Monthly Archives: March 2012

All my respect and appreciation

I would  like to dedicate this post to some one who has helped me through all this he helped make this rainbow come out to the light for you to see for this  i appreciate everything that you do,  Very helpful and thoughtful too.  From the beginning, you’ve been there for me, I want to tell you “Thank you,” but it doesn’t seem enough words don’t seem sufficient, everything you do, You’re a wonderful person, you always amaze.  Wish to say thank you, deep in my heart,  For so many lives, you’re a big part.

Dan Littauer has had an extensive career, from teaching psychoanalysis and social science in several UK universities to writing for the Lonely Planet.

Dan is the editor of Gay Middle East news website, and regularly writes for other LGBT publications. He also has contributed to programs on the BBC, Al-Jazeera and the occasional contribution to CNN and The Guardian.

Dan particularly enjoys history, art, loves reading and writing poetry and music which he occasionally blogs abo

they say all the flowers of tomorrow are in the seeds of today. and rainbows come after the rain, Stand for something or you’ll fall for anything.form this Magazine i like to thank also friends and and all the that were Involved we did bye there comments that i have taking to help make this better we will get better the future  start today i hope to rise to all your Expectations and your Aspirations thank you all

i believe in the power of words A careless word may kindle a strife, A cruel word may wreck a life, A timely word may level stress, A lovely word may heal and bless.

 It is not enough to have a dream unless I am
willing to pursue it.
It is not enough to know what is right unless I am
strong enough to do it.
It is not enough to join the crowd, to be acknowledged and accepted, I must be true to my ideals, even if am
left out and rejected.
It is not enough to learn the truth unless I also learn to live it.
It is not enough to reach for love unless I care enough to give it.

so what i like to say to all LGBT that you are valuable, you are unique, you have much to give, yo not be afraid to give it, you are free to choose you are limited only by your fears, let your dreams take over. fly and soar into life the world is waiting for you.

Joumana Haddad

“”A poetry that is at once sensual and cerebral, anarchic and self contained” —Marilyn Hacker, American poet

t“A complex poetry, sometimes ferocious, sometimes tender, always moving”.—David Harsent, British poet

“An exceptional poetic voice that renders the transformations of freedom’s writing”. —Enrique Hernández De Jesús, Venezuelan poet and artist “A breathtaking poetry, that goes to the extreme” —Tahar Ben Jelloun, Moroccan poet and novelist

“A sumptuous and alluring voice, carefully drawing the reader in, before unveiling soulful insight and wisdom”—Jeffrey Levine, American publisher

“A poet who tumbles down all stereotyped images of the Arab woman”—Valentina Colombo, Italian orientalist

“She unfurls in her poems the tentacular word of the woman-hydra, giving way to the voice of a strong and magnificent woman” —Brigitte Ouvry-Vial, French publisher

 In addition to being the founder and editor-in-chief of JASAD magazine, Joumana Haddad is head of the Cultural page in prestigious “An Nahar” newspaper, as well as the Administrator of the IPAF literary prize (the “Arab Booker”).

She has already published several poetry collections, widely acclaimed by critics. Her books have been translated to many languages and published abroad.

She interviewed many international writers, such as Umberto Eco, Paul Auster, Jose Saramago, Doris Lessing, Peter Handke, Elfriede Jelinek, and others.

Speaking seven languages, she has also published several works of translation, and is currently preparing a PHD in languages at the Sorbonne University (Paris 3) under the supervision of Dr Jean Patrick Guillaume.

She has been awarded the Arab Press Prize in 2006.

Joumana Haddad is member of the Book and Reading committee in the Lebanese Ministry of Culture, she is also a collage artist.

Bibliography in Arabic

  • Invitation to a secret feast, poetry, (2008)
  • Two hands to the abyss, poetry, (2000)
  • I did not sin enough, selected poems, (2003)
  • Lilith’s Return, poetry, (2004)
  • The panther hidden at the base of her shoulders, selected poems, (2006)
  • In the company of the fire thieves, Conversations with international writers, (2006)
  • Death will come and it will have your eyes, Anthology of 150 poets who committed suicide, (2007)
  • Bad habits, selected poems, (2007)
  • Mirrors of the passers by, poetry, (2008)
  • Geology of the I, poetry, (2012)

Bibliography and translations of her books in English

  • Invitation to a Secret Feast, poetry, 2008, Tupelo Press, Vermont, USA.
  • Madinah, city stories from the Middle East, anthology, 2008, “Comma Press”, Manchester, UK.
  • I Killed Scheherazade, Essay, 2010, “Saqi Books”, London, UK  The book has been translated to French, Italian, Spanish, Danish, Portuguese, German, Dutch, Croatian, Norwegian, Romanian and Arabic.

 Bibliography in Italian

  • Le sette vite di Luca, Children’s literature, 2011, Mondadori Junior, Milan, Italy.

 Bibliography in Spanish

  • Allí donde el río se incendia, Antología poética, 2005, Ediciones De Aquí, Málaga, Espana, 2006, Fundación Editorial El Perro y la Rana, Caracas, Venezuela.

 Bibliography in French

  • Le temps d’un rêve, Poésie, (1995)
  • Les amants ne devraient porter que des mocassins, littérature érotique, 2010, Editions Humus.

Translations into other languages

Some of Joumana Haddad’s books
  • Damit ich abreisen kann, 2005, Lisan Verlag, Basel, Switzerland.
  • Cuando me hice fruta, 2006, Monte Ávila Editores, Caracas, Venezuela.
  • El retorno de Lilith, 2007, Editorial Praxis, Mexico, Mexico/ 2010, Diputacion Provincial de Malaga, Mar Remoto, Spain.
  • Le retour de Lilith, 2007, Editions L’Inventaire, Paris, France/ 2011, Editions Actes Sud, Paris, France.
  • Liliths Wiederkehr, 2008, Verlag Hans Schiler, Berlin, Germany.
  • Adrenalina, 2009, “Edizioni del Leone”, Venice, Italy.
  • Il ritorno di Lilith, 2010, “Edizioni l’Asino d’Oro”, Rome, Italy.
  • Lilits återkomst, 2010, Bokförlaget Tranan, Stockholm, Sweden.
  • Espejos de las fugaces, 2010, “Vaso Roto ediciones”, Mexico.
  • Miroirs des passantes dans le songe, 2010, « Al Dante », Paris, France.
  • Las siete vidas de Luca, Literatura infantil, 2011, Vaso Roto, México, México.
  • Los amantes deberían llevar solo mocasines, Literatura erótica, 2011, Vaso Roto, México, México.


JASAD, (Body in Arabic) is quarterly cultural magazine, unprecedented in the Arabic region and language, specialized in the Body is arts, sciences and literatures. Founded in 2008, its first issue appeared in December of that same year.

German poet Novalis once wrote that the only real temple in this world is the human body. In fact, JASAD aims to reflect the body in all its representations, symbols and projections in our culture, time and societies, and hopes, by doing so, to contribute in breaking the obscurantist taboos (just like the broken handcuff in its logo wishes to convey), and in providing writers, researchers and artists with the freedom that they rightfully deserve.

JASAD is published in Beirut – Lebanon, in Arabic language, and distributed to readers worldwide through bookshops and/or by rapid courier via a yearly subscription system. The magazine is accepting subscriptions since November 1st 200

I Killed Scheherazade

In this provocative book Joumana Haddad uses the format of the political pamphlet to describe the liberating impact of literature on her life. She tells of reading the Marquis de Sade at twelve, of her metamorphosis into an award-winning poet, and reflects upon how this has shaped her as an Arab woman, as a writer and as a magazine editor. Joumana challenges prevalent notions of identity and womanhood in the Middle East and speaks of how she came to create the Arab world’s first erotic literary magazine, Jasad (Body), that has earned her both admiration and censure. Fiery and candid, I Killed Scheherazade is a provocative exploration of what it means to be an ‘Arab woman’ today.

A very courageous and illuminating book about women in the Arab world. It opens our eyes, destroys our prejudices and is very entertaining.’ Mario Vargas Llosa ‘Sometimes, a revolution erupts when one person says, That – that is not me.A” Joumana Haddad is a revolutionary, this book is the manifesto. Read it or be left behind.’ Rabih Alameddine Joumana Haddad breaks down the rigid taboo of the Silent Absent Woman. Scheherazade has to die to be able to speak her true self, to tell her own story: that is, to become a human being. Elfriede Jelinek, winner of the Nobel Prize in Literature, 2004 Joumana – lifts the veil on the hypocrisy of Arab society and confronts all those people who fear desire, the joy of desire and the celebration of desire – Literature is not a quiet river, nor is it a lake of peace or a serene mirror. It is often a storm that breaks the rules of decorum, disturbs the forest of words and forces us to come face to face with our weaknesses and illusions. Joumana Haddad is a poet who inhabits the storm. Tahar Ben Jalloun ‘One of the most intelligent, talented and courageous young Arab poets and intellectuals today’ Mahmoud Darwish ‘The Carrie Bradshaw of Beirut’ Sunday Telegraph ‘Provocative and sensual’ Huffington Post ‘Beirut’s body language pioneer’ Washington Post

Our Gay Culture

Culture (Latin: cultura, lit. “cultivation”) is a term that has many different inter-related meanings. However, the word “culture” is most commonly used in three basic senses:

 Excellence of taste in fine arts and humanities, also known as high cultureAn integrated pattern of human knowledge, belief, and behavior that depends upon the capacity for symbolic thought and social learning The set of shared attitudes, values, goals, and practices that characterizes an institution, organization, or group.

 Culture is a powerful human tool for survival, but it is a fragile phenomenon.  It is constantly changing and easily lost because it exists only in our minds.  Our written languages, governments, buildings, and other man-made things are merely the products of culture.  They are not culture in themselves.  For this reason, archaeologists can not dig up culture directly in their excavations.  The broken pots and other artifacts of ancient people that they uncover are only material remains that reflect cultural patterns–they are things that were made and used through cultural knowledge and skills.

 LGBT culture is a culture shared by lesbian, gay, bisexual, transgender, and queer (LGBTQ) people. It is sometimes also referred to as Queer culture. The term gay culture, though not synonymous, is sometimes also used though this may also apply specifically to a culture of homosexual men. LGBT culture varies widely by geography and the identity of the participants. Elements often identified as being common to cultures of gays, lesbians, bisexuals, and transgendered people include:

  • The work of famous gay, lesbian, bisexual and transgenderedpeople. This may include:
  • Present-day LGBT artists and political figures;
  • Historical figures who have been identified as LGBT. It has often been questioned whether it is appropriate to identify historical figures using modern terms for sexual identity (see History of sexuality). However, many LGBT people feel a kinship towards these people and their work, especially to the extent that it deals with same-sex attraction or gender identity. This is evidenced by websites such as which are dedicated to supporting homosexual politicians.

Arabic literature  LGBT culture

Abū Nuwās

Abū Nuwās, of mixed Arab and Persian heritage, studied in Basra and al-Kūfah, first under the poet Wālibah ibn al-Ḥubāb, later under Khalaf al-Aḥmar. He also studied the Qurʾān (Islāmic sacred scripture), Ḥadīth (traditions relating to the life and utterances of the Prophet), and grammar and is said to have spent a year with the Bedouins in the desert to acquire their traditional purity of language.

Abū Nuwās, also spelled Abū Nuʾās, in full Abū Nuwās Al-ḥasan Ibn Hāniʾ Al-ḥakamī   (born c. 747, –762, Ahvāz, Iran—died c. 813, –815, Baghdad), important poet of the early ʿAbbāsid period (750–835).

 A Boy Is Worth More Than a Girl

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.
Here I am, fallen for a faun,
A dandy who butchers Arabic.
His forehead, brilliant like a full moon,
Chases away the black night’s gloom.
He cares not for shirts of cotton
Nor for the Bedouin’s hair coat.
He sports a short tunic over his slender thighs
but his shirt is long of sleeve.
His feet are well-shod, and under his coat
You can glimpse rich brocade.
He takes off on campaign and rides to attack
casting arrows and javelins;
He hides the ardor of war, and his
Attitude under fire is magnanimous.
Comparing a young boy to a young girl, I am ignorant.
And yet, how can you mix up some bitch
Who goes in monthly heat
And drops a litter once a year
With him I see on the fly.
How I wish he would come
Return my greeting.
I reveal to him all my thoughts
Without fear of the imam, or of the muezin.


 Abu Nuwas, Le Vin, le Vent, la Vie,
(tr. Vincent Mansour Monteil), Sindbad,
Paris, 1979, p. 91.


Abu Nuwas and the Wily Young Man

Abu Nuwas loved to reminisce. “When I was still young,” he told us one day, “I fell head over heels for a youth of Basrah, and I was possessed with burning desire to make love to him. One time I ran into him on the Mirbad, where the philosophers were wont to gather. I begged him to look with favor on my passion.”

“If that is truly your wish,” said he, “then first find us one of those foxy songstresses who’s skilled at her trade, and get her to receive me.” Just then a shapely young woman passed by, and he exclaimed, “There! That one is precisely the condition of our meeting. Are you up for it?” I jumped up and could not help putting my hand on the woman’s arm. Immediately she started to scream and call for help. Right away a crowd gathered, so that we were surrounded on all sides. Hands were raised to seize me. The youth in the mean time had edged away, and I could see him not far off, trying to hold in his laughter. I had to resort to all the treasures of my cunning to get out of that bind.

Retold after the French version of Ahmad al-Tifashi’s The Delights of Hearts, tr. Rene Khawam.

 Abu Nuwas wrote about the way he lived. His chief topics were wine and pederasty. The Persian poets of a later era used wine in their poems only as a metaphorical symbol, but for Abu Nuwas the glories of debauchery and dissipation could never fully be expressed. He depicted with humorous realism his experiences in life, admitted his sins with remarkable frankness, and wrote that he would never repent although he recommended that others not follow his example. With ironic tones he composed a dirge for his own body wasting away from bad habits. He closed one poem by stating that he never expected his sins to be found out by God because he was too unimportant for God to take notice of his actions.


Abu Nuwas is considered one of the greats of classical Arabic literature. He influenced many later writers, to mention only Omar Khayyám, and Hafiz — both of them Persian poets. A hedonistic caricature of Abu Nuwas appears in several of the Thousand and One Nights tales. Among his best known poems are the ones ridiculing the “Olde Arabia” nostalgia for the life of the Bedouin, and enthusiastically praising the up-to-date life in Baghdad as a vivid contrast.

his freedom of expression especially on matters forbidden by Islamic norms continue to excite the animus of censors. While his works were freely in circulation until the early years of the twentieth century, in 1932 the first modern censored edition of his works appeared in Cairo. In 1976, a crater on the planet Mercury was named in honor of Abu Nuwas


Omar Khayyam

Omar Khayyam‘s full name was Ghiyath al-Din Abu’l-Fath Umar ibn Ibrahim Al-Nisaburi al-Khayyami. A literal translation of the name al-Khayyami (or al-Khayyam) means ‘tent maker’ and this may have been the trade of Ibrahim his father. Khayyam played on the meaning of his own name when he wrote:-

Khayyam, who stitched the tents of science,
Has fallen in grief’s furnace and been suddenly burned,
The shears of Fate have cut the tent ropes of his life,
And the broker of Hope has sold him for nothing!

 Omar Khayyam was best known in his time as a mathematician and astronomer. His theorems are still studied by mathematicians today. His poetry really only became widely read when Edward FitzGerald collected several quatrains (rubaiyat) attributed to Khayyam and translated them into English as the Rubaiyat of Omar Khayyam.

The common view in the of the Rubaiyat of Omar Khayyam is that it is a collection of sensual love poems. Although some scholars debate this question, many people assert that Omar Khayyam was a Sufi, as well as a poet and mathematician, and that his Rubaiyat can only be truly understood using the language of mystical metaphor.

 For whatever Reason, however, Omar as before said, has never been popular in his own Country, and therefore has been but scantily transmitted abroad. The MSS. of his Poems, mutilated beyond the average Casualties of Oriental Transcription, are so rare in the East as scarce to have reacht Westward at all, in spite of all the acquisitions of Arms and Science.

There is no copy at the India House, none at the Bibliotheque Nationale of Paris. We know but of one in England: No. 140 of the Ouseley MSS. at the Bodleian, written at Shiraz, A.D. 1460. This contains but 158 Rubaiyat. One in the Asiatic Society’s Library at Calcutta (of which we have a Copy), contains (and yet incomplete) 516, though swelled to that by all kinds of Repetition and Corruption.

 So Von Hammer speaks of his Copy as containing about 200, while Dr. Sprenger catalogues the Lucknow MS. at double that number.*5 The Scribes, too, of the Oxford and Calcutta MSS. seem to do their Work under a sort of Protest; each beginning with a Tetrastich (whether genuine or not), taken out of its alphabetical order; the Oxford with one of Apology; the Calcutta with one of Expostulation, supposed (says a Notice prefixed to the MS.) to have arisen from a Dream, in which Omar’s mother asked about his future fate. It may be rendered thus:

“O Thou who burn’st in Heart for those who burn
In Hell, whose fires thyself shall feed in turn,
How long be crying, ‘Mercy on them, God!’
Why, who art Thou to teach, and He to learn?”

The Bodleian Quatrain pleads Pantheism by way of Justification.

“If I myself upon a looser Creed
Have loosely strung the Jewel of Good deed,
Let this one thing for my Atonement plead:
That One for Two I never did misread.”

 With regard to the present Translation. The original Rubaiyat (as, missing an Arabic Guttural, these Tetrastichs are more musically called) are independent Stanzas, consisting each of four Lines of equal, though varied, Prosody; sometimes all rhyming, but oftener (as here imitated) the third line a blank. Somewhat as in the Greek Alcaic, where the penultimate line seems to lift and suspend the Wave that falls over in the last. As usual with such kind of Oriental Verse, the Rubaiyat follow one another according to Alphabetic Rhyme – a strange succession of Grave and Gay. Those here selected are strung into something of an Eclogue, with perhaps a less than equal proportion of the “Drink and make-merry,” which (genuine or not) recurs over-frequently in the Original. Either way, the Result is sad enough: saddest perhaps when most ostentatiously merry: more apt to move Sorrow than Anger toward the old Tentmaker, who, after vainly endeavoring to unshackle his Steps from Destiny, and to catch some authentic Glimpse of TO-MORROW, fell back upon TO-DAY (which has outlasted so many To-morrows!) as the only Ground he had got to stand upon, however momentarily slipping from under his Feet.

Muhammad al-Nawaji bin Hasan

Muhammad al-Nawaji bin Hasan bin Ali bin Othman (1383?-1455), the fourteenth century Egyptian poet and mystic, was also known as Shams al-Din, “Sun of Religion.” His nickname, and all indications about him, suggest he was a pious and respected citizen of medieval Cairo. A native of the city, he studied law there under the master al-Damiri. In later years al-Nawaji taught the Hadith (1), at the Islamic colleges of al-Husayniyya and al-Jamaliyya, and led the mystic prayer sessions, which suggests he was a Sufi.

 A Queer poem by Muhammad al-Nawaji bin Hasan bin Ali bin Othman (1383-1455)

“For a Turk”

I have chosen from among the sons of the Turks
A young male gazelle.
In my burning desire to possess him
I have consumed my life to no purpose.

I asked him one day
“What will put out the fire
That you have lit in me,
O, most fearsome of men?”
He answered, “My lips.”

 His devotional life, which included two pilgrimages to Mecca, did not prevent him from immersing himself in intellectual occupations. At that time Cairo, under Turkish rule, was experiencing a period of freedom as well as great opulence. As a Sunni of the Shafiite rite, al-Nawaji would have been tolerant and open to intellectual debate. This is borne out by his studies of natural history and his writings, a book of poems which opens a door onto his other interests, and reveals that to an educated man of his day the erotic was inseparable from the divine, as is evident in the following poem:

To a beautiful youth on pilgrimage to Mecca

You who have left to visit the ancient House,
And abandoned me here, hostage to sadness;
One last visit before departing,
Would not that have been better?

You go on pilgrimage to follow the precepts,
But that doesn’t at all keep you
From putting a Moslem to death!
May I be your ransom! Rather than wander
The roads of the pilgrim,
Better you should spare Allah’s creatures.


His tolerance and open-mindedness is also reflected in his lack of racial bigotry, a characteristic that mars many otherwise fine works of Arabic literature of the period, such as the Arabian Nights. Here’s one example of Shams al-Din’s appreciation of black men:

For a beautiful black boy

Aroused, he exhales
The intense perfume of his musk.
The sight of his face, lit by a ray of light
Imprints itself.

So arresting is his beauty,
So limitless its power,
That the gaze of those parched for love
Envelops him in tenderness,

And the caress of all those black eyes
Has daubed his body
With their magic color.

Love seems to have been the engine driving relations between men and beardless youths, giving rise to a social scene that brings to mind the Athens of Socrates and Alcibiades. In that economy of love, paying for one’s pleasure in gold was not well regarded. Men instead rewarded their favorites with a well-turned verse, and books of such poems were worth their weight in gold. In this collection we discover verses for every occasion, even for diametrically opposed needs. For those whose lover has dark skin, he offers:

If the stars glitter white
In the dusk of night
Against the black body of a sky
Whose robe has slipped aside,

Their opposite is even more beautiful;
For here on earth are other orbs:
You, black men,
Shining stars of our days.

But, equally solicitous of those who favor light-skinned boys, he says:

Those who dare set
The swarthy man before white boys,
Marvels of grace, prove to me
They are weak and ill of eye.

What use is sight
To our brothers’s eyes
If to them light and dark
Are one and the same?

 Much medieval Arab poetry is marked by certain conventions: the gazelle-like youth with his crescent smile, the scorpion-like black curls. . . to a modern eye the cliches soon grow tiresome. In the ensuing selection, however, we have tried to minimize repetition, and to gather a varied a bouquet as possible.

To a handsome boy with ink-stained lips

Before this mouth smeared with ink,
A precious box filled
With adorable pearls, I cry out,

“What is this strange sign?
A talisman to avert the evil eye
From him we cherish . . .
Or a seal for the mouth of the jar
Enclosing the wine of pleasure?”

For a milkman

Ever since I bound myself
In passion
To a milkman,
The very picture of seduction,
I tell him over and over,
“Be generous and grant me
A swallow of you,
O delectable milkman.

For a maker of arrows

Friend, our fletcher,
With the arrow of his glance,
Intentionally wounded onto death
This heart of mine, which went out to him.

Why does the censor blame me
When my soul, pierced by love
Is target for this whittler of arrows?

For a pretty seller of cucumbers

God! How beautiful, this young
Cucumber seller, and a face to make
The sun itself blush at noontime.

The day he agreed to a tender meeting
I was overwhelmed.
Ah, how I savored
That mouthful of cucumber.

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.

the Sudanese police and the order part 1

Represent the public order police enforcement mechanism with the law voluntarily or by force  In the sense that it Only implement the laws as set by the legislator  Accordance with the regulations of the legislation and explanatory of the low  the  Question is the who put this legislation? Who is responsible for overseeing the implementation of the public order police with their duties?

video channel on YouTube exposed lashing of a Sudanese girl in a police station in Khartoum, a wave of condemnation by the Sudanese  what happened is much more than legal punishment amounting to torture and severe physical and humiliation.The video shows police officers carrying out the death on the lashing in front of a crowd of Sudanese people she received blows whips all over her body from the legs, back, arms and head wildly and violently and severity of it, and show the girl, hurting and crying lying on the ground in pain begging the policeman stop-hit her, before he called another policeman to help him participate in the beating shown through the video also that the person who filmed the scene was in full view of police, if not imaging their knowledge.
Hundreds of responses to the sites and electronic platforms on the World Wide Web and described the incident to the crime heinous and barbaric, and that is condemned in the name of Islam and Sharia, this incident re-trial of the minds of the incident Sudanese journalist Lubna Ahmed Hussein the one was one 2009 when it gave the public order police arrested in a high-end restaurants in Khartoum has been submitted for trial on charges of indecent wear her.Repeated complaints of citizens in Sudan from the excesses of the police and the influence of public order police to arrest people and bring them to trial is of various charges. This confirms what has happened recently when he was arrested a group of men participating in a fashion show and bring them to trial and convicted on charges of putting powder on the face during the fashion show.The journalist Lubna Ahmed Hussein,  that the trials of public order, print minimalism where the accused does not get a chance to defend himself and that’s what happened to her as well. The procedures are all on the same day of the hearing to the trial and execution.
The case of the structures may have attracted the attention of a broad and international media, which led to a situation faced by women in Sudan of insulting and harassed on the map of interest organizations concerned with human rights and the rights of women.

Lubna says that the painful thing is the silence of women who are beaten and humiliated by the police for fear of scandal, because the society is blamed on the woman always the victim, not the executioner. However, its cause and its position during the trial when distributed invitation cards for hundreds of acquaintances and friends and a crowd of journalists to attend her trial has been around the trial of an issue of public order and confusion scandalous to a human rights issue which has encouraged other women who are subjected to such trials to talk about the media to expose what is happening inSudan.

Says who we surveyed a sample of their views on the video that the Sudanese government use of Islamic law and public order police to suppress and intimidate people including ownership of tools such as the General Security Service, who shall exercise arrest and torture to terrorize political opponents. It also unanimously agreed that the upcoming referendum in southern Sudan and the possibility of separation may be a reason the Sudanese government attempt to tighten its grip on society and the public street to block any resistance to the government of Omar al-Bashir.

Islamic law was applied for the first time in the Sudan under the regime of Gaafar Nimeiri in 1983, following the popular uprising in Sudan in April 1985 the Sudanese parties failed to agree on the abolition of Islamic laws. Following the coup, the National Islamic Front, led by President Omar al-Bashir has been working at all levels to turn Sudan into an Islamic country.

Khartoum girls

A book (Khartoum Girls )  from Sinbad Foundation and  media for publication in Cairo.Journalist Sarah Mansour Forum owner is known and which live in united states.

Sara Mansour was born in Madani, Sudan. Mansour and her husband, Essam Mahadi, lived in Saudi Arabia before immigrating to the United States. They have lived in Rochester since 2001.

Mansour uses a variety of TV, cable and Internet outlets to report on and write about her native Sudan.

Mansour and her husband maintain a website called Sudanese, a new source and chat room that encourages discussion of Sudanese and Middle Eastern issues.

Mansour has reported on events and issues in her native Sudan as a correspondent for SCOLA TV and for Rochester public access Channel 10.

Mansour has written three books: “The Girls of Khartoum,” “The Girls of Khartoum II” and “Asylum.” A fourth book, on female circumcision, is planned.

on here website she says

To understand who I am today, you need to understand the culture I grew up in.

I have an interesting story to share with the world.

Writing this book will cause more troubles in my life, but I think it’s time for African women to speak up so the world can hear.

Best known for her NonFiction Novels, She has wrote four books. “The girls of Khartoum” “The girls of Khartoum II” “Asylum” And “Sudanyat”. A fifth book on Men abusing Women is planned to Come out Soon, And the money that she will make for that book will go to all the poor families. Fatian has sold more than 9,000 copies of her books. The first book of Sara has made a problem in Khartoum, For telling the truth and writing about problems that occur in Sudan. The government has issued a warning that if they catch anyone reading “The girls of Khartoum” they will be arrested. A few have already been arrested for this issue. The same government that wont allow my books are the same government that “Abuse” the Prostitutes, And women for having Innapropriate behavior. Sara started writing stories as a child, and by her late teens had begun writing poetry. Sara Mansour is Sudanese and speaks Arabic and has a dream to be a great Book writer one day and also a Buisness Women in the United States. Be on the lookout for this Author, Because one day she wont just be a Author. She’s going to be something bigger.

Talking about stories in the book says it is realistic to Sudanaat girls dropped off in the nests of prostitution and Homosexuality behaviors in Khartoum and several Arab and Western capitals

According to the author on the last page in the book About the Event the following Khartoum girls stories and realistic events lived by virtue of its writer and journalist approached the heroes of these stories, which monitors the failure of some Sudanese girls in Cairo, Paris, London and united states. Brothels Sudanaat in Jeddah, Riyadh and Paris. And other scandals to Sudanese  in horse racing in Abu Dhabi, Night clubs in Doha in Qatar are  primacy for Sudanese, Dubai which has the lion’s share for Sudanese Homosexuals. And scandalous movies of Sudanese girls with photographed inside Khartoum.

Mobiles with pictures of Homosexuality behaviors Sudanese girls  ; so do not be surprised when you hear of the people with the  spread of  homosexuality, lesbianism and other Homosexuality behavior and forbidden in Islamic societies  reality.

Sudanese girl she easily scratch the glass she made  the Sudanese community  / Arab, who does not care our  shame for the  man / wolf  man, he is not  bothered by what distorts the reputation of the girl or woman.

The loser in this scandal will always  be the girl the first and last and the punishment in the Hereafter, and unfortunately many man wolves …..  and The sheep are stupid ….. The book is about some Sudanese women and girls abroad is responsible for maintaining the face of Sudan

words of fame

Lewis Black

“Jerry Falwell said that the reason that September 11th happened, the reason that God allowed it to happen, was because of certain people in our country. People like, and I’m quoting, ‘the pagans,’ which is a motorcycle group. Feminists; he brought up feminists. […] And I couldn’t believe it, he said that God had actually talked to him and said, these were the people. That was the reason. It was those people, and that was the reason God allowed this to happen. And I thought, ‘That’s odd.’ Because God had called me twelve hours before, and He said the reason He was upset was because of people like Jerry Falwell.”
― Lewis Black
George Clooney

“At some point in our lifetime, gay marriage won’t be an issue, and everyone who stood against this civil right will look as outdated as George Wallace standing on the school steps keeping James Hood from entering the University of Alabama because he was black.”
― George Clooney
Derek Jarman

“Understand that sexuality is as wide as the sea. Understand that your morality is not law. Understand that we are you. Understand that if we decide to have sex whether safe, safer, or unsafe, it is our decision and you have no rights in our lovemaking.”
― Derek Jarman
Jess C. Scott

“I suppose it’s not a social norm, and not a manly thing to do — to feel, discuss feelings. So that’s what I’m giving the finger to. Social norms and stuff…what good are social norms, really? I think all they do is project a limited and harmful image of people. It thus impedes a broader social acceptance of what someone, or a group of people, might actually be like.”
― Jess C. ScottNew Order
Paul Newman

“I’m a supporter of gay rights. And not a closet supporter either. From the time I was a kid, I have never been able to understand attacks upon the gay community. There are so many qualities that make up a human being… by the time I get through with all the things that I really admire about people, what they do with their private parts is probably so low on the list that it is irrelevant.”
― Paul Newman
Herb Ritts

“Being an American is about having the right to be who you are. Sometimes that doesn’t happen.”
― Herb Ritts
Tom Hanks: “…a lot of Mormons gave a lot of money to the church to make Prop-8 happen. There are a lot of people who feel that is un-American, and I am one of them. I do not like to see any discrimination codified on any piece of paper, any of the 50 states in America…”  (Hanks later clarified his comments because of boobs at Fox News, but the intent behind them is unquestionab
Alex Sanchez

“The pressures on gay teens can be overwhelming–to keep secrets, tell lies, deny who you are, and try to be who you’re not. Remember: you are special and worth being cared about, loved, and accepted just as you are. Never, ever let anyone convince you otherwise.”
― Alex Sanchez
W. Somerset Maugham

“My own belief is that there is hardly anyone whose sexual life, if it were broadcast, would not fill the world at large with surprise and horror.”
― W. Somerset Maugham
“If no one had ever challenged religious authority, there’d be no democracy, no public schools, women’s rights, improvements to science and medicine, evolution of slavery and no laws against child abuse or spousal abuse. I was afraid to challenge my religious beliefs because that was the basis of creation—mine anyway. I was afraid to question the Bible or anything in it, and when I did, that’s when I became involved with PFLAG and realized that my son was a perfectly normal human being and there was nothing for God to heal because Bobby was perfect just the way he was.”
― Mary Griffith
Tracy Hickman

“[P]eople only make decisions based on what they know. You can have everyone in the country vote freely and democratically and still come up with the wrong answer – if the information they base that decision on is wrong.People don’t want the truth [when] it is complicated. They don’t want to spend years debating an issue. They want it homogenized, sanitized, and above all, simplified into terms they can understand…Governments are often criticized for moving slowly, but that deliberateness, it turns out, is their strength. They take time to think through complex problems before they act. People, however, are different. People react first from the gut and then from the head…give that knee-jerk reflex real power to make its overwhelming will known as a national mandate instantly and you can cause a political riot.

Combine these sins – simplification of information and instant, visceral democratic mandates – and you lose the ability to cool down. There is no longer deliberation time between events that may or may not be true and our reaction to them. Policy becomes instinct rather than thought.”
― Tracy HickmanThe Immortals

John Boswell

“There is no indication that any church official suggested or supported the emperor’s action against gay people. On the contrary, the only persons known by name to have been punished for homosexual acts were prominent bishops.”
― John BoswellChristianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century
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