our activities are based in Morocco. These activities include, Cultural, educational, sexual education classes. We also work with psychologists and doctors. Sometimes, homosexuals are not welcome by medical practitioners. In cases like these, we guide them toward doctors who work with us. Our work also consists of exposing gay culture in the Grand Maghreb, where it is nonexistent. It should be noted that we have started from scratch.

Afrik.com: Your magazine has aroused indignation among some Moroccan newspapers and certain politicians. Is there a media campaign against Mithly?

Samir Bergachi: Actually, there were two campaigns. On the one hand, many felt that our initiative was natural, and had no problem with it. Generally, associations and the independent media welcomed Mithly. Among them are, the Moroccan Association for Human Rights, the weekly Nichan, Tel Quel … And there are, of course, other more conservative media with religious prejudices, opposed to homosexuality, and who do not see the arrival of this magazine in a positive light. This campaign has gone uninterrupted since 2005 and we’re used to it. It has become banal (laughs). I am also quite unhappy with the way some Western media covered the release of the magazine. Reading them gives the impression that people still ride donkeys in Morocco! Some have often asked shocking questions like: “Are you threatened with death? Are they trying to kill you?” It is true that there are many people who dislike me, but not this level of violence.

Afrik.com: Morocco is a predominantly Muslim country. And many Muslims believe their religion is inconsistent with being gay. Do you think homosexuality is compatible with Islam?”

Samir Bergachi: We have no answer to such questions. We are modernist and secular. It must be noted that it is not only Muslims who stigmatize homosexuality. Only 30 years ago in Spain, (under Franco’s National-Catholic regime, ed), they were sentenced to death. In my opinion, there is no contradiction between Islam and homosexuality. We have in our association a number of lesbians who wear the veil and live their lives normally, without the feeling that they are in contradiction with religion. I can’t really give an answer to this question. I am not a religious man.

Afrik.com: What topics will the next issue of Mithly tackle?

Samir Bergachi: We will devote our front-page topic to the suicide phenomenon among homosexuals. We conducted a survey on the subject and found that the suicide rate among gay men is 20% higher. This is really worrying. The state must intervene. We also intend to talk about an Algerian transsexual named Randa, who has just released a book. Not forgetting the Mawazine festival in Morocco where Elton John, the singer, will be present.

Afrik.com: The participation of British pop singer Elton John, who is openly gay, has irked conservatives recently. One of the leaders of the ruling Justice and Development Party (PJD), Abdellah Baha, said that his coming was a sort of “incentive” to homosexuality in Morocco.

Samir Bergachi: Elton John will attend the festival, and we will be meeting him before his stage appearance. The Moroccan authorities, who are too concerned about their image abroad, cannot prevent it. And it is a form of recognition for the gay movement in Morocco. We have won a battle (laughs). Elton John might also speak on the subject before singing. There will be surprises!

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Samir Bergachi is unstoppable. Barely 23 years old, the young Moroccan is simply not content to live his homosexuality openly in a country where it is considered as a crime. For the past 6 years, Samir has been running the first Moroccan gay association, kif-kif. And only a month ago, he caused a real stir: the launching of Mithly, the first gay magazine in the Arab world. Some find his initiatives inadmissible. Others admire his courage.

He founded and launched Mithly, the first gay magazine in the Arab world, on the first of April and has since made headlines both in Morocco and the Arab world. Samir Bergachi, general coordinator of Kif-Kif, — an association that fights for the rights of lesbian, gay, bisexual and transgender and intersex (LGBTI) people in Morocco, founded in 2004, — launched Mithly in order to offer homosexuals a mouthpiece. Moroccan conservatives, hostile to homosexuality, which to them is deviant, do not accept the emergence of what has been termed a journalistic UFO. The Moroccan state, on the other hand, considers homosexuality as a crime. Gay Moroccans are, hence, caught between the hammer of the judiciary and the anvil of Islamist wrath. It is for this reason that the offices of Mithly and Kif-Kif have been established in Madrid, Spain. Despite these difficulties, Samir Bergachi told Afrik.com that the independent press as well as rights associations have “welcomed” the magazine.

Hard copies of the first issue of the magazine were printed and distributed clandestinely in Rabat. But for now, those in charge of Mithly want to focus their efforts on the Internet version for the sake of convenience. The first issue devotes several pages to British pop singer Elton John, whose participation in the Mawazine Festival, scheduled to take place in Rabat from May 21 to 29, has aroused the ire of the Islamists, due to his homosexuality. The singer is expected to meet Kif-Kif activists before his performance. Samir Bergachi believes that there is an implicit recognition by the authorities of the gay movement in Morocco. “We won a battle,” he exclaims.

Afrik.com: Why did you decide to start a gay magazine?

Samir Bergachi: For over 5 years now, there has been a debate surrounding homosexuality in Morocco. But the mainstream media has the tendency to sensationalize the subject. With Mithly, we have the opportunity to give the views of homosexuals, and the opportunity to interact directly with society.

Afrik.com: The first issue of your magazine was distributed under the counter in Morocco, according to several newspapers.

Samir Bergachi

We printed 200 copies and distributed them among people we already knew. But we only did this to leave a mark in the history of gay activism in Morocco — we want to focus on the Internet version. It took place under difficult conditions, given the strict nature of laws that criminalize homosexuality (6 months to 3 years imprisonment and a fine). But fortunately, we did not encounter any problems. We plan to do the same thing with the next issue. We will distribute 200 copies to a target audience. This idea, however, has no future.

Afrik.com: Have you taken the necessary steps to obtain official permission to publish?

Samir Bergachi: We have not formally requested permission to publish. However, we have had indirect contact with the authorities, which have still not produced any results. We have therefore concluded that there will be no permission. We are officially not recognized in Morocco. And although we work with many associations the state refuses to recognize our existence.

Afrik.com: You got involved in gay activism well before Mithly. In fact, you are a founding member of Kif-Kif…

Samir Bergachi: The idea of Kif-Kif was born after an incident in Titouane in 2004, during which the police arrested 42 homosexuals at a birthday party. The case triggered an uproar in the local media. Associations that usually intervened on human rights issues were silent. Students were expelled from universities, young people were thrown out of their homes. We told ourselves, with friends from other associations, that we would make sure this never happened again. We met in Tangier two months after the incident, and implemented a plan to reintegrate the affected youth into society.

Afrik.com: What is Kif-kif all about?

Samir Bergachi: More than 90% of our activities are based in Morocco. These activities include, Cultural, educational, sexual education classes. We also work with psychologists and doctors. Sometimes, homosexuals are not welcome by medical practitioners. In cases like these, we guide them toward doctors who work with us. Our work also consists of exposing gay culture in the Grand Maghreb, where it is nonexistent. It should be noted that we have started from scratch.

Afrik.com: Your magazine has aroused indignation among some Moroccan newspapers and certain politicians. Is there a media campaign against Mithly?

Samir Bergachi: Actually, there were two campaigns. On the one hand, many felt that our initiative was natural, and had no problem with it. Generally, associations and the independent media welcomed Mithly. Among them are, the Moroccan Association for Human Rights, the weekly Nichan, Tel Quel … And there are, of course, other more conservative media with religious prejudices, opposed to homosexuality, and who do not see the arrival of this magazine in a positive light. This campaign has gone uninterrupted since 2005 and we’re used to it. It has become banal (laughs). I am also quite unhappy with the way some Western media covered the release of the magazine. Reading them gives the impression that people still ride donkeys in Morocco! Some have often asked shocking questions like: “Are you threatened with death? Are they trying to kill you?” It is true that there are many people who dislike me, but not this level of violence.

Afrik.com: Morocco is a predominantly Muslim country. And many Muslims believe their religion is inconsistent with being gay. Do you think homosexuality is compatible with Islam?”

Samir Bergachi: We have no answer to such questions. We are modernist and secular. It must be noted that it is not only Muslims who stigmatize homosexuality. Only 30 years ago in Spain, (under Franco’s National-Catholic regime, ed), they were sentenced to death. In my opinion, there is no contradiction between Islam and homosexuality. We have in our association a number of lesbians who wear the veil and live their lives normally, without the feeling that they are in contradiction with religion. I can’t really give an answer to this question. I am not a religious man.

Afrik.com: What topics will the next issue of Mithly tackle?

Samir Bergachi: We will devote our front-page topic to the suicide phenomenon among homosexuals. We conducted a survey on the subject and found that the suicide rate among gay men is 20% higher. This is really worrying. The state must intervene. We also intend to talk about an Algerian transsexual named Randa, who has just released a book. Not forgetting the Mawazine festival in Morocco where Elton John, the singer, will be present.

Afrik.com: The participation of British pop singer Elton John, who is openly gay, has irked conservatives recently. One of the leaders of the ruling Justice and Development Party (PJD), Abdellah Baha, said that his coming was a sort of “incentive” to homosexuality in Morocco.

Samir Bergachi: Elton John will attend the festival, and we will be meeting him before his stage appearance. The Moroccan authorities, who are too concerned about their image abroad, cannot prevent it. And it is a form of recognition for the gay movement in Morocco. We have won a battle (laughs). Elton John might also speak on the subject before singing. There will be surprises!

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UIC Pride is essentially a group with two main goals: to create a community in which LGBT individuals can feel safe and accepted and to educate UIC and the wider community on LGBT issues that may be overlooked or ignored. It is the second of the above goals that is being fulfilled in this piece.

The Middle East isn’t exactly the best place in the world for human rights in general and LGBT rights in particular. Homosexuality is illegal in Bahrain, Iran, Kuwait, Lebanon, Oman, Gaza, Qatar, Saudi Arabia, Syria, the United Arab Emirates, and Yemen, with penalties ranging from three years in prison to death. In Iraq, homosexuality was illegal until 2003, after the US invasion. In Egypt and Jordan, homosexuality is technically legal but there is absolutely no protection from hate crimes or honor killings; gays are often persecuted under lewd conduct laws, and there are reports of gays seeking asylum elsewhere. The Palestinian Authority has legalized homosexuality and there are even LGBT organizations for West Bank Palestinians . . . However, these organizations are located in Israel.

Amidst all of this oppression, one nation stands up for what is right: Israel. In Israel, homosexuality has been legal since 1963 de facto and since 1988 de jure. Israel is the only nation in the Middle East that allows same-sex couples full adoption rights. It is the only nation in the Middle East that allows gays to serve openly in the military, something even our nation has yet to allow. Israel even recognizes same-sex marriages performed abroad, as there is no civil marriage in Israel.

In 1951 Israel signed the United Nations High Commissioner for Refugees covenant, guaranteeing asylum for anyone persecuted on the basis of sexual orientation. In concordance with this, Israel’s Interior Ministry has said that any gay Palestinian can apply to remain in Israel indefinitely, making Israel one of the few options available to desperate and oppressed gay Palestinians. Gay Palestinians in the territories are often accused of collaborating with Israel and arrested and/or are pressured into becoming suicide bombers to purge their moral guilt. We showed a film with the UIC Levine Hillel Center this past year with a plot along those lines.

Israel is not perfect. Last year there was a fatal attack at a Tel Aviv gay and lesbian center when an extremist gunman entered and opened fire. Though this attack drew condemnations from all across Israeli society and the highest levels of government, it shows that there are still obstacles to overcome in Israel. That’s what’s so amazing about Israel though; the obstacles can, and likely will, be overcome. Furthermore, although gay Palestinians are able to apply to stay in Israel, many do not. It could either be that they’re unaware of their rights or they fear they’ll be deported if they go through the authorities. They know what will happen to them if they’re sent home and they grew up learning to mistrust the Israeli government.

Despite Israel’s flaws, it is still amazingly progressive when it comes to sexual freedoms. Some organizations that claim to fight for gay rights would do well to remember that. Many of them end up fighting on the side of Israel’s enemies, their enemies, the enemies of freedom, those who would kill them sooner than look at them. While hating on Israel may be fashionable these days, we have decided to stand on the right side of history.

We choose to stand with freedom and democracy, with the only chance for a prosperous Middle East. We stand with those in Arab countries who long for the same rights we have won in America, and even more so in Israel. We stand with the best hope Middle Eastern LGBT individuals have. We stand with Israel.

We pray for peace in the Middle East. We pray for all those throughout the region and the world who are forced to hide who they are and for all those who will be unable to do so and have to face the consequences.

And finally, we wish Israel a very happy sixty-second birthday with many more to come

In Islam, homosexuals (called qaum Lut, the “people of Lot”) are condemned in the story of Lot’s people in the Qur’an (15:73; 26:165) and in the last address of the Prophet Muhammad. However, attraction of men to beautiful male youths has been a part of the culture of some Islamic societies and the attraction is not generally condemned in itself.

With regard to lesbian homosexuality, some have argued that since penetration is not involved, female homosexual acts should be less severely punished. Shari’a (Islamic law) is most concerned with public behavior and outwards, so there is no strong condemnation of homosexuality if it is not displayed in public. 1
Homosexuality in the Qur’an

The following passages are taken from the Abdullah Yusuf Ali translation of the Qur’an.

“We also sent Lut: He said to his people: Do ye commit lewdness such as no people in creation (ever) committed before you? For ye practice your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds. And his people gave no answer but this: they said, “Drive them out of your city: these are indeed men who want to be clean and pure!”" (Qur’an 7:80-82)

“Of all the creatures in the world, will ye approach males, And leave those whom Allah has created for you to be your mates? Nay, ye are a people transgressing (all limits)! They said: “If thou desist not, O Lut! thou wilt assuredly be cast out!” He said: “I do detest your doings:” “O my Lord! deliver me and my family from such things as they do!” So We delivered him and his family,- all Except an old woman who lingered behind. But the rest We destroyed utterly. We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (but heeded not)! Verily in this is a Sign: but most of them do not believe. And verily thy Lord is He, the Exalted in Might, Most Merciful.” (Qur’an 26:165-175)

“Would ye really approach men in your lusts rather than women? Nay, ye are a people (grossly) ignorant! But his people gave no other answer but this: They said, “Drive out the followers of Lut from your city: these are indeed men who want to be clean and pure!” But We saved him and his family, except his wife; her We destined to be of those who lagged behind. And We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (but heeded not)!” (Qur’an 27:55-58)

“And (remember) Lut: behold, he said to his people: “Ye do commit lewdness, such as no people in Creation (ever) committed before you. Do ye indeed approach men, and cut off the highway? – and practise wickedness (even) in your councils?” But his people gave no answer but this: they said: “Bring us the Wrath of Allah if thou tellest the truth.” (Qur’an 29:28-29)

“If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way. If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful.” (Qur’an 4:15-16)

Homosexuality in the Sharia

While there is a consensus that same-sex intercourse is in violation of Islamic law, there are differences of opinion within Islamic scholarship about punishment, reformation, and what standards of proof are required before physical punishment becomes lawful.

In Sunni Islam there are eight madhhabs, or legal schools, of which only four still exist: Hanafi, Shafi’i, Hanbali, Maliki. The main Shia school is called Ja’fari, but there are Zaidi and Ismai’ili also. More recently, some groups have rejected this tradition in favor of greater ijtihad, or individual interpretation. Of these schools, according to Michael Mumisa of the Birmingham-based Al Mahdi institute:

* The Hanafi school does not consider same-sex intercourse to constitute adultery, and therefore leaves punishment up to the judge’s discretion. Most early scholars of this school specifically ruled out the death penalty, others allow it for a second offence.
* Imam Shafi’i considers same-sex intercourse as analogous to other zina; thus, a married person found to have done so is punished as an adulterer (by stoning to death), and an unmarried one, as a fornicator, is left to be flogged.
* The Maliki school says that anyone (married or unmarried) found to have committed same-sex intercourse should be punished as an adulterer.
* Within the Ja’fari schools, Sayyid al-Khoi says that anyone (married or unmarried) found to have committed same-sex intercourse should be punished as an adulterer.

It should also be noted that the punishment for adultery requires four witnesses; by analogy, all schools, require four witnesses to the physical act of penetration for the punishment to be applied.But if otherwise any other proof is found through modern methods such as DNA testing or so the punishment can be implimented.

According to the modern Islamic scholar Yusuf al-Qaradawi’s summary:

“The jurists of Islam have held different opinions concerning the punishment for this abominable practice. Should it be the same as the punishment for zina, or should both the active and passive participants be put to death? While such punishments may seem cruel, they have been suggested to maintain the purity of the Islamic society and to keep it clean of perverted elements.” 2

History of Homosexuality in Islamic Societies

17th cent. painting of Mahmud and Ayaz (Tehran Museum of Contemporary Art). The love of the Sultan (in red) for his slave (in green) has entered Islamic legend as a paragon of ideal love.

The chaste love of men for youths has been regarded as something sacred in many Islamic socities, as reflected in the romantic love literature of Muslim Spain and in the Qur’an where Paradise contains beautiful male virgins. Occasionally, these literary praises extended to more carnal forms of desire, as can be seen in the poetry of Abu Nuwas and many others. In Islamic teaching, however, while homosexual desire and love might be accommodated, same-sex intercourse is prohibited as a violation of the natural boundaries set by Allah.

Early Islamic cultures, especially those in which homosexuality was entrenched in the pre-Islamic pagan culture, were renowned for their cultivation of a homosexual aesthetic. They reconciled their new religion using a hadith ascribed to Muhammad declaring male lovers who die chaste to be martyrs: “He who loves and remains chaste and conceals his secret and dies, dies a martyr.”

The result is a religion that allows love between those of the same gender as long as they do not have sexual intercourse. Ibn Hazm, Ibn Daud, Al-Mu’tamid, Abu Nuwas, and many others wrote extensively and openly of love between men. However, in order for the transgression to be proven, at least four men or eight women must bear witness against the accused, thus making it very difficult to persecute those who did not remain celibate in their homes.

The intended meaning of “same-sex intercourse” is sexual intercourse between two or more males, or sexual intercourse between two or more females. It does not mean the act of masturbation, nor does it have anything to do with nocturnal emissions, both of which are considered to invalidate wudu and require the Muslim to take a full bath or shower before his or her next prayer, but are not otherwise punishable under Sharia.
Homosexuality Laws in Modern Islamic Countries

Same-sex intercourse carries the death penalty in five officially Muslim nations: Saudi Arabia, Iran, Mauritania, Sudan, and Yemen. 3 It formerly carried the death penalty in Afghanistan under the Taliban, and in Iraq under a 2001 decree by Saddam Hussein. The legal situation in the United Arab Emirates is unclear. In many Muslim nations, such as Bahrain, Qatar, Algeria or the Maldives, homosexuality is punished with jail time, fines or corporal punishment. In some Muslim-majority nations, such as Turkey, Jordan, Egypt, or Mali, same-sex intercourse is not forbidden by law. However, in Egypt gays have been the victims of laws against “morality”.

In Saudi Arabia, the maximium punishment for homosexuality is public execution, but the government will use other punishments, i.e. fines, jail time and whipping as alternatives, unless it feels that homosexuals are challenging state authority by engaging in a gay rights movement. 4 Iran is perhaps the nation to execute the largest number of its citizens for homosexuality. Since its Islamic revolution in Iran, the Iranian government has executed more than 4000 people charged with homosexual acts. In Afghanistan after the fall of the Taliban homosexuality went from a capital crime to one that it punished with fines and prison sentence, and a similar situation seems to have occurred in Iraq.

Most international human rights organizations, such as Human Rights Watch and Amnesty International, condemn laws that make homosexual relations between consenting adults a crime. Since 1994 the United Nations Human Rights Committee has also ruled that such laws violated the right to privacy guaranteed in the Universal Declaration of Human Rights and the International Covent on Civil and Political Rights. However (except for nations such as Turkey that were required to change their laws to be eligible to join the European Union) most Muslim nations insist that such laws are neccesary to preserve Islamic morality and virtue. Of the nations with a majority of Muslim, only Lebanon has an internal effort to legalize homosexuality. However, some Muslims have expressed criticism of the legal sanctions used against homosexuality.

Reasons given by Muslims condemning the executions include: the fact that some legal schools (e.g. Hanafi) regard it as unjustified; the argument that the death penalty is not specified for it in the Qur’an; the idea that the punishment is unduly harsh; and opposition to the idea that the state’s laws should be based on religion. The introduction of the AIDS pandemic in the Muslim world has also promoted more discussion about the legal status of homosexuality as the legal sanctions against homosexuality have made it difficult to intiaite any educational programs directed at high risks groups.

While executions and other criminal sanctions curtail any public gay rights movement, it is impractical to give criminal sanctions to all homosexuals living in a Muslim country, and it is common knowledge (to foreigners visiting a Muslim country) that some young Muslim men will experiment with homosexual relations as an outlet to sexual desires that cannot be met in a society where the sexes are often kept segregated. These discreet and casual homosexual relations allow men to engage in premartial sex with a low risk of facing the social or legal sanctions that would occur if they involved in adultery or fornication with a woman that might result in a pregnancy. Most of these men do not consider themsleves to be gay or bisexual.

A related problem to full enforcement of the laws against homosexuality is that while the sexes are often segregated, men are encouraged to developed close friendships with other men, and women are encouraged to develop close friendships with other women. Also, the Islamic law requires a certain number of male and female witnesses to the homosexual act to testify in court. Islam does place a strong value on the right to privacy in the home and thus homosexual relations that occur in private are theoretically outside the bounds of the law, although that is more theory then reality.
Liberal Islamic Stances on Homosexuality

Some self-described liberal Muslims accept and consider homosexuality as natural, regarding these verses as either obsolete in the context of modern society, or point out that the Qu’ran speaks out against homosexual lust, and is silent on homosexual love. However, this position remains highly controversial even amongst liberal movements within Islam, and is considered completely beyond the pale by mainstream Islam.

Few years ago men in Moroccan big cities, mainly touristic, started discovering their sexuality identifying themselves as homosexual. Indeed it is the discovery of ‘woman in man’s body’. Then Homosexual communities and networks started to emerge in modern cities benefiting from the creation of virtual network by means of the World Wide Web to prepare their physical manifestation.
Their relative visibility, either virtual or physical entails an emergence of a common subculture between the homophile communities that provides a background of confidence in moving towards the fights for their rights to equalities.

What is problematic with the Moroccan homosexuals is that they are a copycat model of Western same sex movement disregarding the mapping of social context they operate in. First and foremost, the majority of Moroccans are Muslims and any stepping towards politicising the sex liberation will certainly conclude in the media raising the moral panic since sexuality is its fertile source.
Knowing that at the societal level, homosexuality is a threat to the institutional security of the heterosexual family and also it is a threat to masculinity at the individual level, recently homophiles increased their demands for equivalent legal status as visibility in public spaces and the right to establish their own associations and events. It is in fact an examination of the sexual rights known as ‘sexual citizenship’.

The emergence of a Kif Kif gay association in 2004 in Morocco bears more thematic weight on the dimension of the generic of the homosexual group. For instance, Kif Kif’s attempt last year to organise a seminar about “Gender and Sexuality,” refers to minoritizing the gender group to formulate a collective identity and move to universalizing strategies between fixing homosexuals as a stable minority group.

It is obvious that the association is feeding its doctrine with gay movement literature in Western countries. The member of this pervert community sought to mark a transitional stage from the sexual liberation to questioning their right to equalities as even the name Kif Kif stands for. It is about the liberation of sexual insight framed under a political umbrella as a matter of fact.
The change is an emphasize of the shift from homosexual activity to homosexual identity. This change means getting into a community to overcome an extreme social disapproval and reconstruct the ‘Self’ identity while denying the panoptical surveillance of the labeling Otherness. In other words, homosexuals try to establish a positive sense of ‘them’ in order to negotiate the potentials of the social identity. In short, it is the construction of the Other and living with a social identity.
Accordingly, homophiles in Morocco are making their own history by the shift from the focus on sexual liberation to maintain a discursive power on the mainstream. This is a clear cut point found in the homosexuals gathering during the annual ritual celebration of Sidi Ali Ben Hamdouch in Meknes in addition to the Kif Kif association with its virtual website gaymaroc . However the premise of their mobility can be conceptualized in the promise of the British gay pop star Elton John to meet the Moroccan gays during the ‘Mawazine 2010’ music festival in Rabat.

So this is how the ‘Gay’ in Morocco is used to replace ‘homosexual’ as a signifier of wider political interest than simply a liberation of sexuality, while noting that Elton John’s visit to Moroccan gays serves as a central cohesive source of the campaign to ‘come out’ in the gay world after they came out to themselves, then to be followed by coming out to friends and relatives and at last coming out in the straight world; applying the Kennet Plummer stages process of ‘coming out’.
Notwithstanding the powerful resistance by the gay community in Morocco, their charisma to build up ‘pull’ factors to attract more members to ‘come out’ to their community remains fallible due to the uncertainty to distinguish who is homosexual and who is gay bearing in mind the tough character of religious and social mapping of the sexual geography .

To explain this point further, it is best looking at Plummer classification of homosexuality in Western cultures:

1. Casual homosexuality :it does not substantially structure the overall sexual life of the individual and this can be exemplified in schoolboys crushes or mutual masturbation

2. Homosexuality as a situated activity : circumstances in which activities are regular, but do not become an individual’s overriding preference mainly in prisons , boarding schools and Military camps

3. Personalised homosexuality : individuals who have a preference for homosexual activity but hide it from colleagues and friends

4. Homosexuality as a way of life: refers to individuals who have ‘come out’ and have key associations with others in gay subculture as Kif Kif.
Indeed, there is another category which the sociologist, Plummer, has missed and it is quite common in Morocco which can be tagged as: financial homosexuality. This criterion is framed in sexual tourism in particular in big cities as Marrakech and Agadir where young unemployed Moroccans forced by the hardship of life to seek homophile tourists for sodomitic relationship in return for money.
Finally, while the first gay community strives to formulate their ‘sexual citizenship’, we may now be seeing an emergence of a second group of bisexuals or transsexuals.

Being Gay and African have for long been considered taboo in many African countries. Even in present day emotions runs high when it comes to homosexuality and in the past week attempts on the lives of homosexuals in Africa have been reported yet again. Having travelled to some of these intolerant countries I must say I enjoyed the diversity of people, cultures and stunning fauna and flora but in the same breath found the festering fear, hatred and concealed homophobia disturbing. I have always researched the country I am to visit stance on homosexuality to prepare myself for any potential problems I may encounter – an essential task for any gay traveler. Anyone planning on visiting Africa here is a brief breakdown of homophobia on the continent and also asks the question: Are you prepared to die because of what you are?

First with the good news, African countries where homosexuality is legal for both Gays and Lesbians are South Africa, Rwanda (for now), Réunion, Madagascar, Republic of Congo, Gabon, Equatorial Guinea, Chad, Central African Republic, Guinea-Bissau, Côte dl’voire, Cape Verde and Benin. Queerly, in some African countries homosexuality between two men are illegal but lesbianism is not. Therefore, for all our dykes out there it’s safe to visit Nigeria, Kenya, Zambia, Zimbabwe and Swaziland. Evidently two women engaging in sexual acts are far less “unnatural” and more palatable in these countries which led me to infer that these laws were drafted by chauvinistic heterosexual bigots harboring sexual fantasies about threesomes with a lesbian couples and repressing their own flaming homosexual desires.

In some African countries homosexuality is illegal but not strictly enforced. In these countries being gay is unlawful but would not necessarily see you end up in jail or fined. Mozambique, Namibia, Lesotho, Seychelles, Mauritius, Comoros, Angola and Mali are such countries. Even though these countries don’t strictly enforce these laws it by no means suggest that gay travelers should take unnecessary chances or risks, best be cautious and discreet. In other African countries these laws are enforced and the penalties are less harsh, in a few the maximum prison sentences are up to 3 years. These countries include Algeria, Egypt, Morocco, Guinea, Liberia, Burundi and Botswana.

African countries best to avoid on your travels where the prison sentences are more than 5 years are Libya (up to 5 years), Gambia (up to 14 years), Nigeria (up to 14 years), Senegal (up to 5 years), Cameroon (up to 5 years), Djibouti (up to 12 years), Eritrea (up to 10 years), Ethiopia (up to 5 years), Kenya (up to 14 years), Zambia (up to 15 years) and Zimbabwe (up to 10 years). In these countries the reality of imprisonment are very real especially for their citizens. How these nations believe that homosexuals will be rehabilitated of their sexual preference in prison boggles the mind. Yet each year homosexuals go to jail and each year the fear grows.

Life imprisonment and the death penalty for the “crime” of homosexuality are still enforced in Africa. It’s frightening that the sentence of life imprisonment is still upheld in Tanzania and Uganda. Even more horrifying is the fact that in Sudan, Mauritania and Somalia the death penalty for homosexuality are still a legitimate sentence and enforced. These 5 African countries must be the worst offenders of human rights abuses towards homosexuals in Africa. However, Uganda tops my top 10 list of worst offenders. Not only is life imprisonment not enough now they also want to enforce the death penalty. As many know Uganda has an Anti-Homosexuality Bill which they hope to pass in their parliament. This bill has also been called the Genocide Bill as effectively it calls for the eradication of all homosexuals and HIV+ people in Uganda. Should this bill pass the consequences are dire and many people will die because they are gay.

Africa still has a long road ahead moving from a dark continent of intolerance and homophobia to a continent of peace and unity; Slowly but surely countries are enlightened and its people’s eyes are opened to new possibilities and a brighter futures. Luckily, I live in one such country on the southernmost tip of Africa. Being a South African I can’t honestly say I am proud of our neighboring fellow Africans. I don’t approve of their ancient laws and practices victimizing and persecuting my fellow gay brothers and sisters. I don’t condone the silence of the international community when human rights abuses occur in Mother Africa. Change does not happen overnight and neither can it succeed in silence. So there you have a breakdown of homophobia on the African continent. Should you be travelling to any of these countries be safe and be warned.

Germany may be considered a tolerant place for homosexuals. But continuing social stigma still makes it difficult for many of the country’s gay and lesbian immigrants to be open about their sexuality.

An unusual advertising campaign is making waves in Berlin: Posters and billboards of young good-looking men aren’t anything new. But these ads are funded by the Lesbian and Gay Federation of Germany with the aim of bringing homosexuality out in the open within Berlin’s large Turkish population.

With over 120,000 Turkish immigrants, Berlin is home to one of the biggest Turkish communities outside of the country. Despite being an important part of the liberal German capital, sexuality is still a difficult issue for the Turks in Berlin. The new poster campaign hopes to change all that by bringing homosexuality out into the open.

Showing five good-looking young mean wearing baseball caps, sweatshirts and low slung jeans, the bright yellow poster could be a typical advertisement for casual streetwear. Except that the slogan reads: “Kai is gay. Murat too. They belong to us. Always.” Kai is a typical German name, Murat a typical Turkish one.

A flood of calls

According to Bali Saygili, a spokesperson for the Gay and Lesbian Federation of Germany, the campaign has caused a flood of calls to the organization’s telephone help lines.

“After this awareness campaign, we had many calls from men from Turkish backgrounds who want information,” Saygili said. “We even had parents who rang to ask, ‘My son just told me he is gay, how do I react’ or ‘How can we reconnect with our child’ because the family has had problems dealing with their child’s homosexuality.”

Twelve thousand posters and 50 billboards are plastered around Germany’s capital, from Turkish newsagents to police stations. The campaign is also supported by the Turkish Association Berlin Brandenburg. The organization’s spokesperson, Erin Ünsal, says that although homosexuality is still kept quiet in the Turkish community, there has been some change for the better.

“Even just a couple of years ago, it couldn’t be talked about. It was still a very taboo topic. But I have the feeling it’s getting better,” Ünsal said. “It’s still not enough of course, but the poster campaign has greatly helped in getting the Turkish community to speak out. Naturally there has been criticism, but we have received much more positive reactions.”

Discrimination continues

Although it is illegal in Europe to discriminate against anyone because of their sexual orientation, prejudice against gays and lesbians still exists in Germany.

This makes it difficult for many people to come out, especially for those who belong to often conservative immigrant communities.

This can have devastating consequences including repressed feelings, living in fear of being shunned and even depression or suicide. Families also suffer because sons or daughters, brothers or sisters may move away rather than admit to being homosexual.

Sahin knows all about such difficulties. A German citizen with a Turkish background, he is also gay. But his family doesn’t know about his sexual orientation.

“Sometimes I find playing this game very difficult, because it’s simply a lie and I don’t know how much longer I can go on before I tell my family that I am homosexual,” Sahin said.

“But at the moment, my family is very narrow-minded in their attitudes. In Turkey, homosexuality is hushed up, even though it exists. And my parents come from a very traditional region in Turkey, and it’s difficult to tell them that their son is homosexual. ”

Important to be out

The campaign organizers believe bringing the topic of homosexuality out into the open in the immigrant community is vital. Not only for the psychological health of gay people, but also for their physical health. That’s particularly important for sexually transmitted diseases.

Birol is a gay Turkish man, whose family and friends know about his sexuality. He works with people with HIV/AIDS. He has first-hand experience on how silence about homosexuality can cause unsafe sex practices and increase the risk of AIDS.

“A large number of Turkish men live a double life, some of them married, and they go out in secret, and live their sexuality in the night,” Birol said. “The connection with AIDS is a problem. We wish that people would come out earlier, but this isn’t the case in the Turkish community. But of course, being gay and being Muslim, is very problematic.”

The age of consent in Turkey is 18. There are no articles on homosexuality in the law but vague references to public morals and public order. The police has the legal right to take anyone who looks suspicious to the police station for interrogation. The general crime level in big cities is among the lowest in Europe. Nine milliion tourists are expected to visit the country in 1996.

Turkey is geographically, politically, economically in Europe. More than 90% of its population is muslim. The police has wide powers, and some fractions in the police force has close ties with the radical nationalist right-wing groups. Despite the lack of any organized gay bashing, gays have not been allowed to come out and get organized in an open fashion. gay movements so far have been underground movements. “International Christopher Street day” (gay pride) festivities planned to take place in Istanbul in July 1993 was first allowed, and then banned by the local government officials before taking place. A similar attempt to organize a cultural week in September 1995 by Lambda Istanbul was not allowed on the grounds “of public morals”.

Homosexuality was a rooted tradition in the era of Ottoman Empire which lasted more than five centuries. It is known that some of the sultans had homosexual affairs and public Turkish baths (hammams) were the common meeting place among men. There were poets and musicians who were known to be homosexual. These traditions lost their power with the westernization of Turkey which came with the establishment of the Republic in 1923. But there is a general acceptance towards effeminate male entertainers. For example the most famous Turkish classical singer Zeki Muren is a latent, extremely flamboyant gay person, and has been so since 1950’s or Bülent Ersoy, who is a very popular and has multi-million selling albums although being a transexual.Turkey has a macho culture, and this is reflected in gay attitudes: Traditionally, gays are divided into the active (laco) and the passive (lubunya). However a more recent and a more westernized culture is beginning to gain ground where no categorization is felt necessary.

ISTANBUL
With a population of 12 millions, hosts the most liberal and lively gay scene in the country. It is a big attraction for the gays living in other cities. we can say most of the regular bars, clubs and discos in Istanbul are already mixed places where one can meet gays frequently. However, most of the exclusively gay places are gathered around Taksim Square. Some streets around Cihangir area have become places where transvestites and transsexuals live and perform illegal prostitution. The latter places are kept under close inspection by the police.

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Istanbul/Beirut – Homosexual men in the Arab world live in constant fear. Shiite militias in Iraq torture them to death, and in Saudi Arabia they risk a flogging.

Though there are prominent politicians, actors and artists in Arab countries whose homosexuality is an open secret, they, too, can expect harassment and criminal prosecution if they ‘out’ themselves.

Lesbianism remains such a taboo in the patriarchic societies of the Middle East that it is hardly discussed in public. Lebanon is so far the only Arab country where gays and lesbians are safe to avow their sexual orientation.

In Syria, where homosexuals face from six to 12 months in prison for ’shameless behaviour,’ there is now a Web site, at least, that deals with the concerns of gays and lesbians.

Whether they belong to the Muslim majority or Christian minority, most Arabs justify their rejection of homosexuality with religious arguments.

‘Since the invasion of the American occupiers, the phenomenon of homosexuality among young men has spread in all regions of our country, and to them we say, you bring shame on us with your behaviour,’ Iraqi Sheikh Hassan al-Asari called out to the congregation at the Kufa mosque in the holy Shiite city of Najaf on a recent Friday.

The mosque was full, and thousands of Shiite Muslims listened attentively to the words of al-Asari, regarded as a confidant of radical Shiite cleric Moktada al-Sadr.

In a report last August titled ‘They Want Us Exterminated,’ the advocacy group Human Rights Watch described how far this hate toward homosexuals, couched in religion, can go. Homosexual Iraqis told of death squads that torture, mutilate and murder gays.

A number of the masked men who attack gays also rape them. Though it may seem inconsistent, some men in Turkey and the Arab world consider only the ‘passive’ partner in a sexual act between two men to be homosexual and effeminate. The ‘active’ man, however, retains his masculinity.

Homosexual men are even banned from serving in Turkey’s armed forces, ‘homosexual’ being defined as a man who can be proven to have ‘assumed the passive role’ during sex with another man.

People in the Middle East also have difficulty with the nomenclature of homosexuality. Sexual acts between members of the same gender are such a taboo in Arab countries that most Arabs either use expletives when referring to gays and lesbians or speak of ‘abnormal behaviour.’

In the United Arab Emirates, where ‘abnormal sexual relations’ are punishable by up to three years in prison, police last year launched an anti-homosexuality campaign whose official title was ‘Let’s protect our society’s traditional values!’

And in Saudi Arabia, the most conservative Arab state, a man who wears makeup and women’s clothing is called a ‘daughter of the sheikhs.’

About Algeria

Official name: People’s Democratic Republic of Algeria
Capital: Algiers

Head of State: President Abdelaziz Bouteflika

Government Type: Republic

Population: 33,769,668 (July 2008 est.)

Independence: from France in 1962

Languages: Arabic (official), French, Berber dialects

Religion: Sunni Muslim 99% Christian and Jewish 1%

Currency: Algerian Dinar

Legal Status of Homosexuality

Homosexuality is illegal, punishable with 3 years of imprisonment (Penal Code – Ordinance 66-156 of June 8, 1966- Article 338).

Communications
mainlines in use: 3.068 million (2007)
mobile cellular: 27.563 million (2007)
Internet hosts: 477 (2008)
Internet users: 3.5 million (2007)

Lesbian, gay, bisexual, transgender (LGBT) rights in Egypt are coloured by the fact that the very existence of homosexuality is barely acknowledged by Egypt’s ruling administration and much of the public. Homosexual acts are thus covered by general legislation governing public morality. In the 21st century, this legislation has been subject to stricter interpretation, and consequentially homosexual men live under continual threat of persecution and imprisonment.

The taboo with regards to homosexuality is extremley powerful, which produces a number of social issues of concern to some human rights groups.

Criminal Laws

Egypt is influenced by the civil law system. As the criminal code is silent on the subject of private, adult and consensual homosexual acts, and cross-dressing, they are not de jure illegal in Egypt. However, since 2000 certain laws have been used to impose what amounts to a de facto ban on homosexuality and cross-dressing.

In 2000, police arrested a Egyptian gay couple and charged them with, “violation of honor by threat” and “practicing immoral and indecent behavior”. Their lawyer asked that the charges be dropped because homosexuality is not a crime, but the judge refused on the grounds that two men had in fact “offended” religious and moral standards 1. The incident became a media sensation, promoting various public figures to view homosexuality as a product of Western decadence and demand that the government execute homosexuals or sent them to a mental institution to be reformed 2.

Within a year, the Egyptian government began a public crackdown on Egyptian gay men by raiding private parties, arresting the guests and charging them with various laws, including violating the the “Public Order & Public Morals” code, enacted in the 1990s to combat “Satanic” and “lewd” expressions, as well as engaging in prostitution and “violating the teachings of religion and propagating depraved ideas and moral depravity.” 3.

The first of these raids was at a Cairo boat party, where all the Egyptian gay men, fifty-two, were arrested and charged with violating these vague public morality laws. The “Cairo 52″ were arrested and tried on vaguely worded laws such as “violating the teachings of religion”, “propagating depraved ideas”, “contempt of religion” and “moral depravity.” Due to logistical purposes, a copy of the Egyptian Penal Code is not easily attainable by foreign persons of interest, or interest groups who cannot read Arabic. The Human Rights Watch has translated and published portions of the penal code online1.

The Cairo 52 were defended by international human rights organizations such as Human Rights Watch, and Amnesty International. However, they had no organized internal support, plead innocent, and were tried under the state security courts. Members of the German parliament and the French President called upon the Egyptian government to respect the human rights of its LGBT citizens.23 Twenty-three of the defendants were sentenced to prison with hard labor, while the others were acquitted.4 More men have been arrested in various raids on homosexuals, although foreigners tend to be released quickly.

In many recent situations, the men are being arrested for meeting or attempting to meet other adult men through various Internet chatrooms and message boards. This was the case on June 20th, 2003, when an Israeli tourist in Egypt was jailed for homosexuality for about fifteen days before he was eventually released and allowed to return to Israel.5 On September 24, 2003, police set up checkpoints at both sides of the Qasr al-Nil Bridge, which spans the Nile in downtown Cairo and is a popular place for adult men to meet other men for sex, arrested 62 men for homosexuality.6

As of 2007, crackdown continuescitation needed. In 2004 a seventeen-year-old private university student received a 17 years sentence in prison including 2 years hard labor, for posting a personal profile on a gay dating site.7

The Egyptian government’s response to the international criticism was either to deny that they were persecuting LGBT people8 or to defend their policies by stating that homosexuality is a moral perversion9.

Gender Identity

In the 1990s Sayed Abdullah was the first Egyptian to legally undergo a sex-change operation becoming Sali Abdullah 4. While the law appears to provide for sex-change operations and obtaining new legal documents, the issue of gender identity generally remains taboo.

In 1998 the Egyptian government formally banned the music by Israeli transsexual, Dana International, from being aired or sold in the nation 5.
edit Recognition of same-sex relationships

Egyptian Law only recognizes a marriage between a man and a woman. Same-sex marriage, civil unions, or domestic partnerships are all prohibited by law. Reports suggest that if such a relationship becomes public, the police may use it as evidence in a criminal indictment for the various laws against immorality.
edit LGBT Rights Advocacy

No national or local law provides civil rights protection based on sexual orientation or gender identity. No Egyptian political party or interest group has formally supported enacting such laws or otherwise endorsed LGBT-rights.

Egyptian human rights organizations are reportedly afraid of defending LGBT-rights given the level of prejudice and hostility involved Egypt’s “Human Rights” Groups. No Egyptian politican has expressed support of LGBT-rights, instead politicans have called for the execution of homosexuals or their segreation from society into prisons and mental institutions until they are reformed.
edit Living conditions

Until 2001, the Egyptian government refused to recognize the existence of homosexuality,10 and now does so only to brush off criticism from human rights organizations and foreign politicians.

Most Egyptians see homosexuality and transgenderism as forbidden and detestable acts, even before the Egyptian government started using the national security courts and various laws against indecency and immorality to arrest groups of LGBT people at nightclubs, private events, and in online chatrooms. Most LGBT native Egyptians and foreigners live in the closet, and any gathering of LGBT people is entirely underground.
edit Media

LGBT-themes are not prohibited per se, although they can prompt controversy from religious conservatives, which can lead to a government crackdown. Recently, LGBT themes have appeared in some Egyptian films.

Controversial films such as “Uncensored” (2009), “Out of Control” (2009), “A Plastic Plate” (2007) and “The Yacoubian Building” (2006) all received controversial and threats of censorship for depicting characters who were gay, lesbian or bisexual 6.

HIV/AIDS

The pandemic first reached Egypt in the 1980s, although public health effort were left to NGO’s until the 1990s.

In 1996 the Health Ministry set up a national AIDS hotline. A 1999 “Egypt Today” cover story dealt with the AIDS-HIV pandemic in Egypt and the fact that it commonly seen as something caused by foreigners, homosexuals, or drug users. The article also mentioned that there was talk of a LGBT organization being created to target the Egyptian LGBT community, and while a same-sex safer sex brochure was published, the organization was never created11 and ignorance about the pandemic is common.

In 2005 the Egyptian government started to allow for confidential HIV testing, although most people fear that being tested positive will result in being labelled as a homosexual and thus a de facto criminal. Some Egyptians have access to home test kits brought back from the United States, but most Egyptians lack accurate information about the pandemic and quality care if they do become infected12.

In 2007 the Egytpian government aired an educational film about AIDS-HIV in Egypt, with interviews from members of Health Ministry, doctors and nurses.

Before Homosexuality in the Arab-Islamic World, 1500-1800 Summary:
By Khaled El-Rouayheb

* Publisher: University Of Chicago Press
* Number Of Pages: 224
* Publication Date: 2009-04-01
* ISBN-10 / ASIN: 0226729893
* ISBN-13 / EAN: 9780226729893

Product Description:

Attitudes toward homosexuality in the pre-modern Arab-Islamic world are commonly depicted as schizophrenic—visible and tolerated on one hand, prohibited by Islam on the other. Khaled El-Rouayheb argues that this apparent paradox is based on the anachronistic assumption that homosexuality is a timeless, self-evident fact to which a particular culture reacts with some degree of tolerance or intolerance. Drawing on poetry, biographical literature, medicine, dream interpretation, and Islamic texts, he shows that the culture of the period lacked the concept of homosexuality.

“Meticulously researched, lucidly written, nuanced, and brilliantly conceived, the book forthrightly takes on complex issues surrounding the culture of same-sex eroticism that existed in the Arabic-speaking lands of the early modern Ottoman Empire. . . . An important book by an excellent scholar.”—Journal of Religion

“Rectifies many . . . prejudices and misinterpretations in a masterly fashion.”—Bulletin of the School of Oriental and African Studies
(20050617) Summary: Arab Instances of Male Homosexuality Rating: 4

El-Rouayheb looks at writings over 300 years in the Arab world to refute ideas that all forms of male homosexuality were punished or that all forms were widespread. He tries to answer how so many Arab men could openly praise the beauty of young men even if the Qu’ran may condemn such practices. Just as masculine Native American men could boogie with two-spirited men and this relationship was not seen as “same-sex,” bearded Arab men could get down with younger males and not have their love be seen as that between two similars. The author tries to answer whether Michel Foucault’s contentions could apply to the Arab world. In short, he maintains that “homosexuality” is too large an umbrella to translate the many dynamics that took place between older and younger males in that region at that time. This book is much-needed and highly informative. If I could wave a wand and give a copy to every gay person and every Muslim or Arab, I would. This was a thoughtful eye-opener. As a non-Muslim and a non-Arab, I must admit that it is hard to be critical or refute this text. Since I don’t know any better, I take the author at his word. I imagine that most “Western” readers will have this same feeling. This book is not a “Who’s Who of Gay Arabia.” Besides Abu Nuwas, few famous names come up. The author doesn’t address whether again-celebrated poet Rumi had homoerotic relationships or not, for example. With the exception of the painting on the cover, there is no section of photographs or reprints. I suppose this lack makes the book seem more serious to rigorous scholars. However, Boswell included visuals in his “Homosexuality, Christianity, and Social Tolerance.” The internet provides many Arabic homoerotic paintings. Thus, I wish this author had done the same thing. This book sometimes frustrates me with its disinterested, arm’s length tone. Yes, this may make the author sound more objective and credible as a scholar, but there may be political ramifications to this text. Dr. Simon LeVay, the scientist who first argued for the existence of a “gay gene” has also made statements like, “Yes, I know if scientists find the gene, they may try to wash it out of human DNA.” Similarly, this author never really says whether he supports the rights of consenting adult males, whether in the Arab or non-Arab regions, to fall in love or boogie with each other. Given the arrest of 52 gay men in Cairo and the execution of two gay teens in Iran recently, this book does nothing to ensure that tragedies like that won’t happen again. This “constructionist” perspective, naively, washes its hands of modern, concrete issues around sexuality. As important as Eve Sedgwick’s “The Epistemology of the Closet” was to gay studies courses when I was in college, only the introductory chapter was ever assigned. The body chapters were just examples of a theme already set out. Time-strapped students assigned this book could easily get away with just reading the first and last chapters of the text.

New Delhi: The All India Muslim Personal Law Board on Monday challenged the landmark Delhi High Court judgement decriminalising homosexuality in the Supreme Court.

In its petition in the Supreme Court, the Muslim Law Board has argued that decriminalising homosexuality poses a threat to Indian society and culture.

It is not the first time the ruling has been challenged in the apex court.

In 2009 astrologer Suresh Kaushal, too, had appealed against the judgement. But the Supreme court refused to stay the High Court order.

The Delhi High Court had on June 2, 2009, decriminalised homosexuality. The ladmark judgement was given by a two-judge bench comprising Chief Justice AP Shah and Justice S Muralidahr.

The order said that criminalisation of gay sex among consenting adults violated of fundamental rights.

The High Court observed that any kind of discrimination was the anti-thesis to the right to equality while quashing Section 377 of the Indian Penal Code., and was obstructing HIV/AIDS prevention efforts among high-risk groups.

Section 377 of the Indian Penal Code (IPC) said an individual who “voluntarily has carnal intercourse against the order of nature with any man, woman or animal” shall be imprisoned for life or for a term exceeding 10 years and be liable to pay a fine.

The monthly Magazine the Atlantic, www.Theatlantic.com ran a story by Nadya Labi in its May issue on homosexuality in Saudi Arabia, and how gay men and women in Saudi Arabia live their lives in a seemingly strict society and yet maintain a thriving homosexual culture and even running a beauty pageant of gay men.

The story, titled ” the closet Kingdom” is startling in that it shows a stark picture of Saudi Arabia different from the one we are used to hear about in the media, which is normally a country that is very strict socially and religiously.
Remarkably enough, the writer interviewed many Saudi men who appeared to be shameless about their homosexuality and also Saudi women who engage in lesbian activities with other women though done in secrecy but did not seem to bother them however.
Yasser, a young gay Saudi was quoted saying that “ it is easier to be gay here than straight” Yasser was of course referring to the strict separation of sexes in the Kingdom therefore making easier for Saudi men to congregate and if they were homosexuals to engage in homosexual activities with other men.

Gay westerners, quoted in the story, described Saudi Arabia as “ Gay haven” a gay South African man remarked that even though South Africa allows gay marriage yet there are more gays in Saudi Arabia than South Africa”
That said however, the idea of being gay in an “ Arab” contest is different from the western idea of being gay. Gay in a western sense is a sort of identity, whereas in Saudi Arabia and other Gulf countries is more like a” behavior” not an identity.
Arab Gulfies are known in the Arab world, the story goes, for their inclination toward homosexual relations with men and boys.
Osama Fawzi, editor of Huston based Arab Times, the most popular Arab American paper in the US and who had lived in the United Arab Emirates in the seventies said when I spoke on the phone for this column that “homosexuality is not unusual in the gulf societies, in fact for any respectable wedding in the UAE the family must bring a band of gay boys to entertain the guests”
In the UAE they call a gay man “ Saroukh” said Mr. Fawzi. “Saroukh” means rocket.
Kuwait is another Gulf country where homosexuality and pedophiles are found almost everywhere. Last year a story made headlines when two gay Kuwaitis got married and threw a wedding party in Egypt.

Fuad Al-Hashem a well-known Kuwaiti columnist for the Al-Watan newspaper is perhaps the best-known openly homosexual Kuwaiti. Though Mr. Hashem was married and had a daughter but that did not seem to prevent him from having sexual encounters with other men according to a public statement he made a few years ago.
In Oman, another gulf country where having sex with boys and gay relationship is not unusual. Oman is well known for those types of activities according to Mr. Fawzi.
This is all sound very strange especially for the manly Arab culture that stresses manhood and valor but for the Saudi and Kuwaiti pedophiles, however, they would still consider themselves as machismo men and not gay men. This contradiction in the way being Gay in the Gulf Arab societies and Gay in the Western sense is diminishing because of Arab Gays exposure to Gay rights in western societies and for some there is a need to be recognized as gays and lesbians.

Yasmeen is another young Saudi female who has sexual relations with another women in her college, and who said this type of behavior is very common in all-girls Saudi schools and colleges.
But the writer of the story made critical errors in trying to show that the Islamic faith did not condemn this type of behavior in more strict and obvious terms.

This however does not mean that Islam endorses this type of behavior, which was not common in the desert society and the Arab tribes Islam was born into. Homosexuality therefore would fall under more general rules of vice and virtue laws such as adultery and extramarital relationships.
Lack of mentioning homosexuality and not having a pronounced and a clear punishment for it in the Islamic jurisprudence system as in the case of adultery between a heterosexual man and a woman, does not give license or imply that such relationships were condoned. Homosexuality was and still is uncommon in the Arab and Muslim world, despite its pocket existence as in the case of Saudi Arabia and other Gulf countries.

Abu Al-Nuwas (The Atlantic erroneously identified him as Aby Nuwaf) was a famous poet during the Abbasid era, in the eighth century and wrote long poems about Alcohol and the love of boys but that should not be taken, as a representative of something like a “gay culture” as the writer of The Atlantic seemed to insinuate. The writer Nadya Labi gives the meaning in her report that Gay relationships were common and prevalent in those days or that Islamic morality and value system was or still lenient when it comes to such behavior.

The report also missed the whole idea when the writer spoke of Saudi men looking at boys with lust and want as an evidence of gayness or homosexuality instead of treating the subject pedophiles preying upon their young victims.