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Gender and
sexual diversity within Islam - online ressources
Allah Made Us: Sexual Outlaws in an Islamic African City
A rich and engrossing account of 'sexual outlaws' in the Hausa-speaking
region of northern Nigeria, where Islamic law requires strict separation of the
sexes and different rules of behavior for women and men in virtually every
facet of life.
- The first ethnographic study of sexual minorities in Africa, and one of
very few works on sexual minorities in the Islamic world
- Engagingly written, combining innovative, ethnographic narrative with
analyses of sociolinguistic transcripts, historical texts, and popular media,
including video, film, newspapers, and song-poetry
- Analyzes the social experiences and expressive culture of ‘yan daudu
(feminine men in Nigerian Hausaland) in relation to local, national, and global
debates over gender and sexuality at the turn of the twenty-first century
- Winner of the 2009 Ruth Benedict Prize in the category of
"Outstanding Monograph"
The discourses of the US and UK governments have come to focus on gender as
a central, rather than marginal issue, in tandem with the ascendance of ‘human
rights’ in foreign policy discourse. The rights of women have been significant
in the discourses of Bush and Blair justifying military interventions,
particularly in Afghanistan, and more generally central in challenging Islamic
politics. Tony Blair for example has commented that the position on women of
Islamic extremists and terrorists is ‘reactionary and regressive’ – alongside
acknowledgement of the Koran as ‘way ahead of its time in attitudes to
marriage, women and governance’ (Blair, 2006) and contemporary progress on
women’s political rights and education in many Muslim majority states (Blair,
2007). Feminist analysts have noted this centrality of gender (Ware, 2006),
interpreting such discourses in the light of ‘postcolonial’ feminist theorizations
of the ways in which representations of ‘third world women’ as requiring
assistance and defence are mobilized in western political discourses (Mohanty,
1988; Spivak, 1988). But increasingly it is not only ‘women’, but sexuality and
‘sexual orientation’ that are at issue.
“This book provides a narrative that depicts everyday lives of lesbians in
the Middle East, moving beyond seeing victims of homophobic laws, in order to
explore their desires and the possibilities for living life outside societal
parameters. I Am You is unique in that it is the fi rst novel published in
Arabic to truly take up lesbianism as an issue and, I would argue, a cause. For
indeed, it is a highly political novel, questioning every prevailing societal
belief about homosexuality, and contending that homosexuality is a natural
phenomenon. As the fi rst text of its kind, I Am You will no doubt one day take
its place as a lesbian literary classic, but, more importantly, it outs
lesbianism in the Arab world (and specifi cally, in Lebanon), acting as
survival literature, and perhaps, opening up a door for further lesbian
representation in Arabic culture.” – Dr. Rebecca Beirne, Author of Lesbians in
Television and Text after the Millennium and editor of Televising Queer Women:
A Reader.
Imams and Homosexuality: A Post-gay Debate in The Netherlands.
In a new departure for Sexualities, this article focuses on a topical issue. It describes a growing conflict
between Muslims and gays in the Netherlands, which is currently being mirrored
in many places throughout the world. Highlighting the denunciations of gays by
the Rotterdam-based imam Khalil El Moumni in May 2001, the article examines how
the issue appeared and the key elements of the debate it generated. Just how
this debate fits into the wider contexts of modernity and postmodernity is also
examined.
The “war on terror,” the Canadian military mission in Afghanistan, the
disenfranchisement of Arab-Israelis, the expulsion of an eleven-year old
“Muslim” girl from a soccer tournament in Quebec, Zinedine Zidane’s infamous
head-butt: how are we to interpret these recent events? Or rather, how are we
to read them culturally? For, while seemingly disparate, what links each of
them is precisely a cultural framing, a certain understanding of, and
relationship with, Muslims and Islam—in this case, as either threatening and
fanatical, or subordinate and victimized. The public imaginary in Canada and
around the world has been so preoccupied with the question of Islam that it is
important that we investigate why this is the case, as do all the articles that
follow in this special issue of TOPIA. What I want to suggest in this
introduction is that it is our notion of culture that determines how we both
conceptualize and answer the question.
In this paper I offer an ethnographic account of Iranian queer refugees
held in Turkey as the U.N. asssess their asylum appications. I focus in
particular their mobilities’ entanglements with secular-liberal politics.
Arguably the veiled Muslim woman and her “intolerable” bodily practices in
Western socio-political contexts have served as the material frontier on which
an exhaustive critique of secular-liberalism and its attendant building
block—the autonomous individual—could be articulated. The increasing visibility
of queer bodies from “Islamic” countries—which indexes a powerful
counter-attack, spatialized decisively in the West with the aim to reveal the
intolerability of not only queer, but all sexed bodies in the hermetically
sealed “discursive tradition” of Islam—however, received rather limited
scholarly attention.
Male Love and Islamic Law in Arab Spain.
A unique flowering of homoerotic poetry took place in Iberia after the Arab
conquest in 71 L The efflorescence there repeated a phenomenon of the Islamic
world generally, paralleling the erotic lyrics of Iraq, Persia, Afghanistan,
Mughal India, Turkey, and the North African states of Egypt, Tunis, and
Morocco. The anthologies of medieval Islamic poetry, whether compiled in
Baghdad, Damascus, Isfahan, Delhi, Kabul, Istanbul, Cairo, Kairouan, or Fez
reveal, with astonishing consistency over a period of a millennium, the same
strain of passionate homoeroticism we find in love poems from Cordoba, Seville,
and Granada.
Men who have sex with men's sexual relations with women in Bangladesh.
(SHARFUL ISLAM KHAN, NANCY HUDSON-RODD, SHERRY SAGGERS & ABBAS BHUIYA - 2005)
Studies of men who have sex with men in South Asian countries including
Bangladesh have tended to focus mainly on measuring male-to-male sexual risk
behaviours, with less attention being given to understanding the nature and
meaning of their sexual relations with women. This can result in missed
opportunities for HIV/AIDS-related intervention. This paper, based on a small
scale qualitative study, attempts to develop a cultural model to understand men
who have sex with men's sexual relations with women within a gender and
masculinity framework. Findings reveal that in Bangladesh men who have sex with
men frequently surrender to societal pressures to marry, become husbands and
shoulder fatherhood. This forces some women to become the silent sufferers of
some of the negative consequences of hetero-normative patriarchal practice.
Importantly, however, men who have sex with men consider sex with women a form
of real sex within a framework of masculine sexual potency irrespective of
preference, desire or eroticism. Thus, challenges exist to undertaking sexual
health promotion and HIV/AIDS prevention in culturally sensitive ways.
In Search of My Mother’s Garden: Reflections on Migration, Sexuality and Muslim Identity.
I offer a few reflections on issues of migration, gender, sexuality and
identity. The impetus for this paper was a public lecture delivered in 2005 on
women’s history, in which I used my autobiographical narrative to think about
questions of gender and sexuality in the context of Muslim identity. Since
then, I have thought more directly about my location as a gay man in provoking
the initial choice and formation of topic. In re-visiting this history with a
keener sense of my queerness, I therefore weave a different narrative from the
initial talk, but a central thread remains the topic of women in my family and
the wider community of Bengalis and Muslims that I am connected to.
Muslims in Canada: Opportunities and challenges.
This article outlines the major opportunities and challenges that shape the
identities of Muslims in Canada and argues that Canadian Muslims are closer to
each other and are also less alienated from, or closer to, the majority
(non-Muslim) population than are Muslims in the United States. The
opportunities discussed are multiculturalism, Muslim minorities and interfaith
dialogue. As Muslims in Canada build institutions, communities and lives,
Canadian contexts present them with challenges as well as opportunities. Five
key challenges are discussed in this article: mosques, community life and
Muslim worship, marking boundaries, gender and sexual orientation.
Out to get us: queer Muslims and the clash of sexual civilisations in Australia.
Drawing on qualitative data from interviews with twelve queer Muslims in
Australia, this article analyses the ongoing struggle for queer Muslim recognition
within the context of the so-called ‘Clash of Civilisations’. Analysing the
rhetoric of national security and ‘Western’ civilisational identity, this
article interrogates the incorporation of sexuality into the cultural and
political discourse of the ‘war on terror’, from the xenophobic demonisation of
Muslims as sexual predators, to liberal Islamophobia that posits Islam as an
aggressive and alien Other against which liberal capitalism must be defended.
Within this hostile environment, queer Muslims in Australia are articulating
various strategies for finding meaning in their lives. From a Marxist
perspective, this article analyses these strategies for recognition which range
from complex acts of ‘closeting’ sexual, ethnic and religious identities, to
subversive acts of critical hybridity that seek to negate the exclusionary
nature of homophobia and Islamophobia within Australia’s multicultural society.
Postcolonial, Queer - Theoretical
Intersections.
"John Hawley's Postcolonial,
Queer is one of the best handbooks examining the intersection of
postcolonial and queer that I have seen. It reprints some classic papers, such
as Joseph Boone's essay on the homoerotics of Orientalism (from the PMLA) and
includes a series of brilliant new essays running the gamut from close literary
analysis of North African novels to complex cultural readings of queer
politics. A solid and useful volume." -- Sander L. Gilman, The University
of Illinois at Chicago. These thirteen essays address possible ramifications
arising from the globalization of western notions of gay and lesbian
identities. Examining postcolonial literature, economics, and psychology from a
"queer" perspective leads to self-reflexive consideration of the
canonization of postcolonial studies and queer theory in western academe.
"Finally, the staging of an encounter between queer and postcolonial
studies where neither term turns out to be quite distinct from the other and
where a new mapping of fields becomes possible. The essays probe the
possibility of thinking sexuality in terms of social normativity and
globalization, making breakthroughs in several directions at once: history,
sociology, literature, psychology. This is the kind of scholarship most needed
and most productive: it opens up the question of an encounter through several
sites in provocative ways without deciding the final form of the relationship
between postcolonial, queer." -- Judith Butler, University of California
at Berkeley. Contributors include Dennis Altman, Joseph Boone, Jarrod Hayes,
Jillana Enteen, Chong Kee Tan, Gaurav Desai, Paige Schilt, William J. Spurlin,
Donald E. Morton, J. K. Gibson-Graham, Hema Chari, and Samir Dayal.
Queer-Friendly Islamic Hermenuitics.
Throughout
the world, Muslims explore ways to be gay and still be part of the Muslim
community. Although prohibitive Islamic attitudes towards homosexuality may
seem to make this difficult, these are not shared by all Muslims. There is also
a counter-culture of Muslim queerness that demonstrates that not all religious
scholars were necessarily against homosexuality. This article discusses
understandings of Islam that accommodate homosexual relationships.
Queer Sexuality and Identity in the Qur’an and hadith.
Almost all people are bisexual
by nature, although most people choose, or are conditioned, to limit
themselves to the opposite sex. Thus, for almost all so-called
"straight" people, their sexual identity is defined by their
behavior, and is subject to influence or change. In fact, in the ancient
world, most people were actively bisexual in their behavior at different times
in their lives. However, as a minority, gays differ by nature from the
majority -- not in our attraction to the same sex, but only in our
physical lack of response to the opposite sex. Being naturally impotent for
procreative sex, innately gay men were referred to in the ancient world as
"born eunuchs" or just "eunuchs." Meanwhile, women who
innately lacked response to men were seen as a particular kind of
"virgins."
“Queer Muslims? Really?,” people raise their eyebrows when I explain to
them my academic work. “Is there such a thing? I thought Islam strictly
condemns it.” Some ask: “Why bother? Wouldn’t it be easier to simply turn your
back on the religion and live by Western standards?”
Re-Orienting Desire: The Gay International and the Arab World.
One of the more compelling issues to emerge out of the gay movement in the
last two decades is the universalization of "gay rights." This
project has appropriated the prevailing U.S. discourse on human rights in order
to launch itself on an international scale. Following in the footsteps of the
white Western women's movement, which had sought to universalize its issues
through imposing its own colonial feminism on the women's movements in the non-Western
world--a situation that led to major schisms from the outset--the gay movement
has adopted a similar missionary role. Organizations dominated by white Western
males (the International Lesbian and Gay Association [ILGA] and the
International Gay and Lesbian Human Rights Commission [IGLHRC]) sprang up to
defend the rights of "gays and lesbians" all over the world and to
advocate on their behalf. ILGA, which was founded in 1978 at the height of the
Carter administration's human rights campaign against the Soviet Union and
Third World enemies, asserts that one of its aims is to "create a platform
for lesbians, gay men, bisexuals, and transgendered people internationally, in
their quest for recognition, equality, and liberation, in particular through
the world and regional conferences." 1 [End Page 361] As for IGLHRC, which
was founded in 1991, its mission is to "protect and advance the human
rights of all people and communities subject to discrimination or abuse on the
basis of sexual orientation, gender identity, or HIV status." 2 It is
these missionary tasks, the discourse that produces them, and the organizations
that represent them that constitute what I call the Gay International... (full critic here).
Silence, pleasure and agency: sexuality of unmarried girls in Dakar, Senegal.
The article investigates the way unmarried Muslim girls in contemporary
Dakar construct their sexuality. It explores in what way and to what extent
female sexuality is being silenced, and if any, in what way pleasure and sexual
agency are present in the narratives of those girls about their intimate lives.
Such an analysis is called for in relation to understanding young people’s safe
sex practices and concerns about reproductive health and HIV/AIDS. Women’s own
experiences and understandings are often downplayed in studies that focus on
and reproduce the dominant discourse of patriarchal control. This article shows
the silencing in a male-centered construction of pre-marital sexuality in
Dakar, but also reveals female pleasure and sexual agency. This
multi-dimensional understanding of female sexuality of Muslim girls in Senegal
provides a more dynamic insight of the power processes surrounding safe sex
practices.
SEXUALITY, DIVERSITY, AND ETHICS IN THE AGENDA OF PROGRESSIVE MUSLIMS.
(Scott Siraj al-Haqq Kugle - 2009)
In the name of God, the
Merciful and Compassionate. Praise be to God, the marvels of whose creation are
not subject to the arrows of accident. Minds do not reflect on the beginning of
such wonders except in awe and bewilderment. Praise be to God, the favor of
whose graces continue to be bestowed upon all creatures. These graces come in
succession upon the created beings whether or not they wish to receive them.
One of God’s marvelous favors is creating human beings out of water, causing
them to be related by procreation and marriage, and subjecting creatures to
desire through which God impelled them toward sexual intercourse and thereby
preserved their descendants.
The construction of homosexual
"other" by British Muslim heterosexuals.
Islam’s explicit condemnation of homosexuality has created a theologically
based homophobia which engenders the intolerance of homosexuals by Muslims. In
this article I explore Muslim attitudes towards homosexuality and homosexuals
as this area has elicited very little research. Based on structured interviews
with 68 Muslim male and female heterosexuals I examine the connection between
participants’ attitudes towards homosexuality and their understanding of gender
and gender roles. I also analyse whether participants’ views are shaped by
their religious beliefs and values. Age, gender, education and level of
religiosity are analysed to see whether they affect attitudes. Data suggest
that participants held negative attitudes towards homosexuals and this is the
result of being religiously conservative in their attitudes towards
homosexuality and gender roles.
This paper highlights some of my reflections on the data drawn from an
empirical research project entitled A Minority within a Minority: British Non-
heterosexual Muslims, conducted in 2001 and 2002. Specifically, the project
explored three dimensions of the lived experiences of non-heterosexual
(specifically lesbian, gay, and bisexual; Hereinafter ‘LGB’ ) Muslims who are
primarily of South Asian origin. These dimensions are (a) individual/cognitive
(e.g. how they reconciled their sexuality with religious faith, given the
pervasive censure of homosexuality); (b) interpersonal (e.g. how they managed
social relationships with potentially stigmatising social audiences such as
family members, kin, and their ethnic/religious community); and (c) intergroup
(e.g. how they managed social relationships with potentially supportive social
audiences such as the broader LGB community which is predominantly ‘white’ and
secular). The 42 participants (20 women and 22 men) – recruited primarily
through support groups, LGB Press and personal networks – were interviewed
individually for about two hours. In addition, two focus group interviews were
conducted. Most of the sample lived in Greater London, and the vast majority
were under the age of 30, and highly educated (for more details about the
research methodology and the sample, see Yip 2003). Owing to space I shall only
highlight some prominent empirical and theoretical issues here, with references
to more detailed discussions I have offered elsewhere.
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