Monthly Archives: February 2012

Arab Lesbianism and what we need to know part1

Lesbianism was known as one of sexual deviations in the Arab community in pre-Islamic era .. It is likely that some of lesbianism on the delegation of Arab uncertainty (Reed Kings Manathira in Iraq at a distance of five kilometers south of Kufa and the people of the Christians) appeared the first thing that emerged from the confusion in terms of luxury in the palaces of Manathira. Catherine loved Hind  the daughter of Nu’man III, King of confusion (580-602 m. After the death of her husband Atrapt and a girl monastery, known in its name), a Zarqa AlYamamah (seer for after a woman from Tasm, Jadis was told it was the insight thing of the march of three days and beaten by example, “I see the blue dove “) and Sahaktha. Hewitt was the first woman in the Arab woman. Then it spread lesbianism among women.

In the era of the Caliphate and the Alumayyad period and with the desire to have intercourse lesbianism popularized in the city. It is said that news of it reached my Hobie Almadina (a woman lustful flared with youth  lived in the time when  Marwan ibn al-Hakam was alderman of the city .. taught women The art of passioni they called her  Eve and ane she had many marriages even in the last year-old .. and beaten by an example in youth was told “no youth is like  Hobie “) missed to the women of the city and said to them: “I heard brought something new sit called       Lesbianism Shak with it you replace man.” they told her: “This is not the meaning, but it is better than a rope in which the scandal.” She said: ” do not fooled bye the  deceptive for men.”

In the Abbasid era, which some researchers call the sexual history of the Arabs, “the era of sex,” and as there were calls from sexual intercourse or to homosexuality, has emerged a new group of women calling for the Lesbianism  Shak. But the battle between sex and lesbianism. Some women start having intercourse and tend to lesbianism, and others start with lesbianism to intercourse, and be in lesbianism is usually in sexual intercourse: loved, lover, and work on each and beautification appetite so as to be acceptable. As they put the intercourse and sodomy types ways, As well as put etiquette to Shak in how to be Lesbians . This was the Arts, followed closely in the rich aristocracy, rather than in the lower classes. In the lower classes things were not devoid of vulgarity at times.

In the book of (Beh sex) from a male lesbianism. In the book a picnic (A Cruise with loved ones) for Smaol bin Yahya bin Abbas Moroccan who have died in 576 AH –1 180 AD, written by the Prince of the Alps Qilg your Abu Bakr ibn Kara Arslan, the son of David Ben Skman bin imperforate, and make it in two parts, devoted Chapter VI to mention the reason in the reverse Some people Balbah about the natural course, and some bug preference wise boy on the current and the preference of some Niswan crushing. As well as in the book “a walk kernels with nothing in the book” Ahmed bin Yousef Altavasche Moroccan d. 651 E – 1253. The  poet, and author of “self pleasing“in his book devoted a chapter titled “in the literature of lesbian and news and poetry” In the book “the return of  AlSheikh to his youth in force on the Beh sex”, translated by Ibn Kamal Pasha at the request of Sultan Selim I Ottoman chapter titled ” drugs that perfumed women Shak Lesbian  to even by what are all in it, and it infatuation and  pleasures  “and it flourished in the prosperous sexual matters, it has become a social necessity. Was added to the authoring books to have clear pictures  in any book of the conditions mentioned that involved sex or sexual matters .

Lesbian behavior

lesbianism  called by that name, they themselves force are called Zarif  “cute or ” If they said so and so “cute” the science of whom it was “overwhelming” as they have the same passion and love to each other just like  man, but one of them the most and spend the other as a man spends on his mistress, even more exponentially until they reach the myriad spending. Tells the author of a walk with Spirits for lesbian watched by himself: “I saw a woman of whom have had a lot of money and property widely, spend it on her lover   (gold and silver) then more and more people blame here, warranted (given and left him only to her) she gave  her all real estate and about five thousand dinars. ” Be wore perfume frequently, and are keen to clean clothes, and who use of brushes, food and the best and most beautiful machine as having a possible and holds the time and place.

The style in practice to be te two lovers one of them should be more then the other in weight to be on top and the slimer one down, the weight to be healed in her side and be abrasion here As for what it has to be with him and sing to them is tightly fondness necrosis and the quality and of snoring and singer  to speak of lust during pleasuers.

Bekhsoos Online Magazine

Is an Arab lesbian online magazine published quarterly by Meem. They cover topics related to homosexuality in the Arab world. Their objective is to fill the gap of lesbian-produced writing in the Arab world through documentation and reports, opinion pieces, and creative work.They believe in the incredible wealth of LBTQ women’s stories and experiences out there that have not yet been put forth enough online or in print…”

Treatment of homosexuals within Islam:

According to a pamphlet produced by Al-Fatiha, there is a consensus among Islamic scholars that all humans are naturally heterosexual. 5 Homosexuality is seen by scholars to be a sinful and perverted deviation from the norm. All Islamic schools of thought and jurisprudence consider gay acts to be unlawful. They differ in terms of penalty:

The Hanafite school (currently seen mainly in South and Eastern Asia) teaches that no physical punishment is warranted.

The Hanabalites, (widely followed in the Arab world) teach that severe punishment is warranted.l

The Sha’fi school of thought (also seen in the Arab world) requires a minimum of 4 adult male witnesses before a person can be found guilty of a homosexual act. Al-Fatiha estimates that 4,000 homosexuals have been executed in Iran since their revolution in 1979. 10 public executions of homosexuals have been performed in Afghanistan by the Taliban army.

In conclusion of this  no evidence or a single provision on the subject of lesbianism or homosexuality  is known to have been decided all we know is the  story of Lot’s people and the  punishment that been landed one them for sodomy, but the The question is whether the punishment for being sodomy or because  of attempted  to force having sex with the guests of Lot and not  knowing that they were angels is there a part in the story tell us that this the punishment for the act, and throught the story they saved every one but his wife  will the stroy it self didnt answer all the qustions but that mean we have to work on finding the answers.

No matter how far they  buried our heads in the sand, the sexual instinct remains one of the strongest motivations in the behavior of the individual and his personality and i have tried to highlight the issue as one of the unspoken issues in the of public awareness.

Sexual orientation in the Islam

Islamic people were always protective of their realign as if they cane hide the history from reviling itself it like trying to hide the sun so this my humble opinion on this subject.

LGBT topics and Islam are influenced by both the cultural-legal history of the nations with a large Muslim population, along with how specific passages in the Qur’anand statements attributed to the prophet Muhammad are interpreted. The mainstream interpretation of Qur’anic verses and hadith condemn homosexuality and cross-dressing. In this, Islam resembles socially conservative interpretations of other Abrahamic religions such as Judaism and Christianity.

The Qur’an cites the story of the “people of Lot” (also known as the people of Sodom and Gomorrah), destroyed by the wrath of Allah because they engaged in “lustful” carnal acts between men.

The beaning

Though often ignored or suppressed by European explorers and colonialists, homosexual expression in                        native Africa was also,  The first recorded homosexual couple in history is commonly regarded as Khnumhotep and Niankhkhnum, an Egyptian male couple, who lived around the 2400 BCE. Khnumhotep and Niankhkhnum were ancient Egyptian royal servants and are believed by some to be the first recorded same-sex couple in history. The proposed homosexual nature of Khnumhotep and Niankhkhnum has been commented on the popular press, and the idea seems to (partially) stem from the depictions of the two men standing nose to nose and embracing. Niankhkhnum’s wife, depicted in a banquet scene, was almost completely erased in ancient times, and in other pictures Khnumhotep occupies the position usually designated for a wife. Their official titles were “Overseers of the Manicurists of the Palace of the King”.

Critics argue that both men appear with their respective wives and children, suggesting the men were brothers, rather than lovers

The pair are portrayed in a nose-kissing position, the most intimate pose in Egyptian art, surrounded by what appear to be their heirs and wives. This is not however uncontested as many archeologists including David O’Connor believe these to two to be blood relatives most likely twins.

Islamic view of Lot

Lot (Arabicلوط‎, Lut) is an apostle and prophet of God in the Quran. He also appears in the Bible, but the Biblical stories of Lot are not entirely accepted within Islam. According to Islamic tradition, Lot lived in Ur and was the son of Haran and nephew of Abraham.[3] He migrated with Abraham to Canaan inPalestine. He was commissioned as a prophet to the cities of Sodom and Gomorrah. His story is used as a reference by Muslims to demonstrate Islam’s disapproval of sodomy. He was commanded by God to go to the land of Sodom and Gomorrah to preach to his people on monotheism and to stop them from their lustful and violent acts. According to both the Qur’an and the Hebrew Bible, Lot’s messages were ignored by the inhabitants and Sodom and Gomorrah were subsequently destroyed. One major difference between the story of Lot in the Qur’an and the story of Lot in the Bible is that the Biblical version includes the story of Lot being induced to incestuous relations with his own daughters. The Qur’an says that Lot is a prophet, and holds that all profits were examples of moral and spiritual rectitude. Though it is not altogether clear in the Bible story that Lot consented to his action, in Islam these stories of incest are considered to be false

The people of Sodom and Gomorrah, the twin cities which Lot was sent to with God’s message, transgressed consciously against the bounds of God. Their avarice led to inhospitality and robbery, which in turn led to the humiliation of strangers by mistreatment and rape. It was their abominable sin of homosexuality which was seen as symptomatic of their attitudes,and upon Lot’s exhorting them to abandon their transgression against God, they ridiculed him, threatening with dire consequences;Lot only prayed to God to be saved from doing as they did.

Then three angels in the disguise of handsome young boys came to Lot, who became distressed knowing the character of the people, and feeling himself powerless to protect the visitors; he said: “This is a distressful day.”When the people – overjoyed at the news of new young boys in the village – came to snatch them away from Lot, he tried to convince them to refrain from practising their lusts on the visitors, and offered his own daughters to them (to marry, according to the translation of Abdullah Yousuf Ali) in return for the boys’ free release, but they were unrelenting and replied “we have no need of your daughters: indeed you know quite well what we want!” The Qur’an remarks “… they moved blindly in the frenzy of approaching death”.

Lot was powerless to protect the boys, but they revealed to him that they were indeed angels sent by God to punish the people for their transgressions. They advised Lot to leave the place during the night and not look back, informing him that his wife would be left behind on account of her sinful nature and that they “…were about to bring down upon the folk of this township a fury from the sky because they are evil-doers”. Keeping his faith in God, Lot left his home and the cities during the night with his family and others who believed in him, and only his wife stayed behind. When morning came, God turned the cities upside down, and rained down on them brimstone hard as baked clay, spread, layer on layer’ putting an end to the lives of the people of Sodom and Gomorrah once and for all.

From Andalusia under the Moors to North Africa and the Middle East, Arab cultures have made space for male love, even though that space has often been hidden by a curtain of silence. Women are closely guarded in Arab society and thus unavailable for illicit relationships. Youths and men therefore have traditionally turned to each other for love and sexual relief. This love manifested in many ways. At one extreme it was a chaste religious practice where Sufi holy men gazed upon the beauty of a boy to come closer to God. At the other extreme, libertine poets like Abu Nuwas celebrated their gay conquests over unwilling or drunk boys.

Abu Nuwas, the first and foremost Islamic gay poet

Abu Nuwas, “Father of Curls,” so named for his long flowing hair that hung down to his shoulders, was the greatest Arab poet of his time, or as some claim, the greatest Arab poet of all time. His full name was Abu Nuwas al-Hasan ibn Hani al-Hakami. Abu Nuwas’s mother, Golban (Rose) by name, was a Persian weaver, and his father, whom he never knew, a soldier from Damascus. The mother sold the young Abu Nuwas (b. 756) to Sa’ad al-Yashira, a Yemeni druggist, who took him from Ahvaz, the town of his birth (presently in south-western Iran) to his home in Basrah (presently in south-eastern Iraq), in those days a great seaport, and abode of the mythical Sinbad the Sailor.

His erotic poems range from the dewily romantic,

I die of love for him, perfect in every way,
Lost in the strains of wafting music.
My eyes are fixed upon his delightful body
And I do not wonder at his beauty.
His waist is a sapling, his face a moon,
And loveliness rolls off his rosy cheek
I die of love for you, but keep this secret:
The tie that binds us is an unbreakable rope.
How much time did your creation take, O angel?
So what! All I want is to sing your praises.
(Love in Bloom; after Monteil, p. 95)

to the provocative,

For young boys, the girls I’ve left behind
And for old wine set clear water out of mind.
Far from the straight road, I took without conceit
The winding way of sin, because [this horse]
Has cut the reins without remorse,
And carried away the bridle and the bit.
(A Boy Is Worth More Than a Girl;
after Monteil, p. 91)

In Persia homosexuality and homoerotic expressions were tolerated in numerous public places, from monasteries and seminaries to taverns, military camps, bathhouses, and coffee houses. In the early Safavid era (1501–1723), male houses of prostitution (amrad khane) were legally recognized and paid taxes. Persian poets, such as Sa’di (d. 1291), Hafez (d. 1389), and Jami (d. 1492), wrote poems replete with homoerotic allusions.[citation needed] The two most commonly documented forms were commercial sex with transgender young males or males enacting transgender roles exemplified by the köçeks and the bacchás, and Sufi spiritual practices in which the practitioner admired the form of a beautiful boy in order to enter ecstatic states and glimpse the beauty of God.

During the Middle Period, upper class men  often had young males who played the passive role in the  relationship, supporting this notion of the inherent subordination of the woman’s traditional role , Particularly in Morocco, it was seen as equal to have a young male sex partner as it was to have a young girl; male prostitution was also common. Even in contemporary Morocco, homosexuality between a man and a youth carries little social stigma; it is  viewed as both natural and an expression of dominance and power.

Whatever the legal strictures on sexual activity, the positive expression of male homeoerotic sentiment in literature was accepted, and assiduously cultivated, from the late eighth century until modern times. First in Arabic, but later also in Persian, Turkish and Urdu, love poetry by men about boys more than competed with that about women, it overwhelmed it. Anecdotal literature reinforces this impression of general societal acceptance of the public celebration of male-male love (which hostile Western caricatures of Islamic societies in medieval and early modern times simply exaggerate). …

In a tradition from the Arabian Nights, a collection of myths and folk tales, Muhammad was said to have warned his followers against staring at youth because of their beauty: “Be careful, do not gaze at beardless youth, for they have eyes more tempting than the houris.”

Today, governments in the Middle East often ignore, deny the existence of, or criminalize homosexuality. Homosexuality is illegal in almost all Muslim countries. Iranian President Mahmoud Ahmadinejad, during his 2007 speech at Columbia University, asserted that there were no gay people in Iran. Gay people do live in Iran, but most keep their sexuality a secret for fear of government sanction or rejection by their families.

book was published by a leading Iranian scholar in exile, which details both the long history of homosexuality in that nation and the origins of the campaign to erase its traces, not only provides a superlative reply to Ahmadinejad, but demonstrates forcefully that political homophobia was a Western import to a culture in which same-sex relations were widely tolerated and frequently celebrated for well over a thousand years.“Sexual Politics in Modern Iran,” the book is a stunningly researched history and analysis of the evolution of gender and sexuality that will provide a transcendent tool both to the vibrant Iranian women’s movement today fighting the repression of the ayatollahs and to Iranian same-sexers hoping for liberation from a theocracy that condemns them to torture and death.In her new book, Afary’s extensive section on pre-modern Iran, documented by a close reading of ancient texts, portrays the dominant form of same-sex relations as a highly-codified “status-defined homosexuality,” in which an older man – presumably the active partner in sex – acquired a younger partner, or amrad.Afary demonstrates how, in this period, “male homoerotic relations in Iran were bound by rules of courtship such as the bestowal of presents, the teaching of literary texts, bodybuilding and military training, mentorship, and the development of social contacts that would help the junior partner’s career. Sometimes men exchanged vows, known as brotherhood sigehs [a form of contractual temporary marriage, lasting from a few hours to 99 years, common among heterosexuals] with homosocial or homosexual overtones.

“These relationships were not only about sex, but also about cultivating affection between the partners, placing certain responsibilities on the man with regard to the future of the boy. Sisterhood sigehs involving lesbian practices were also common in Iran. A long courtship was important in these relations. The couple traded gifts, traveled together to shrines, and occasionally spent the night together. Sigeh sisters might exchange vows on the last few days of the year, a time when the world ‘turned upside down,’ and women were granted certain powers over men.”

Examples of the codes governing same-sex relations were to be found in the “Mirror for Princes genre of literature (andarz nameh) [which] refers to both homosexual and heterosexual relations. Often written by fathers for sons, or viziers for sultans, these books contained separate chapter headings on the treatment of male companions and of wives.”

One such was the Qabus Nameh (1082-1083), in which a father advises a son: “As between women and youths, do not confine your inclinations to either sex; thus you may find enjoyment from both kinds without either of the two becoming inimical to you… During the summer let your desires incline toward youths, and during the winter towards women.”

Afary dissects how “classical Persian literature (twelfth to fifteenth centuries)…overflowed with same-sex themes (such as passionate homoerotic allusions, symbolism, and even explicit references to beautiful young boys.)” This was true not only of the Sufi masters of this classical period but of “the poems of the great twentieth-century poet Iraj Mirza (1874-1926)… Classical poets also celebrated homosexual relationships between kings and their pages.”

the history is very very clear for those who are saying that there wasn’t any homosexuality activities in the medal east and it one of the western practices it been here, even thousands of years before these governments that dine the facts of its existence in our history and culture.

Homosexuality in Sudan

Homosexuality in Sudan.

Language and identity: Homosexuality in the Arab history

The words of Ibrahim Mahmoud in his Forbidden Pleasure : the  History of  Homosexuality in the Arabs: “If language is the identity of the man, his mark distinctive, they also function to it, and dated him in return … that language-based society itself, in terms of their shift, and rooted in memory, and enrichment, and the disintegration of the meaning and the meaning of death and the emission of another. The transformations in this, a clear history about their manufacturer, except as a history to him and him. ”

What is our history Homosexuality in Arabian  and making our history and heritage of  literature?

The possibility of finding information neutral or supportive of homosexuality is very low.There are a lot of negative writings that deal with homosexuality . The references that deal with homosexuality and sexual identity are  very small like a trying to find  needle in a haystack.   each time discovered a book or a writer or  wrote about Arab homosexuality, I feel like I discovered a culturally treasure !

When I read for the first time Joseph Massad, “redirecting desire: gay world and the Arab world” Re-Orienting Desire: The Gay International and the Arab World I understand the difference between Arab homosexuality – and homosexuality in the Western  world  as  Intellectually and socially and religiously and political movement. Shortly before I met a new writer as if breathed new energy in me, and I said to myself: “i should be doing something take  part in this” that when i made the decision to start this magazine

so i did these readings a me feel that i am and I am part of the legacy of culture and civilization and behavior.When I stared i know that i am not alone, and I am part of a community like me Arabic, written and published and sheds light on the legitimacy of the existence and legitimacy and the nature of our existence, and I learned a lot of them. Feeling I had when you first read it, was that: “If my mother, father, sister, brother, or read them, they would have understood that Homosexuality is normal, and I am part of a large group and this community.” When I realized that, I started thinking about the importance of writing in my language, Arabic, and English because it is one of the basic compounds my identity.

Here, I would like to go back in time back to our history and our literature and Arab culture, to see what he wrote about me? About us? Any words used? What was the meaning, and its dimensions and their meaning? Where is used? Served any purpose?

There is a permanent accusation Gay Arabs, that their homosexuality is imported from the West. But it is clear to all (though most people Ignores the truth about the intent and hide them) that homosexuality existed in the Arab civilization and Islamic civilization, and there are indications of historical writings and the names and dates and intimate sexual relations between persons of the same-sex.

it as always mentioned in the sources that the people of Lot had been living at the Dead Sea today.Some Arabs also became famous in the AL Abbasid period loving boys and Homosexuality . Historians have stated many of the historical figures of the most prominent gay poet Abu Nawas, has reported a variety of sources and his love poems flirting with boys. For example, saying:
The girl you want i will bring you a girl
but if a boy you want and you see me coming 
then hide him from me  in every prayer time

However, some inferred and overstates the inference to say that Abu Nawas evidence and accepted by him, but the fact that Abu Nawas was his stories and tales and Promiscuous poems and other non Promiscuous in his book  Jarriet Ahbehn and important their love (Jarriet Jinan, for example)

Elsewhere, Abu Nawas talking about his love for my father Obeida grammar says:

God bless the Lot and his followers …..

Aba Obeida Say Amen

You are the leader, I have no doubt

Since endured since exceeded Sixty

The writer says Musab al

I shamelessness queer has one religion 

I am in sin to gain willing

a queer not Adulterer and who is a queer  

then i am has company til Resurrection

But if we want to look for lesbianism in literature, Arab history, it is almost completely absent, and the natural result of the absence of women mainly from the arena of cultural and political life and property in that era.

but  lesbianism in women,  the first daughter from the   Al-Hasan Yemeni, and was rounded to Nu’man bin Mundhir so he made here a residence in  his wife, Hind, and she fell in love with here with passion, and Hind were the best lovers of  their time  with passion to one another never known between two women never before them, and when she died the daughter of Al-Hassan on her grave Hind the wife of  Nu’man and took the monastery known as Deir Hind in the way of Kufa. And where he says, addressing the Farazdak  Satirizes Ibn Jarir saying :

Carried era a favor faver from you , as it was the daughter of Hasan al-Yamani fulfilled Hind 

(Rushd Allbeb p. 123-4) (the words of Hassan Yemeni who died in 850 AD)

Here I would to dd that the Arabic word for lesbianism  is “Shak”, which is derived from the verb “crush” thing, the accuracy in the act of “crushing” significant act of violence between two, as if one crushes the other perhaps that is why the women of that period to replace the word “Shak” with “nice.”

nown, the gender boundaries are clear, Valjns is either male or female and all else is either abnormal or deficient or abnormal, sexual orientation, and one which is different from everything else that is odd or an unbeliever and sexy either ridiculous and either of anger and either of the nausea. And the body beautiful is a clear example, or some models and a clear, clear color, weight and clear. The house is also a single package, has its limits, has its laws, its system and has the Patriarchate, and all of its opposers, it is not from the people of the house.

lesbianism and homosexuality are found in our history and our literature anda prominent presence and clear, and any attempt to try to deny it is wrong, for example, the book “the boy and the Uncle,” says Al-Watan Saudi Arabia:

Story of the  “the boy and the Uncle” tells the stories of real despair and anger experienced by the heroes of the novel on the stage of reality. Writer seeks to show brilliantly intellectual abnormal deviation of certain groups in society.

In the novel The Yacoubian Building Alaa Aswani describes “Hatem”, homosexual character in the narrator, “its gay conservatives. And the anomaly in the life of a specific marginal Hatem tightly. It was not just androgynous. It is a talented person. Reached its efficiency and intelligence to the top of professional success .. Is cultured from the highest levels, fluent in several languages. Wants to narrow his life and abnormal on the nights and live normal day as a journalist and a leading official at night practiced for pleasure for a few hours in bed. ”

In describing the book “I was you,” wrote the site of the Nile and the Euphrates: (13)

“I is You”, stand out, a lot of courage, frankness and spontaneity, a matter of concern terrifying when many Tdtrhen social conditions, psychological and even biological homosexual relationships, do not satisfy the deeds are the subject , but the thriftiness to the impossible  captures Homosexuals and behavior on the way to their anticipated bodies and passion  “.

Aside from these biased terms, we find a few places used by the word “homosexuality” only without the oddly linked to or deviation, such as a paragraph in Riyadh Al Rayes site for the book “I was you”. It was reported the following:

So far there is no Arab woman discussed the issue homosexuality in women directly.Sometimes the topic being addressed among males while for females it remained prohibited at all times because of the Eastern women lives in this space of taboos and prohibitions. This novel address the issue of homosexuality as one of the facts that should be no longer ignored.

Through this quick review of history and the present two Arab in dealing with homosexuality it is clear that there is a good change, but there is still much to work for it. In order to continue to this change, it is very important to remember that the documentation and write is the most effective way and most powerful of the change, and to respond to the letter contrast, and provide facts fair and free from repression and absence that was used in all aspects of homosexuality and identities and sexual orientation.

Because we are an integral part of our society and our civilization, which links us with a link to the linguistic, social, cultural, behavioral, and historical destiny, we will continue to work for our rights and equality.

A cold night in Khartoum

the night begin so easy here in Khartoum and so fast the day is long but you cane easy know that the dark night is coming cause the city stay in the darkness all night the light are dam and the night is quote you cane here but at night the warm breeze the narrow street the lighted hoses keep so much secrets  then one my know.

here i am in a corner of a dark street like in the waiting for a friend although i was not sure what to expect but it looked like some thing i never did  was a social gay member i was always the one with the low  profile movies made feel like i am doing some thing against the law but i am waiting for a friend we known each other for about five years but i never did know that he was gay no one in Sudan will tell you that he is gay  few Seconds  some one came to me he was in his mid thirties and about five pont seven skinny but look healthy he smiled  and told me he was not sure that he would come and  i thought why is all this discreet about i tried to light up the mood with him and asked  him if he was going to frisk me although we were  friend but i felt like he was still afraid or had doubt about me so we had the  usually talk til we got to the house were they meet and he asked me to act like i known him for some time and not just three days  but it was as soon as i got in i known that i was in a family they  know each other for a long time there was a two on the yard talking and there was an outside  in the kitchen  and there was three people in it making dinner and the whole view was great it looked like every one was so it ws friendlily and  happy and there were laughing so i thought to my self there is nothing cane be wrong here and he told me to get in the house.

When i got to  the house i was waiting i am gust so i should be doing anything but wait for him there was the Ayman he was the big guy the owner of the house and he is 33 working in a big telecommunication company and he was taller and he was always smiling and having fun mucking every body looking like he was having fun there was Ali was 27 he was the young one he was the cook the works in an oil company he comes here ever night with Ayman  and then there was Jamal he was 35 and Bakrie he was an owner of computer shop in Khartoum Abdul-Aziz and Hanie the were the know cable the were together for 7 years it was nothing but dinner and fun with my new friends.

after we had dinner and i get to know them more and more they asked how long did i know about them and i told them that Talal told me about this for some time but i never got the chance to me you guys but here i am new he told them that i was new and i had my doubts about this Ayman told me we all do have doubts and i idea about what we re Ayman what the most confident one there he know what he is and he know that being gay is not accepted here but that didn’t change him and he told me that most of is neighbors know about him but he don’t mind he told me tat he lost his so cold friends and family over this but it was his choice and he choice to live this life than I asked that it is a dangers choice that he take  it was one question and the whole mood changed then he toke a deep breath and side i know at that time it like i clicked on some thing the room got colder and every one to the fun stopped and it back to the real world then one of them asked so innocently what wrong with us he needed an answer and all i could tell him there is nothing wrong you are perfect just the way you are i never did think one question could make them feel this depress so i stopped at that and before i know it was too late for me to stay it was about 3 in the morning  and every one was about to leave i may didn’t get all the answers and didn’t ask all the questions but one thing i got so clear that we are facing a real  dilemma, how hard it is and what  going through living the day-to-day life when i was going home i stopped for coffee and a smoke at a tea lady feel bad that i round their night and how bad i felt that i did but then this guy with his friends  asked the lady if she got any green tea and she told him she didn’t one of his friend told him that was so gay what do you want with green tea and the his friend side he enjoyed it then he asked the other lady next to here if she got it she told him yeas so he sat down there for the green tea and i asked my self it never ending, people will always do that influence other on their choices being different is always a case  so i got home and started thinking of writing this post i thought of all the other people who are living in the night behind closed doors and never going out hidden bye lyres and shales to socials with other people and then it got to cold and it was another cold night in Khartoum



In new book, Muslim American women tell their own love (and sex) stories

 Getting the facts straight

          It is funny, although that it been known for years that Homosexuality exists in Sudan. People act like it’s a new thing in our history longer before it become a case in religion we talked about it more than 1400 years ago and we know it existed long long before that and they still denied the fact that we are here these are fact  Sudan and Homosexuality I hope you find it interesting

When judge of the city Kosti in north of Sudan Kotrane resident who became Minister of Justice strange incident occurred. Kotrane was the head judge committee which investigated the incidents of 1955 the South along with Khalifa Mahjoub and Lado Lolak. Judge Bishop was objective and stick to the law and when the clash occurred between the large group of gays who have moved from Al-Ubayyid to Kosti with Kosti gays. The police arrested them. And when they came to the judge. Judge released them saying that homosexuality is not a case punishable by law because it is a psychological condition. Everyone went out in a demonstration joined by many (aldlokh) and that is music instrument and cursing and roaring saying (long live the Pakistani judge.. who made our case psychological).

Law regarding same-sex sexual activity

Same-sex sexual activity is illegal in Sudan. The judicial system is based on the Shari’a and according to Article 148, capital punishment applies should the offense be committed either by a man or a woman.

For homosexual men, lashes are given for the first offense, with the death penalty following the third offense.

100 lashes are given to unmarried women who engage in homosexual acts.For lesbian women, stoning and thousands of lashes are the penalty for the first offense.

The Sultan of Sennar was known for homosexuality. And Surrounding himself with a huge number of homosexuals. And have been receiving and getting lands grants and senior positions.

And also in the seventies in Malakal there was the superintendent of  Malakal princely School, which  he had worked as a teacher for more than a quarter of a century he forced the school kids to practice homosexuality. When it was revealed and he got exposed Mr. Mahmoud Pratt wanted kill him with a knife. Mr. Mahmoud Pratt was one of the Muslim Brotherhood party and author of book called (juvenile delinquency) and other books. He attacked Hassan Alturabi. So he spread rumors about Mr Mahmoud that he was crazy and fought against the Muslim Brotherhood.

The professor Mr.Hashem Mohamed Osman (goalkeeper of Al Marikh club) the professors encouraged the students to sit in strike and demonstration against the superintendent of  Malakal princely School .

Back in the Seventies and early eighties during the presidency of  Al nimeiriin Omdurman two areas of prostitution, a one was the area between AlShuhada and the Great Mosque and Hospital that was for prostitutes. The area between the National Cinema and the hospital was gays and bisexual. They are filled with dozens of homes and gays and bisexual. And there are other places such as the seven houses in the pant and some places in the Alghemaur and behind the dome of Sheikh Daf Allah and Al shajara market.

in a book called (Canterbury Tales) bye the Sudanese Premier Inspector Belfor talked about  a problems that was back then in  Sudan, especially in the city of Madni and says that the richest merchant in a Madni are offensive and there were many cases with regard to sodomy and rape of children over there in Madni.

Dowering  sixties in Kosti. was one of the largest centers of prostitution in the Sudan. Altemtem a very known type of music  and musicians who was considered effeminate began in Kosti. This was also found in Gedaref and Al-Ubayyid and many areas of production. Yusuf  Badri in his book (Ajyal ) talking about it (cyan), or Alyalaty or hawks Al sager and how that it has become it was a rampant because the locked city community of women and girls in the yards and the non relationship closed from any contact between girls and boys.

Young people from origins other than the people who grew up in the north of Omdurman, were sexually harassing children of the Arabs and say (Then those who grow up and to become managers and biasness men  and ministries will remember us). It is part of the castration policy of ethnic hatred and social hatred it.

One of the all the famous story when Mohammed Ahmed al-Mahdi had that before Mahdia th drew his sword and wanted to kill one bisexual. That was  when he Surrounded Al-Ubayyid Even after Mahdia it did not disappear from the north of Sudan, and in Omdurman a Egyptian police officer Fawzi mention, how this was rampant and said some of the a bisexual are big merchants, Babiker Badri also said in his book (my life) Part 1 (that this gay asked me some cloves . And frowned his face so he laft me alone. And went to my friend Mukhtar and said (your friend Bassiouni in the other shop. disappointed me i asked for some cloves so i cane drink it with water he frowned his face and didn’t give me ). Mukhtar said to him (i swer if he given you one cloves i would leave his friendship) the gay said (but you give me what I tell you), said Mokhtar (Yes, but for you that mean you lost both of us).

In the fifties and sixties in some of the Yemeni have perform these activities in Sudan with the children of Sudanese. And there was a campaign against the Yemeni and led by some journalists, led by Mohammed Makki editor of the people newspaper.

Living conditions

The U.S. Department of State‘s 2010 Human Rights Report found that “societal discrimination against homosexual persons was widespread both in the North and the South. In the North, vigilantes targeted suspected homosexual persons for violent abuse, and there were public demonstrations against homosexuality

In 2010 Sudanese court sentenced 19 young man with 30 lashes and a fine for violating the ethical rules for wearing women’s clothes and placing powders makeup and that was during their attendance at a wedding for homosexuals, and many of them tried to hide their faces for about 200 people were watching during lashing immediately after sentencing them. No Lawyer attend to them or even attempt a fair trial and they did not defend themselves.

Quoted by news agency “Reuters” the judge who presided over the trial that the police raided a party set up by the nine men’s and found them dancing as Sudanese woman’s would do wearing women’s clothes and wearing makeup.

He said that there is video of the ceremony and that there was woman and she fled the scene immediately after the arrival of the police and the accused face charges of violating the rules of public ethics in Sudan.

The local newspapers reported that the ceremony was held to celebrate the wedding of gay, making it a subject of discussion in all parts of Khartoum conservative Muslim society. Court did not address today to the wedding.

Sudanese law and is based on the provisions of Islamic law, which was the point in 2005 peace agreement ended more than twenty years of civil war between Khartoum and southern rebels and the mostly Christian and animist.

Based on the agreement exempted southern Sudan from the application of Islamic law, but they are still applied in Khartoum, where many non-Muslims are living.

Even nowadays people talk about it live it dance in it music the Homosexuality in Sudan is effect and  it been here as long as our Independence but still in the dark we have streets and places and waiting in the  night to  find it easy to move and Move, perhaps because in the light of day is to exposed us  them  that can some of us cane not be the same person all day living a double life Some of us deal with the subject’s as a need that must be Be filled some look for answers some look for Redemption or Salvation some just give up to the them and deny it, we are not from another plant we are the Doctors the Lawyers we are hard works Brothers and sisters and cousins ​​and  mothers and fathers and  employers  and teachers so don’t believe them when they say that we are The manifestation of luxury or psychological condition and we are a disease that should be cured don’t believe that we are more different If I get a fever that mean im sick if I got hungry I will eat what you do and if I feel tired I will sleep and if I see some thing depressing I will weep and if you ask me for help ill be there if you tell a joke you will see me laughing.

Rainbow Sudan

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