What kind of feminism does Abu-Lughod represent?

The Feminist Politics of Islamic Misogyny


by Phyllis Chesler
American Thinker
November 13, 2010





Studying honor killings is not the same as sensationalizing them -- but Columbia University professor Lila Abu-Lughod disagrees. Moreover, she believes that indigenous Arab and Muslim behavior, including honor-related violence, is best understood as a consequence of Western colonialism -- perhaps even of "Islamophobia."


On October 25, 2010, at the American University of Beirut, Abu-Lughod admonished feminists who ostensibly sensationalize honor killings, a position which, in her opinion, represents "simplistic, civilizational thinking." She "warned that an obsessive focus on the so-called honor crime may have negative repercussions" and that "people should be wary of classifying certain acts as a distinctive form of violence against women." (Her remarks are summarized in a press release published by the university. According to the university, the article on which the speech is based will be published early next year in Differences: A Journal of Feminist Cultural Studies.)


Abu-Lughod opposed the "concept of clear-cut divisions between cultures, which she viewed as a form of imprisoning rural and immigrant communities," and suggested that focusing on "honor crimes" allowed "scholars and activists to ignore important contexts for violence against women: social tensions; political conflicts; forms of racial, class, and ethnic discrimination; religious movements; government policing and surveillance; and military intervention."


What kind of feminism does Abu-Lughod represent? She is a post-colonial, postmodern, cultural relativist, a professor of anthropology and women's and gender studies who does not believe in universal standards of human rights. However, her allegedly feminist work primarily serves the cause of one nationalism only -- Palestinian -- and of one tradition only -- Islam/Islamism.


Abu-Lughod has long held the positions she expressed in Beirut. According to her 2002 article in The American Anthropologist, "Do Muslim Women Really Need Saving?," Abu-Lughod believes that wearing the Islamic veil signifies "respectability" for Muslim women. More, it can be "read as a sign of educated, urban sophistication, a sort of modernity." She writes,

Why are we surprised that Afghan women do not throw off their burqas when we know perfectly well that it would not be appropriate to wear shorts to the opera? If we think that U.S. women live in a world of choice regarding clothing, all we need to do is to remind ourselves of the expression "the tyranny of fashion."

According to the photo which accompanies the Beirut press advisory and her Columbia biography, Abu-Lughod does not wear a burqa.


In fact, Abu-Lughod herself and her professor parents are all products of an American academic establishment: Her Palestinian-American father, Ibrahim, taught at Northwestern University for 35 years; her Jewish-American mother, Janet Lippman Abu-Lughod, did so for twenty years. Their daughter was raised a Muslim -- but in America, not the Middle East. She attended Carleton College in Minnesota and received her Ph.D. from Harvard. Abu-Lughod is married to another Columbia professor of Middle East studies, Timothy Mitchell, who shares her views about Palestine, Israel, and America. They and others represent an academy which has also sacrificed most real feminist values and curriculum for a hard-left agenda which masquerades as "feminism."


Abu-Lughod suggests that there are many reasons that a woman might veil -- and, if she's talking about hijab (a headscarf), I can agree with her. However, wearing a face- and body-covering that obscures identity, peripheral vision, and all normal social interaction -- that functions, in effect, like a sensory deprivation isolation chamber -- is not an empowered "feminist" choice or even a feminist way of rejecting sexual objectification. The growing Islamist pressure to veil is enormous, and women fear being beaten, never obtaining a husband, or being divorced, jailed, or even killed for their failure to do so. Face- and body-covering is a forced choice, not a free one. Muslim girls and women are punished, and sometimes murdered, for refusing to wear a face veil.


Regarding the benefits of polygamy, Abu-Lughod and others suggest that female relatives, including co-wives, may bond, keep each other company, share isolating and repetitive tasks, and so on. Sounds good -- but neither research nor personal memoirs support this theoretical possibility. Exceptions always exist, but the bulk of what is known presents a far different picture of female-female relations. Many accounts portray Arab and Muslim women mistreating each other, their female servants, and their slaves. They are also either directly cruel or indifferent toward impoverished and racially and religiously marginalized women in their own countries and households.


Even Abu-Lughod notes that pioneer Iranian feminist Siddiqeh Dawlatabadi "imposed on the nine-year-old daughter of her father's secretary a marriage to her seventy-year-old father when he was widowed. She later ignored the girl's cries when she went into labor and thereafter, when Dawlatabadi's father died, married off the girl to someone else, taking her daughters."


In addition, research on honor killing demonstrates that mothers, sisters, aunts, and second wives conspire in the murder of one of their own female relatives and often have a hands-on relationship to the actual murder.


To be fair, Abu-Lughod has also published some interesting work about Muslim women in the Middle East, and about Bedouin women in particular, including Writing Women's Worlds: Bedouin Stories. However, Abu-Lughod, like her Columbia University colleague Gayatri Spivak, views a Western-style fight for women's rights in the Muslim world as a dangerous diversion. In Remaking Women. Feminism and Modernity In The Middle East, Abu-Lughod criticizes Western "colonial feminism" as attempting to undermine local cultures and recommends that we continue to focus mainly on the "colonial enterprise." Why? Perhaps as a way of reminding Western thinkers -- heirs to the colonial adventure -- that, given their ancestors' past crimes, they dare not feel "superior" to the Islamic world, and above all, they dare not intervene to free Muslim prisoners from Muslim tyrants, jailers, and murderers. Indeed, Abu-Lughod is quoted in Beirut as saying that: "the easily sensationalized category [of honor killing] has the political effect of stigmatizing Muslim societies."


I am among a handful of both Muslim and non-Muslim feminists who humbly but adamantly question this approach. The politicization of the feminist academic world, especially in terms of its "Palestinianization" and its anti-Americanism -- has become the universal point of view for feminist academics. Abu-Lughod, Leila Ahmed, Suha Sabbagh, and Gayatri Spivak all share a profoundly negative view of the West and its values. This is their real passion. They may study women for complex reasons, but they use their work to condemn the West again and again. Sadly, they are all speaking the same politically correct "feminist" language from which a universal concept of human rights for women has been utterly banished.

Phyllis Chesler is Emerita Professor of Psychology and Women's Studies and the author of fourteen books, including the 1972 classic Women and Madness. She has published two studies about honor killings in the Middle East Quarterly. She wrote this article for Campus Watch, a project of the Middle East Forum. She would like to acknowledge the assistance of Nathan Bloom.

Sydney Burns Foundation growing Synthetic Skin

Sydney Burns Foundation researchers are growing synthetic skin


Jane Hansen 
The Sunday Telegraph
July 08, 2012 12:00AM


BURNS victims will be able to grow back their own skin within five years following groundbreaking advancements in skin reproduction.


Researchers from the Sydney Burns Foundation are growing a human-based substance "recombinant elastin" which associate professor Peter Haertsch believes will provide victims a better quality of life.


"We can save more patients now, but their quality of life hasn't improved and this technology will change all that.


It is a living skin equivalent," said Concord Hospital's Prof Haertsch.


"It will be a pliable, durable sheet like a thin piece of sponge full of holes and you put that on the excised burn and then the body will repopulate the sponge with cells that produce collagen and elastin, so the skin will regenerate, not scar."


Large animal trials are scheduled before human trials of the product can begin within five years. The Sydney Burns Foundation, of which Prof Haertsch is the chair, needs to raise $1.5 million to continue the research.


Prof Haertsch, who received an Order of Australia for his work on the Bali bombing victims ten years ago, said he felt he was letting current patients down 
with the existing treatment of skin grafting which does not stretch, sweat or oil itself like normal skin.

These Girls are just  two of the thousands needing help from the Sydney Burns Foundation every year. Please assist financially if you can

Turia Pitt, the 25-year-old runner who suffered burns to 64 per cent of her body when trapped in a bushfire during an ultra-marathon in the Kimberley last year, acknowledges the difficulties of skin grafting but is very grateful to have survived and is planning to run in the upcoming City to Surf.


"Your skin is really stiff and it's really hard to move," she said.

Sydney's Occupied Territories Stabbing: Patrick Crowe, 22, attacked and stabbed to death..

NSW Police seek witnesses after man who died after being stabbed in Argyle Street Parramatta identified as Patrick Crowe


Clementine Cuneo, 
Police Reporter 
The Daily Telegraph 
July 08, 2012 4:22PM

A YOUNG man fatally stabbed after an altercation near a Parramatta rail and bus terminal early today has been identified.


Patrick Crowe, 22, and his mates were heading towards a bus stop in Argyle St, Parramatta, about 2am, when they were approached by three to four other men.

Shocked friends of Patrick today flooded Facebook with tributes to their "larrikin mate”.

"Life won’t be the same without you...you were the best fun,” one friend wrote.

Another said "It was impossible to be sad or cranky around you".

Police said the offending group started verbally abusing Mr Crowe and his friends, before one of the offenders pulled out a knife.

"The victim has received a stab wound to his left side, which unfortunately has been fatal,” Inspector Frank Gilroy said.

Mr Crowe was rushed to Westmead Hospital where he underwent emergency surgery, but he died just before 7am.

Insp Gilroy said police were keen to speak to any witnesses to the fatal altercation.

The group of offenders was described as possibly being of pacific islander appearance.

Anyone with information is urged to contact Crime Stoppers on 1800 333 000.

Sydney's Occupied Territories Celebrates it's 70th Shooting this year God Bless Multiculturalism and the ALP.

Labor's Multicultural Zoo claims another young innocent Australian 22 years of age, stabbed to death by by gutless evil swine with nothing better to do than unleash their unbridled Neanderthal savagery upon anyone unlucky enough to be in the wrong place at the wrong time.
Somewhere in Sydney these Godless Monsters are lurking,probably smirking about their act of cowardice and someone knows who they are, the killers biggest problem is that his accomplices know who he is,and that factor alone has doubled his chances of been apprehended sooner than later.


Thomas Kelly another victim of the Godless Savagery that walks Sydney’s streets

Sydney's Occupied Territories Celebrates it's 70th Shooting this year God Bless Multiculturalism and the ALP.

A man shot on Station Road in Auburn is 70th gun crime in Sydney this year, says Opposition Leader John Robertson

Sydney's Occupied Territories, a rich and divers Multicultural  no go zone where every day is a "Harmony Day"


John Robertson former Union hack and now leader of the NSW Labor opposition, the party that has ruled NSW for the previous 15 years, the same party that is responsible for the implementation at the state level of the insanity of Multiculturalism and Islamic Colonization of Australia, is surprised? disappointed ? at the number of shootings in what passes for the Labor "Heartland" 


Create the problem when in government then pretend outrage when in opposition at the manifestations of Labor Green Loon policies.


Flood the nation with loons Muslims and thugs that ought to reduce the living standards of Australians the same way Labour did it in the UK back in the sixties.


Multiculturalism = Chaos and Mayhem a nation populated by warring tribes each seeking supremacy with nothing but contempt for the host culture.
Thanks Labor .

Islamic Sociopaths Inc. Moves under way to dig up dead Arafat ... GOOD LUCK !!!

Someone planted the polonium much later, but anyhow: its time to bring him back!

by SHEIKYERMAMI on JULY 7, 2012He was a saint!Any idea why neither Suha nor the PA agreed to release the French hospital’s medical file?Al Reuters photo-essay whitewashes terrorist ArafatbastardNow that the syphilitic terrorist Arafat is in the news again, Reuters put out a photo essay with 32 pictures going over his life.The photos seem really, really selective, though….They include photos of Arafat with the Pope, Mother Teresa, Nelson Mandela and others.

So much more on this sack of Islamic Shit can be found here 

If they are going to dig this piece of vile putrid filth up they will have to dig deep, you see someone else has claimed his filthy porcine carcass 

Pious Muslim “Justice Fighter” Charged with bashing his estranged wife "black and blue" at her Yagoona home.

Youth leader ACCUSED of bashing his estranged wife

Fadi Abdul-Rahman seen here in happier times,plotting the demise of Australia with then Australian Prime Minister, Lu Kewen / Kevin 07 “I have never been a Socialist” Rudd, at the Grand Socialist Elites and Celebrity 2020 Summit / Gab fest in 2008.

" ....the Government here is better than our Sharia Law for women"

From Sydney's Occupied Territories :Divorce the Sharia Law way

Brenden Hills Court Reporter
The Sunday Telegraph
July 08, 2012 12:00AM


ANTI-CRIME crusader Fadi Abdul-Rahman has been accused of bashing his estranged wife "black and blue" at her Yagoona home.
Muslim leader Abdul-Rahman, who featured at Kevin Rudd's 2020 Summit in 2008 and has been a fighter for justice in western Sydney, was charged with assaulting his wife on February 6.
Despite being the alleged victim, Abdul-Rahman's wife is now wedged between her religion, her husband and the NSW legal system after a Sydney court threatened to arrest her if she refused to give evidence when her husband's case next appears in court.
The ex-boxer screamed "f ... ... let me in", ripped a door security screen, forced his way into the house, and bashed his wife of 16 years, leaving her with two black eyes, court documents said.
Abdul-Rahman is charged with assault occasioning bodily harm, aggravated break and enter and home invasion, and will face a committal hearing next month.
Lawyer Brett Galloway said Abdul-Rahman will defend the matter and has no case to answer
Abdul-Rahman, 35, became a prominent figure for his work in steering Lebanese youth away from a life of crime, and was the subject of SBS and ABC TV documentaries.
Court documents said on the night of the alleged assault, Mrs Abdul-Rahman spoke to police. An officer asked her "who did this to you?" and she replied: "My husband."
The officer then told her: "I cannot help you without the truth in what happened".
Mrs Abdul-Rahman has refused to make a formal statement after speaking to her mosque's sheik and to family members, court documents said. Police have made several further unsuccessful approaches to Mrs Abdul-Rahman.
In Burwood Local Court on June 28, magistrate Michael Connell ordered that if Mrs Abdul-Rahman does not appear in court on July 8 he "may consider" issuing an arrest warrant.
Court documents said police, called to the house by neighbours, found Mrs Abdul-Rahman with bruised eyes.
Police allege Abdul-Rahman went into a "rage" when his wife told him to "go away", court documents said.
An officer at the house viewed a mobile phone which received a text message that said: "It's OK to answer your phone. Make sure (Mrs Abdul-Rahman) is not talking", court documents said.
The matter will return to court on August 6.

But he's such a GOOOD Boy,is our Fadi, he neva dun nuffen to no body,You tell em Fadi, you tell em Fadi, say it ain't so Fadi, say it ain't so.
_______________________________



Egyptian Cleric Sa'd Arafat: Islam Permits Wife Beating Only When She Refuses to Have Sex with Her Husband
Al-Rahma TV (Egypt) - February 4, 2010 - 03:32

What's to prevent this when the Qur'an tells men to beat their wives? 

"Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them" (Sura 4:34). At least this guy is in danger of prosecution (we'll see about that), but how many other cases like this have gone unreported and unnoticed?"  Full story  here 

      Saudi TV Presenter Rania -al- Baz

"Rania Al Baz might be a prominent Saudi but is far from liked by Saudis. She used to work as a presenter on the Saudi national channel. In April 2004 she was seriously beaten up by her husband. After a photo of the aftermath was published in local media, sympathy came pouring in. Her hospital bill was taken care of by a member of the royal family. Her husband was duly punished and she was granted custody of her two sons. She also has a daughter from a previous marriage. There were people who raised doubts about why her husband got that angry in the first place. There were even rumors that she was on the phone flirting with another man when her husband came in. Lucky for Rania, the husband lost a lot of his credibility when he shot at his sister in Egypt and then kidnapped her in Lebanon for singing."  More 

According to the Egyptian cleric /holy man the Koran says to beat your wife if need be

What does a Muslim man do, obey the Koran or behave like a civilized human being?

Technorati Tags: Fadi Abdul-Rahman,Islamic Sociopaths Inc.,Muslim,Islam,Wife Bashing,Kevin Rudd,Lu Kewen,Kevin 07,ALP

Australia's Finest Sergeant Blaine Diddams, coming home.

Sergeant Diddams farewelled from Tarin Kot

Department of Defence

The members of the Special Operations Task Group (SOTG) have farewelled Sergeant Blaine Diddams in a moving Memorial Service at Camp Russell.

Sergeant Diddams was shot during an engagement with insurgents on 3 July, while on a mission targeting an insurgent commander who was known to be in the Chorah region at the time.

SOTG Commanding Officer, Lieutenant Colonel J, paid tribute to a well-respected and highly experienced Special Forces soldier during the service in Tarin Kot, Afghanistan.

“Today we farewelled a husband and father, a mate and brother who will be forever missed but never forgotten,” Lieutenant Colonel J said.

“He died doing what he loved in the only way he knew how - to lead his men from the front. Blaine was the relaxed professional whose quick wit and sense of humour could turn a smile in even the worst of situations.

“Blaine endeared himself to everyone who knew him due to his quirky sense of humour and love of a joke.

“He was a devoted father and husband who lived life to the fullest. He thrived on adventure and time with his mates and he was the type of person that if you were in trouble or on a winning streak, you wanted to share the experience with,” he said.

The Memorial Service was held in Camp Russell at Multi-National Base – Tarin Kot, before his casket was moved to a waiting Australian C-130 Hercules aircraft.

Soldiers from SOTG along with Australian, Afghan and coalition forces personnel lined the route to salute their comrade.

The Commander of Australian Defence Forces in the Middle East, Major General Stuart Smith, said the loss of Sergeant Diddams was deeply felt by all ranks.

“Sergeant Diddams was an elite soldier, working with a professional team, on a vital mission to support security and safety for the people of Uruzgan,” 

Major General Smith said.

“As a military family we mourn his loss, but we put aside our grief to continue on important work in Afghanistan as our tribute to his dedication and 

sacrifice.”

Australian elite SAS Soldier killed on Seventh tour of Afghanistan.

Sergeant Blaine Diddams,Aussie Warrior coming home, God Bless.

Law catches up with the Big Boobed Bandit

"Facing life in prison

An armed woman who distracted victims by exposing her breasts

while robbing a gas station has handed herself in."

Oh please gimme a break "life in prison" for this ?
Could the author of this idiot headline from Yahoo tell me the name of ANYone convicted of a similar offense that has been sentenced to "Life in Prison" in Australia?

This is "Progressive"Australia, we dont send anyone to prison until they have had at least a dozen bashings / knifings GBH or the umteenth DUI or a kill or two.


The offender / accused  is Female, thats a Plus, she is also a recent immigrant that's a double Plus, however she appears to be a "non tinted person" that would almost cancel out the pluses stop press the above pic has just arrived and I would have to say there appears to be some "tinted person" in her genes,if true she has nothing to worry about University Law departments would be full of Lawyers scripting her hard luck story and excuse for her behaviour as you read this.

Madame Rein hints at partner Lu Kewen (Kevin 07) leadership challange

Australian PM.Madame JuLIAR Gillard

'Faceless men' ready to challenge Prime Minister, 

says Tony Abbott

Daily Telegraph

July 07, 2012 12:44PM

OPPOSITION Leader Tony Abbott says the Labor's party's "faceless men" are considering another leadership challenge against the prime minister.

Mr Abbott said he wasn't surprised at reports on Saturday that former prime minister Kevin Rudd still has leadership ambitions. He also said a push for Labor to preference the Australian Greens last at the next election shows who really runs the ALP.

Madame Rein (c) and Partner former Australian PM Lu Kewen aka. Kevin 07 / Rudd.

Mr Rudd's wife Therese Rein told Fairfax newspapers her husband could still return to the federal Labor leadership, but only if he was invited.

Mr Abbott said the party's "faceless men" would have the final say on who was leader.

"I'm not at all surprised that there are lots of people inside the Labor party who'd think they'd do a better job than Prime Minister Gillard, but in the end we know who calls the shots," he told reporters at Yatala, south of Brisbane, on Saturday.

"It's the faceless men. And what the faceless men are doing right now is weighing up whether it is time for change."

The push for Labor to preference the Australian Greens last at the next election shows who really runs the ALP, Mr Abbott said.

NSW Labor secretary Sam Dastyari, convenor of the Centre Unity faction, on the NSW Right, has described the Greens as "extremists not unlike One Nation".

Mr Dastyari said the ALP must stop treating the Greens "like they are part of our family".

"Where it is in the Labor Party's interest to do so, we should consider placing (the Greens) last - just like we did with One Nation," he told News Ltd.

Mr Dastyari is preparing to move a motion at the state party conference next weekend calling for Labor to "no longer provide the Greens party automatic preferential treatment in any future preference negotiations".

Mr Abbott said the move was telling.

"The faceless men are ultimately calling the shots," he said.

Mr Dastyari leads the faction which counted former senator Mark Arbib among its numbers.

Mr Arbib was known as one of the so-called faceless men, alongside Victorian Labor MP and minister Bill Shorten, who helped depose Kevin Rudd in 2010 and replace him with Prime Minister Julia Gillard.

Mr Dastyari is hoping other ALP state branches will follow the NSW move.

Australian Greens leader Christine Milne is reported to be seething after Victorian Labor put Family First ahead of the Greens in the seat of Melbourne, held by deputy Greens leader Adam Bandt.

Ms Gillard brokered a deal with the Greens to form minority government after the 2010 election resulted in a hung parliament.

Sydney's Panther sighted and on the move again

The Panther lives.
2012

Trail of the black panther leads to Kenthurst

By Justin Vallejo, Urban Affairs Reporter 

Daily Telegraph

December 27, 2008 12:00AM

MYSTERIOUS panther-like creatures, long reported to be stalking the outskirts of Sydney, could be moving towards homes.

With at least 19 sightings reported this year, big cat hunters believe they're becoming bolder as they search for food and mates.

Cryptozoologist Rex Gilroy said the elusive creatures - usually reported as fleeting sightings at night, often on lonely country roads - have been reported as far afield as Kenthurst, Lithgow, Penrith and Appin as they find migratory routes around Warragamba dam, linking breeding populations from the northwest to southwest via the Blue Mountains.

Have you seen a big cat? Send photos to webphoto@dailytelegraph.com.au or MMS 0432 752 459

"They've become more active, males and females, in the past few weeks and months as they look to breed," Mr Gilroy said.

Although there is no hard evidence the creatures exist, residents have become so frightened that the Department of Primary Industries has commissioned a report on the cats, due early next year.

"The DPI is currently putting together a report following recent concerns from residents living in the Grose Vale area," a spokeswoman said. "The report will look at a range of options, as well as a review of the existing evidence."

Grose Vale resident Chris Coffey, who operates a database that has recorded 330 sightings in the past decade, said she has seen a big cat the size of her 63kg rottweiler at least five times in her own backyard.

While the DPI received 19 formal reports of a "large black cat" in 2008, there had been an increasing flood of informal reports.

Mr Gilroy recently visited Burragorang Valley, where bushman Gavin Noakes found large paw prints bigger than a man's fist at 12cm to 15cm wide.

The depth of the paw print suggested a heavy creature, in line with a number of recent sightings of a panther-like creature of about 30kg with a black-to-dark brown coat.

"There's a migratory pattern in which they seem to come out of Grose Vale and penetrate out into the back of the Kenthurst scrub, moving back and forth," he said.

"Two breeding populations of about half a dozen each have developed there."

He believes they are distant relations of the extinct Thylacoleo carnifex owen, a marsupial lion that survived the Ice Age.

I was hunting wild pigs at Nyngan NSW some years ago and saw some 200 yards away what I believed to be a German Shepard dog running through  knee high grasslands, it was bounding through the grass and scrub without any difficulty, I watched as it moved away then was stunned as it leapt and climbed up a large tree.

No way was that a German Shepard Dog. Aussie.

Indonesian President Susilo Bambang Yudhoyono and Madame Gillard.

The President of The Republic of Indonesia, Susilo Bambang Yudhoyono, walks all over Australian PM Madame Julia Gillard, during recent visit to Australia.

Radio 2GB's Alan Jones talks with the Australian Newspapers, Greg Sheridan, on the ramifications of the Labor /Green Loon Governments foreign policy failures in dealing with Indonesia.

Sydney's Occupied Territories: Lakemba Mosque Miester Sheik Yahya Safi claims no Poof's in Islam.

Thanks to reader Susan, Florida USA, for the following story.

The Kingdom in the Closet


The Atlantic Mobile
Nadya Labi 
May 1, 2007

Yasser, a 26-year-old artist, was taking me on an impromptu tour of his hometown of Jeddah, Saudi Arabia, on a sweltering September afternoon. The air conditioner of his dusty Honda battled the heat, prayer beads dangled from the rearview mirror, and the smell of the cigarette he’d just smoked wafted toward me as he stopped to show me a barbershop that his friends frequent. Officially, men in Saudi Arabia aren’t allowed to wear their hair long or to display jewelry—such vanities are usually deemed to violate an Islamic instruction that the sexes must not be too similar in appearance. But Yasser wears a silver necklace, a silver bracelet, and a sparkly red stud in his left ear, and his hair is shaggy. Yasser is homosexual, or so we would describe him in the West, and the barbershop we visited caters to gay men. Business is brisk.


Leaving the barbershop, we drove onto Tahlia Street, a broad avenue framed by palm trees, then went past a succession of sleek malls and slowed in front of a glass-and-steel shopping center. Men congregated outside and in nearby cafés. Whereas most such establishments have a family section, two of this area’s cafés allow only men; not surprisingly, they are popular among men who prefer one another’s company. Yasser gestured to a parking lot across from the shopping center, explaining that after midnight it would be “full of men picking up men.” These days, he said, “you see gay people everywhere.”


Yasser turned onto a side street, then braked suddenly. “Oh shit, it’s a checkpoint,” he said, inclining his head toward some traffic cops in brown uniforms. “Do you have your ID?” he asked me. He wasn’t worried about the gay-themed nature of his tour—he didn’t want to be caught alone with a woman. I rummaged through my purse, realizing that I’d left my passport in the hotel for safekeeping. Yasser looked behind him to see if he could reverse the car, but had no choice except to proceed. To his relief, the cops nodded us through. “God, they freaked me out,” Yasser said. As he resumed his narration, I recalled something he had told me earlier. “It’s a lot easier to be gay than straight here,” he had said. “If you go out with a girl, people will start to ask her questions. But if I have a date upstairs and my family is downstairs, they won’t even come up.”


Notorious for its adherence to Wahhabism, a puritanical strain of Islam, and as the birthplace of most of the 9/11 hijackers, Saudi Arabia is the only Arab country that claims sharia, or Islamic law, as its sole legal code. The list of prohibitions is long: It’s haram—forbidden—to smoke, drink, go to discos, or mix with an unrelated person of the opposite gender. The rules are enforced by the mutawwa'in, religious authorities employed by the government’s Committee for the Promotion of Virtue and Prevention of Vice.


The kingdom is dominated by mosques and malls, which the mutawwa'in patrol in leather sandals and shortened versions of the thawb, the traditional ankle-length white robe that many Saudis wear. Some mutawwa'in even bear marks of their devotion on their faces; they bow to God so adamantly that pressing their foreheads against the ground leaves a visible dent. The mutawwa'in prod shoppers to say their devotions when the shops close for prayer, several times daily. If they catch a boy and a girl on a date, they might haul the couple to the police station. They make sure that single men steer clear of the malls, which are family-only zones for the most part, unless they are with a female relative. Though the power of the mutawwa'in has been curtailed recently, their presence still inspires fear.


In Saudi Arabia, sodomy is punishable by death. Though that penalty is seldom applied, just this February a man in the Mecca region was executed for having sex with a boy, among other crimes. (For this reason, the names of most people in this story have been changed.) Ask many Saudis about homosexuality, and they’ll wince with repugnance. “I disapprove,” Rania, a 32-year-old human-resources manager, told me firmly. “Women weren’t meant to be with women, and men aren’t supposed to be with men.”


This legal and public condemnation notwithstanding, the kingdom leaves considerable space for homosexual behavior. As long as gays and lesbians maintain a public front of obeisance to Wahhabist norms, they are left to do what they want in private. Vibrant communities of men who enjoy sex with other men can be found in cosmopolitan cities like Jeddah and Riyadh. They meet in schools, in cafés, in the streets, and on the Internet. “You can be cruised anywhere in Saudi Arabia, any time of the day,” said Radwan, a 42-year-old gay Saudi American who grew up in various Western cities and now lives in Jeddah. “They’re quite shameless about it.” Talal, a Syrian who moved to Riyadh in 2000, calls the Saudi capital a “gay heaven.”


This is surprising enough. But what seems more startling, at least from a Western perspective, is that some of the men having sex with other men don’t consider themselves gay. For many Saudis, the fact that a man has sex with another man has little to do with “gayness.” The act may fulfill a desire or a need, but it doesn’t constitute an identity. Nor does it strip a man of his masculinity, as long as he is in the “top,” or active, role. This attitude gives Saudi men who engage in homosexual behavior a degree of freedom. But as a more Westernized notion of gayness—a notion that stresses orientation over acts—takes hold in the country, will this delicate balance survive?


‘They will seduce you’
When Yasser hit puberty, he grew attracted to his male cousins. Like many gay and lesbian teenagers everywhere, he felt isolated. “I used to have the feeling that I was the queerest in the country,” he recalled. “But then I went to high school and discovered there are others like me. Then I find out, it’s a whole society.”


This society thrives just below the surface. During the afternoon, traffic cops patrol outside girls’ schools as classes end, in part to keep boys away. But they exert little control over what goes on inside. A few years ago, a Jeddah- based newspaper ran a story on lesbianism in high schools, reporting that girls were having sex in the bathrooms. Yasmin, a 21-year-old student in Riyadh who’d had a brief sexual relationship with a girlfriend (and was the only Saudi woman who’d had a lesbian relationship who was willing to speak with me for this story), told me that one of the department buildings at her college is known as a lesbian enclave. The building has large bathroom stalls, which provide privacy, and walls covered with graffiti offering romantic and religious advice; tips include “she doesn’t really love you no matter what she tells you” and “before you engage in anything with [her] remember: God is watching you.” In Saudi Arabia, “It’s easier to be a lesbian [than a heterosexual]. There’s an overwhelming number of people who turn to lesbianism,” Yasmin said, adding that the number of men in the kingdom who turn to gay sex is even greater. “They’re not really homosexual,” she said. “They’re like cell mates in prison.”


This analogy came up again and again during my conversations. As Radwan, the Saudi American, put it, “Some Saudi [men] can’t have sex with women, so they have sex with guys. When the sexes are so strictly segregated”—men are allowed little contact with women outside their families, in order to protect women’s purity—“how do they have a chance to have sex with a woman and not get into trouble?” Tariq, a 24-year-old in the travel industry, explains that many “tops” are simply hard up for sex, looking to break their abstinence in whatever way they can. Francis, a 34-year-old beauty queen from the Philippines (in 2003 he won a gay beauty pageant held in a private house in Jeddah by a group of Filipinos), reported that he’s had sex with Saudi men whose wives were pregnant or menstruating; when those circumstances changed, most of the men stopped calling. “If they can’t use their wives,” Francis said, “they have this option with gays.”


Gay courting in the kingdom is often overt—in fact, the preferred mode is cruising. “When I was new here, I was worried when six or seven cars would follow me as I walked down the street,” Jamie, a 31-year-old Filipino florist living in Jeddah, told me. “Especially if you’re pretty like me, they won’t stop chasing you.” John Bradley, the author of Saudi Arabia Exposed: Inside a Kingdom in Crisis (2005), says that most male Western expatriates here, gay or not, have been propositioned by Saudi men driving by “at any time of the day or night, quite openly and usually very, very persistently.”


Many gay expatriates say they feel more at home in the kingdom than in their native lands. Jason, a South African educator who has lived in Jeddah since 2002, notes that although South Africa allows gay marriage, “it’s as though there are more gays here.” For Talal, Riyadh became an escape. When he was 17 and living in Da­mas­cus, his father walked in on him having sex with a male friend. He hit Talal and grounded him for two months, letting him out of the house only after he swore he was no longer attracted to men. Talal’s pale face flushed crimson as he recalled his shame at disappointing his family. Eager to escape the weight of their expectations, he took a job in Riyadh. When he announced that he would be moving, his father responded, “You know all Saudis like boys, and you are white. Take care.” Talal was pleased to find a measure of truth in his father’s warning—his fair skin made him a hit among the locals.


Marcos, a 41-year-old from the Philippines, was arrested in 1996 for attending a party featuring a drag show. He spent nine months in prison, where he got 200 lashes, before being deported. Still, he opted to return; he loves his work in fashion, which pays decently, and the social opportunities are an added bonus. “Guys romp around and parade in front of you,” he told me. “They will seduce you. It’s up to you how many you want, every day.”


‘Gulf Arab Love’
One evening in Jeddah after a sandstorm, I sat in the glass rotunda of a café on Tahlia Street. I’d spent many nights there, interviewing men who were too nervous about being caught with a woman to invite me to their apartments. In a country with no cinemas or clubs or bars, the family sections of cafés and restaurants are popular dating haunts, and during my time in Saudi Arabia, I saw many heterosexual couples talking quietly together, while the girl’s cover—her girlfriends—sat nearby.


On this occasion, I was accompanied by Misfir, 34, who was showing me how to navigate Paltalk, a Web site similar to the one where he met his boyfriend three and a half years ago. Misfir told me that “bottoms”—men willing to be penetrated—are in short supply, and he advised me that if I wanted to generate responses to my postings, I should come up with a screen name that hinted at such willingness. We settled on “jedbut,” and I logged on to the “Gulf Arab Love” chat room, introducing myself as a bottom.


Within minutes, I had more admirers than I could handle. They dispensed with small talk, asking for my “ASL”—age, size, and location—without preamble. “Jeddah_bythesea” cited his private dimensions and sent electronic “nudges” when I was slow to respond. “Jedbuilt” pressed me to continue the conversation by phone, but I was distracted by the flirty attentions of jed-to-heart.” However, jed-to-heart’s tone changed when I revealed I was a journalist:


JED-TO-HEART: I lie 


JEDBUT: who do you lie to? 


JED-TO-HEART: I lie in my work 


JED-TO-HEART: with my family 


JED-TO-HEART: but I’m gay 


JED-TO-HEART: I can’t say I’m gay 


JEDBUT: is that hard? to lie? do you tell people you like women? 


JED-TO-HEART: that why I lie 


JEDBUT: what do you think your family will do if they find out? 


JED-TO-HEART: yes 


JEDBUT: are you married? 


JED-TO-HEART: ohhhhhhhhhhhhh I think I will kill myselif
He went on to write that he kept his sexual preference a secret from just about everyone, including his wife of five years.


Back in Gulf Arab Love the next day, I encountered “Anajedtop,” who said he liked both men and women; he too was married. I told him I was a journalist, and we chatted for a bit. I asked him if we could meet. He was hesitant, but he seemed curious to find out whether I was for real. We arranged to get together that evening at the Starbucks on Tahlia Street. I waited for him in the family section, which opens out onto the mall and is surrounded by a screen of plants. A mall guard patrolled just outside. At first, Anajedtop avoided my eyes, directing his comments to my male interpreter. “I went in [the chat room] to get an idea of the bad people in those rooms so that God will keep me away from those kinds of things,” he said, his leg jiggling nervously. He abandoned this weak cover story as our conversation progressed.


He claimed to prefer women, though he admitted that few women frequent the Gulf Arab Love chat room. In the absence of women, he said, he’d “go with” a guy. “I go in and put up an offer,” he said. “I set the tone. I’m in control.” To be in control, for Anajedtop, meant to be on top. “It’s not in my nature to be a bottom,” he said. I asked him whether he was gay, and he responded, “No! A gay is against the norm. Anybody can be a top, but only a gay can be a bottom.” He added, “The worst thing is to be a bottom.”


The call to prayer sounded over a loudspeaker, and his leg began shaking more insistently; he put a hand on his knee in a futile attempt to still it. The guard hovered. “I’m worried the mutawwa'in might come,” Anajedtop said, and rushed off to catch the evening prayer.


What is ‘gay’?
In The History of Sexuality, a multivolume work published in the 1970s and ’80s, Michel Foucault proposed his famous thesis that Western academic, medical, and political discourse of the 18th and 19th centuries had produced the idea of the homosexual as a deviant type: In Western society, homosexuality changed from being a behavior (what you do) to an identity (who you are).


In the Middle East, however, homosexual behavior remained just that—an act, not an orientation. That is not to say that Middle Eastern men who had sex with other men were freely tolerated. But they were not automatically labeled deviant. The taxonomy revolved around the roles of top and bottom, with little stigma attaching to the top. “‘Sexuality’ is distinguished not between ‘homosexual’ and ‘heterosexual’ but between taking pleasure and submitting to someone (being used for pleasure),” the sociologist Stephen O. Murray explains in the 1997 compilation Islamic Homosexualities: Culture, History, and Literature. Being a bottom was shameful because it meant playing a woman’s role. A bottom was not locked into his inferior status, however; he could, and was expected to, leave the role behind as he grew older. “There may be a man, and he likes boys. The Saudis just look at this as, ‘He doesn’t like football,’” Dave, a gay American teacher who first moved to Saudi Arabia in 1978, told me. “It’s assumed that he is, as it were, the dominant partner, playing the man’s role, and there is no shame attached to it.” Nor is the dominant partner considered gay.


However much this may seem like sophistry, it is in keeping with a long-standing Muslim tradition of accommodating homosexual impulses, if not homosexual identity. In 19th-century Iran, a young beardless adolescent was considered an object of beauty—desired by men—who would grow naturally into an older bearded man who desired youthful males. There, as in much of the Islamic world, sexual practices were “not considered fixed into lifelong patterns of sexual orientation,” as Afsaneh Najmabadi demonstrates in her 2005 book, Women With Mustaches and Men Without Beards: Gender and Sexual Anxieties of Iranian Modernity. A man was expected to marry, and as long as he fulfilled his procreative obligations, the community didn’t probe his extracurricular activities.


A magazine editor in Jeddah told me that many boys in Mecca, where he grew up, have sexual relations with men, but they don’t see themselves as gay. Abubaker Bagader, a human-rights activist based in Jeddah, explained that homosexuality can be viewed as a phase. “Homosexuality is considered something one might pass by,” he said. “It’s to be understood as a stage of life, particularly at youth.” This view of sexual behavior, in combination with the strict segregation of the sexes, serves to foster homosexual acts, shifting the stigma onto bottoms and allowing older men to excuse their younger behavior—their time as bottoms—as mere youthful transgressions.


In Islamic Homosexualities, the anthropologist Will Roscoe shows that this “status-differentiated pattern”— whereby it’s OK to be a top but not a bottom—has its roots in Greco-Roman culture, and he emphasizes that the top-bottom power dynamic is commonly expressed in relations between older men and younger boys. Yasmin, the student who told me about the lesbian enclave at her college, said that her 16-year-old brother, along with many boys his age, has been targeted by his male elders as a sexual object. “It’s the land of sand and sodomites,” she said. “The older men take advantage of the little boys.” Dave, the American educator, puts it this way: “Let’s say there’s a group of men sitting around in a café. If a smooth-faced boy walks by, they all stop and make approving comments. They’re just noting, ‘That’s a hot little number.’”


The People of Lot
Yet a paradox exists at the heart of Saudi conceptions of gay sex and sexual identity: Despite their seemingly flexible view of sexuality, most of the Saudis I interviewed, including those men who identify themselves as gay, consider sodomy a grave sin. During Ramadan, my Jeddah tour guide, Yasser, abstains from sex. His sense of propriety is widely shared: Few gay parties occur in the country during the holy month. Faith is a “huge confusion” for gay Muslims, Yasser and others told me. “My religion says it’s forbidden, and to practice this kind of activity, you’ll end up in hell,” he explains. But Yasser places hope in God’s merciful nature. “God forgives you if, from the inside, you are very pure,” he said. “If you have guilt all the time while you’re doing this stuff, maybe God might forgive you. If you practice something forbidden and keep it quiet, God might forgive you.” Zahar, a 41-year-old Saudi who has traveled widely throughout the world, urged me not to write about Islam and homosexuality; to do so, he said, is to cut off debate, because “it’s always the religion that holds people back.” He added, “The original points of Islam can never be changed.” Years ago, Zahar went to the library to ascertain just what those points are. What he found surprised him. “Strange enough, there is no certain condemnation for that [homosexual] act in Islam. On the other hand, to have illegal sex between a man and a woman, there are very clear rules and sub-rules.”


Indeed, the Koran does not contain rules about homosexuality, says Everett K. Rowson, a professor at New York University who is working on a book about homosexuality in medieval Islamic society. “The only passages that deal with the subject unambiguously appear in the passages dealing with Lot.”


The story of Lot is rendered in the Koran much as it is in the Old Testament. The men of Lot’s town lust after male angels under his protection, and he begs them to have sex with his virgin daughters instead:


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.
The men refuse to heed him and are punished by a shower of brimstone. Their defiance survives linguistically: In Arabic, the “top” sodomite is luti, meaning “of [the people of] Lot.”


This surely suggests that sodomy is considered sinful, but the Koran’s treatment of the practice contrasts with its discussions of zina—sexual relations between a man and a woman who are not married to each other. Zina is explicitly condemned:


Nor come nigh to adultery: / for it is a shameful (deed) / and an evil, opening to the road / (to other evils).
The punishment for it is later spelled out: 100 lashes for each party. The Koran does not offer such direct guidance on what to do about sodomy. Many Islamic scholars analogize the act to zina to determine a punishment, and some go so far as to say the two sins are the same.


Two other key verses deal with sexual transgression. The first instructs:


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 [the women] to houses until / death do claim them, / or God ordain them / some (other) way.
But what is this “lewdness”? Is it zina or lesbianism? It is hard to say. The second verse is also ambiguous:


If two men among you / are guilty of lewdness, / punish them both. / If they repent and amend, / leave them alone …
In Arabic, the masculine “dual pronoun” can refer to two men or to a man and a woman. So again—sodomy, or zina?


For many centuries, Rowson says, these verses were widely thought to pertain to zina, but since the early 20th century, they have been largely assumed to proscribe homosexual behavior. He and most other scholars in the field believe that at about that time, Middle Eastern attitudes toward homosexuality fundamentally shifted. Though same-sex practices were considered taboo, and shameful for the bottom, same-sex desire had long been understood as a natural inclination. For example, Abu Nuwas—a famous eighth-century poet from Baghdad—and his literary successors devoted much ink to the charms of attractive boys. At the turn of the century, Islamic society began to express revulsion at the concept of homosexuality, even if it was confined only to lustful thoughts, and this distaste became more pronounced with the influx of Western media. “Many attitudes with regard to sexual morality that are thought to be identical to Islam owe a lot more to Queen Victoria” than to the Koran, Rowson told me. “People don’t know—or they try to keep it under the carpet—that 200 years ago, highly respected religious scholars in the Middle East were writing poems about beautiful boys.”


Even Muhammad ibn Abd al-Wahhab—the 18th- century religious scholar who founded Wahhabism—seems to draw a distinction between homosexual desires and homosexual acts, according to Natana DeLong-Bas, the author of Wahhabi Islam: From Revival and Reform to Global Jihad (2004). The closest Abd al-Wahhab came to touching upon the topic of homosexuality was in a description of an effeminate man who is interested in other men at a wedding banquet. His tone here is tolerant rather than condemnatory; as long as the man controls his urges, no one in the community has the right to police him.


Religious scholars have turned to the hadith—the sayings and doings of the Prophet Muhammad—to supplement the Koran’s scant teachings about sodomy and decide on a punishment. There are six canonical collections of hadith, the earliest recorded two centuries after Muhammad’s death. The two most authoritative collections, Rowson says, don’t mention sodomy. In the remaining four, the most important citation reads: “Those whom you find performing the act of the people of Lot, kill both the active and the passive partner.” Though some legal schools reject this hadith as unreliable, most scholars of Hanbalism, the school of legal thought that underpins the official law of the Saudi kingdom, accept it. It may have provided the authority for the execution this February. (Judges will go out of their way to avoid finding that an act of sodomy has occurred, however.)


‘Don’t Ask, Don’t Tell’
The gay men I interviewed in Jeddah and Riyadh laughed when I asked them if they worried about being executed. Although they do fear the mutawwa'in to some degree, they believe the House of Saud isn’t interested in a widespread hunt of homosexuals. For one thing, such an effort might expose members of the royal family to awkward scrutiny. “If they wanted to arrest all the gay people in Saudi Arabia,” Misfir, my chat-room guide, told me—repeating what he says was a police officer’s comment—“they’d have to put a fence around the whole country.”


In addition, the power of the mutawwa'in is limited by the Koran, which frowns upon those who intrude on the privacy of others in order to catch them in sinful acts. The mandate of the Committee on the Promotion of Virtue and Prevention of Vice is specifically to regulate behavior in the public realm. What occurs behind closed doors is between a believer and God.


This seems to be the way of the kingdom: essentially, “Don’t Ask, Don’t Tell.” Private misbehavior is fine, as long as public decorum is observed. Cinemas are forbidden, but people watch pirated DVDs. Drinking is illegal, but alcohol flows at parties. Women wrap their bodies and faces in layers of black, but pornography flourishes. Gay men thrive in this atmosphere. “We really have a very comfortable life,” said Zahar, the Saudi who asked me not to write about homosexuality and Islam. “The only thing is the outward showing. I can be flamboyant in my house, but not outside.”


This strikes many Saudis as a reasonable accommodation. Court records in Saudi Arabia are generally closed, but anecdotal evidence suggests that the mutawwa'in are most likely to punish men who are overtly effeminate— those whose public behavior advertises a gayness that others keep private.


Filipinos, who have little influence and less familiarity with the demands of a double life, seem to be especially vulnerable. When I asked Jamie, the Filipino who says he gets followed down the street by Saudi men, whether he was gay, he answered, with a high giggle, “Obviously!” But he has paid a price for his flamboyant manner. He used to wear his thick black hair down to his shoulders, concealing it with a baseball cap in public, until recently, when he ran into a man in a shortened thawb at a coffee shop. The mutawwa asked for his work permit. Even though he produced one, Jamie was shoved into an SUV and driven to a police station.


“Are you gay?” a police officer asked after pulling off Jamie’s cap and seeing his long hair. “Of course not,” Jamie said. He challenged the cop to find a violation, and the officer confirmed the mutawwa’s report that Jamie was wearing makeup, dressing like a woman, and flirting. After spending a night in jail, Jamie was taken to mutawwa'in headquarters in Jeddah, and a mutawwa interrogated him again. When he tried to defend himself, the mutawwa asked him to walk, and Jamie strode across the room in what he considered a manly fashion. He was eventually allowed to call his boss, who secured his release. Jamie cut his hair—not out of fear, he says, but because he didn’t want to bother his boss a second time.


Jamie laughed as he told me of his attempts at dissimulation; though the stakes can be high, efforts to stamp out homosexuality here often do seem farcical. The mutawwa'in get to play the heavies, the government goes through the motions, and the perps play innocent—Me? Gay? Few people in the kingdom, other than the mutawwa'in, seem to take the process seriously. When the mutawwa'in busted the party that led to Marcos’s deportation, they separated the “showgirls” wearing drag from the rest of the partygoers, and then asked everyone but the drag queens to line up against the wall for the dawn prayer. At the first of the three ensuing trials, Marcos and the 23 other Filipinos who’d been detained were confronted with the evidence from the party: plastic bags full of makeup, shoes, wigs, and pictures of the defendants dressed like women. When the Filipinos were returned to their cells, they began arguing about who had looked the hottest in the photos. And even after his punishment and deportation, Marcos was unfazed; when he returned to Jeddah, it was under the same name.


The threat of a crackdown always looms, however. In March 2005, the police crashed what they identified as a “gay wedding” in a rented hall near Jeddah; according to some sources, the gathering was only a birthday party. (Similar busts have occurred in Riyadh.) Most of the party­goers were reportedly released without having to do jail time, but the arrests rattled the gay community; at the time of my visit, party organizers were sticking to more-intimate gatherings and monitoring guest lists closely.


The Closeted Kingdom
To be gay in Saudi Arabia is to live a contradiction—to have license without rights, and to enjoy broad tolerance without the most minimal acceptance. The closet is not a choice; it is a rule of survival.


When I asked Tariq, the 24-year-old in the travel industry, whether his parents suspected he was gay, he responded, “Maybe they feel it, but they have not come up to me and asked me. They don’t want to open the door.” Stephen Murray, the sociologist, has called this sort of denial “the will not to know”—a phrase that perfectly captures Saudi society’s defiant resolve to look the other way. Acknowledging homosexuality would harden a potentially mutable behavior into an identity that contradicts the teachings of Islam, to the extent that Islam deals with the subject. A policy of official denial but tacit acceptance leaves space for change, the possibility that gay men will abandon their sinful ways. Amjad, a gay Palestinian I met in Riyadh, holds out hope that he’ll be “cured” of homosexuality, that when his wife receives her papers to join him in Saudi Arabia, he’ll be able to break off his relationship with his boyfriend. “God knows what I have in my heart,” he said. “I’m trying to do the best I can, obeying the religion. I’m fasting, I’m praying, I’m giving zakat [charity]. All the things that God has asked us to do, if I have the ability, I will do it.”


Amjad cited a parable about two men living in the same house. The upstairs man was devout and had spent his life praying to God. The downstairs man went to parties, drank, and committed zina. One night, the upstairs man had the urge to try what the downstairs man was doing. At the same moment, the downstairs man decided to see what his neighbor was up to. “They died at the stairs,” Amjad said. “The one going down went to hell. The one going up went to heaven.” For Amjad to accept a fixed identity as a gay man would be to forgo the possibility of ever going upstairs.


But as the Western conception of sexual identity has filtered into the kingdom via television and the Internet, it has begun to blur the Saudi view of sexual behavior as distinct from sexual identity. For example, although Yasser is open to the possibility that he will in time grow attracted to women, he considers himself gay. He says that his countrymen are starting to see homosexual behavior as a marker of identity: “Now that people watch TV all the time, they know what gay people look like and what they do,” he explains. “They know if your favorite artist is Madonna and you listen to a lot of music, that means you are gay.” The Jeddah-based magazine editor sees a similar trend. “The whole issue used to be whether that guy was a [top] or a bottom,” he told me. “Now people are getting more into the concept of homosexual and straight.”


But new recognition of this distinction has not brought with it acceptance of homosexuality: Saudis may be tuning in to Oprah, but her tell-all ethic has yet to catch on. Radwan, the Saudi American, came out to his parents only after spending time in the United States—and the experience was so bad that he’s gone back into the closet. His father, a Saudi, threatened to kill himself, then decided that he couldn’t (because suicide is haram), then contemplated killing Radwan instead. “In the end,” Radwan told me, “I said, ‘I’m not gay anymore. I’m straight.’” Most of his gay peers choose to remain silent within their families. Yasser says that if his mother ever found out he’s gay, she would treat him as if he were sick and take him to psychologists to try to find a cure.


Zahar, at 41, has managed the unusual feat of staving off marriage without revealing himself to be gay. Marriage would devastate him, he says, and exposure of his homosexuality would devastate his family. So Zahar has employed an elaborate series of stratagems: a fake girlfriend, a fake engagement to a sympathetic cousin, the breaking off of the engagement. As he put it, “I schemed, and I planned. I don’t like to con people, but I had to do that for my family.”


In the West, we would expect such subterfuge to exact a high psychological cost. But a closet doesn’t feel as lonely when so many others, gay and straight, are in it, too. A double life is the essence of life in the kingdom—everyone has to keep private any deviance from official norms. The expectation that Zahar would maintain a public front at odds with his private self is no greater than the expectations facing his straight peers. Dave, the gay American I met, recalled his surprise when his boyfriend of five years got married, and then asked him to go to the newlyweds’ apartment to “make the bed up the way you make it up,” for the benefit of the bride. “Saudis will get stressed about things that wouldn’t cause us to blink,” Dave said. “But having to live a double life, that’s just a normal thing.”


Most of the gay men I interviewed said that gay rights are beside the point. They view the downsides of life in Saudi Arabia—having to cut your hair, or hide your jewelry, or even spend time in prison for going to a party—as minor aggravations. “When I see a gay parade [in trips to the West], it’s too much of a masquerade for attention,” Zahar said. “You don’t need that. Women’s rights, gay rights—why? Get your rights without being too loud.”


Embracing gay identity, generally viewed in the West as the path to fuller rights, could backfire in Saudi Arabia. The idea of being gay, as opposed to simply acting on sexual urges, may bring with it a deeper sense of shame. “When I first came here, people didn’t seem to have guilt. They were sort of ‘I’ll worry about that on Judgment Day,’” Dave said. “Now, with the Internet and Arabia TV, they have some guilt.” The magazine editor in Jeddah says that when he visits his neighbors these days, they look back at their past sexual encounters with other men regretfully, thinking, “What the hell were we doing? It’s disgusting.”


When Radwan arrived in Jeddah, in 1987, after seeing the gay-rights movement in the United States firsthand, he wanted more than the tacit right to quietly do what he chose. “Invisibility gives you the cover to be gay,” he said. “But the bad part of invisibility is that it’s hard to build a public identity and get people to admit there is such a community and then to give you some rights.” He tried to rally the community and encourage basic rights—like the right not to be imprisoned. But the locals took him aside and warned him to keep his mouth shut. They told him, “You’ve got everything a gay person could ever want.”

When Muslim Man Man / Master Slave Love goes wrong.

Sydney's Occupied Territories: Lakemba Mosque Miester Sheik Yahya Safi claims no Poof's in Islam.

Now Hold on to your sox ,the following from The Sheik at Winds of Jihad

Anal Sex Approved by Allah and Prophet Muhammad

by SHEIKYERMAMI on JULY 6, 2012Homosexuals & PedophilesAmerican doctors are trying to teach Afghani men that they are getting sexually transmitted diseases from the anal sex they are having with each other. The docs are telling these men that they must stop the practice.The problem is, though, that these Afghani men refuse to take the doctor’s advice because they say it is their cultural practice. In fact, they say that the Koran tells them to do this.The Fox report includes this statement by an Afghani that surely reflects his cultural bias on the issue. The report mentions that the U.S. medical personnel was trying to tell these men that sex with women will keep them from getting these diseases. The Fox News report said, “when it was explained to him what was necessary, he reacted with disgust and asked:‘How could one feel desire to be with a woman, who God has made unclean, when one could be with a man, who is clean? Surely this must be wrong.’”Anal Sex Approved by Allah and Prophet MuhammadSex in Islam 6 July 2012By Amar KhanIn Pakistan, the mullahs are notorious for child abuse and molestation. Every day, we hear news about a mullah sodomizing his beardless student. It is very common in Pakistan. Almost every one knows what happens in madrassas. Even one of my friends narrowly escaped from being sodomized by his Quranic teacher when he was taking the Quran memorizing lessons.But why do these mullahs commit such a thing, allegedly condemned in Islam? Muslims are most vocal in commending sodomy, homosexuality in words? They are known to attack homosexuals in Europe.

          Continued ...............