Desiring Arabs

 

According   to   historian   and   intellectual   Joseph   Massad,   Arab   cultural   traditions  have always included a measure of tolerance for same-gender sex practices, without  recognising   a   separate   socio-sexual   categorisation   for   those   who   engage   in   such  practices.   Recently,   however,   there   has   been   an   attempt   by   certain   Westerners  and   Westernised   Arabs   to   universalise   arbitrary   and   exclusivist   sexual   identities,  including      heterosexuality      and    (more     problematically)      homosexuality.       This  initiative   has   caused   a  backlash    in  Arab   countries    against   those   who   identify  themselves as homosexual – an identity associated by many Arabs with Western  cultural   imperialism   –   but   also   against   people   who   engage   in   same-gender   sex  without considering themselves homosexual.

Joseph Andoni Massad (Arabic: جوزيف مسعد‎) (born 1963) is Associate Professor of Modern Arab Politics and Intellectual History in the Department of Middle Eastern, South Asian, and African Studies at Columbia University, whose academic work has focused on Palestinian, Jordanian, and Israeli nationalism. He is also known for his book Desiring Arabs, about representations of sexual desire in the Arab world.

Joseph Massad teaches and writes about modern Arab politics and intellectual history. He has a particular interest in theories of identity and culture – including theories of nationalism, sexuality, race and religion. He received his Ph.D. from Columbia University in 1998. He is the author of Desiring Arabs (2007), which was awarded the Lionel Trilling Book Award; The Persistence of the Palestinian Question: Essays on Zionism and the Palestinian Question (2006); and Colonial Effects: The Making of National Identity in Jordan (2001).  His book Daymumat al-Mas’alah al-Filastiniyyah was published by Dar Al-Adab in 2009, and La persistence de la question palestinienne was published by La Fabrique in 2009His articles have appeared in Public Culture, Interventions, Middle East Journal, Psychoanalysis and History, Critique, and the Journal of Palestine Studies, and he writes frequently for Al-Ahram Weekly. He teaches courses on modern Arab culture, psychoanalysis in relation to civilization and identity, gender and sexuality in the Arab world, and Palestinian-Israeli politics and society, with seminars on Nationalism in the Middle East as Idea and Practice, and also on Orientalism and Islam.

Joseph Massad, associate professor of modern Arab politics at Columbia University, is a controversial figure. As a protégé of the late Edward Said who is also of Palestinian-Christian descent, his views on Zionism have made him a target of the Israel lobby, while others have defended him in the name of academic freedom.

In 2002 he plunged into a different controversy with a paper entitled “Re-Orienting Desire: The Gay International and the Arab World” which sought to marshal a case against gay rights from a nationalist and secular standpoint – one that was not based explicitly on a moral judgment of homosexuality itself.

The central thesis of his 25-page polemic was that promotion of gay rights in the Middle East is a conspiracy led by western orientalists and colonialists which “produces homosexuals, as well as gays and lesbians, where they do not exist”. After several years’ gestation he has now produced a book, Desiring Arabs, which elaborates on this.

 

How did this happen? In ‘showing the influence and impact that Orientalism has  had in shaping the Arabs’ own perceptions of themselves’ (p.48), Desiring Arabs  provides much historical background to the current debate. Massad demonstrates  how, since the mid-19th century, many Arab intellectuals have placed the Arabs’  cultural   trajectory   on   a   Darwinian   civilisational   scale   at   whose  teleological   end  lies ‘the West.’ Concurrently, the manipulation of history to make the Arab past  conform to Western morality became standard; history had come to be perceived  as a pedagogical tool to mould contemporary Arabs. When Victorian morality was  ascendant in the West (1837-1901), Arabic poetry’s historical tradition of ribaldry  and   same-gender   sexual   material   began   to   be   suppressed.   And   having   been   set  in motion, the trend continued; Massad shows how early Abbasid-era poet Abu  Nuwas (c.750-c.810) – renowned for his bawdiness and praise of pederasty – was  often explained away or even disowned by 20th century Arab intellectuals.

Yet   this   exercise   in   blind   emulation   of   Western   mores   remains   tricky,   because  the   lodestar   represented   by   ‘the   West’   keeps   changing   course.   Indeed,   ‘while   the  premodern West attacked medieval Islam’s alleged sexual licentiousness, the modern  West attacks its alleged repression of sexual freedoms in the present’ (p. 175). With  this in mind, Massad discusses representations of same-gender sex in modern Arabic  fiction, wherein homosexuality is rarely perceived as mere sexual orientation, but  endowed with moral significance. The author shows that Western influenced Arab.

Massad’s multi-pronged attack on ‘international gay brigades’ (p. 43) is fraught with  conceptual problems, even though the author rarely fails to register a valid criticism  of   Western   gay   rights   activists   before   launching   into   a   dogmatic   tirade   against  their   allegedly   imperialist   agenda.   Similarly,   when   taking   to   task   those   Arabs   –  whatever their ideological orientation – who fail to interrogate the ‘epistemological  underpinnings’   (p.   174)   of   modern   Western   conceptions   of   sexual  identity,   his  opening shot often proves effective even if the subsequent assault fizzles out.

The last decade has brought growing awareness of gay rights in many parts of the world, much of it involving local activists. According to Scott Long, of Human Rights Watch, gay activism is growing in both Latin America and Africa. “It’s still relative, but ten years ago, outside South Africa, Botswana, Namibia and Zimbabwe, there were no groups anywhere in Africa,” he said. “Now, most anglophone countries and an increasing number of West African countries have at least small organisations that are trying to do something.

“In Latin America there’s a really vibrant movement that has connected with the left, and particularly in countries like Argentina and Chile there’s a completely different atmosphere now. These issues have become respectable in a lot of places.”

Among the more obvious factors is the growth of international communications – satellite television, foreign travel and the internet. (Massad does mention sex tourism, but only in the context of western men; it seems not to have occurred to him that Arab men might do the same in the opposite direction.) Arab exposure to western culture has increased enormously through satellite television, foreign travel and – more recently – the internet. Western sexual behaviour arouses much curiosity, both among those who see it as decadent and those who are simply intrigued. It is not unreasonable to suggest that widely-circulated stories about the sex lives of international celebrities (such as the arrest of the singer, George Michael), and western debate about gay marriages, have more influence on Arab ideas of sexuality than the supposed missionary efforts of the “Gay International”.

For   example,   Massad   laments   Arab   intellectuals’   adoption   of   a   modern   Western  taxonomy   responsible   for   ‘transforming   sexual   practices   into   identities’   (p.   195)  and considering all who engage in same-gender sex to be homosexual. He points  out   that,   ironically,   this   approach   has   been   especially   prevalent   among   Islamists.  Indeed, ‘Islamists adopted the very same vocabulary and classifications of the Gay  International to disqualify the very same gayness that the Gay International had  been trying to legitimize’ (p. 265).

When it comes to opposing gay rights, socially conservative Muslims and Christians seem happy to bury their theological differences. IslamOnline, one of the most popular Muslim websites, has a series of articles discussing homosexuality in “an Islamic and a scientific light”, but the articles rely, almost entirely, on material from the National Association for Research and Therapy of Homosexuality, a religious-based fringe psychiatric organisation in the US which promotes “reparative therapy” for gay people.

In various international forums, western evangelicals, Catholics and Mormons have forged alliances with Muslims to defend “the family” (code for opposing abortion, contraception, homosexuality, etc). One such event was the conference held in Doha in 2004 under the auspices of the UN’s Year of the Family. Hosted by the Qatari government and organised by the Mormons, it brought together some of the world’s most reactionary forces, including Cardinal Alfonso Trujillo, who campaigns against condoms on behalf of the Catholic church, and Mahathir Mohamad, the dictatorial former prime minister of Malaysia who sacked and jailed his deputy for alleged homosexuality.

The internet, in particular, is making a huge impact in many parts of the world. In countries where public discussion of homosexuality is still taboo, it is often the most accessible source of information and provides comfort for many whose sexuality has made them feel lonely and isolated. “If it wasn’t for the internet I wouldn’t have come to accept my sexuality,” said one young Egyptian who is now a rights activist.

In places where no openly gay “community” exists, the internet also allows people to make social contacts that were unimaginable just a decade ago. “It has become a way for people to connect who would absolutely never have connected before,” according to Scott Long. “It has happened in the Middle East and the same thing has been happening in Africa.”

Again, these highly significant trends are simply waved aside by Massad in his preoccupation – or perhaps obsession – with the western origins of modern concepts of sexuality (concepts which were new in the west, too, not very long ago). In an age of global communications, exposure to foreign ideas and influences cannot be prevented, but nor should we assume that are Arabs incapable of making critical judgments about them. The real issue is not the source of such concepts as “gay” and “sexual orientation” but whether they serve a useful purpose. For a small but growing number of Arabs who seek to understand their sexual feelings the answer seems to be yes. And far from viewing from these concepts as an imposition they are eagerly grabbing at them.

For Massad, this is not a natural development but something that is being imposed on people – to their detriment. “By inciting discourse about homosexuals where none existed before,” he writes (p188), “the Gay International is in fact heterosexualising a world that is being forced to be fixed by a western binary [i.e. ‘gay’ or ‘straight’].”

However, it is disingenuous to claim that most Arabs who engage in same-sex relations do not express a need for gay politics. Given the local conditions, they could scarcely do otherwise. Gay rights groups cannot operate freely, as Massad ought to know: in most Arab countries non-governmental organisations require approval from the authorities and their activities are closely monitored. The only openly-functioning LGBT organisations in the Middle East are Helem in Beirut (the least restrictive of the Arab capitals) and Aswat, the Palestinian lesbian group which is based across the Green Line in Israel. The result is that much Arab activism (of all kinds) is organised from abroad. Inevitably, in Massad’s eyes, that turns the activists into “native informants”, aiding and abetting the western “missionaries”.

Massad’s   certainty   about   Arab   violence   makes   for   the   most   tragic   aspect   of   his argument   against   gay   rights   activism   in   the   Arab   world.   For   all   his   purported  defence of Arabs who engage in same-gender sex, Massad wants to force them to  choose the lesser of two evils: either accept the current shame-ridden and legally murky   situation,   or   openly   embrace   a   homosexual   identity   and   suffer   mindless  violence and explicit legal restrictions as a result. Compare this to the rotten political  choice presented to Arabs by those opposed to removing authoritarian regimes in  the region: for those of you complaining about iron-fisted and nominally secular  rule in Syria, Egypt and (formerly) Iraq, know that Islamic extremism is your only  alternative.   Apparently,   this   cruel   and   false   dichotomy,   a   variation   of   which   is  continually used to quash efforts at improving the lot of women as well as ethnic  and religious minorities in the Arab world, has now been extended into the realm  of sexual freedom, thereby completing the wilful suffocation of Arabs who look to  the West for help in achieving social and political reform.

 

the strategic battalion the cyber warfare

Every morning rises in this country you find that this government wont give up the power with out a fight

Mandour Mahdi, leader of the ruling National Congress Party in Sudan, his attack  the anti-youth groups he called them the youth of the Facebook and what was attributed to  the Mahdi Mandour along with  Nafie Ali Nafie,  we say to young people (Facebook youth) these writings that are written on the pages of the Internet, it can not change a thing or move our positions one as much as  ant or an inch.. And also: who stands before us  we will crush  and finish tll the last one in this land.

A question is   appears from the debates in chat rooms and social networking sites because or so called leaders do not know the capacity of those sites to unify the vision and the development of revolution to follow all  on the same path with the same language and vocabulary, from the reduction of what is happening and the end of the challenge to enter (the masses) … And Khartoum, the capital.

It means that the political struggle through peaceful means generally accepted according to the Constitution and the law do not apply within the literature of the ruling party and its direction at the highest levels . This explains the insistence on the sustainability of the violence in the arena of student activity in universities, and in the suppression of peaceful protests and expressions. As if they wanted to tell their opponents that they are ready to step up things and detonated in the same manner practiced by Colonel Muammar Gaddafi the Libyan  which is the most prominent title (on me  and on my enemies). This idea is old and deeply rooted in the mind of the regime that threaten intensified whenever the winds of change appear.

call that mind free which jealously guards its intellectual rights and powers, which calls no man master, which does not content itself with a passive or hereditary faith, which opens itself to light whencesoever it may come, which receives new truth as an angel from Heaven.

William Ellery Channing

2011 protests in Sudanese

They never fail who dieIn a great cause: the block may soak their gore: Their heads may sodden in the sun; their limbsBe strung to city gates and castle walls—But still their Spirit walks abroad. Though yearsElapse, and others share as dark a doom,They but augment the deep and sweeping thoughtsWhich overpower all others, and conductThe world at last to Freedom.

LORD BYRON, Marino Faliero

   Political reasons

The secession of southern Sudan and the Darfur conflict: he wanted demonstrators “to show their anger about the things that led to the division of the country, and because the future of the North is not clear” after the secession of the south. there have been calls over the Internet to organize peaceful marches against the government in all parts of Sudan in conjunction with the announcement of the results initial self-determination referendum, which refers to the desire of about 99% of southerners to secede from the north. He also criticized the activists secession of southern Sudan, which Nspoh “the policy of divide and rule adopted by the government,” and the conflict in Darfur continued for eight years (to date 2011).

• No freedom: also called on those sites (in the inspiration of the Tunisian and Egyptian revolutions) to demonstrate in protest against what they described as narrowing freedoms.

• Violation of human rights: activists also condemned what his human rights violations committed by security forces.

• Arrest of Hassan al-Turabi: Sudanese opposition forces threatened to shoot down the government of President Omar al-Bashir through the mobilization of their audiences and to get off the street, and that after the arrest of Sudanese security service leader of the opposition Popular Congress Hassan al-Turabi. The Sudanese security apparatus arrested Turabi from his home late Monday, 17/1/2011 CE, said Nafie Ali Nafie, Assistant to the President of Sudan, that the security agencies received information described Bmothagh prove the involvement of al-Turabi of seeking to create what he called strife and assassinations in the street.

• Calls to change the system: calls appeared on the Facebook site to demonstrate peacefully to demand the government to drop and even change the system.

2 – economic and social causes

• High cost of living, poverty and unemployment: young activists denounced the online inflation and rising food prices, poverty and unemployment. According to government figures released by the end of 2010, the unemployment rate reached 40% in Sudan.

• Experts considered that half the population of northern Sudan about living under the poverty line.

•  Corruption The activists also denounced the site via Facebook what they described as corruption.

3 – the wave of the outbreak of Arab protests

Broke out in early 2011, a wave of mass protests, including many Arab countries, igniting spark of the Tunisian citizen Mohammed Bouazizi, who burned himself to protest the poor conditions in Tunisia. The young people are leading these protests across the Arab, especially social networking sites on the Internet Calfaspock and Twitter, to demand political reforms, economic and social. And has achieved remarkable successes such protest Krh Tunisian and Egyptian revolution, which toppled two Presidents Zine El Abidine Ben Ali, Hosni Mubarak.

The timeline of the events

Appeared invitations to students via social networking sites on the Internet such as Facebook to organize peaceful marches against the government in all parts of Sudan on Sunday, 30.1.2011 m five days after the start of the revolution of January 25 Egyptian in 2011, which demanded the fall of the regime of President Egyptian President Hosni Mubarak.

also called some of them to pretend to change the system. The demonstrations in conjunction also with the announcement of preliminary results of self-determination referendum for South Sudan, which refers to the desire of about 99% of southerners to secede from the north.

Tuesday, 25/1/2011

Sudanese president affirms that he would not flee paid tribute to Sudanese President Omar al-Bashir uprising of the Tunisian people, which led to the deposition of President Zine El Abidine Ben Ali and his flight from the country, stressing that it will not escape that erupted Sudanese against him, as he stressed that he would not are reluctant on the application of Islamic law in the north after separation of the south.

Sunday, 30/1/2011 m (the first protest)

Student protest: police clashed today with Sudanese university students as they tried to get out in rallies to denounce the rise in prices and demand the resignation of the government and the beat and detained some of them. According to Agence France-Presse that the riot police responded to about 1000 students from Omdurman Islamic University, during a march to the exit in the street shouting slogans criticizing President Omar Hassan al-Bashir. It said the clashes broke out when protesters began throwing stones at police, who in turn took the beating students with sticks. And Reuters reported that dozens of police officers started beating students with sticks in Jackson Square and some of them arrested. Demonstrated as well as about 500 students from the university in Omdurman civil chanting slogans critical of the high prices and demanding change. The riot police fired rounds of tear gas and surrounded the students at both universities.

Front of the palace: 100 young people marched towards the presidential palace near the center of Khartoum chanting “We want change, not the high prices.” And addressed the crowd as well as those of the police who chased the protesters and arrested at least 5 of them.

Arrest of journalists: As police arrested about a dozen journalists working for local media and international and asked them not to cover the protests.

Timing of the protests: These demonstrations in response to calls over the Internet to organize peaceful marches against the government in all parts of Sudan in conjunction with the announcement of preliminary results of the referendum on self-determination, which refers to the desire of about 99% of southerners to secede from the north. Come as well as five days after the start of the outbreak of the revolution, January 25, which demanded the fall of the Egyptian regime of President Hosni Mubarak.

Police Warning: The Sudanese police yesterday warned of the consequences of demonstrating to the overall change, and drop the system in ways that are illegal in the face while the ruling National Congress Party accused the Popular Congress Party and the movements of the left being behind the call to demonstrate that spread across the Internet.

 Friday, 11/2/2011

dozens of women, families of political prisoners and activists in Khartoum in front of the Intelligence and Security Services of Sudan and demanded the release of their relatives or to bring them to trial. Also called burqa to allow their families to know their families and place of detention to visit them to check on their health.

 Sunday, 13/2/2011

A gathering of journalists: the Sudanese security forces prevented journalists from the day organizing a protest against the arrest of their colleagues during demonstrations two weeks ago.

It also gave a Sudanese security arrested five television cameramen and journalists trying to cover the protests. The spread of dozens of security men and officers in civilian clothes in the vicinity of the National Press Council – the body overseeing the media sector – in order to prevent the gathering of media.

A feminist rally: on the other attended a feminist rally (about 20 women) in front of the Sudanese security apparatus in which demonstrators demanded the release of their children detained by the security during the protest demonstrations the country has experienced. Where gathered quietly in front of the security in Khartoum without causing friction with the police and their children lift their pictures of the detainees.

Monday 21/2/2011

Said spring of Abd al-Ati senior official in the ruling National Congress Party in Sudan today that Sudanese President Omar Hassan al-Bashir would not seek to run again in presidential elections. [9] According to the Constitution of Sudan’s current, the upcoming presidential elections scheduled to take place within four years.

He also said that the president has pledged to form a committee to fight corruption, and that he hinted he may retire, a move critics say it is designed to calm the opposition at a time when unrest sweeping the Arab world.

 Tuesday, 8/3/2011

Authorities arrested more than fifty minutes after the woman Bdihen protest in the capital of Omdurman against human rights violations and to celebrate International Women’s Day, has announced that submitting to trial within the next few hours.

Sunday, 20/3/2011

Young Sudanese demonstrated: young men called on Sudanese to protest tomorrow against the regime of President Omar al-Bashir in Sudan in various parts of inspiration on what appears to be demonstrations in the Arab world.

The police violently suppressed a number of demonstrations since the beginning of the year, using tear gas and barn to disperse the demonstrators and arrested many of them.

Bashir was announced last month the establishment of a committee to fight corruption, and said he would not run for another term, according to the announcement made by the ruling party leadership. But advocates see a demonstration Monday that the National Congress Party has lost its credibility completely, leaving only the demonstrations for change despite the risks involved in it. Analysts were unanimous to say that the shortage of basic foodstuffs and services may be a critical element in the mobilization of the Sudanese.

Monday 21/3/2011 ( protest II)

Sudanese police intervened using the barn and lacrimal gas to disperse two protests two small anti-government, when young men began a second attempt to simulate the uprisings Tunisia and Egypt.

Khartoum: Hundreds of demonstrators chanted slogans of “freedom .. freedom,” and raised the slogan “the people wanted to overthrow the regime.” And heavily armed police surrounded the university and spread throughout the capital, Khartoum. Bahera then hit the demonstrators, and used tear gas near the bus station head in Khartoum.

And dumdum: About 250 demonstrators gathered in the market and chanting slogans such as “people want to overthrow the regime”, “not the high prices.” Before being dispersed by police and arrested a number of militants.

The scores of those arrested since the first protest against the government on 30 January 2011 AD they had been tortured and beaten. They were released without charge.

Wednesday, 23/3/2011

Threatened the ruling National Congress Party, the political forces crushed the opposition and “wiped off the face of the earth” if they tried to stage a demonstration to overthrow the regime of President Omar Hassan al-Bashir.

He scoffed at Mandour Mahdi, leader of the party of youth “facebook” who claim to change the system, describing them as tails, saying that what the communists postings on the Internet pages will not shake Remca in the eyes of the system.

The youth organized a Facebook protest of some small, most recently two protests anti-government in Khartoum on Monday, but police dispersed firing tear gas at demonstrators. In the city of Wad Medani in central Sudan, about 250 protesters gathered in the market before being dispersed by police and arrested a number of militants.

Wednesday, 6/4/2011

Called for thousands of young Sudanese in a campaign on Facebook and other social sites on the Internet, of Sudanese descent to the street and drop to change the regime of President Omar Hassan al-Bashir on the lines of what happened in Tunisia and Egypt, but the government alluded to deter this campaign. While not clear the nature of this campaign, youth not to be taken by the form of demonstrations, local information indicates that the young are independent and others belonging to a number of political parties are moving the call to demonstrate against the government following the example of experiences of Tunisia and Egypt.

And select the Sudanese youth in the campaign on Facebook and other sites a set of demands, including freedom and the fight against corruption, unemployment, hunger, oppression and poverty, as they claim to form a transitional government followed by national elections free and fair. They called to stand as a row – along with our children displaced poor people who stole their livelihood – to prevent further terror and the confiscation of the future.

It means that the handling of the political conflict by peaceful means recognized by the Constitution and the law of parties, do not fall within the literature of the ruling party and its direction at the highest levels of the organization. This explains the insistence on the sustainability of violence in the arena of student activity in universities, and in the suppression of peaceful protests and expressions. As if they wanted to tell their opponents that they are ready to step up things and detonated in the same manner practiced by Colonel Muammar Gaddafi of the Libyan people, which is the most prominent title (on and on my enemies). This idea is old and deeply rooted in the mind of the system (rescue?!) That threaten Balsomlh intensified whenever the winds of change.

That humanity and sincerity which dispose men to resist injustice and tyranny render them unfit to cope with the cunning and power of those who are opposed to them. The friends of liberty trust to the professions of others because they are themselves sincere, and endeavour to secure the public good with the least possible hurt to its enemies, who have no regard to anything but their own unprincipled ends, and stick at nothing to accomplish them.

WILLIAM HAZLITT, Characters of Shakespeare’s Plays

so what else cane we say or do

Article (14) of the Act does not allow the Sudanese parties, nor permit any party branches the  formation of armed even if the ruling party state, which is said by politicians and media at the time they hear statements Mandour. Legal opinion about the armed formations of the political parties registered under the law does not allow the Sudanese parties and allows the formation of armed militias to any party whatsoever. Says the legal lawyer  Al-Hajj that announcement formation Battalion (virility strategy) by the National Congress party constitutes a violation under the Criminal Code of 1991 as it works to create destabilization and strife between the citizens and violates the law of parties who spoke on condition for the exercise of political action away from any military action or a religious or racist.
In the context explained the legal expert Nabil Adib that under the law of parties, the Sudanese are not allowed in any armed organization of political parties registered in accordance with its reasons, and said the battalion, under any name is a call to a breach of the Constitution and a violation of criminal law and a violation of citizens’ rights regarding the right of association and expression, assembly and peaceful demonstration.
lawyer Mohamed Ibrahim Adam, the establishment of a battalion of the National Convention for the Suppression of the people and silence the voice in the expression of freedom and change and bring down the system that had burdened the people with its policies clumsy, politically and economically is a violation of the law of parties in Sudan, and said whatever the name of the organization newborn and justification for its establishment is to organize contrary to law and the Constitution.
The lawyer said Shadia behind God to the National Congress Party did not learn a lesson from motives of revolutions in both Egypt and Tunisia, Yemen and the composition of the battalion came in response to what is happening from the revolutions in the region surrounding the Sudan, said rather than respond to the demands of the masses and take the lesson useful to those revolutions trying to Congress to do more deterrence and repression against defenseless people.

The sexual revolution to come

it very Strange that we still think that homosexuality is something imported from the west that the western media is responsible for our existence and  homosexuality in our society though as is well as every one known that the LGBTs all over the world are fighting for there rights up and there have reduce physical assault on them we have so many issues that is in working progress that i cant explain in one post so ill try to get as much as i cane for one mater   at a time lat start with woman’s rights, woman’s in In our religion before 1400 years ago wasn’t the Prophet Muhammad Peace be upon him  married Khadija and she was working in the field of trading business  and she had Merchandise tend to ALsham  that the area know now as  Syria, Jordan, Palestine and Israel and was successful business  woman in her business and now we are a male society  there is no Equality  the woman’s are  seen as for breeding and taking care of our children.

and like i did say in an earlier post that homosexuality in Islam was know in Velvet classes were they had  Of castration for boys to work as servants so serve there woman so what the fuss all about homosexuality, Let’s be reasonable and discuss all issues with regard to sexual practices and open all our doors and of course this well not happen and because  of the history is  stories carried by the facts indicate the presence of homosexuality in distant era

Or guardian, what us to live like we did 1400 years ago, and forget the changes and alteration and development in science and the needs and the objective conditions prevailing in this day .

here is an active effort to obstruct pubescents from starting to engage in sexual activity. This includes keeping pubescents from finding the information they need to understand their sexual issues. So-called “sex education” is practically always a work of deception which focuses on biology while concealing excitement-arousal, which is what interests them the most, and hides the fact that all their worries and difficulties originate from unsatisfied sexual impulses

With the tremendous scientific progress in the field of communications, and development in the world of information and technology, and the transfer of information, event, and news from one place to another, there is no longer some thing hidden.

The world is not divided into sheeps and goats.  Not all things are black nor all things white.  It is a fundamental of taxonomy that nature rarely deals with discrete categories.  Only the human mind invents categories and tries to force facts into separated pigeon-holes.  The living world is a continuum in each and every one of its aspects.  The sooner we learn this concerning sexual behavior the sooner we shall reach a sound understanding of the realities of sex.  ~Alfred Kinsey, Sexual Behavior in the Human Male, 1948

gay day magazine Tunisia

Gay day magazine in Green Tunisia as we like to call is the the start of the revolution 1st there was  in the political side by taking out the government regime then in the they are the lead the way in the sexual revolution that magazine was launched in March 2011 and is dedicated to the LGBT communes with different topics from the LGBTs perspective like healthy environment to tackle challenges, advocate for human rights  i fell in love with it for day one i sow it is sophisticated and modern.

Gayday Magazine est une revue apolitique gérée par des bénévoles. Consultez notre page “About Us” pour en apprendre d’avantage. Pour toutes questions et/ou contributions, merci d’utiliser la forme Contact Us.

there a lot other reaching out to our communities to the man and woman every were who in need to know all about Gender, personality, knowledge about homosexuality issues that face the them and all the challenges like the maker of  face all the challenges in Arab world and so many questions  i do not claim to have all the answers but i learn as i go, they say that the wisdom is in the trees not the glass windows and  i see people before here people that are  standing tall and in the face of this challenges so there will be a revolution.

You are digging for the answers until your fingers bleed, to satisfy the hunger, to satiate the need…. And as you pray in your darkness for wings to set you free, you are bound to your silent legacy.  ~Melissa Etheridge, “Silent Legacy,” Yes I Am, 1993

 

Social Control and Retributive Genocide in sudan

Beyond the current reality of a culture of this  government and policy approach taken by the Sudanese regime to deal with core issues of the crisis Sudanese puts a lot of problems and complications that future generations to Inherit, which often will have cost a high cost on the model of the experience of Rwanda, in the transfer of tensions by the political accumulated and reflected according to the perspective of praise,class and racial ends for the most part to the heinous crimes of humanity has been violently shaking the human conscience over the past century of human history.

The approach of the government rescue based on the desire to control others and subjected a behavior that is so arrogant  striped all human values this approach will be a dangers attempts to empty the political issues at fair content, convert it to conflicts that will impose its presence and control the fate of a lot of developments coming and important in determining the course and the fate of the state and society in Sudan.

The culture of social control and proactive retribution practice in corrupt regimes that turns man from a natural object that get  his strength from contact with others and respect their rights, to control monster of cruelty and turbulent emotions and the desire to control others because a lost of confidence in himself. That is the dilemma of distortions and psychological moral misery to most of the leaders of this government, which prompted them to walk on the path of (Retributive Genocide), and  (Social Control) as one of the most important tools, which is behind the violence and genocide against civilians in most regions affected by war in Sudan.

“One does not establish a dictatorship in order to safeguard a revolution; one makes the revolution in order to establish the dictatorship.”
― George Orwell, 1984

systematic roots of social control and retribution proactive:

The systematic “anticipatory retaliation” and “social control” are two of the most common approaches that closed ethnic groups when seeking to dispose of specific ethnic groups believe that they pose a threat to its interests and survival. They depend on the same  the way that deliberately Aryan Nazi 0 used to get rid of the Jews and the Gypsies when they saw in them a threat to the economic strength and racial purity of the nation Aryan, according to the terms obsessive Nazi, which produced the most heinous crimes on humanity throughout the modern history of mankind.

What encouraged them  in this is the political crisis is a social situation of – Sudan and it complex since the first creation of the states of Sudan in central Sudan, and influenced by cultural environment of the area, borrowing some ideas of feudalism practiced by colonialism in different parts of the colonies of the African neighbors. Has been the social crisis – political form in history as a result of the lack of patriotism and leadership quality with knowledge of the nature of the political and moral responsibilities.

Also contributed to the absence of political Opposition parties is responsible, jump in national policy in aspiration to share the cake  with the system builds Ideological and political ambitions on the blood and tears of the sons and daughters of the country, and make room for them to distort the political practice and dragging the country and society to a civil war and the victims are civilians, and fuels who are fighting and the And its fuel on cracking the  unity of the community. All the current indications of accumulation of failures of Policies will definitely lead to community violence and indiscriminate killing on the basis of race, color, and Affiliation.

Denial of responsibility

Despite the distinction of all the issues of Sudan as internal conflict and limited foreign a fairs dimensions and full of political grievances that can be addressed in good listening  to those grievances and impartiality in its treatment, but the system deliberate tactic of denial of responsibility  as one of the tools of proactive retribution using slogans of patriotism as a cover for an agenda to  achieve the goals of racial undeclared seeks through the system hard to corner the formula new social contract for the country  to diverse ethnically and culturally, according to a cultural perspective for the Islamic and Arabic, is inapplicable according to the case of  Sudan’s diversity and complexity.

Denial is the present tactic in political discourse since they came, where it began denying the ideological affiliation of the Islamist and then disguising themselves strategists to the Islamist and coup them for the benefit of a small ethnic group suffers from a psychological and deformities.

The implementation

The regime began for a long period of denial of responsibility for the failures and deterioration of the political and social find and justification for a frail and naive of many cases was the denial of the political right of citizens been  robbed of power at night first, then the denial of cultural diversity and social and attempts to impose the culture and religion under Islamic slogans second, then the denial of political demands of the public and underestimating the armed opposition, and unarmed as a chain of conspiracies, and mercenaries for the foreign threat.

then there is denial of reality of the economic situation deteriorating and extreme poverty and characterization of famine being there was food gaps and shifts in the development of the global market, then the subsequent denial of the right of civilians in the expression and practice of public and personal freedoms being a calling it disturbance and disgraceful acts and moral dissolution, and finally the denial cases of abuse and killing of civilians, either hiding the numbers the real victims, then shift the blame and  responsibility to  the tribal militias as in the west  the fact that the crisis is an internal conflict does not concern them, denying victims the right to live saying he is a rebels and a traitors and a rogue.

to be more objective in analyzing the leader we must remember that the genocide it were not a target and it was a conscious  “Almtcefona” (claiming to be Sufism :  most of the leaders  came from a modest backgrounds and grew up in simple rural communities ) with the exclusionary agenda , It came as a product of a deliberate policy is motivated by fear and desire for revenge and violence, according to the method of dragging the man (Dragging Feet Technique), which justify violence and murder and then use it as a tool to filter and get rid of the default threats.

then it usually the tactic will be  (Neutralization Technique) of seeking to strip the humanity character from the  victims (Dehumanization),  describing them and classified to a degree less than human beings and then launch of terminology tags such as  “server” and “slaves” and other pejorative terms that put the victims in a position inferior to justify killing them.

in the same  way the security system and arm forces  with that method to justify the confiscation of freedoms, rape and torture in the face of political activists and lawyers, describing them  as criminals  such as  “agents of  فاث Criminal Court” and “spies,” “saboteurs” to legitimize violence and justify bullying on the constitutional rights of individuals and the confiscation of their rights to protest and demonstrate, or seeking to change the system even human rights organizations are a target as well as to foreign objects to the approach of violence.

The contradictions

The behavior of paradoxical and strange paid executioners system sometimes to break virginity principles and the rape of their slogans of political and religious seeking to negotiate and appeasement with those who they have describe them as traitors and renegades and hired without regard much of what is being imprisoned for the values of Islam.

Clear that the principle of “jurisprudence of necessity” when you find them scurrying off to receive the organizations and foreign human rights  or pass useful information to the U.S. intelligence “to enable them” to hit the “brotherhood of Islamic Mujaheddin in Somalis” held  secret conversations with “Israel” through the country Qatar without regard “to the jurisprudence  and criminalization” which has been used by the system since 1989.

Not ashamed of the religion and self-esteem of divine involvement of God in there killings, theft and corruption through the slogan “its for God” Then the evolution of the system in an interpretation to turn the logo “its for God” into “everything is to God.”  was Singed by the seniors of this government  and their youngest ones  hiding behind it a huge amount of crime and  corruption.

the system also and deliberately ill-approach shorthand political issues in  Sudan as a conflict views of geography, then later worked on the inventory in the after tight commend , then the use of ethnic refinement violence and apparatus repressive, especially his military with mobilizing a community based on ethnic and racial and religious campaigns in what the Mujahideen and the PDF and friendly forces and other militias that Assad played in the implementation practices of genocide and proactive approach to retribution.

Bye that the government maintained in here due to poor intellectual and paralyzing the forces opposed to them – the understanding and interpretation of the crisis and national challenges at the community level, and thus cut off the road in front of one of the most important tools of change of public.

“If I were a dictator, religion and state would be separate. I swear by my religion. I will die for it. But it is my personal affair. The state has nothing to do with it. The state would look after your secular welfare, health, communications, foreign relations, currency and so on, but not your or my religion. That is everybody’s personal concern!”
― Mahatma Gandhi

In the end

After lasting for more than 23 years and after all this the specter of a society is weak and people are suffers from a loss of confidence in its various components, ready to fight each other and skeptical selves in the credibility of the slogans of the opposition and its intentions, especially since most of them do not present a different interpretation or approach a different proactive approach to the same punishment has been practiced, but when they were in government, while some other new parties evolution in speech but revenge is the other side of the coin discourse rescuer worn.

This is the main reason for the weak response of the street with the calls of rising up against the regime and the creation of a public uprising extracting  the regime and end the decades of murder, displacement and starvation.

What awaits the nation and the future generations after that dismantled of the system and the  national unity and devoted to the systematic “social control” and “anticipatory retaliation” to the regime’s policies have become part of the culture of today’s society? What is the next step? Is it really the last step before the situation explodes into ethnic war between the components of society, as happened in Rwanda? What are the missing link in the chain of events that will lead it to collapse completely, and what is required for an exit from the current crisis which is no longer a crisis but a crisis of governance community?

these questions must present themselves to all civil society organizations and political forces that must take into account the seriousness of the current situation.

so from here i request a shift will ot only be subject to the availability of political and social conditions and the emergence of different political leadership is able to provide an inspiring alternative humanitarian that change the course of this wounded torn country

Sudan: what happened to our freedom of speech

Perhaps the biggest lessons that emerged from the political parties of the extreme right to extreme left after the experiences of totalitarian rule is that the democratic system is the perfect choice that no longer do any good to be avoided claims of superiority ideological, trusteeship and the burning of the stages taken from  “Democracy is do not work in Sudan”.

political Islam  has many of the ills of ideology, which clashes with the principles of democratic action, which is based on respect for different in opinion or thought or belief, the democratic system is exclusionary institution on the “arrogance of faith,” and based on contempt of others and the glorification of self- do not encourage to accept criticism, and recognition error. And brought up in its bosom, which comes out to public work yards, carrying an instrument having the full right and absolute truth.

If the freedom of speech is taken away then dumb and silent we may be led, like sheep to the slaughter.

George Washington (1732-1799) First President of the USA

This to say in the process of closing the newspaper to comment on the Alwan , and some of what is stated in a memorandum thousand member of the National Congress, and the recent National Congress leader Ahmed Abdel Rahman, a newspaper of public opinion.

The Alwan  next to her sister Alraya spoken tongue of NIF, has spared no newspaper and no effort to question the democratic system and the national parties, and maneuver in the name of the law, and disregard for leadership, and taunt the men of judgment, they are the addresses of the late Dr. Omar Nour Permanent Secretary of Agriculture and Professor Mohammed El-Tom, Minister of Culture and Information to” Toum Kdes “, Omar and Othman, Minister of Housing to” Osman bird, “and Mr. Ahmed Hussein, Minister of the Interior to” Hajjaj bin Yousef. ” However, not exposed to the closure of the newspaper for the duration of democratic governance, and not been publisher of the arrest.

the Sudanese security forces  raided the offices of the newspaper “Rai Alshaab” a spokesperson for People’s Congress, which is led by Hassan Turabi, the confiscation of the newspaper published yesterday on the back of editorial line opposition to government policies.

The security forces and intelligence services have confiscate bye shutting down of newspaper  and barred him from the distribution, at the same time asked the editor of the newspaper to come to the Security Bureau in the evening the same day and told him the decision, director of security to close the newspaper and the confiscation of their property without that it seems obvious reasons justify such acts of oppression, adding that security forces demanding national media not to violate national security, the name of freedom of the press in Sudan.

It should be noted that “Rai Alshaab” has reopened in October after a previous closure ordered by the authorities and continued for a few months and since the return of a newspaper critical of the government in a clear and constant.

I disapprove of what you say, but I will defend to the death your right to say it.

Voltaire (1694-1778) French writer and historian

The Arabic Network for Human Rights Information, “The continuing violations of the right of the press and journalists clear indication of the attitude of the authorities freedom of opinion and expression, and the number of seizures made in the last period for newspapers of all currents makes abundantly clear that the criticism and abuse contentious issues is unwanted by the Sudanese authorities that do not want to hear a voice opposed to its policies “

The Arabic Network “authorities continue to use the same vocabulary of oppression and justify their actions to preserve the national security!!, Not yet fully comprehend that the practices of confiscation and censorship are no longer valid or consistent in light of the change that is happening now in the Arab Region”

Mohamed Abdel Dayem, side coordinator for the Middle East and North Africa at the Committee to Protect Journalists, “has been the Sudanese authorities are constantly closure of newspapers and confiscated to silence critical voices. The government should immediately cease this practice of the repressive and return property confiscated.”

Free speech is the whole thing, the whole ball game. Free speech is life itself.

Salman Rushdie (1948-?) Anglo-Indian novelist.

the National Intelligence and Security Issued a decision to suspend Alintibaha for an unlimited period linked to the completion of proceedings in the author, who opened against them and made the comment chests basis of the material (24) and (25-2) of the National Security Act which empowers the Security Service to use its powers to suspend the issuance of any publication of national security was at risk.

With this decision the current fourth daily newspaper exposed to such a move was preceded by Gazette Newspapers and Rai Alshaab and Alwan – something that should concern the future of freedom of expression in the country at this sensitive stage of the country’s history.

the security apparatus that comment publication of the paper does not mean apostasy from the climate of freedom available in the country but is an invitation to practice daily conscious away from the rhetoric which is not consistent with the ethics of the profession and the charters of the press with the need to maintain national security in a very complex security conditions experienced by the country.

 freedom of speech is understood as a multi-faceted right that includes not only the right to express, or disseminate, information and ideas, but three further distinct aspects:

• the right to seek information and ideas;
• the right to receive information and ideas;
• the right to impart information and ideas

Andrew Puddephatt, Freedom of Expression, The essentials of Human Rights, Hodder Arnold, 2005, pg.128

At first, we do not know how we can consider the closure of the newspaper because of the view shown is not a reversal in the climate of public freedoms Closure Management is a decision makes the executive branch is the judge and jury at the same time and pre-empt the role of the judiciary, which should invoke everyone down at the principles of the rule of law, The statement did not say what materials published in the newspaper that threaten national security or the critic to the back of the armed forces, even if there is a charge what happen to innocent until proven guilty by a court does  to  prove guilt, the decision is not in the interest of the government itself, because the reader would know that the decision was due to corrupt files that been opened by newspaper and will result in a sense as an attempt to close those files, which is detrimental to the reputation of the government more than the published material.

Newspapers do not claim immunity before the rule of law and be satisfied to stand in front of the judiciary in every accusation against them  and the press law allows accounting newspapers not before the courts, but in front of the Press Council about the excesses of professional and jump around each of these stages to shut down the paper administrative decision under the provisions of the law security can not be explained But that bounce on press freedoms – We demand a review of this technique in dealing with the press and respect for freedom of opinion and resort to the judiciary in the case of violations and compliance with its provisions the final – and any other conduct violates the principles established in the Constitution and international conventions

According to this complex conditions and experienced by the movement of the Sudanese press, as well as the continuation of the censorship it, we find the continental and observed the movement it is an adaptation of the Registrar in accordance with the whims of the ruling, and this affects negatively on the history of the Sudanese press and the process of development and progress, is striking in the subject, the  so-called “union of journalists,” the crossing for the rights of journalists who do not find to defend any of the issues that ignite from the press and journalists, which is such as associations of power in universities rather than to defend the rights of their representatives, you see standing in a row or  riding with the directions of the Authority ruling in the case of any of the newspapers that exist, and this approach is wrong and dangerous, how can we find it  for those who control the syndicate responsible for maintaining the freedom of the press is not a government institution to defend the regime and its institutions of different but Association maintains the rights of journalists in the country.

Finally, the national journalists to stand in the face of this tampering with the security, and stop this wave aimed at silencing all voices  (as expressions), to emphasize the freedom of the press and the preservation of  its resources and its glory and its history, and their freedom as well as in the formation of a union  expressive indeed about their hopes and aspirations without the commandments or temptation, to maintain their unity and defend all the been  achieved in the past …

You can’t separate peace from freedom, because no one can be at peace unless he has his freedom.                                                                                                                                                                                                 El-Hajj Malik El-Shabazz, or Malcolm X Speech in New York City (7 January 1965)

No women No cry in Sudan

the sudanese  people  were  shocked by the brutal death of Awdeia Ajabana after she was shot inside her own home in Aldeam Neighborhood, Al Khartoum city. Her murder serves as a harsh reminder of the vast struggle women still face in attaining dignity and human rights in Sudan and across the region.

On the 5th of March 2012, the 39 year old woman was shot in the head by the notorious Sudanese Public Order Police who  have become specialists in terrorizing women. Awadeia was killed while arguing with the Public Order Police who were accusing her brother who was sitting at the steps of their front door  at home of abusing alcohol. Her brother, in his twenties, was talking on the phone when they started to assault him. Neither Awdeia nor any of her family members (women and children) who were inside the house were armed when she and other family members ( including her mother) were shot

Ajabnah’s incident is not the first of its kind, but there are many crimes  which have recurred at the hands of the notorious Sudanese Public Order Police who carry weapons and abuse it and each time the offender escapes the justice.

This incident reminds us of the video girl who was brutally whipped by Sudanese Public Order Police and we did not hear any formal apology to the families of the victims and no one brought to justice, so these practices became rampant phenomenon and weapons have been abused by police for personal interests.

he Sudanese criminal code and abolish the Public Order Regime in particular the state based public order laws and articles 151 152, 154,156, of the criminal code that emphasise restrictions on women’s dress, conduct and manner of social interaction and allow the Public Order Police unlimited authority that often leads to the violent and humiliating persecution of women such as through public lashings.

Two years ago Nadia Saboon, a tea seller in central Khartoum market, fell onto a metal stake in the street while fleeing a sweep by the public order police in central Khartoum against street venders. She bled  to death on the main road.  Today the public order police are killing women inside their own homes, this is a one-sided battle where the Public Order Police’s exploitation of power, violence and aggression directly targets women.

This how they do it in Sudan police and order?

We were told when we were yang that the police serve to protect here in Khartoum when you see them you run

remember that when i was 6 i wished to become one thank good i am not, dogs of this  system a so called  police did a new massacre that wont be forgiven and never forgotten on the civilians this crime echoes large in the hearts of the people of  Aldiom Eastern (Dim)  we know that  police is responsible for the security of the community and the people in the protection and safe haven for citizens, but the opposite is true under the criminal regime Policy . has seen the neighborhood of dim previously killed , Dr. Ali Fadl at the hands of members of the system police as was Communist Party of Sudan Sudanese Here is the scenario is repeated again, but not this time YouTube this time got most of what they do to sudanese  civilians confirms the targeting system .

Family ajabna , Gabriel ajabna is one of the families that inhabit the ancient and well-known around  Dim all the people and the surrounding areas and contribute to all its members in building this nation. Here and enumerate some of the roles of family members:

• ajabna , brother Abdul Aziz: worked as a teacher in various stages of education and now works as a supervisor and educator in the Ministry of Education
• ajabna, brother Jamal: works in the interests of the municipality
• Hassanein ajabna, brother: Haaz work in the police for many years
• ajabna, brother Khaled: working in the Customs Service Port Sudan first lieutenant
• ajabna, brother Walid: working in the field of painting and sculpture
• Nimeiri ajabna, brother: working in the diplomatic corps
• ajabna, sister Nadia: works as a teacher and supervisor for kindergarten

As a political martyr Awwadah are active in the National Congress Party and participated in the last election, which the country has witnessed.

How Awwadah died?

Awwadah was shot in center of the head it got out of the back of the head was taken to the hospital by family and neighbors did not last for long she  died at four in the morning on Tuesday, as the  rest of the family was beaten by police officers, including the mother’s  her right hand was broken hand some of her teeth. and her brother Walid had a broken leg and the right hand and hit in the head, and brother, Muhammad received badly beaten in the face, breaking the left hand, and sister and prestige of beating in the abdomen, and for the information of have been for all of them to hospitals, and the killer is Lieutenant Hamed, aged 22 years He is a graduate from police academy recently, after the events of the massacre and found an empty 15 rounds  used dogs by the police in the criminal incident. this but it is evidence suggesting premeditated and surveillance.

All these data suggest the existence of a strong relationship course of operations and battles in all of South Kordofan (Nuba Mountains) and Southern Blue Nile, to the inability of the system to achieve any victory over the level of both the military and political. To transfer the battle to the Khartoum regime to target unarmed civilians, referring to the tribal war to perpetuate the principle of racial injustice and persecution between the races  of Sudan to ensure that provision. This is a critical juncture viscous all citizens in this war in some way or another.

Also wants the dimensions of Nubia from the big cities, especially the national capital to those practices even go to the south and a full-time for the construction of the Second Republic which is devoid of cultural non-Arab element Negro-African. I have forgotten the role of the Nuba in Sudan connecting tissue, starting from the era of ancient kingdoms and through Bahod foreign colonization to the present day, and heart are the advocates of peace and against racism are one of the most tribes with other tribes in the country named Sudan.

From this site I call all the Sudanese to stand side by side with the family ofajabna, Gabriel and Nubia in the face of this unjust system in order to achieve justice and retribution to take the victory.

That this system does not want a unit that remains of Sudan in problems and wars in every patch of this earth in the economy collapsed and the high cost of living, which for untold until deviated families noble to live and survive.this system or gang is an enemy of the people and the nation.

the victim’s family Awwadah stuck to the  punishment of the perpetrator of a crime on the 9th of march tuesday, and an apology from the police as stated in its statement following the incident. He stressed member of the Revolutionary Command rescue and former Dean of the family wonder, Major General Ibrahim Nile Aidam Addressing the memorial deceased Awwadah area Dim Khartoum yesterday, the need to provide the police an apology to the caused by the defamation of the people of the region Dim, and pointed to the importance of adopting the necessary legal procedures and interpretation in the face of the crime .
Confirming their interest in the unity of Sudan and the country’s security, and stressed that retribution Aidam the right and duty to implement it against the perpetrator of the crime. For his part, the representative of the leading family of wonder, Makki Ali Playle statement from the Federation of Associations and Links «Alnimanj» be denied that the victim’s brother, Walid wonder, drunk-hour event, plus it did not issue a judicial decision by the confiscation of their house Baldem. Mackie and denounced in a statement obtained «Alintibaha», a copy of the shooting of unarmed citizens, and explained that the role of the police is to protect the people and the prosecution of foreign vices and practitioners of the country. In the same context, the family’s lawyer vowed to pursue Awwadah, endeavor to show the right and fair application of justice in this case.

So what else is new

In December 2010 president Omar Albashir  stated in a speech which preceded Southern Sudanese referendum in January this year:

“If Southern Sudan chose the secession  the constitution will be then modified and there will be no place to talk about racial and cultural diversity and Islam and  sharia will be the main resources for legislation.”

  so it clear to see that we are going to a new face of Sudan area  In the history of Sudan, the coming of Islam eventually changed the nature of Sudanese society and facilitated the division of the country into north and south. Islam also fostered political unity, economic growth, and educational development among its adherents; however, these benefits were restricted largely to urban and commercial centers.

Although  Sudan seems a like a conservative country  in accountability sexual freedom for  it like any other country in the contaminated region with lying and deceit and hypocrisy  the area are most  majored in which they never been true and this phenomenon as they call it there is a  fear of exposure over the obscene actions of our governments.

this time i am going  to force of the essence of silent within Sudanese society with regard to homosexuality (sodomy) and I will try to shed light on the subject as mush i cane with all the truth and extensively within the segment, within Sudanese society, and have an impact and influence of social, political and religious crucial exploration into the causes of an outbreak of homosexuality the center of Salafist groups and Muslim in Sudan. those groups that reached from the domination and influence the social, political and religious to the extent that some have turned a blind eye when talking about homosexuality in society .

We’ll talk about it in is the center of Salafi, at the same subject and the long ago happened to me i came across some one who are welly respected and have been talking to a friend that i know told me that  he sat next someone bearded on the bus once the bus started moving from the station he began to feel my penis. and audaciously asked me to go with him to his house so that I practice sex with (and God is my witness).and he was a Imam of a mosque so on friday the talks about Adultery, homosexuality and immorality and try to grab a boy from the buses and on the streets  to almost any one here in Sudan will tell you the same that there is  no clean hand that did not touch the subject through his or her  life more than once .

on of them most famous once  the director of a university in Khartoum  his story and his passion for it  is said that he  tours the the streets of the city   his luxury car and hunt for young boys from the streets and haunted by himself, and even threaten them with weapons. And like him there are  too much. especially among big  Islamic  movements  people and some of them got to the point they are known  for it.

homosexuality or Sodomy in Sudan has existed for a very long time and    when it was famous for some of the homes in the dim and Hela  alja ida the  Dogs street  that what it was called there and in Omdurman and Khartoum and even  Bahri and people were know in there for being homosexuals this does not mean that the residents of these neighborhoods were all homosexuals, but the event and there are houses with them and I am not responsible for the its existence but  take them as examples of  revenue .. this is some of what Shawgi Badri side,

In the days of President Abboud it was know in that time to be something normal in  Sudan and my uncle Ahmed Badri, had house in  Khartoum 2, the policies of the State and the dancing boys were the main even , Ahmed Badri sponsored the interests of somemajor companies such as Marquintaal Sudanese and he was the first Sudannese judge. If we are to move forward in Sudan, we must be honest with our selves before others.

some claim to purity and religious leadership is not entitled to exercise homosexuality and Dr.Hassan Alturabi studied at Refaay School As my relatives who were older then me  that they were  had sex with Altrabi in the class rooms.

And when he came to be in power and authority in the years Refaay folks gave him good  slave to carry with him and to have sex with Dr. Hassan al alturabi  Even in Kober prison when her was  arrested  Hassan al-Turabi practiced this activity with prisoners.

When President Azhari has returned  from a visit to Uganda directly before May, Dr. Awad Abuzeid a describe the journey that he was think that there was something going on at that time Mohammed Abdul Kader was responsible for intelligence, and he was  famous for his honesty and being irreligious, and this thing is not unusual at the time, especially among military officers. And it happened to be Muhammad Abdul Qadir was away and the inquiry took place in the hands of Mamoun Awad Abu Zeid, the reply was that to reassuring of  Azahari the answer was that this was agrupe od Known drinkers and gambling it was a group gathered from Omdurman drinkers and Albnigo and that is almost like weed  and girls) and some of them prefer boys and one of them was President Nimeiri

President Nimeiri sexually molested Dr. Amin Nur brother who is currently in England when he was on a visit to his brother, Babiker Alnoor in the housing of armed forces  when he learned that the he was the brother of Babiker Started to apologize and asked him not to tell Babiker. out of Goodness he did never tolled  his brother Babiker and how much i wished that the Amin did so.

Finally, homosexuality in Islam has no  punishment  or sentence not like adultery and drinking alcohol, because at the time of the descent of the Quran was not know for the  Prophet peace be upon him the only thing was the story in Quran about the people of Loot .. but after the Islamic conquests they  found  homosexuality activities in Yemen,so they  wrote to Sidi Abu Bakr Siddiq those who consult his friends and  advices from his companions, so they  said to him, and it was Ibn Abbas, may Allah be pleased said that  I can not find a clear sentence in the Quran or in Hadeeth but compared to the penalty given to the people of  Loot recommended throwing them  from a high place … so they did  and  they did not find it in them to ask if the punishment had come upon the people of Loot  for the act  of sodomy or for the fact that they wanted have sex with force  with the angels that God sent and  but in Quran in that story there is no  part that Lot have his people of the punishment did not the  Prophet Noah didn’t have  warn his people, and so  did the Prophet Moses and all the Prophet  been pushed by God so should carrie the punishment in the same way, As i am not an expert in history and religion but the case is not as easy as they tell us and they do not have specific punishment all in the discretion of the Imam.

in a story about President Gaddafi in the exhibition of his hostility in the seventies in a speech he said, that there is no place for  homosexuality in Libya and  who ever wants it  let him go to Sudan, and I am not responsible for the words of Gaddafi but that an evidence of the existence of  homosexuality in Sudan since the time of President Abboud  and accepted it even in that time people didn’t think mush of it although it was there but it was known in the Athletes, artists and intellectuals communities so what this disapproval and Denial is all about  so Mr. President is talking about his claims are simply supported and spread in their councils and in all the Sudanese society.

sense that date December 2010 it has been been clear that it didn’t stop us or made us hide  some of us are still living in the dark but but for some  it had only got better there are brave and young people have been planing waddings and  fashion shows and more online  people and groups  and people started to know more about it talking about it and accepting in it even more then before it what  we  cane call a revolution i know that i may sound optimistic but that just wishful thinking that thing are going to get better.

Irshad Manji

Manji was born in Uganda in 1968 to parents of Egyptian and Gujarati descent. Her family moved to Canada when she was four, as a result of Idi Amin’s expulsion of Asians. She and her family settled near Vancouver in 1972. Manji Belong to Shia Ismaili (Agakhani) sect of Islam  She has a bachelor’s degree in History from University of British Columbia.

For wenty years, she studied Islam via public libraries and Arabic tutors. Manji earned an honours degree in the history of ideas from the University of British Columbia. In 1990, she won the Governor General’s Medal for top humanities graduate. She is openly lesbian Currently she is a Visiting Fellow with the International Security Studies program at Yale University.

While Manji has been applauded for her work in “The Trouble with Islam Today”, she has also faced criticism for the book. Critics say that she has resorted to Arab bashing and appeasing the Jewish block to gain name and fame. The book which discusses in length about the way Islam has forgotten its tradition of critical thinking, called “ijtihad”, and the way it discriminates women and promotes violence against people of other faith especially the Jews. The book attempts to explore the Islamic tradition and the Holy Koran to know what the Prophet really preached. Since she is not an Islamic scholar, critics have said that she is not qualified to talk about the issues in Islam and her views are not to be taken seriously.

In Allah, Liberty and Love, Irshad Manji paves a path for Muslims and non-Muslims to transcend the fears that stop so many of us from living with honest-to- God integrity: the fear of offending others in a multicultural world as well as the fear of questioning our own communities. Since publishing her international bestseller, The Trouble with Islam Today, Manji has moved from anger to aspiration. She shows how any of us can reconcile faith with freedom and thus discover the Allah of liberty and love—the universal God that loves us enough to give us choices and the capacity to make them.

Among the most visible Muslim reformers of our era, Manji draws on her experience to share stories that are deeply poignant, frequently funny. What prevents young Muslims, even in the West, from expressing their need for religious reinterpretation? What scares non-Muslims about openly supporting liberal voices within Islam? How did we get into the mess of customs, such as honour killings, and how do we change that noxious status quo? How can people ditch dogma while keeping faith?In Allah, Liberty and Love, Irshad Manji invites Muslims and non-Muslims to transcend the fears that stop many from living with integrity: the fear of offending others in a multicultural world as well as the fear of questioning our own communities. Since publishing her international bestseller, The Trouble with Islam Today, Manji reconciles faith with freedom, describing a universal God that loves us enough to give us choices and the capacity to make them.

Irshad Manji – The Trouble with Islam Today

The Trouble with Islam Today, original title The Trouble with Islam is a 2004 book critical of Islam written by Irshad Manji, styled in an open-letter addressed to concerned citizens worldwide – Muslim or not.

In the book the author aims to provide an examination of what she describes as “the inferior treatment of women in Islam”; “Jew-bashing that so many Muslims persistently engage in”, “the continuing scourge of slavery in countries ruled by Islamic regimes”, “literalist readings of the Koran” and “the lost traditions of critical thinking Ijtihad“.

“The Trouble with Islam is an open letter from me, a Muslim voice of reform, to concerned citizens worldwide – Muslim and not. It’s about why my faith community needs to come to terms with the diversity of ideas, beliefs and people in our universe, and why non-Muslims have a pivotal role in helping us get there.” – “That doesn’t mean I refuse to be a Muslim, it simply means I refuse to join an army of automatons in the name of Allah.“

In the book, Manji says that an Arab failure to accept the Jews’ historical bond with Palestine is a mistake. Manji writes that the Jews’ historical roots stretch back to the land of Israel, and that they have a right to a Jewish state. She further argues that the allegation of apartheid in Israel is deeply misleading, noting that there are in Israel several Arab political parties; that Arab-Muslim legislators have veto powers; and that Arab parties have overturned disqualifications. She also writes that Israel has a free Arab press; that road signs bear Arabic translations; and that Arabs live and study alongside Jews.

Irshad Manji – The Trouble with Islam Today

Chapters

• “The Letter”
• “How I Became a Muslim Refusenik“
• “Seventy Virgins?”
• “When Did We Stop Thinking?”
• “Gates and Girdles”
• “Who’s Betraying Whom?”
• “The Hidden Underbelly of Islam”
• “Operation Ijtihad“
• “In Praise of Honesty”
• “Thank God for the West”

Faith without Fear, a film which explores Manji’s journey into Islam in the 21st century. On first glance, Faith without Fear mirrors the contents of Manji’s internationally best-selling book, The Trouble with Islam Today. Like the book, the film deals with the injustices that are committed in the name of Islam.

“This film began not as a critique of Islam but as a quest for the beauty in Islam,” Manji explains. “I soon realized that to find the beauty of my faith, I needed to have basic questions addressed: Is the problem religion itself or the manipulation of religion? Does Islam contain the seeds of a solution to the horrors that are committed in its name? How much responsibility should mainstream Muslims take? Above all, if Islam never existed, what would the world be missing?”

In Amsterdam, Manji explores the way in which repression of free expression in the ummah (Muslim community) is masquerading under the imperative of unity. Manji comes to the conclusion that if Muslims are going to accept the fruits of modernity, including their right to worship freely, then they must make room for debate and dissent. As Manji says, “When Muslims shield ourselves from that challenge, we declare we’re incapable of growing, and that our faith is too. Islam deserves better from us.” Finally, turning to Spain, Manji illuminates with much excitement an historical vision of Islam that Muslims can embrace in the 21st century-an Islam that is vibrant, tolerant, and intellectually dynamic. As Manji puts it, “This is the Islam that I love.”

In Faith without Fear, Irshad Manji remains the spiky-haired public intellectual who speaks truth to power, but now her indignation at the injustices carried out under the banner of Islam is grounded in respect and love for her faith. Joseph Campbell, the great scholar of mythology, wrote that all great journeys must go through three stages: separation, initiation, and a return. Going into the unknown, experiencing a transformation, and bringing back the prize of the quest. In this wonderful documentary, Manji takes us with her on a journey of discovery, we experience her transformation and reap the benefit of the boon of knowledge that she carries back with her.

Manji was awarded Oprah Winfrey‘s first annual Chutzpah Award for “audacity, nerve, boldness and conviction.”^[34] Ms. Magazine named her a “Feminist for the 21st Century,”^[35] and Immigration Equality gave her its Global Vision Prize.^[36] In 2006, The World Economic Forumselected her as a Young Global Leader.^[37] She has also been named a Muslim Leader of Tomorrow by the American Society for Muslim Advancement.^[38] In May 2008, she received an honorary doctorate from the University of Puget Sound.

I do believe that a substantial reform is impossible without brave reformists who are ready to question everything. Throughout history, reformists have uttered ideas that initially repelled or scared the hypnotized majorities in their “holy bandwagons.” There cannot be a slow transformation, but a shock, a radical jump, a paradigm change among Muslim masses.