The author of the controversial anti-gay bill which was recently tabled in Uganda’s parliament, David Bahati, has said that pro-gays in Uganda and the world at large are distorting what is in the bill to win sympathy.

Bahati, during an interview today in Kampala said that he tabled the bill in good faith but the bad elements who are misinforming the world about it are making him look like someone who enjoys seeing people killed “over small issues”.

“Pro-gays comments about the anti gay bill which I tabled in parliament is confusing donors and the whole world at large. They use media houses like CNN, BBC, and New York times to distort facts,” said Bahati.

He also said that in order to make the bill look very bad they are concentrating on negatively commenting on proposed death penalty.

“The pro-gays have made the world believe that whoever will be found guilty of getting involved in homosexuality will be sentenced to death. No. Only when an adult forces a child or someone under the age of 18 into homosexuality, that is where death penalty should apply,” he continued.

According to him, he has the support of most Members of Parliament and they are collectively pushing on the bill. He said he can not withdraw the bill as some government officials are considering to request him to do.

Ever since the anti-gay bill was tabled in Uganda parliament towards the end of last year, there has been international outcry over its brutality especially the proposed death penalty in it.

That has led government officials considering the option of having the bill withdrawn.

Orthodox Judaism finally begins to face gay rights.

Countless modern quandaries—from scientific inquiry to women’s rights—have failed to rock the Orthodox Jewish boat. But younger Orthodox Jews are pushing gay inclusion to the fore, and for the first time, the sect doesn’t have any reasonable answers for its internal liberal critics. If this advocacy for gay inclusion is to succeed, it will have to carve out a new niche that hasn’t really existed before: a group that is entirely Orthodox in all ways but one. And overwhelming response to a gay event at one of Orthodoxy’s largest institutions last month suggests change is on its way.

The nearest analogue to this battle is the ongoing fight for women’s inclusion in Orthodoxy. Not to diminish the meaning of that struggle for those engaged in it, but it seems a stretch to compare the suffering of someone whose religion is keeping them from the pulpit to someone whose religion is keeping them from having a partner.

On the doctrinal front, there has only ever been the need to revisit rabbinic attitudes—and not much halacha, or Jewish law—for women’s equality to gain a foothold. The main obstacles to advancing women’s issues are vague concerns about societal makeup. But there are no similar doctrinal loopholes for Orthodoxy on the issue of gay inclusion, guaranteeing that the battle for welcoming gays among the Orthodox is a zero-sum game: Either the gay-inclusive Orthodox lose their Orthodoxy in some fundamental way or queer Jews and their allies become lost to the Orthodox.

Liberals attacking conservative Christians’ stance on gays are fond of noting that the conservatives are perfectly comfortable eating shellfish, which Leviticus also calls “an abomination.” (See the Web site GodHatesShrimp.com.) But Orthodox Jews do follow all the laws of Leviticus (though some have noted that another “abomination”—unethical business dealings—is receiving less condemnation these days than it should). Where more liberal strains of Judaism can reinterpret biblical and Talmudic passages to make them more gay-friendly or ignore later rabbinical rulings, a very large part of what defines Orthodoxy is that it doesn’t allow these methods of interpretation. The classic rabbinic formulation that the current generation’s scholars are but dwarves on the shoulders of giants is taken quite literally in Orthodoxy; precedent is often wholly binding.

The only real avenue for those advocating a full life for gays in Orthodoxy is to take one step outside of it—and a separate trend suggests this could happen.

User: deej
Rating: 10.0
Comments:

Really hot, love watching your balls bounce in your perfectly hairy crack and then watching your finger yourself...
that was awesome - makes me want to take up someone on those JO offers
MMMM, looks so yummy;)

Someone pressed the emergency assistance button, because nurse Giovanna has arrived in her enticing outfit... and she's got a secret that's going to make everything better. After she's popped in this video, you'll be cured of tranny withdrawals, but certainly not your lust for this beauty.

Arab men are now one of the hottest niches in gay porn.

The niche is not exactly new; it is the Arab nature of it — primarily those young Arabs who have flocked to Europe for work — that gives it a new face.

Huessein in a glamor poseVisual Aids? Above are several scenes from Arab Men (Part I), one of the most popular titles in this category; at right the porn star Huessein, who through his adopted porn name and porn bio promotes his Turkish ancestry and who set off a comments war in these pages when we dared to describe him — and please don’t start up again — as “a beautiful ugly man.”

But the niche itself — well, it’s a classic archetype of the erotic imagination.

The Great Dark Man, Quentin Crisp used to call this eternal figure. Not exactly dreamboats, but dream brutes.

The Great Dark Man, while never fully detailed in Crisp’s brightly-lit epigrammatic prose, could be readily inferred from the writer’s autobiography The Naked Civil Servant.

The politically correct reader is certain to disagree with me, but it seems clear that our fey, outré Quentin had a rather Jane Eyre-ish sense of himself — as a lowly, compliant substitute female — whom this Great Dark Man would set off, as black velvet sets off pale but completely artificial pearls.

In Quentin’s view, the homosexual man, being unnatural, did not have the right to resist. This was, of course, a complete sex-fetish rape fantasy — one coming out of a Victorian sense of black/white gender roles.

The Great Dark Man, then, was a hot dark fuck who would use the will-less Quentin and abuse him and then, after he had punished every orifice, leave him in a puddle of goo — only to return again next month when, say, the Man’s wife might be on the rag.

Unknown Arab model whom we’d like to know betterI think we all recognize in Quentin’s Great Dark Man the uncensored bottom’s dream of “the real man” — a fantasy not quite out of date or through with us yet, despite its embarrassing and masochistic origins in the hash, scornful atmosphere of the high school locker room.

Arab men, due to the puritanical nature of their culture, are ripe to play this macho role now. The greater the repression, the hotter the sex — one of the eternal verities of homosexual life.

Certainly when we observe Arab culture, we see all the sex-repressive signs of a patriarchal theocracy: the serious penalties for unmarried sex, the chattel nature of the woman whose chastity is seen as a property issue, belonging first to her father and brothers and then later, like a real-estate deed, transfered to the custody of her husband and sons.

With such sex-phobic prohibitions against women, no wonder there is such widespread male coupling with teenage boys — the sort of uncommitted, passionless sex typical of prisons, where the men are merely horny and settle for whatever’s handy.

But then commitment has never been essential to hot sex. Having sex with someone you don’t love is as invigorating as loving someone you don’t have sex with. Despite the relentless hetero propaganda to the contrary, sex doesn’t need any additives, like love or marriage, to be totally satisfying.

And certainly the Great Dark Man — the horny, disinterested fuck machine — is, for many of us, like catnip. All that pent up repression creates a kind of sexual fury in the otherwise straight partner, a charged atmosphere of furtive sin, which most of us can only take seriously during the heated playtime between tumescence and orgasm.

Model as the Great Dark ManAnd so, not surprisingly, the Arab sex footage is super hot and super popular. And before the comments pour in, this is not an observation based on race or skin color — though the mocha bods of the sleek Moroccan boys do have their special charms. This is about the pugilistic aura of sex that surrounds all puritan men, be they from Algiers or the skinhead Christian Identity camps of Appalachia. Due not to the color of their skin or the name of their sacred text, but to the pressure that builds when a natural force is damed up by a wall of inflexible dogma.

To clinch out case — the greater the repression, the hotter the sex — we offer you Exhibits A, B, C and D in this mad little video from someone named Azis, who appears to be a drag-queen pop star in — and this blows our mind too — Bulgaria.

The exhibits are all in various stages of muscleman undress and each one, we are told, represents some Great Dark Byzantine Man who has left Azis to go back to his wife. The song, much to our delight, is part lament, and part sweaty, rippling porn. Take it away, Azis!

via Naked Men Pictures, Nude Males, Gay Erotica and Porn.

You know, for someone who loves to poke fun at them as much as I do, it’s partly because I only wish I could come up with a headline like that one.  Citebeur is the RandyBlue of France and “Boris et Nadir” (French for “I’ll-take-mine-with-a-hint-o-basil”) is a video series from this fun French-slash-Arabic site that features none other than Mr. France (sans hair) himself, Francois Sagat. (He really is everywhere you want to be!) The thing that caught my eye, though, was that the post mentioned it will be airing on French TV. Now I don’t know for certain that that may be code for: Hotel Porn Exclusions Apply, but I do know that if it’s half as literal as it sounds, the French could teach us a thing or two about erotophobia.

Someone sent me an e-mail today, asking why I say "mithliyoun junsiya" (مثليون جنسيا) is an Arabic term for "gay" when Helem lists "mithliyeen junsiya" (مثليين جنسيا). The answer is simple: they are equivalent.

In Arabic, simple masculine plurals take the "-oun" (ون-) or "-een" (ين-) endings. Both mean the same, but are added depending on where they occur in the sentence.

"-oun" is for subjects.

If I want to say, "Gay people are beautiful", I would say "مثليون جنسيا جميلون".

"-een" is for objects.

If I want to say, "I love gay people", I would say "أحبّ مثليين جنسيا".

That's why Helem stands for "Hemaya Lubnaneeya lil-Mithliyeen". It's just grammar. I hope that makes sense.