Showing posts with label bangladesh. Show all posts
Showing posts with label bangladesh. Show all posts

Tuesday, 17 January 2012

Video: Without any window of His own: Being gay in Bangladesh

Video by

 

Bangladesh
Image by erjkprunczyk via Flickr
Sometimes an image or a word says more than an action. Sometimes things cannot be expressed as bluntly because of fear and stigma.

Growing up, we were taught that society is where men and women get married, and that's how a relationship works. But at least 10% of the total population of a country belongs to the non-normative gender and sexuality.

Thursday, 29 December 2011

2011 round up: Part four: Transgender and intersex rights

Русский: Анна Гродска
Anna Grodzka image via Wikipedia
By Paul Canning

I'm rounding up the year in a series of posts - in which no doubt I've missed something, so please let me know what I've missed in the comments!


Transgender and intersex rights

One of the world's most progressive transgender equality laws was passed in Argentina's parliament and in the UK a plan for comprehensive changes to ensure equality for trans people was announced. Chile also passed an anti-discrimination based on gender identity law as did California and Massachusetts. But in Puerto Rico a roll-back of legal protection was proposed.

The Pole Anna Grodzka became the first transsexual MP in Europe and only the second trans parliamentarian in the world.

Germany removed the surgery requirement for legal gender change, as did Kyrgyzstan.

Pakistan's Supreme Court created a 'third gender' category, but authorities have been slow to implement it. This caused real problems for trans people during the flooding which hit the country this year as did a similar failure to follow through on legal change in Nepal.

The first trans rights rally took place in Dhaka, Bangladesh, and new trans and intersex groups appeared in Russia and in Africa and the African groups came together to meet in Uganda.

Turkey jailed trans activists for 'insulting police' but an activist won a case against police at the European Court of Human Rights. Attacks on trans people by police in Albania drew protests.

The death of trans activist Aleesha Farhana in Malaysia after courts refused to change her gender on official documents sparked mass protests and a government concession and also increased, sometimes bizarre, coverage in local media.

The first intersex mayor in the world was elected in Australia. In September, the world's first International Intersex Organising Forum took place in Brussels.

Figures released in October showed that one transgender person is murdered somewhere in the world at least every other day.
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Monday, 14 November 2011

Rally held for trans rights in Bangladesh + video

Source: bdnews24.com

Several organisations have taken out a procession in [Dhaka] to motivate people to pull Hijras (transgender minority) to the main stream of society

Information secretary Hedayetullah Al Mamun inaugurated the procession, organised by Skill Development Project of the education ministry.

Students of Bangladesh Public Administration Training Centre's Group-E started the project.

Mamun said at a rally, held in the Dhaka University area before the procession, that perceptions will have to be changed to push the 'left-behind' Hijras ahead considering overall development of the country.
"The constitution of Bangladesh says every group of people will have to be brought into the main stream," he said.
Group-E leader Syed Ebadur Rahman said, "Hijras are not well accepted in Bangladesh. Our goal is to change people's view towards them."

Rahman added that they formed a foundation to train and employ neuters.
"It will start working from Nov 15. A total of 32 Hijras have already been trained and employed. The education ministry and the Vocational Education Board has helped us," he said.
The social welfare ministry, Vocational Education Centre, Social Service Programme, Persona Institute, Bangladesh Chalachchitra Sangsad and several other organisations joined the programme.

According to a report by a non-government organisation, there are 35,000 Hijras in Bangladesh.

Documentary 'Call me Salma' On Hijiras in Dhaka from 2009

Monday, 18 July 2011

In Nepal, LGBT group wants to help refugees from South Asia

Source: Times of India

After organising beauty pageants for gays and transgenders, followed by extravagant same sex weddings, Nepal will now move to more sombre issues, becoming the first country in South Asia to offer shelter to battered gays.

While several Nepali NGOs have been running shelters for women, who are the victims of domestic violence, and survivors of trafficking, Blue Diamond Society, Nepal's pioneering gay rights organisation, is set to become the only NGO in South Asia to offer a shelter to lesbians, gays, bisexuals and transgenders (LGBTs) who face violence in their own countries due to their different sexual orientations.

The LGBT Centre for South Asia, the first of its kind, is coming up in Kathmandu's Dhumbarahi area. The five-storey building will have conferencing facilities, a theatre, a clinic and a shelter for members of the community who face violence and death threats in their own countries.
"In countries like Bangladesh, Pakistan and Afghanistan non-conformity is taboo and members of the community face violence and even the possibility of death," says Sunil Babu Pant, the founder of Blue Diamond Society and Nepal's only openly gay MP. 
"We had a pair of teenaged girls from Kolkata run away from home and come to us for help. One was from the Hindu community and one Muslim and there was additional parental anger. The shelter is meant for persecuted people like them."
In a gesture that has endeared it to Nepal's gay community, the republic's first Maoist government in 2008, headed by Pushpa Kamal Dahal Prachanda, made budgetary allocations for them and the land for the centre was bought with the money - NRS 25-30 lakh a year. Further assistance came from the Danish and Norwegian governments. Norway donated $150,000 for the construction of two buildings after Blue Diamond Society, then working from rented offices in Kathmandu, faced regular trouble with landlords, who threw them out under pressure from neighbours.

The last eviction caused deep distress especially as Blue Diamond Society was then also running a hospice for gays with HIV/AIDS. Pant described how the sick patients had to be moved on stretcher. Currently, there are 20-30 people at any given time in the hospice, with some of them being at the terminal stage and disowned by their families.

Pant says the centre should be up and running in the next 15 months - provided they manage to raise the rest of the money needed. Currently, Blue Diamond Society is seeking to raise $150-170,000 to complete the project.

Wednesday, 1 June 2011

International Day Against Homophobia and transphobia: pictures from around the world

The International Day Against Homophobia and transphobia (IDAHO) has published dozens of pictures from events which took place around the world on its Facebook page. Among the events documented are ones taking place in China, Brazil, Russia, Bangladesh, Israel, Belarus, Fiji, Kenya, Trinidad & Tobago, USA, Costa Rica, Paraguay, Bolivia, Sri Lanka, Turkey, and Uganda. Many other country IDAHO pages also have lots of photos.

Some of the photographs:

Beijing
Bangladesh
Fiji
Kenya
Paraguay
UK embassy in Colombo, Sri Lanka flies rainbow flag
Uganda
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Wednesday, 13 April 2011

In Australia, asylum refusal for Bangladeshis taken to High Court

Coat of arms of BangladeshImage via Wikipedia
Source: The Age

By Selma Milovanovic

A Gay couple who came to Australia from Bangladesh have launched a High Court challenge over a decision to refuse them protection visas that was partly based on an anonymous letter claiming they were not homosexual.

The men, who claim they endured threats to kill, beatings and torture in Bangladesh because of their homosexuality, say a tribunal's decision to refuse them protection without showing them the letter was a miscarriage of justice.

The men, who cannot be named for legal reasons, say the letter is likely to have been written by their former migration agent, with whom they had argued over unpaid fees.
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The High Court's decision in their case, to be heard in coming months, is likely to influence standards for evidence and procedure in future Refugee Review Tribunal hearings.

The men, who have Christian backgrounds, came to Sydney for World Youth Day in 2008 and applied for protection visas.

The tribunal later affirmed the Immigration Minister's decision to refuse them protection, relying in part on the anonymous faxed letter.

Tuesday, 16 November 2010

Paris meeting: 'Advocating for the advancement of LGBT rights in a repressive country'

The Arc de Triomphe (Arch of Triumph), at the ...Image via Wikipedia  

Source: Ardhis

[Google translation]


Advocating for the advancement of LGBT rights in a repressive country
- Friday, 19 November at 20h on the 1st floor of the Centre LGBT Paris-IDF -

On the occasion of the visit to Paris this weekend Judith Ngunjiri, the Inter lgbt Ardhis and organize a time for exchanges on the issue of promoting LGBT rights in countries where homosexuality is penalized, and where is suppressed:
  • How to act for the promotion of rights in a country where homosexuality is penalized, punished?
  • How to act at a distance from Europe to support actions locally?
  • How to share our actions here in Europe with the actions carried out locally?
  • What role for diaspora lgbt countries in question?
Judith Ngunjiri is Kenyan and is committed to his country and his continent for several years for the rights of LGBT people. She is a founding member of GALK (Gay and Lesbian Coalition of Kenya) and the Minority Women in Action (lesbian feminist association). She is also member of CAL (Coalition of African Lesbians).

Around Judith, to enrich the exchange, have been invited to this occasion in Paris refugee activists who try to continue their work despite the distance:
  • Usaam, activist Ugandan recently recognized refugee who comes to Paris to create the association year African Gays Lesbians Against Homophobia
  • XECON activist of Bangladesh and asylum seeker
  • Stephane Cameroonian asylum seeker, a former member of the association Alternatives Cameroon
  • Anwar, Iraqi refugee, arrived in France at the World Congress against homophobia
The evening will be hosted by Thomas Lapar-Fouquet, president of the association Ardhis and Jan Beddeleem, president of the Belgian Wish. These two organizations are acting in their respective countries for the rights of homosexuals and transsexuals foreigners seeking protection in respect of or fears persecution in their countries of origin.

We expect many and many from 20h to Paris LGBT Center (1st floor).

Centre LGBT Paris IDF
63 rue Beaubourg 75003 Paris
Metros: Rambuteau or Arts et Metiers

Contact:
ardhis@ardhis.org
0619640391

"Militer pour la promotion des droits des personnes lgbt dans un pays répressif"
- Vendredi 19 novembre à 20h au 1er étage du Centre lgbt Paris-IdF -

Wednesday, 26 May 2010

Australia: We have little tolerance for gays seeking asylum

US Air Force (USAF) Staff Sergeant (SSGT) Gabe...Image via Wikipedia

Source: The Age

By Nina Funnell

Last week a court in Malawi sentenced a gay couple who staged a same-sex wedding to 14 years in prison with hard labour for "violating the natural order". Magistrate Nyakwawa Usiwa told the two men that he was handing down a particularly "scaring sentence so that the public [would] be protected from people like you, so that we are not tempted to emulate this horrendous example".

Malawi is one of 37 African countries in which homosexuality is considered illegal. Around the world, there are another 26 countries where all homosexuality is considered a criminal offence (and an additional 17 countries where male homosexuality is illegal but female homosexuality is not criminlised, largely because it is thought not to exist.)

Punishments range from whipping and incarceration (including life sentences) to the death penalty. The systemic homophobia and widespread persecution of gay and lesbian individuals across the globe is absolutely appalling.

Under Australia's Migration Act, individuals can appeal for refugee status on the basis that they hold a "well-founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group, or political opinion".

In 2003, the High Court of Australia determined that homosexuals could claim to belong to "a particular social group" and so were entitled to apply for asylum if they could demonstrate that they were homosexual and that they faced persecution in their country of origin.

Conservative opponents were quick to argue that the "floodgates were now open" and "we" were about to be "swamped by tidal waves of immigrants". Others expressed concern over the potential for spurious claims to be made, circumventing Australia's refugee laws.

They need not have worried. Time and again the Australia Refugee Review Tribunal has proved itself to be breathtakingly obstinate and utterly insensitive towards those who apply for refugee status on the basis of their sexuality. Some of these decisions have been upheld by the highest courts in the land.

Saturday, 20 February 2010

We must investigate UK Border Agency allegations

Source: Waleshome.org

By Bethan Jenkins AM

You may have heard of Louise Perrett. She is the former UK Border Agency official who blew the whistle on her colleagues after witnessing widespread racism and other discrimination against asylum seekers at the government department’s offices in Cardiff.

She spoke about her experiences before a packed meeting last week of the Cross-Party Group on Human Rights that I chair in the Assembly. The audience comprised mostly people with first hand experience of the immigration system – asylum seekers and groups that work on their behalf – and when Louise had finished, we were all as equally shocked and disheartened that such appalling practices could lie at the heart of such an essential government service.

How has this been allowed to happen? In this day and age, how is it that staff from a government department (and the Government is supposed to lead on combating inequality and intolerance) can be go unpunished when they are so allegedly racist? Worse, such racism would impact on the lives of people that genuinely need our help, people whose lives are often in very real danger when they arrive in the UK. I know this from my postbag, and from the number of times I am asked to write on an asylum seeker’s behalf to the Home Office, or to an airline.

Louise worked for three-and-a-half months last summer for the UK Border Agency, having spent her working career in the public sector – including policy development for the Welsh Assembly Government. She admits she had reservations about beginning this new job, as she “did not relish the prospect of kicking asylum seekers out of the country for money”.

Working out of the agency’s Newport Road offices, Louise began by shadowing a lead case-owner for unaccompanied children. She says she had only been with this officer for 15 minutes when she said: “If it was up to me I take them all outside and shoot them.” When Louise told her that she found her remarks offensive and unprofessional, the officer replied: “Well, you’ll quickly discover that no one in this office is very PC. In fact, everyone is the exact opposite.”

Louise said: “Over the next week, I remained sat in this team. I have never, in all the years I have worked in the civil service, encountered such an unprofessional manner in the workplace. People would stand up and scream at each other or have very loud personal conversations, talk about claimants in a derogatory manner and continuously swear, regardless of who was in the room or on the phone.”

She puts this office culture down to “an undeniable sense of power” within the Border Agency. It has the power to arrest and detain anyone suspected of being an illegal immigrant – in fact, Louise had those powers. Despite minimal training and very limited experience, she was able to detain a family for up to 28 days. She believes that such powers should be matched with responsibility, and that remains in short supply at the Border Agency.

She was given a live case to handle. It involved a 15-year-old girl who had left Bangladesh to escape an arranged marriage and had fled her father’s custody when he tried to have her wed to a suitor in the UK. But because the Border Agency had taken so long in processing her claim, the girl was approaching her 18th birthday and was to be returned to Bangladesh as an independent adult rather than claiming asylum as an unaccompanied child.

Louise did not agree with the deportation because, among other issues, she had fled abusive parents. But she admitted that her lack of training might have left her unable to make an informed judgement. At this point, she was given some interview tips from a team leader. He told her that when he interviewed someone claiming to be from North Korea he always asked if they ate chop suey. “If they say yes, they’re from China,” he added. “They don’t eat chop suey in North Korea, it’s a Chinese dish. That would be a material inconsistency and you’d know he was lying about where he came from. If he’s lying about his country of origin, he’s going to be lying about his claim for asylum.” Chop suey, as most people know, was created in the US.

Louise saw how this way of thinking permeated down to staff. She witnessed a case worker seek out the opinion of two team leaders and the legal department because she did not want to approve a Congolese woman’s application for asylum. An officer in the legal department responded by singing: “Umbongo, umbongo, they kill them in the Congo.”

She continually heard comments along the lines of: “They shouldn’t bloody be here” “How can they afford a mobile phone?”, and “If you grant asylum to one, they’ve got the right to bring their whole family over.” But she suggests that it is institutionalised. Combat training was one of the first courses Louise attended, and believes it is part of the siege mentality prevalent at the Border Agency, that asylum seekers are generally bogus and often dangerous criminals capable of attacking staff.
“Like something from Life on Mars”

On another course, her trainer said that she had worked for the department for three years and in all that time had granted just three applications. “And she was one of the good ones,” added Louise, who managed to equal her number in the short period she worked there. She also refused two, but found herself berated and ridiculed when she offered asylum.

This manifested itself in one of the most shocking allegations of bad practice at the Border Agency – the ‘grant monkey’, a stuffed gorilla that was placed on the desk of any officer who approved an asylum application, as a mark of shame.

Apart from portraying an office in a timewarp – “like something from Life on Mars”, as Louise puts it – we have to ask where the direction is coming from where this department is concerned. Louise says there were examples of professionalism and a duty of care demonstrated by staff, but that they were few and far between. Who is responsible for ensuring that the Cardiff office is run properly, and what is the Government prepared to do about it?

Apart from a call from Keith Vaz, the Home Affairs select committee chairman, for a full investigation into Louise’s claims, we have heard little except that the Border Agency “takes these claims very seriously”. But we are all forgetting the most important consequence of this appalling set of events – asylum seekers with legitimate claims could be bring returned to persecution and perhaps even worse as a result of what has happened in Cardiff.

To that end, we now need to call a halt to any deportations planned as a consequence of the casework completed at the Cardiff office. There needs to be a full investigation into Louise Perrett’s claims, and every case before the department here in Wales must be reviewed. Officers should be assessed for retraining or disciplinary action. And this needs to happen now. I am also calling on the Equalities Committee at the National Assembly to look in to this matter.

Too many people’s lives could be left in the balance by racist unprofessionalism. Racism isn’t tolerated on our streets, and it should certainly not be accepted within a UK government department.
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Saturday, 7 November 2009

Australia: Refugees Need Not Apply

Villawood Detention Centre, SydneyImage by .M. via Flickr

Source: GayNZ.com

By Craig Young

Australia's draconian refugee and asylum policies are back in the news. How do they affect lesbian/gay refugees and asylum seekers from oppressive countries of origin?

In fact, Australia's Refugee Review Tribunal's decision making processes are appallingly dysfunctional, chaotic and not even remotely based on best practice evidential quality, according to Sydney's Professor Jenni Millbank. In 2003, Professor Millbank authored a scathing report on the RRT, Burdened By Proof. The title is highly ironic, as well as wholly inapplicable. To state that the RRT has lack of transparency in decision making procedures would be a gross understatement. In some instances, 'information' about LGBT refugee and asylum seeker countries of origin was woefully out of date.

Understandably, she also questioned the use of the Spartacus International Gay Travel Guide (!) as an "authoritative" account of LGBT human rights in those societies. As noted in its title, this is a tourist booklet. It contains cursory information about local LGBT experiences and human rights standards, and is primarily oriented toward affluent gay male overseas tourists. It has even been used to jerry rig cases against lesbian applicants for refugee or asylum status, despite the absence of information about lesbians within it. It is certainly no substitute for the depth and breadth of LGBT human rights analyses from Amnesty International or Human Rights Watch, yet has been used to trump those. In other cases, gay porn sites were consulted to provide distorted pictures of existence in the applicant's countries of origin.

In October 2008, Ali Humayan (Pakistan) described his experiences in privately run Villawood Detention Centre. He was fleeing sexual abuse and antigay religious prejudice in his country of origin and ended up in Villawood after appalling behaviour from the Department of Immigration and University of Canberra. He became hooked on heroin, provided by the guards at the facility. Although he eventually got out of the facility and his application for asylum was successful, he now has a methadone habit and is unemployed and in debt. Other former Villawood detainees and staff corroborate his story.

And yes, this is still happening. As the Daily Telegraph recently related, two Bangladeshi gay men arein the process of seekingasylum in Australia.While the couple offered to have sex before Australian immigration officials to prove their sexuality, they will have toappeal their case for protection visas for the fourth time in over a decade. The coupletold the Daily Telegraphthat they feareddeath if their latest bid for refugee status is once again refused at a hearing later this month.

It isn't the first time that concerns have been raised in this context. It is reported that a Federal Court judge recently criticised the Refugee Review Tribunal over this case, finding it was "deliberately biased" against the two applicants. Justice Spender found three previous tribunals had "twisted facts"to deny the men were gay, usingabsurd claims they were straight brothers. This was later refuted by DNA testing after anonymous phone call allegations.

While a first tribunal found they were indeed homosexual, it refused them entry on the grounds they could avoid persecution in Bangladesh if they werecloseted. The High Court overturned this verdict and upheld their appeal stating the gay couple faced a "real risk" of harm if they were deported back to Bangladesh.

Increasingly frustrated by the process, they offered the following in a submission: "We are prepared to have an adult witness view us engaged in an act of homosexual intercourse and then attest before you to that fact."

In 2007, the tribunal asked one of the two men an intrusive question: "if he and the second applicant have sex in the morning" and "if they used a lubricant." The older partner said he had been "too embarrassed to answer the personal questions", which was later used against him. Human rights lawyer Bruce Levet described the tribunal's conduct as "disgraceful" in the latter context and added: "I was ashamed to be a lawyer." The men had lived monogamously for 14 years and did not frequent gaypubs orparticipate in the localgay community. Mr Levet said they had "struggled" to convince the RRAT. He said the Commonwealth had resisted granting the asylum test case for fear of a wave of LGBT human rights refugees.

The pair live in southwest Sydney and fled Bangladesh in 1999 after they were stoned, kicked and punched during an antigay hate crime in their country of origin. Meanwhile, the Refugee ReviewTribunal have announced yet another appeal date.

Australia. Stupid one day, neanderthal the next.

Recommended:

"We'll have sex to prove we are gay, say Bangladesh refugees:" Daily Telegraph: 18.10.09: http://www.dailytelegraph.com.au/.../story-e6freuy9-1225787718526

"Welcome to Australia/ Refugee Tribunal or Kangaroo Court" DNA 108: October 2008: 95-98.
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Saturday, 24 October 2009

Australia tells Bangladeshi asylum seekers ‘Prove you’re gay’

The Central Business District of Sydney, Austr...
Source: Sydney Star Observer

By Ani Lamont

A Bangladeshi couple may have to have sex in front of witnesses to prove they are gay in order to secure asylum in Australia.

The couple, who cannot be named, have been told to prove they are gay when they appear before the Refugee Tribunal for the fourth time in more than 10 years.

Their barrister, Bruce Levet, said short of forcing the couple to have sex in front of witnesses, physically proving their sexuality was difficult.

“I’ve been bending over backwards to try and think of some way to prove these guys are gay,” Levet told Sydney Star Observer. “They don’t frequent gay bars, they are in a monogamous relationship — so it’s not like we can do what would be easiest to do, to get stat decs from different blokes they’ve slept with. One of them is a particularly private person, and they don’t live in mainstream gay society — so it’s incredibly difficult trying to prove this.

“They don’t really know anyone in gay society. They’re not frequenters of gay establishments, they came here together, they’ve lived together exclusively for 20 years.”

The couple came to Australia in 1998 and have been fighting for asylum since then on the grounds that, as gay men, their lives would be at risk if they returned home.
Originally, the Refugee Tribunal ruled the pair would be safe to return to Bangladesh if they lived discreetly.

That decision was overturned by the High Court. However, afraid of a pink tide of refugees, the Commonwealth tried to prove the couple were not gay.

At their second tribunal appearance the men were forced to undergo DNA testing to prove they were not related after it was suggested they were brothers. The tests proved they were not related on the maternal side, but paternal tests were inconclusive and the tribunal ruled the pair were not gay.

At the third tribunal appearance one of the men was asked if he had sex that day and, when he answered yes, if he had used lubricant. When he refused to answer, he was ruled a dishonest witness and the application was again denied.

Levet said he may attempt to get a gay or lesbian psychiatrist to provide evidence or, as a last resort, ask the couple to have sex in front of a witness.
“They’ve said, if worst comes to worst, they’ll do it but they’d regard it as horribly embarrassing and terribly intrusive,” he said.

“I think the assumption is, because these guys are gay, they must live in some sort of bathhouse environment. I want to find a way to disprove this without subjecting them to that.”

~~~~~~


Judge blasts 'biased' refugee tribunal

Source: The Australian

By Michael Pelly

A FEDERAL Court judge has denounced the Refugee Review Tribunal for its treatment of a gay Bangladeshi couple, finding it twisted facts and ignored evidence as it heard their claim for asylum.

Justice Jeffrey Spender said the tribunal's ruling that the men were not homosexual and would therefore not face persecution in their homeland was "not an exercise in honest fact finding".

The men even took DNA tests to disprove claims they were related, but the judge said the tribunal had "irrationally and indefensibly" found the results indicated they might be cousins.

The tribunal also found that one man was not a credible witness because he refused to answer questions about whether they used lubricants during sex on the grounds such matters were personal. Justice Spender said the tribunal decision was "deliberately calculated" to get round problems caused by a High Court ruling and "not made in good faith".

"Such a finding is one that is not reached lightly, and unsurprisingly is one that is very rare," he added.

The case will now return to the tribunal for a fourth time, but barrister Bruce Levet doubts his clients will ever get a fair hearing. "On the last occasion, I was ashamed to be a lawyer and an officer of the court," he said.

The men arrived in Australia in 1999 and applied for protection visas. The first tribunal accepted they were homosexual but ruled they would not face persecution if they were "discreet about such matters".

The High Court said the tribunal did not seriously consider the threat of physical harm, including bashings by police, and ordered a review of the decision. This time the tribunal found the men were not homosexual but close relatives who had been married to women. At one point the men became so desperate to prove their credibility, they offered to have sex in front of a witness nominated by the tribunal.

Mr Levet said his clients were "terrified at the thought of having to return to Bangladesh". They have bridging visas and are living in southwest Sydney.

"The only way the tribunal could find against them was if they stuck to the (second) finding that they were not gay, even though the first tribunal made an actual finding they were gays in a gay relationship." Justice Spender noted the "improbable" decision of the third tribunal was based on its opinion of the witnesses, which would normally make it immune from review.

But he said it was unfair to declare "J" not credible, simply because he failed to answer a question about lubricants which had been prefaced with "Now you may not want to answer this question".

He said that the material sought by the tribunal had "the flavour of interrogation" and that the treatment of the DNA tests had been "contrived to support a predetermined result".

"The tribunal was guilty of bias, in the sense that it was predisposed to making its ultimate finding that the appellants were not in a homosexual relationship," Justice Spender said.

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Tuesday, 20 October 2009

Gay in America: When culture and sexuality collide



Source: Windy City Times

By Bill Healy

At some point, nearly everyone grapples with their identity—faith, family and sexual orientation.

But, as the following individuals attest, it can be even more difficult for minorities or immigrants struggling to sort through their sexuality.

Phillip Ozaki, 22, Filipino and Japanese-American:

"As if I didn't have enough identity struggle being both Japanese and Filipino, and American, to add the gay identity to it is just a huge struggle."

"The Japanese perspective is one of practicality. It's like, 'Why would you marry a gay person? You can't have kids.' In Japanese culture you're supposed to be very socialized and very like everybody else. It's very taboo and unknown and invalid to be a homosexual.

"But Japanese Americans have this long history of struggle and internment camps and especially civil rights. So I feel like they're more tolerant of other cultures especially the gay community because they understand that American culture can take away the rights of minorities just for being a certain identity.

"The Filipino perspective is very different. Gay means super flamboyant. They're really Catholic. The majority of gay Filipinos I've met are closeted to their parents, and identify as bisexual as a leeway to act like they're straight. In Filipino-American culture I'd say it's the same way: very closeted, very Catholic, very not discussed.

"It's as if no one really gets me, I think. Because I'm ethnic and because I'm a minority it's like this double minority. It's like I'm double silenced. The way I like to say it is: The more of a struggle you have the more you have to fight for."

Ahmad Refky, 30 Egyptian-American:

"If you choose to, you can reconcile your culture, your religion and your sexuality."

"The first time I came to the United States I was 16, a high school exchange student. Then I went back to Egypt for college. That's when I realized more about my sexuality. I came out when I was 18. My natural father beat me and sent me to a therapist. At the same time in Egypt they were starting to arrest gay people and throw them in jail and prosecute them. When I was 21, that's when my host family sent me a plane ticket. It became obvious back then that there was no going back to Egypt. That's when it was suggested to me to apply for political asylum. And I got it. "You have to accept yourself. A lot of gay immigrants still live in their cultures back home. They're afraid to come out. If you live in Chicago but you're afraid to come out because maybe your mother in Morocco will find out, I think that's an irrational fear.

"In Egypt you're growing up in this culture where everything you say is going to reflect on your family. Family is important but when it comes down to choosing between being true to yourself or bending to the breaking point so you can satisfy your family, you need to be true to yourself. You don't have to totally give up your culture to be gay."

Dalila Fridi, 39, Algerian-American:

"It took me a long time to accept myself."

"I came here when I was 19. I came to go to school here but also to live with my uncle and his family. I lived with him while I was taking care of his household and going to school part-time. I was kicked out of my uncle's house when his wife found out I was a lesbian. I was 26. I was raising their kids. The youngest was born the day I arrived to America. So she was like my little girl and all of a sudden I can't be around them because I'm a lesbian.

"I tried to date boys. But it just didn't work out. I was a rebel and in my mind getting married to a man meant I would lose who I am and I would lose my independence.

"When I joined Equality Illinois I met all these other groups—Latino groups, South Asian groups—and I asked myself, 'How about Arabs? How about us Middle Easterners, North Africans?' And I've met these guys before and they always would say they were Latinos. And I would respond, 'No. You don't look Hispanic.' But they would not come out. And then I would say, 'I'm Algerian.' And little by little they would say, 'I'm from here, I'm from there.' They're afraid and still are even after meeting others like us."

Graham Carpio, 55, Filipino and Italian-American:

"Here I am living in Chicago, still culturally backward but totally understanding myself as a gay man."

"I was born in the Philippines where my father worked for the American State Department. My dad is Italian. My mother is Filipino. I went to schools run by the Brits—international schools. Because they catered to the diplomatic corps, the culture there was not American or any particular culture.

"I came to America when I was 16 and realized that I might be gay and that was my first inkling that I might need to have an identity. I came to Chicago. I didn't identify as a Midwesterner because I lived in Manila, Tokyo and Paris and absorbed much of that influence.

"So as I realized I might be gay I latched onto that identity and nurtured that identity because it was the only one that I thought I actually needed.

"The Oscar Wildes, the Stonewall riots, the Harvey Milk types are more a part of my history and cultural identity than George Washington or Abraham Lincoln or Teddy Roosevelt are."

Alicia Vega, 39 Mexican-American:

"There are different layers of identity that exist."

"It's extremely difficult for men to come out in the Latino community because the emphasis is on being masculine and in control. Machismo is extremely emphasized in Latino culture. For women to come out and to say, 'I don't need to have a man in any of my immediate relationships to prosper,' it's almost like being anti-Latino.

"When I went to college and was looking at where I wanted to identify myself, I went first to the Latin American Student Organization. I felt welcome as a Latina but the lesbian piece of me felt left at the door. I looked into the gay student organization but the Latina and the female piece of me was the minority in the group.

"When I became affiliated with Amigas Latinas [ a Chicago-based organization for Latina LBTQQ women ] , I felt like it was the first time that no part of me had to leave.

"In my relationships with women, I tried to fit the traditions of the Mexican culture and Catholic religion into it, for myself and to please my parents. Being lesbian, unfortunately, is counter to many of these traditions, but I still try because it is who I am."

Carlos Mock, 53, Puerto Rican:

"We have three things that make us go crazy—religion, machismo and family."

"In San Juan everybody knows everybody. If you are over 30 and you're single everybody immediately starts talking. I know couples that have been together 35 years and they still have two apartments because they can't live under the same roof.

"I figured I had to get out of that island. I knew I could never pursue my desire to be a doctor there. I never would have been able to have a life. "To my mother the biggest sin that I could make was that I could never give her grandchildren. The Catholic Church is very strong. When I came out she wouldn't talk to me for three months afterwards. The culture is so strong

"I am very out. I don't mind holding hands with my husband. I lost most of my Puerto Rican gay friends because they don't want to be seen with me because I'm loud. It reflects on them. That's how bad it is down there. They don't want people to know that they're gay even though they're more effeminate than someone like Paris Hilton."

Bernard Cherkasov, 33 Azerbaijani-American:

"As immigrants in a new land, my parents stressed that family has to support each other."

"I was born in Azerbaijan, which borders Iran, Turkey and Russia. We fled when I was 13 because Azerbaijan was engaged in a civil conflict, and life for ethnic and religious minorities was increasingly difficult.

"Azerbaijan is trying very hard to engage the western world and as a condition of entering the Council of Europe they had to decriminalize homosexuality in the year 2000. But it's still very taboo.

"By the time I acknowledged to myself I was gay I was nearly 18 years old. I saw positive role models at my university. My parents also saw positive gay role models in their world.

"When I would date somebody the first thing my parents would do was to sit them down and feed them. If you ate all the food, then you were all right with them.

"When they met my now-husband Danny—part of his family comes from Persia and Iraq and India, so the foods he was used to eating is very much like ours—he passed my parents' "food test" from the get-go, and this was comforting to them. He instantly became part of the family."

Cathy Sikora, older than 50, Polish-American:

"It certainly wasn't acceptable when I was young although I know plenty of Polish people who are gay."

"There is still a lot of stigma being a gay person in Polish culture, including being transgender. There are forward-thinking people and people who will accept you. But it's mostly not in their mindset yet. It's not that they're so backward. They're just not there with people being out.

"My sweetheart and I have been together just about 30 years. We are both immigrants. Our daughter is 19. When we were in Poland a few years ago visiting, quite a few people saw us as two women and a teenager. There didn't seem to be an issue, maybe because they saw us as two women visiting.

"While I don't hide who I am these days, I don't advertise either. It was rather confusing when I was young, now I just quietly live my life.

"I knew that it would be a real tough sell to tell anyone I grew up with, Polish people. They're still very traditional. They don't accept things as easily as their American counterparts.

"I think they need to get used to gays and our lifestyles and what we go through."

Imi Rashid, 36, Bangladeshi:

"I definitely face a very real struggle in that I don't think I could ever move back to Bangladesh and live my life the way I do currently. "

"I'm completely out to my mom and my sister. I'm not formally out to my dad. I imagine he suspects it or has gotten hints of some sort from my mom because he no longer asks me when I'm going to get married. "I met a woman in her 50s who came to the States for a conference on gay rights and she has started a small group for lesbians in Bangladesh which was unfathomable to me. I didn't even think that was possible. There's the inkling of a small movement starting. It's nowhere near progressed to the stage where it's a mainstream issue but I think that's part of the reason. There's no visibility.

"In the beginning I didn't think it was important to have a partner who was also Bangladeshi. But at some point down the line it sort of felt like there was this internal yearning for it. Not only to not have to explain myself all the time but all of a sudden it dawned on me that I would really love to be able to speak to my partner in my native tongue. And I'm not sure why that was so important but it just came up as something that I had a longing for. I wrote an essay about it that was published in an anthology and oddly enough my partner was in that anthology and that's how we met. And she's Bengali. And now I can speak to her in my native language and it's the most wonderful thing in the world."

Jason Lee:

"I'm 100% Korean-American. My parents immigrated here. I was born here in America.

"In Chicago there's a really small minority of gay Asian Americans. You hardly see them scattered around in the bars. They're just with a group of people. It's very small and its very close knit and the reason they're close knit is because you don't see them having that family time with their own flesh and blood. With their gay and lesbian friends, they become family because they know that they don't have anyone else to rely on.

"A couple years ago there was a big fad in Korea to be gay. Some celebrities came out. And I got very upset because here in America we fight for our rights.

"Coming from a religious background, it made it difficult for me to come out. I felt very alone. I didn't want to hurt my parents and disappoint them. I really care about them. I know that they still love me because they still do affectionate things but there's a lot of disregard. They didn't kick me out but a part of them is very rock solid, like a wall with me. It makes it difficult but just coming out made me grow up into more of an adult. Because I realized if family can be like that to you, you've just got to stand your own ground. You gotta live."

Liz Thomson, 35, Vietnamese-American:

"From 22 to 30 there was this whole span of reconciling and integrating my multiple identities."

"I'm interim director for University of Illinois' Gender and Sexuality Center and have identified as bisexual since college in the mid-90's. Even before I knew the term, I knew that I didn't only like men.

"My initial awareness of difference definitely came from being adopted by two white parents, which began my racial identity. In college, I explored what it meant to be Asian American in a predominantly white space. Then, about sophomore year, my sexual orientation identity developed. I found myself attracted to a woman even though I'd dated men for high school and college. Being bisexual, means retaining and honoring that feeling of love. After college, it was about putting all my identities together—bisexual, Asian American, adopted, female.

"Our identities develop differently at different times and ways. Right now, I'm bringing all my multiple identities together. I don't think my identities were meant to be cohesive all at once, which is something I wish someone had told me earlier."

Moises Villada, 26, Mexican-American:

"I'm gay, yes, but do I fit the model of mainstream gay America? Physically, it looks very different."

"There's definitely this sense within Mexican culture of the male being uber-masculine and the ideas of machismo being so powerful and even overwhelming to the point where to be a man means to be straight and to be the head of a household.

"My experience was a little different because I never felt that my dad was overtly homophobic or closed-minded. My parents were very open and very receptive to different people so I never got that strong sense of masculinity when I was growing up but it's apparent in soap operas, television and that sort of thing.

"Growing up I had to be in a Latino environment and speak Spanish and then also be in an American environment and speak all English and I was able to see how the two worlds are very different and very contrasted. Being gay in the American identity, it seemed like it was very open, and then in the Latino identity you had to be very quiet. I felt like I was more oppressed in a Latino context than in an American context.

"I didn't realize I had all these identities until I got older and realized that there are pockets of division between all of us in all these ways."

Wednesday, 23 September 2009

Pakistan’s lone gay writer rests pen, says sorry

Karachi Gymkhana Ground, overlooking downtown ...Image via Wikipedia
Source: LBGTI Bangladesh

Islamabad – Gay community in India may be celebrating the Delhi High Court’s landmark ruling that decriminalized homosexuality, the lone Pakistani who blogs about gay travails has decided to stop writing.
“Not in Pakistan. I cannot. Sorry,” Jalaluddin, who blogs at Tuzk-e-Jalali, wrote in his latest and perhaps last post on June 28. “I guess all of you guys will have to get used to the fact that I will, from now on, be blogging very irregularly, as in once a quarter or something.” Jalal describes himself as a “20-something sarcastic, psychotic, socialist, homosexual blogger from Karachi” who was educated as an engineer, but works as a banker and dreams of being a traveler and writer.
“For all the actions where I have come out of the closet to my family and friends does not mean that I am ready to do it officially. So, for now, I am going to have the following goals in life, I want to learn how to speak French and Farsi (Persian) and I want to learn horse riding, sword fighting, archery and shooting,” he wrote. “One of the reasons for not blogging for the past three months would be the fear elicited by the fact that my blog has been quoted. The closet door is being banged at very hard. I would have to request you people to at least not try to knock on the closet door,” he wrote.
You can have a look at his works here:
aool.blogspot.com
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Tuesday, 22 September 2009

The complexities of human sexuality, and Islamic laws and regulations in Iran

Shouting slogansImage by marjoleincc via Flickr

Source: iranian.com

By: Azad Moradian, The Chicago School of Professional Psychology

Abstract

In the following paper, the complexities of human sexuality are explored as it occurs within the present day Iran. Attention is given to the Islamic laws currently demanded and practiced in Iran, as well as issues such as the existence of Lesbian,Gay, Bisexual, and Transgenders (LGBT) and gender identity within the culture. 
Historical and cultural relevance is given to each issue examined while remaining sensitive to the present day laws and regulations in Iran.

Interpersonal relationships in Iran

Currently under Iran's theocratic Islamic Government, based on Islamic law (Shari'ah), all interpersonal relationships are clearly expressed. As a rule the relationship between the sexes are narrowly restricted to lawful (Hallal) or illegal (Haram) categories. A relationship is considered to be legal only between a brother and sister, a parent and his or her children, and an uncle or aunt with his or her sibling’s children. Every other relationship, be they sexual on non sexual, outside of these narrow boundaries is forbidden and illegal.

A sexual relationship is only permitted within a heterosexual marriage. Homosexuality is completely forbidden (Duran, Khalid 1993), and the proximity of persons of opposite sex outside of marriage is authorized only within the limits set under Islamic law.


All sexual relations that occur outside of a traditional, heterosexual marriage (i.e. sodomy or adultery) are illegal and no legal distinction is made between consensual or non-consensual sexual activity.

As a result, Lesbian, Gay, Bisexual, and Transgender (LGBT) rights described under the Universal Declaration of Human Rights (UN, 1948). "Sexual rights are universal human rights based on the inherent freedom, dignity, and equality of all human beings...Was states that sexual health is the result of an environment that recognizes, respects and exercises the rights of sexual freedom." (Britton Patti PhD 2005).

In Iran since the Islamic Revolution of 1979 have come under overt governmental persecution. International human rights groups have reported public floggings and executions of lesbian, gay and bisexual individuals. (Wikipedia.org).

In contrast, under the rule of the last monarch of the Pahlavi Dynasty, homosexuality was tolerated even to the point of allowing news coverage of a same-sex wedding. However, homosexuality was still taboo in the society. A homosexual individual could not depend on the support and guidance of his or her family or friends and public agencies geared toward assisting youth or people who were confused or questioning their sexuality were non-existent.

Societal views toward homosexuality have not changed. Many LGBT people are pressured by their family and society to conform to a heterosexual lifestyle, which in some cases even leads to forced marriage. Unmarried men and women who have reached a certain age are considered "suspect" and will often be asked to explain their situation (Safra Project-Iran 2004).

The official view of the Iranian Islamic government is that everyone should be heterosexual and that homosexuality is, "a violation of the supreme will of God"(wikipedia.org), and punishable by death even homosexual relations that occur between consenting adults in private do not escape punishment. Homosexual conduct is proven by the testimony of four male witnesses who is present during the events is not required by Islamic law. The punishment for female homosexuality involving persons, who are mature, of sound mind, and consenting, is 100 lashes.

If the act is repeated three times and punishment is enforced each time, the death sentence will apply on the fourth occasion. (Articles 127, 129, 130) The ways of proving lesbianism in court are the same as for male homosexuality. (Article 128)(Kar Mehrangiz 2008)

According to Iranian Islamic president, Mr. Ahmadinejad : "In Iran we don't have homosexuals like in your country.” "In Iran we do not have this phenomenon, I don't know who has told you that we have it," Ahmadinejad said to the Columbia University audience. (NEW YORK -AFP2007 )

The restrictions imposed by the Islamic government are in opposition to the long history of Iran. The most stories and poetry of classical Persian literature are explicitly illustrates the existence of homosexuality among Iranians. The most classical Persian literature is replete with homoerotic allusions, as well as explicit references to beautiful young boys and to the practice of pederasty. (Babayan K, Afsaneh N 2008)

A significant amount of major traditional and well known Persian literature explicitly illustrates the existence of homosexuality among Iranians.

Some examples

In some poems, Sa'di's beloved is a young man, not a beautiful woman. In this he followed the conventions of traditional Persian poetry. In the Gulistan Story 18, he states: 
When I was young, my intimacy with a young man and my friendship for him were such that his beauty was the Qiblah of my eye and the chief joy of my life union with him':
 Perhaps an angel in heaven but no mortal
Can be on earth equal in beauty of form to him.
I swear by the amity, after which companionship is illicit 
No human sperm will ever become a man like him. (Shaikh Saa'di 1258 ACE)


Transexuality

After the establishment of the Islamic regime, Ayatollah Khomeini gave a fatwa that allows sex change operations in Iran. Therefore some homosexual men undergo sex change operations to avoid harsh penalties including imprisonment, execution or both. Transexualism is still a taboo topic within Iranian society and no laws exist to protect post-operative transsexuals from discrimination and transsexuals still report societal intolerance.

Sexual orientation and gender identity

Due to the restrictions imposed by the current regime in Iran, social gatherings in which unrelated men and women are present are illegal especially if the women are not completely covered from head to toe. In addition, dancing and music are strictly forbidden.

Even though heterosexuality is the only tolerated sexual orientation, having a heterosexual relationship other than a legal marriage is just as strictly forbidden as homosexual relationships.
Some Iranian women often runaways, have been cross-dressing as a man in order to avoid being the victim of sexual harassment, rape and to access economic opportunities, which are often only given to men. Women dressing as men or barbers cutting the hair of women short are both illegal.

Islamic tradition does not allow cross-dressing. A man should only dress in male clothes. Men who cross-dress as women or are deemed to be too effeminate will also face harassment or criminal charges. The one exception is for transsexualism. There has been a rash of public executions in Iran that have involved youth or were related to sexuality and gender identity.



Gay Iranian couples are often afraid to be seen together in public, and report that LGBT people were widely stereotyped as being sex-obsessed child molesters, rapists, and diseased ridden degenerates.


Under Iran's current fundamentalist rule, a homosexual may be harassed, arrested and punished with the most extreme measures possible. (Paula E. Drew, 2004)

Girls, Virginity, Stoning

The most traditional Iranian culture demands that a bride be a virgin for her first marriage. A girl who loses her virginity before official marriage are agreed upon is not considered as having behaved immorally, women can ruin the family honor by not maintaining their virginity prior to marriage, or by involving themselves in extramarital affairs.

Iranian women can be punished by stoning to death, if they have extramarital intercourse or fornication (zena). Although the penalties for non-marital sex included in the current Islamic criminal code also apply to men (if the female partner is not married), they incur little or no social disgrace for illegitimate sex. If caught in such relationships, men can often escape punishment by producing evidence of temporary marriage to their partner.


Stoning is a pre-Islamic punishment. It was once practiced in many parts of the world, but in recent years has been almost entirely abandoned except in a few Islamic countries principally Afghanistan, Pakistan, Bangladesh, Iran and Saudi Arabia Stoning is a part of torturing before death, for the execution, the condemned person is wrapped head to foot in white shrouds and buried in a pit. A woman is buried up to her armpits, while a man is buried up to his waist. A truckload of rocks is brought to the site and court-appointed officials or in some cases ordinary citizens approved by the authorities carry out the stoning.

Victims are guaranteed a slow, torturous death because the stones are deliberately chosen to be large enough to cause pain, but not so large as to kill the victim immediately. If the condemned person somehow manages to survive the stoning, he or she will be imprisoned for as long as 16 years but will not be executed.

Honor-Killing, and human sexuality in Iran

Honor killing, means honor murders of persons, mostly women who are perceived as having brought dishonor to their family, and their society are often identified with Islam, although the other religion has a common believe in this regard. The most Islamic countries officially or unofficially are agreed with the concept of honor killing. In Iran , south of Iraq, and Afghanistan honor killing are legal or slightly punished. Sexual intercourse with person who is married to someone else can carry a harsh penalty according to the Islamic criminal code. (Kar Mehrangiz 2008)

A woman can be targeted by (individuals within) her family for a variety of reasons, including: refusing to enter into an arranged marriage, being the victim of a sexual assault, seeking a divorce even from an abuse husband or (allegedly) committing adultery. The mere perception that a woman has behaved in a way that "dishonors" her family is sufficient to trigger an attack on her life.

In the Islamic Republic of Iran, according to addendum 2 to article 295 and article 226 of ‎the Islamic penal code, if someone murders another on the assumption that the victim ‎was “vajeb al-ghatl” [literally, "necessary to be killed" ], he will not be tried for first-‎degree murder.

Based on these laws, judges convict murderers who have committed ‎honor killings on the assumption that the murdered woman has committed adultery not to ‎death or life imprisonment, but rather to pay the “dia” [blood money]. As such, legal ‎incentives, protected by judges in the area of implementation, are given to men who are ‎accused of killing women. This must be noted as the most important factor behind the ‎rise in the number of honor killings in Iran. ‎((Kar Mehrangiz 2008))

Polygamy and Temporary Marriage

In Iran, a man can have more than one wife. Although the Shi-e marriage law, now dominant in Iran, allows a man to simultaneously have up to four wives. A man (married or not), and an unmarried woman (virgin, divorced, or widowed) can enter a temporary marriage contract (sigheh) in which both parties agree on the period of the relationship and the amount of compensation to be paid to the woman. This arrangement requires no witnesses, and no registration is needed.

This form of temporary marriage, according to its proponents, is a measure for curbing free sex and controlling prostitution. A man can have as many sigheh wives as he can afford, but the woman can be involved in no more than one such temporary relationship at any given time and cannot enter another contract before a waiting period (edda) of three months or two menstrual cycles elapse. Sigheh has been very unpopular, particularly among the educated middle-class families and among women who tend to associate it with legalized prostitution.


References

1 . Afary Janet, Anderson Kevin B., Foucault and the Iranian Revolution: Gender and the Seductions of Islamism, University Of Chicago Press; annotated edition edition (June 20, 2005)

2. Babayan Kathryn, Afsaneh Najmabadi, and other, 2008 ,Islamicate Sexualities..., , Harvard CMES, page 200

3. Britton Patti PhD, The Art of Sex Coaching: Expanding Your Practice, 2005, W.W. Norton& Company, New Yourk, Page 61

4. Duran, Khalid. Homosexuality in Islam, Swidler, Anne (ed.) "Homosexuality and World Religions" (1993). Trinity Press International, Valley Forge, Pennsylvania.

5. Kar Mehrangiz, Honor killing, 2004,www.roozonline.com/english/archives/2008/02/.html

6. Paula E. Drew, Ph.D ,Iran, Jomhoori-Islam-Iran, www2.hu-berlin.de/sexology/IES/iran.html

7. Safra Project, Resource Project for LBTQ Muslim women, Country Information Report, Iran, 2004, P.O. Box 35929, London, N17 OWB, England, UK, www.safraproject.org

8. The universal Declaration of Human Rights, United Nation High Commissary for Human Rights, 1948, http://www.un.org/Overview/rights.html

9. 'No homosexuals in Iran': Ahmadinejad , September 24,2007- AFP http://afp.google.com/article/ALeqM5hATGOzv6YSmgeM...

10. (Shaykh Moslahaldin Sa'di , The Gulistan , Chapter V , On Love and Youth, Written 1258 A.C.E.)



10. (Shaykh Moslahaldin Sa'di , The Gulistan , Chapter V , On Love and Youth, Written 1258 A.C.E.)
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Sunday, 13 September 2009

Allah’s Pink Sons; Persecution of Homosexuals in Islamic Countr‏ies

Protests to support Ayatollah al-SistaniImage via Wikipedia

Source: Der Spiegel (via Welcome To A Pakistani Humanist's World!)

By Juliane Von Mittlestaedt/Daniel Steinvorth
Translation by Faris Malik of Queer Jihad

In most Islamic countries, homosexuals are despised, persecuted and sometimes even killed. Repressive regimes foment hatred against "effeminized men."

Bearded men kidnapped him in the middle of Baghdad, threw him into a dark hole, bound him with a chain, urinated on him and beat him with an iron pipe. But the worst moment of all for Hisham, 40, came on the fourth day when his abductors called his family. He became scared they would tell his mother that he was homosexual and that this was the reason they had abducted him. Then he would never see his family again. The shame would be unbearable for them.

"Do what you want with me, but don't tell them!" he cried.

Rather than humiliate him in front of his family, the abductors demanded 50,000 dollars in ransom, a huge sum for an ordinary Iraqi family. The parents had to borrow money and sell all of their son's possessions. A short time later, the abductors threw Hisham out of a car in northern Baghdad. They did not shoot him, they let him walk, but they yelled after him: "This is your last chance. If we see you again, we'll kill you."

That was four months ago, and Hisham has gone to Lebanon. Helies to his family, telling them he was fleeing violence and terror, and had found a job in Beirut. He kept it to himself that, as a gay man, he could not remain in Iraq because of the death squads that are hunting down "effeminized" men.

At the beginning of the year in Baghdad, there began a new series of murders of men suspected of homosexuality. They are often raped,their genitals cut off, their anuses glued shut. Their corpses end up in trash dumpsters or on the street. There is a "systematic campaign" with hundreds ofmurder victims, according to Human Rights Watch, which has documented this string of violence.

The trigger for the murders, rapes and kidnappings isconsidered to be the video of a party in Baghdad in the summer of 2008, at which men danced with one another. It was viewed thousands of times on handheld devices and the Internet. Islamist preachers then began agitating against the spreading danger of a "third sex," brought into the country by American soldiers. Especially followers of radical Shiite leader Muqtada al-Sadr have since then felt called to restore "religious morality." Their black-clad militiamen patrol their bastion, the Sadr City district of Baghdad, and lie inwait for everyone whose "unmasculine behavior" catches their attention. Longhair, tight t-shirts and pants, or a strutting walk often enough bring a death sentence.

Other groups, too, not only the Mahdi Army, are said to be involved in the murders of gays: for instance, Sunni militia who are close to Al-Qaida, but also Iraqi security forces.

The lives of homosexuals are particularly endangered in Iraq at the moment, but they are ostracized virtually throughout the Islamic world.More than 100,000 women and men are discriminated against or threatened,according to gay groups. Thousands commit suicide, end up in prison, or have fled.

More than 30 Islamic countries prohibit homosexuality bylaw. The punishments range from flogging to life in prison. In Mauretania, Bangladesh, Yemen, in parts of Nigeria and Sudan, in the United Arab Emirates, Saudi Arabia and Iran, gays even face the death penalty.

But even in countries where homosexuality is not prohibited by law, gays are persecuted, arrested, and sometimes murdered. Egypt is particularly harsh, although the country was long known for its open gay scene. Homosexuals are pursued by a morals police force that taps phones and recruits informants. Then they are charged with "debauchery."

In Malaysia, homosexuality is even used as a political weapon: In the year 2000, the well-known politician Anwar Ibrahim was sentenced to nine years in prison for "unnatural sexual intercourse" with his chauffeur and a speechwriter, but then was exonerated on appeal in 2004. In the summer of2008, the macabre drama was repeated. The charge was "homosexual sexual intercourse," and the trial still continues.

Anwar was once the protégé of Mahathir Mohamad. He was supposed to succeed him as prime minister, until Mahathir sacked him in 1998. Ten years later, Anwar won back his seat in Parliament – but that is as far as his comeback has made it so far.

Even in cosmopolitan Lebanon, homosexuals are threatened with one year in jail. Still, Beirut is the home of the only gay and lesbian organization in the Arab world, called "Helem" (meaning "dream"). At an office in the middle of the city, posters about AIDS education and tips against homophobia are on the walls. Helem is no more than tolerated, as the Interior Ministry has yet to issue an official permit to the organization. "And it is hardly conceivable that we will ever get it," says executive director Georges Azzi.

In Istanbul, there is a free homosexual scene and a Christopher Street Day festival, and even devoutly religious fans rave for transsexual pop diva Bülent Ersoy or gay singer Zeki Müren. But away from the catwalk or the stage, it is considered a disgrace, a disease, to be a "götveren" (meaning"faggot"). In the army, homosexuality is grounds for discharge. To unmask fakers, military doctors require photos or videos as evidence, showing the recruit having sex with a man – in the "passive" role, of course, because being active passes as masculine enough in Turkey.

It looks as though a wave of homophobia has gripped the Islamic world, which was once known for its openness. Homoerotic literature was widespread here, sex roles were less narrowly defined, and, like the ancient Greeks, men let themselves be entertained by dancing youths.

But now the Islamists have assumed cultural hegemony. They include men like popular Egyptian television preacher Yusuf al-Qaradawi, who demonizes gays as perverse. Shiite Grand Ayatollah Ali al-Sistani published a fatwa four years ago, in which he called for the most brutal possible murder of gays. These opinion leaders justify their aversion with the history of Lot in the Qur'an: "You approach men in lust instead of women. You are immoderate people." For these sins, the people of Lot are destroyed along with their cities of Sodom and Gomorrah. In addition, there are a few statements of Muhammad, in which he condemns the "act of the people of Lot," once even calling for the death penalty.

However, the Lot story and other Qur'anic verses were not clearly applied to homosexual sex until the 20th century, says New York professor Everett Rowson. He says this redefinition originated in the West, of all places – due to the prudery of European colonial masters, who spread their sexual morality in the newly conquered world.

In fact, half the prohibitions of homosexuality that still exist worldwide go back to a single law promulgated by the British in India in1860. "Many attitudes toward sexual morality, that are said to be identical with Islam, owe more to Queen Victoria than to the Qur'an," Rowson declares.

Modern persecution of gays was brought on, above all, by the politicization of Islam, because since then sexual morality has been no longer private, but rather is regulated and instrumentalized by the state.

"The most repressive are secular regimes like Egypt, Morocco and Turkey, which are under pressure from Islamists and therefore try to outdo them when it comes to morality," says Scott Long of Human Rights Watch. "In addition, the persecution of homosexuals shows that a regime has control over the private lives of citizens – that is a sign of power and authority." Thus for the last few years there has been a deliberately fomented "moral panic" in many countries.

For instance, in Iran. Since the Islamic Revolution,homosexuals have been persecuted, sometimes more, sometimes less – and rather more since President Mahmoud Ahmadinejad took office, who never tires of stressing that there are no homosexuals in his country at all.

Even the suspicion of "unnatural" acts is enough to earn a whipping. Anyone who is caught multiple times faces the death penalty. So far148 gays have been executed according to official figures, but presumably the number is far higher. The most recent case to draw attention was that of 21-year-old Makwan Moloudzadeh, who was hanged in December 2007. He is alleged to have raped three boys years before. Homosexuals are almost always charged with other crimes in addition,like rape, fraud, or theft, in order to justify the execution.

Thousands of gays and lesbians have fled Iran for this reason, and for most the first stop is Turkey. "There was no alternative for me but to flee," says Ali, a 32-year-old doctor. "If I had stayed, they would have killed me."

Ali had been careful. He only rarely went to parties, used several different Internet cafés for chatting, and he did not even tell his family his secret. That went well, until his boyfriend's father caught the two of them kissing. Two days later, Ali lost his job at the hospital, then he washit by a car, apparently not by accident, and a short time later he received a call: "We want to see you hang."

What he had not known before was that his boyfriend's father was a high-ranking member of the Revolutionary Guard.

Ali withdrew his savings from his account and took a train to Turkey, where he applied for asylum. Since then, he has been living in a tiny apartment in Kayseri in Central Anatolia – one of 35 gay Iranian exiles living in this city.

Arsham Parsi, 29, fled too from Shiraz four years ago. This graceful man with downy cheeks and glasses is one of Iran's "most wanted" men,because he founded the country's first gay network in 2001. They only communicated by e-mail, few people knew his real name, yet he was still found out. Parsi managed to escape the morals police at the last second. He received a visa for Canada, where he founded the "Iranian Queer Organization," which now has 6000 members in Iran. They include many transsexuals – or people who consider themselves such. After all, Parsi estimates: "Nearly half of all sex changes are undergone by gays."

Gay persecution has led to a boom in sex changes, so that more operations are performed in the Islamic Republic of Iran, of all places,than anywhere else in the world except Thailand. They were permitted in 1983 by Ayatollah Khomeini himself, who defined transsexuality as a disease that could be cured with an operation. Since then, thousands have sought the treatment,with a portion of the costs borne by the state.

"Relatives and doctors push gays to undergo operations to normalize their improper sexual orientation," says Parsi. This is also how a high-ranking Shiite religious scholar was able to finance a female body for his secretary and then marry him afterwards.

The ultra-conservative Kingdom of Saudi Arabia is the only Arab country where Shari'ah law is applied exclusively – homosexuals are whipped or executed. "Nonetheless, gays are much freer here than in Iran," says Afdhere Jama, who traveled through the Islamic world for seven years researching his book "Illegal Citizens."

The Kingdom leaves gays an astonishing amount of freedom in everyday life. Newspapers report on lesbian sex in school bathrooms. Certain shopping centers, restaurants and bars in Jeddah and Riyadh are considered gay meeting places, which is an open secret.

"There are many Saudi Arabs who take boys as love objects,because they are single or because their wives happen to be pregnant," says Jama. Homosexual sex is often the only option to have sex at all – extramarital affairs with women are virtually impossible. "Here in the West, a man would be considered gay in that case, but in countries like Saudi Arabia, it is harder to make that classification," says Jama. Most Muslims hardly know what to make of the Western conception of a "gay identity" – there is no gay lifestyle or movement here.

Daayiee Abdullah, 55, is an imam, he wears a prayer cap and a beard – and he is gay. That makes him one of only two imams in the world who openly declare their homosexuality. He voluntarily chose Islam, having grown up a Baptist in Detroit. During his studies in Beijing, he came to know Chinese Muslims and converted to Islam. "They told me it was no problem to be gay and a good Muslim."

The imam – and not only he – interprets the history of Lot differently: The people whom God condemned were not homosexuals, but rapists and robbers. It is not homosexuality, but rape, that the Qur'an detests. "The rejection of gays is based on culture and politics," he says. "Just like honor killings and arranged marriages – those things are not in the Qur'an, either."

Abdullah lives in the US capital of Washington, and says prayer at funerals of homosexuals, especially when they died of AIDS, since no other imam is willing to do it. He performs same-sex marriages and has counseled pious gays for eleven years through his "Muslim Gay Men" Internet forum.

He receives death threats over and over, but at this point he laughs about it, saying: "How can two loving gays shake the foundations of God?"
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