An American, Australian ,Israeli, British "Judeo Christian Friendly " blog.

Quote

Warning to all Muslims the world over seeking asylum and protection from the manifestations of their faith.
Do not under any circumstances come to Australia, for we are a Nation founded upon Judeo Christian Law and principles and as such Australia is an anathema to any follower of the Paedophile Slave Trader Mohammad's cult of Islam.
There is no ideology more hated and despised in Australia than Islam.You simply would not like it here.
-------------------------------------------------------------------
Those who can make you believe absurdities can make you commit atrocities.
Voltaire French author, humanist, rationalist, & satirist (1694 - 1778)
-------------------------------------------------------------------
Those who demand you believe that Islam is a Religion of Peace also demand you believe in Anthropogenic Global Warming.
Aussie News & Views Jan 1 2009
-------------------------------------------------------------------------
"But Communism is the god of discontent, and needs no blessing. All it needs is a heart willing to hate, willing to call envy “justice."
Equality then means the violent destruction of all social and cultural distinctions. Freedom means absolute dictatorship over the people."
---------------------------------------------------------------------------
Take Hope from the Heart of Man and you make him a Beast of Prey
-------------------------------------------------------------------------------
“ If you will not fight for right when you can easily win without bloodshed; if you will not fight when your victory will be sure and not too costly; you may come to the moment when you will have to fight with all the odds against you and only a precarious chance of survival.
“There may be even a worse case. You may have to fight when there is no hope of victory, because it is better to perish than live as slaves”
Winston Churchill. Pg.310 “The Hell Makers” John C. Grover ISBN # 0 7316 1918 8
-------------------------------------------------------------------------------If language is not correct, then what is said is not what is meant; if what is said is not what is meant, then what must be done remains undone; if this remains undone, morals and art will deteriorate; if justice goes astray, the people will stand about in helpless confusion. Hence there must be no arbitrariness in what is said.
This matters above everything.
—Confucius
-------------------------------------------------------------------------------
'a socialist is communist without the courage of conviction to say what he really is'.
-------------------------------------------------------------------------------
Hontar: We must work in the world, your eminence. The world is thus.
Altamirano: No, Señor Hontar. Thus have we made the world... thus have I made it.
-------------------------------------------------------------------------------
Voltaire said: “If you want to know who rules over you, just find out who you are not permitted to criticize.”


--------Check this out, what an Bum WOW!!!!




When those sworn to destroy you,Communism, Socialism,"Change you can Believe in" via their rabid salivating Mongrel Dog,Islam,take away your humanity, your God given Sanctity of Life, Created in His Image , If you are lucky this prayer is maybe all you have left, If you believe in God and his Son,Jesus Christ, then you are, despite the evils that may befall you are better off than most.

Lord, I come before You with a heavy heart. I feel so much and yet sometimes I feel nothing at all. I don't know where to turn, who to talk to, or how to deal with the things going on in my life. You see everything, Lord. You know everything, Lord. Yet when I seek you it is so hard to feel You here with me. Lord, help me through this. I don't see any other way to get out of this. There is no light at the end of my tunnel, yet everyone says You can show it to me. Lord, help me find that light. Let it be Your light. Give me someone to help. Let me feel You with me. Lord, let me see what You provide and see an alternative to taking my life. Let me feel Your blessings and comfort. Amen.
-----------------------------------------
"The chief weapon in the quiver of all Islamist expansionist movements, is the absolute necessity to keep victims largely unaware of the actual theology plotting their demise. To complete this deception, a large body of ‘moderates’ continue to spew such ridiculous claims as “Islam means Peace” thereby keeping non-Muslims from actually reading the Qur’an, the Sira, the Hadith, or actually looking into the past 1400 years of history. Islamists also deny or dismiss the concept of ‘abrogation’, which is the universal intra-Islamic method of replacing slightly more tolerable aspects of the religion in favor of more violent demands for Muslims to slay and subdue infidels"

*DO NOT CLICK ON ANY SENDVID VIDEOS *


Anthropogenic Global Warming SCAM

Saturday, July 07, 2012

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.”




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 ...............

Friday, July 06, 2012

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


Sergeant Blaine Diddams' body on its way home


Daily Telegraph
July 05, 20129:11PM


THE body of fallen Australian digger Sergeant Blaine Diddams, killed during a firefight in Afghanistan, is on its way home after being farewelled by colleagues in Tarin Kowt.


Sergeant Diddams was killed on Tuesday after his patrol was dropped by helicopter, in pursuit of an insurgent.


He was shot in the chest and died at a medical facility in Tarin Kowt despite wearing combat body armour.


"Today we farewelled a husband and father, a mate and brother who will be forever missed but never forgotten," said an Australian Special Operations Task Group commander who can only be identified as Lieutenant Colonel J for security reasons.


"He died doing what he loved in the only way he knew how - to lead his men from the front."

His memorial service was held in Camp Russell at Multi-National Base, in Tarin Kowt, before his casket was moved to a waiting Australian C-130 Hercules aircraft.


Sgt Diddams, known as "Didds" to his mates, was a devoted family man, father of two, as well as a dedicated professional soldier.


Born in Canberra in 1971, Sgt Diddams enlisted in the Army in April 1990 and was posted to the 1st Battalion, Royal Australian Regiment in Townsville, Queensland, later that year.


In 1995 he was posted to the elite SASR in Perth after completing the selection course.





Sgt Diddams was on his seventh tour of Afghanistan since 2001 and had deployed previously to Somalia, East Timor and the Solomon Islands.


Highly decorated, he was awarded a number of honours during his career and served in various operations over his 22 year career.


He is survived by his wife Toni-Ann, their daughter Elle-Lou and their son Henry, his parents Peter and Cate, and siblings Nikki, Sian, Christian and Luke.





So so sorry Mate, Thank you .


Wednesday, July 04, 2012




Fraudster or Health Guru ? I did not see the need to ask if she had a drop dead body as there was obviously no doubt about that. 
Is she a fraud, a rip off merchant, a scam artist ? without knowing a heck of a lot more about her and her Bikini Body diet plan I would not care to stick my neck out at this point in time and offer an opinion either way, you be the judge.



She admits to having breast surgery,ok no big deal these days,so have most of the female reporters on the two shows that did the story on her, she is not promising bigger boobs if you buy her product ,she,from what I can see is simply offering a way,and a means,among many,many,ways and means available on the Internet,to get healthy and lose weight in exchange for your money. 

At the end of the day ANY health / fitness plan / regime is totally dependent upon the client's willingness to succeed.

The clients willingness to WORK to succeed is paramount in attempting to reach any predetermined health / fitness and weight loss goal.

I do sense some lack of communication to say the least between the Ladies complaining about their program and lack of service, maybe things got too big too quickly.

Tuesday, July 03, 2012

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

Divorce 2012 in Sydney's Occupied Territories.  





To think that soverign Australian territory is now Occupied by these very dangerous Misogynist's freaks is appalling.

How were they able to suceed in their illegal colonization / occupation of Australian Soverign Territory?


Read on............

Alan Jones Ruddock interview
Paul Keating, ALP Fedmember for Lakemba,State ALP,

Philip Ruddock
MINISTER FOR IMMIGRATION AND
MULTICULTURAL AFFAIRS
Interview with Alan Jones, 2UE   (Alan Jones is now at 2GB.com or 873AM Sydney )

ALAN JONES: This boat people issue doesn't go away. The Prime Minister yesterday, in launching his policy, made the simple point that the Government will decide who comes into Australia and on what terms. It's as simple as that, and it is simple. How many times have I made the point that if you're going to determine who comes into your home and on what terms, surely we as a nation have that entitlement in relation to our national home.
But now we have the spectacle after last week and an Indonesian fishing boat sinking and 350 so-called asylum seekers dying, we've got the spectacle of three Indonesian warships searching for a fishing boat allegedly hijacked by Iraqi asylum seekers and believed to be heading to Australia.
Now, the search was under way since last Thursday, the day after it was reportedly seized by 170 asylum seekers. But now it has been found drifting off the Indonesian island of Sumbawa and the boat people have been taken by smaller boats to the village of Sangyang which is an hour's sail away. It's said that the boat was hijacked by a group of Iraqi refugees who want to go to Australia. So the debate goes on.
As one editorial wrote at the weekend, "When Australians awoke last week to the image of three little girls staring from almost every newspaper front page, many felt a surge of sorrow and a huge pang of guilt. Suddenly, protecting our borders from asylum seekers seemed flint-hearted. What nation could be so stony as to turn away the sweet innocence? Surely not the land of a fair go."
But it went on. "A mourning Muslim community was quick to blame the Government. After all, it was argued the girls would never have been on board that leaking rust bucket had it not been for our law designed to ensure those who seek refugee status really are refugees."
It said, "The Muslim community, so deeply touched by tragedy, could easily be forgiven for reacting in anger." And then it said, "The truth is somewhat different." It said, "It should be remembered that those who choose Australia as a destination do so not because they've suddenly become imbued with Aussie fervour, it's because the people-smuggling industry sees us as an easy target. The softer we get, the more they will come."
And it's on again. We woke yesterday to headlines which cried, "Mutiny on the Ocean - Vessels Head for Australia." And then of course in the middle of all this last week, we've got Sheik Taj el-Din Al Hilaly,the alleged spiritual leader of Australia's 300,000 Muslims, accusing John Howard and government policy of having "opened the gates to death" to the asylum seekers who drowned off Indonesia.
And that has led to a flood of comments, emails and faxes from you to me about the Sheik, such that it's time we spoke to the Immigration Minister about what this bloke is saying, who he is and how long he can go on saying it. And Philip Ruddock is on the line.
Minister, good morning.

PHILIP RUDDOCK: Morning, Alan.

ALAN JONES: What about this mutiny on the ocean? What is the update, and what do you know on that?

PHILIP RUDDOCK: Well, no more than the reports. I mean, obviously while we're in touch with the Indonesian authorities, they don't brief us on all of these developments. But I'm pleased that we haven't seen a further loss of life because I think the events of last week were tragic and one wouldn't want to see those sorts of things happening again.
And as far as I'm concerned, if we were to relax our approach and encourage more people to think that they should come this way, we would only be exposing more children to a possible death in the same way that these children have died.

ALAN JONES: There is talk today that two Indonesian police officers have been arrested over the fishing boat that sank on October 19 with only 44 of its passengers surviving. Can you confirm that?

PHILIP RUDDOCK: I can't, but it's a matter for the Indonesian authorities to, of course, progress.
They've been obviously very concerned about many of the claims that have been made - I would be - and they've sought to deal with it.
And our view all along was that it was a matter for the Indonesians to handle. It's within their boundaries,they're a sovereign nation and they've got responsibility in relation to any complaints that are made about their law enforcement officers.

ALAN JONES: There's talk of 3,000 more boat people expected to head for Australia in the next few weeks and the Indonesian Government saying there are 4,000 illegal immigrants waiting to sail to Australia. Is that consistent with your intelligence?

PHILIP RUDDOCK: Not quite. I mean, the sorts of numbers that we've known to be in the hands of smugglers - that is, we've identified particular smugglers who might be planning to bring boats to Australia - don't suggest the numbers are immediately as high as that. But the reports of up to 4,000 in Indonesia and possibly another 4,000 in Malaysia are very real.

ALAN JONES: Is there a need to re-examine the quotas on refugees who are found to be genuine? We allow in about 12,000 a year.

PHILIP RUDDOCK: Well, I mean, Mr Beazley's not arguing that we should and the reason he's not is that there is a very heavy cost. And it's one of the draw factors, of course. I mean, for us it's $30 million per thousand on the forward estimates. So I mean, you can decide that you're going to spend that money on additional refugees being resettled in Australia, but I look at what's happening at the moment in Pakistan, for instance, and I think to myself, well, what would $30 million do in terms of looking after millions of people who are in dire straits.
And I think that certainly the approach being taken by the international community at this stage is that an evacuation of modest numbers of people from Pakistan is not going to deal with the very much larger crisis that Pakistan faces. And I think it has to be seen in that context.
And there's no amount of people that we could take that would limit, I think, the groups of people with money to travel and still vulnerable to the blandishments of smugglers.

ALAN JONES: Okay. Well, down to the thing that has concerned my listeners - and I have been inundated and I suppose you have as well. But they're asking me how much longer that Australians have to cop the kind of stuff that this Sheik Taj el-Din Al Hilaly went on with last week arguing that you and the Prime Minister and government policy had "opened the gates of death."

PHILIP RUDDOCK: Well look, I wasn't very impressed with the comments, as you can imagine, and I'd seen the Sheik several hours before he made them and didn't make them to my face.
I said - look, one of the things in your introduction I'd just pick up. I think it's unfair to say that all Muslims take the view that the government policy in this area is wrong. Many Muslims I know very strongly support the approach that we take because they believe we're a…

ALAN JONES: But this bloke calls himself the spiritual leader.

PHILIP RUDDOCK: Yeah well, he does that but his position is not as sound as that and he's been - essentially, I think there are very significant splits within the Islamic community.

ALAN JONES: Well, Alan Ramsey who's been around Canberra longer than you have - and that's saying something…

PHILIP RUDDOCK: I saw Alan…

ALAN JONES: Well, he wrote at the weekend - and I just want to take you through some of this because my listeners want some answers - that 11 years ago, as Opposition spokesman on immigration, you pursued questions never answered as to why the Hawke Labor Government granted this bloke, Al Hilaly, permanent residency in 1990, that eight years earlier, he said, the Sheik had arrived in Sydney from Egypt under the Australian Federation of Islamic Councils on a three-month visa and his family never left.
Now there were several convictions, intellectual convictions against this bloke and many want to know how he still remains in the light of saying the things he said.

PHILIP RUDDOCK: Well, I mean, Alan Ramsey's story went through it and I think there were some other stories at the same time, that related what happened. I mean, this…

ALAN JONES: He was accused of inciting racial hatred.

PHILIP RUDDOCK: Yes, and Chris Hurford, who was the former Minister, determined that in character terms he should not remain in Australia.

ALAN JONES: That's right.

PHILIP RUDDOCK: And he issued a deportation order.

ALAN JONES: That's in 1986.

PHILIP RUDDOCK: And that was overturned because there were representations made by essentially the Lebanese Muslim Association in Sydney to the Members of Parliament - I think Leo McLeay was one and Paul Keating was another.

ALAN JONES: Alan Ramsey said that Hilaly had been supported by strong New South Wales and federal ALP lobbying and survived.

PHILIP RUDDOCK: Well, as I understand it, there was very strong lobbying, and I spoke to Robert Ray at the time. He made the decisions that he would be able to continue to remain here on a temporary basis.
They were renewed, as I understand it, for a number of years, and Ray I think was a bit nervous that there may be a change in an election. It didn't happen. There was a Labor Government was returned and Hilaly was given permanent residency.
And once he was granted permanent residency, provided he remained in Australia, he was eligible for citizenship.

ALAN JONES: Let's go back a bit, just go back a bit, because…

PHILIP RUDDOCK: …while Gerry Hand was Minister…

ALAN JONES: Let's go back a bit though before we get to Gerry Hand because you're going fairly quickly but my listeners would want us to go a bit more slowly.
In October 1998, you demanded his visa be withdrawn after, as Ramsey rightly reports, a series of virulent anti-Semitic comments were attributed to a speech he made at the University of Sydney. I should repeat that Ramsey at the weekend said the comments were published in a Jewish newspaper and contained a reference to Jews as the underlying cause of all wars and that Jews who "used sex and abominable acts of buggery to control the world."
And this bloke, in spite of overtures that such a person shouldn't be kept in this country, has been kept here.

PHILIP RUDDOCK: And the reason he's been kept here is that the decisions the Labor Government took at that time gave him permanent residency and then citizenship, and once you achieve citizenship, it cannot be revoked. And you know, when we came into office…

ALAN JONES: So the deportation order of Hurford was revoked by Hurford's successor?

PHILIP RUDDOCK: That's right.

ALAN JONES: To placate an ethnic community in the run-up to the July '87 election?

PHILIP RUDDOCK: There were very significant pressures put on at that time, and former Prime Minister Keating, I believe, was the person who pushed for the Minister at that time to take those decisions.

ALAN JONES: Ramsey wrote on Saturday that privately the Sheik had travelled to Canberra for a meeting with McLeay and Keating and when Robert Ray learnt of it - the Minister - he deferred the Sheik's application for a year on the grounds of collusion. And Ramsey said that Keating wouldn't speak to Robert Ray for months.

PHILIP RUDDOCK: Well, I know none of that. But I know that Ray was not keen to make the decision, but I know the decision was made and I know when I came Minister in 1996 it was a fait accompli.
I mean, citizenship is something that cannot be revoked unless it was initially obtained by fraud, and there is no suggestion here the information that you are speaking of was not known to the Government at the time.

ALAN JONES: Right. But Ramsey does say in September 1990, when Hand then approved Hilaly's permanent residence, you, Philip Ruddock, sought under Freedom of Information "all briefings and advisings" in the "grant of resident status to Hilaly and his family." And you were quoted as saying the Minister must be able to justify the decision, and yet you've never had those questions answered.

PHILIP RUDDOCK: No. I mean, you might - the question I would expect from you is why I haven't asked for those papers now and what would I do with it. And essentially I've come to the view that if I can't do anything about the decision, it's going to be pretty silly of me just seeking to look at the papers.
I mean, I know of the concerns. There were security concerns and they were mentioned in that article as well as the vilification of a segment of our community. And I make the point every time I speak in front of Hilaly about the importance of our culturally diverse society and what that means. And I make the point very strongly that, you know, when you've settled in Australia, while we acknowledge that people
have different cultural backgrounds, we have an expectation that they'll observe our laws.
And one of the things that disappoints me in relation to immigration laws is that some people seem to think - and Hilaly is arguing this - are entitled to ignore our laws if they relate to immigration. And I don't think you have a society that believes in the rule of law where you say, well, there are some laws that I'll obey and some that I won't.

ALAN JONES: But when a bloke says that the Prime Minister of a country has opened the gates to death because asylum seekers have drowned, isn't this an incitement to mobilise his people against those who support the Government?

PHILIP RUDDOCK: Look, I mean it is very clear that remarks of that sort, if they were being made - and the sort of remarks that he's made elsewhere - would be matters that we would take into account under the character provisions if we were dealing with a migration application de nevo. They are matters…

ALAN JONES: He's already a permanent citizen.

PHILIP RUDDOCK: He's a permanent resident and citizen.

ALAN JONES: And citizen. But in January last year, is it right that he was sentenced to a year in jail with hard labour after being convicted of smuggling antiquities from Egypt to Australia?

PHILIP RUDDOCK: I believe there was a conviction which he has appealed and that appeal is still being dealt with.

ALAN JONES: And the Sheik's son and four other people were also jailed.

PHILIP RUDDOCK: I don't know about that, but I do know that those proceedings were taking place in Egypt and he was the subject of a conviction and that matter has been appealed and that appeal is still being dealt with.

ALAN JONES: It's not fair to the Muslim community, surely, to be represented in the public place by people who speak like this, is it?

PHILIP RUDDOCK: Well, I think the Islamic community have been very concerned about this matter themselves and he's been at times relieved of some of his responsibilities. And as I understand it, he is no longer the Mufti - which was the terms used - for the Supreme Spiritual Leader in Australia. He is just one of a number of imams.

ALAN JONES: Good on you. Thank you for your time because many of my listeners wrote and asked me to ask you those questions. I've done that and you've answered them. I thank you for that.

PHILIP RUDDOCK: Thanks, Alan.
ALAN JONES: Philip Ruddock, the Immigration Minister. There you are, we're inundated with letters and faxes and emails here about all of that. I hope that clarifies it for you. He is an Australian citizen.
29 October 2001


Make polygamy legal - sheik

June 24, 2008 12:00AM



Popular ... Sheikh Chami said he was asked almost weekly to conduct polygamous religious ceremonies.

MEMBERS of Australia's Islamic community believe polygamous marriages should be recognised to protect the rights of women.

Sheikh Khalil Chami of the Islamic Welfare Centre in Sydney's Lakemba today said polygamous marriages, although illegal, existed in Australia and should be recognised.

"... Not an open door but in a way everyone will have control," he told Triple J radio's Hack program.

"It's a bit hard, very difficult, but unless we face it, how (do) we overcome it?

"If you know there is law that will help you, there is community will help you. Why not? Why not change the law?"

Sheikh Chami said he was asked almost weekly to conduct polygamous religious ceremonies.

While he declined to perform such ceremonies, he said, other sheikhs did not.

"There are a lot of sheikhs here without any qualifications, without any place," he said.

"They'll conduct that marriage no problem at all."

Islamic Friendship Association of Australia president Keysar Trad said recognising polygamous unions would help protect the rights of women in the relationship.

Mr Trad once proposed to another woman with the consent of his wife, Hanefa, but the second marriage did not proceed.

"I certainly would not have entertained the thought of having a relationship without a religious marriage and I thought the relationship with that person was developing to the stage where we had become too friendly with each other," he told the program.

"Rather than entertain any thoughts of an affair I thought the only decent thing to do was to consider a proper commitment to that person.

"This idea of plural sexual relationships, it is not so much frowned upon by society as long as these people don't say we want a polygamous relationship."

Mr Trad's mother was a third wife in a polygamous relationship overseas and he said the women had admiration and respect for each other and supported each other.

"In a sense, it's a compliment to the original partner that if he didn't find marriage to be so good why would he go into it again," he said.

"In a sense, he's saying that his first wife has made life like heaven for him so he's willing to provide the same service, love and support to a second woman."

He said women were choosing to enter into such marriages.

Mrs Trad said many people in polygamous marriages kept it a secret - not only because it was illegal, but because society did not accept it.

"Tell you the truth, the hardest part of it (is) the way the others perceive it not what's happened between me and him," she said.

Asked if it was just about wanting sex with more women, she said: "Yeah it can be, but having it in the right way instead of having it in like go to prostitute or just date".

Read more of how Australian society is been tainted by Islamic Colonization, none other than the Multicultural Industries and media pin up boy Mr Trad, yes I know the article is ten years old but that's the point he's just the tip of the ice berg, multiply Trad and his "Islamic moral compass" by a hundred thousand fellow Islamist's and we have Sydney's Occupied Territories 2012. 


Islam's Man of a Million Comments

Blog Archive

Contributors