John R. Recall the media coverage at the height of the Jimmy Savile scandal, times it by about a thousand, and you get an idea of the hysteria currently surrounding gay men in Egypt. Two detained gay rights campaigners who waved the rainbow flag at a recent Cairo pop concert, and thus provoked the clampdown, are presently learning that the hard way. We should recall, though, that Egypt is a country of 95 million people, and those arrested mostly deny being gay. As someone who lived in the country for more a decade, is fluent in Egyptian Arabic and has written a book on the country that includes a chapter on male prostitution, I can testify quite emphatically that the exact opposite is true.
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Yasser, a year-old artist, was taking me on an impromptu tour of his hometown of Jeddah, Saudi Arabia, on a sweltering September afternoon.
But Yasser wears a silver necklace, a silver bracelet, and a sparkly red stud in his left ear, and his hair is shaggy. Yasser is homosexual, or so we would describe him in the West, and the barbershop we visited caters to gay men.
Business is brisk. Leaving the barbershop, we drove onto Tahlia Street, a broad avenue framed by palm trees, then went past a succession of sleek malls and slowed in front of a glass-and-steel shopping center. Yasser turned onto a side street, then braked suddenly. Yasser looked behind him to see if he could reverse the car, but had no choice except to proceed. To his relief, the cops nodded us through.
As he resumed his narration, I recalled something he had told me earlier. The kingdom is dominated by mosques and malls, which the mutawwa'in patrol in leather sandals and shortened versions of the thawb , the traditional ankle-length white robe that many Saudis wear. Some mutawwa' in even bear marks of their devotion on their faces; they bow to God so adamantly that pressing their foreheads against the ground leaves a visible dent. The mutawwa'in prod shoppers to say their devotions when the shops close for prayer, several times daily.
If they catch a boy and a girl on a date, they might haul the couple to the police station. They make sure that single men steer clear of the malls, which are family-only zones for the most part, unless they are with a female relative. Though the power of the mutawwa'in has been curtailed recently, their presence still inspires fear.
In Saudi Arabia, sodomy is punishable by death. Though that penalty is seldom applied, just this February a man in the Mecca region was executed for having sex with a boy, among other crimes. For this reason, the names of most people in this story have been changed.
This legal and public condemnation notwithstanding, the kingdom leaves considerable space for homosexual behavior. As long as gays and lesbians maintain a public front of obeisance to Wahhabist norms, they are left to do what they want in private. Vibrant communities of men who enjoy sex with other men can be found in cosmopolitan cities like Jeddah and Riyadh. This is surprising enough.
This attitude gives Saudi men who engage in homosexual behavior a degree of freedom. But as a more Westernized notion of gayness—a notion that stresses orientation over acts—takes hold in the country, will this delicate balance survive? When Yasser hit puberty, he grew attracted to his male cousins. Like many gay and lesbian teenagers everywhere, he felt isolated. This society thrives just below the surface. But they exert little control over what goes on inside. A few years ago, a Jeddah- based newspaper ran a story on lesbianism in high schools, reporting that girls were having sex in the bathrooms.
This analogy came up again and again during my conversations. Gay courting in the kingdom is often overt—in fact, the preferred mode is cruising. Many gay expatriates say they feel more at home in the kingdom than in their native lands. He hit Talal and grounded him for two months, letting him out of the house only after he swore he was no longer attracted to men.
Eager to escape the weight of their expectations, he took a job in Riyadh. Take care. Marcos, a year-old from the Philippines, was arrested in for attending a party featuring a drag show. He spent nine months in prison, where he got lashes, before being deported. Still, he opted to return; he loves his work in fashion, which pays decently, and the social opportunities are an added bonus.
On this occasion, I was accompanied by Misfir, 34, who was showing me how to navigate Paltalk , a Web site similar to the one where he met his boyfriend three and a half years ago. Within minutes, I had more admirers than I could handle.
He went on to write that he kept his sexual preference a secret from just about everyone, including his wife of five years. I told him I was a journalist, and we chatted for a bit. I asked him if we could meet. He was hesitant, but he seemed curious to find out whether I was for real. We arranged to get together that evening at the Starbucks on Tahlia Street. I waited for him in the family section, which opens out onto the mall and is surrounded by a screen of plants. A mall guard patrolled just outside.
At first, Anajedtop avoided my eyes, directing his comments to my male interpreter. He abandoned this weak cover story as our conversation progressed. He claimed to prefer women, though he admitted that few women frequent the Gulf Arab Love chat room. A gay is against the norm. Anybody can be a top, but only a gay can be a bottom. The call to prayer sounded over a loudspeaker, and his leg began shaking more insistently; he put a hand on his knee in a futile attempt to still it.
The guard hovered. In the Middle East, however, homosexual behavior remained just that—an act, not an orientation.
That is not to say that Middle Eastern men who had sex with other men were freely tolerated. But they were not automatically labeled deviant.
The taxonomy revolved around the roles of top and bottom, with little stigma attaching to the top. A bottom was not locked into his inferior status, however; he could, and was expected to, leave the role behind as he grew older. However much this may seem like sophistry, it is in keeping with a long-standing Muslim tradition of accommodating homosexual impulses, if not homosexual identity.
In 19th-century Iran, a young beardless adolescent was considered an object of beauty—desired by men—who would grow naturally into an older bearded man who desired youthful males. Abubaker Bagader, a human-rights activist based in Jeddah, explained that homosexuality can be viewed as a phase. Yasmin, the student who told me about the lesbian enclave at her college, said that her year-old brother, along with many boys his age, has been targeted by his male elders as a sexual object.
If a smooth-faced boy walks by, they all stop and make approving comments. Yet a paradox exists at the heart of Saudi conceptions of gay sex and sexual identity: Despite their seemingly flexible view of sexuality, most of the Saudis I interviewed, including those men who identify themselves as gay, consider sodomy a grave sin. During Ramadan, my Jeddah tour guide, Yasser, abstains from sex.
His sense of propriety is widely shared: Few gay parties occur in the country during the holy month. If you practice something forbidden and keep it quiet, God might forgive you. What he found surprised him. On the other hand, to have illegal sex between a man and a woman, there are very clear rules and sub-rules. Indeed, the Koran does not contain rules about homosexuality, says Everett K. Rowson, a professor at New York University who is working on a book about homosexuality in medieval Islamic society.
The story of Lot is rendered in the Koran much as it is in the Old Testament. The men refuse to heed him and are punished by a shower of brimstone. Zina is explicitly condemned:. The punishment for it is later spelled out: lashes for each party. The Koran does not offer such direct guidance on what to do about sodomy. Many Islamic scholars analogize the act to zina to determine a punishment, and some go so far as to say the two sins are the same.
Is it zina or lesbianism? It is hard to say. The second verse is also ambiguous:. So again—sodomy, or zina? For many centuries, Rowson says, these verses were widely thought to pertain to zina , but since the early 20th century, they have been largely assumed to proscribe homosexual behavior.
He and most other scholars in the field believe that at about that time, Middle Eastern attitudes toward homosexuality fundamentally shifted. Though same-sex practices were considered taboo, and shameful for the bottom, same-sex desire had long been understood as a natural inclination. For example, Abu Nuwas—a famous eighth-century poet from Baghdad—and his literary successors devoted much ink to the charms of attractive boys. At the turn of the century, Islamic society began to express revulsion at the concept of homosexuality, even if it was confined only to lustful thoughts, and this distaste became more pronounced with the influx of Western media.
Even Muhammad ibn Abd al-Wahhab—the 18th- century religious scholar who founded Wahhabism—seems to draw a distinction between homosexual desires and homosexual acts, according to Natana DeLong-Bas, the author of Wahhabi Islam: From Revival and Reform to Global Jihad The closest Abd al-Wahhab came to touching upon the topic of homosexuality was in a description of an effeminate man who is interested in other men at a wedding banquet.
His tone here is tolerant rather than condemnatory; as long as the man controls his urges, no one in the community has the right to police him.
It may have provided the authority for the execution this February. Judges will go out of their way to avoid finding that an act of sodomy has occurred, however. The gay men I interviewed in Jeddah and Riyadh laughed when I asked them if they worried about being executed. For one thing, such an effort might expose members of the royal family to awkward scrutiny.
In addition, the power of the mutawwa'in is limited by the Koran, which frowns upon those who intrude on the privacy of others in order to catch them in sinful acts. The mandate of the Committee on the Promotion of Virtue and Prevention of Vice is specifically to regulate behavior in the public realm.
What occurs behind closed doors is between a believer and God. Cinemas are forbidden, but people watch pirated DVDs. Drinking is illegal, but alcohol flows at parties.
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John R. Recall the media coverage at the height of the Jimmy Savile scandal, times it by about a thousand, and you get an idea of the hysteria currently surrounding gay men in Egypt. Two detained gay rights campaigners who waved the rainbow flag at a recent Cairo pop concert, and thus provoked the clampdown, are presently learning that the hard way. We should recall, though, that Egypt is a country of 95 million people, and those arrested mostly deny being gay.
As someone who lived in the country for more a decade, is fluent in Egyptian Arabic and has written a book on the country that includes a chapter on male prostitution, I can testify quite emphatically that the exact opposite is true. And therein lies the rub, as it were. Western correspondents filing dispatches about gay persecution in Egypt and the wider region are ignoring the more nuanced reality.
Just as predictably, bigots determined to show how Islam restricts sexual freedom are also having a ball. But the latter especially are wide of the mark. The Koran singles out sex between men as a transgression, but uniquely in the Islamic holy book, proscribes no punishment. Even then, for those caught, social rehabilitation is encouraged.
The implication is that they will be forever young, handsome, ready and willing. Hence the lack of witch-hunts throughout Islamic history. And from the 9th until the early 20th century, the love object in Arabic poetry was nearly always a beautiful boy. To illustrate how, I can give two of the countless examples I witnessed.
A Saudi friend studying at university blurted out over coffee that he had fallen madly in love with an Afghan boy working in a carpet shop, and asked for advice on how to pull him. In Tunisia, two friends came round for dinner. A Justin Bieber special started on the cable TV channel, and I reached for the remote to turn it off. In fact, they spent the rest of the evening using my computer to chat with a French women one had hooked up with a few months earlier when she was holidaying there.
Like most of the young, unmarried Arab men I befriended over the decades, they knew a gorgeous boy when they saw one, but would have considered it absurd to attach to such desire an all-consuming social identity symbolised by the rainbow flag. Last week, an Egyptian parliamentarian, Mustafa Bakri, inadvertently hinted at why this flag triggers such panic. Still, not to worry. The commotion will blow over and Egyptian boys, like Arab boys everywhere, will get back to banging each other like rabbits as they have been doing for millennia.
It would take more than the rantings of an MP to eradicate such a deeply entrenched tradition. The golden rule, though, will remain: discretion is the name of the game. Who needs the gay ghetto and the equally ghastly dating apps, still less the infantile nonsense that passes for gay cultural expression, when the souks and coffee shops are teeming with charming boys perfectly happy to jump into bed as long as they trust that the next day you will not tell all and sundry what you got up to?
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