The Religious Right and Homophobia in Islam
NCM 2002 Awards Winner - Best In Depth Quarterly/ Monthly
Trikone, Anissa Helie, Posted: Sep 13, 2002
This article was originally published in the April, 2001 issue of Trikone Magazine.
According to Amnesty International’s 1998 report there are 83 countries where homosexuality is condemned in the criminal code. Twenty-six of these are Muslim. Even supposedly 'liberal' states such as Tunisia, outlaw same-sex relationships, and seven Muslim countries enforce the death penalty for homosexual acts. Although capital punishment is rarely applied, the very existence of a death penalty makes LGBT Muslims extremely vulnerable.
Contrary to popular belief, such views are not necessarily entrenched in traditional Muslim societies. The norm of gender segregation often permits same-sex intimacy without it being considered abnormal. Traditional women-only ceremonies may enable rural lesbians to make regular contact with other women, and historically, there is a large body of Arabic, Persian and South Asian literature, which celebrates love between men as a metaphor for divine love. Furthermore, although most same-sex relationships are forced to keep a low profile, invisibility is not necessarily required. In some traditional travelling theatres in Pakistan, men who play women's roles sometimes live openly with other male members of the troupe.
To a large extent, the vehemently homophobic stance, which is adopted by most Muslim nations is recent and directly influenced by the machinations of right wing political and religious forces. In the Philippines for example, homosexuality is not illegal, but in 1998 the Muslim militia launched an anti-gay campaign on the island of Mindanao during which gay Muslims were terrorized, beaten up and ordered to leave or be castrated. “The Qur'an clearly states that homosexuality is unjust, unnatural, transgression, ignorant, criminal and corrupt", declares the Jamaat-e-Islami, an extreme right politico-religious party in Pakistan. In fact, a number of theologians and believers alike, promote a more progressive interpretation, and the theological controversy regarding the position of Islam and homosexuality is ongoing.
At the forefront of this repressive philosophy are the so-called 'religious fundamentalists'. This is a misnomer. As emphasized by the Women Living Under Muslim Laws Network, 'fundamentalism' is not a return to the fundamentals of any given religion, but rather an extreme-right political force that seeks to obtain or maintain political power through the manipulation of religious beliefs or cultural identities. There is also a strong connection between fundamentalist homophobic assaults and those directed against women who do not conform. Extremist religious leaders and their followers justify repression against homosexuals, or 'different' women by denouncing them as non-Muslim or non-indigenous, thereby legitimizing violence against them. And inevitably, incitement to hatred and manifestations of homophobia increase in places where the local political agenda is most affected by fundamentalism. For example, one of the very first victims of Algerian fundamentalists was Jean Senac, a gay poet assassinated as early as 1973.
Why is sexuality and sexual conformity the focus of so much attention from fundamentalist forces? A possible answer is that when people exercise individual choice, it appears as a challenge. Autonomy - especially for women - is seen as a threat.
No longer a regional phenomenon, fundamentalism has taken on global dimensions. Extremist religious leaders from various faiths are coming together to oppose the rights of sexual minorities. In particular, coalitions of fundamentalist Christians and Muslims have begun to impact the international agenda. Religious lobbies quelled the declaration of women's reproductive rights at the Cairo Conference on Population and Development in 1994, and also blocked the recognition of the rights of lesbians at the Beijing World Conference on Women in 1995.
Ironically some of the most active support for fundamentalist Muslim regimes has come from Western nations. In foreign policy decision-making, economic and geo-strategic factors usually prevail over human rights concerns. Thus, US policy is entirely uncritical of oil-rich Saudi Arabia, where women are not allowed to drive cars or travel unless accompanied by a male companion. In Soviet occupied Afghanistan, the infamous Taliban was financed and trained by the CIA. Both Saudi Arabia and Afghanistan sentence convicted homosexuals to death.
Despite the environment of violence and repression, sexual minorities are organizing and becoming more visible in Muslim countries and communities. For example, much research is being carried out to interpret religious texts in a more enlightened era. The Qur'an is being re-examined by gay, or gay-friendly theologians in an attempt to break the monopoly of homophobic, male interpretation. In Lebanon, a popular weekly TV program that focuses on sexuality has included many gay voices. The fact that they speak from behind masks gives a measure of the risks involved in being identified as gay in a country where homosexuality is illegal
Several gay and lesbian Muslim support organizations have come into being in the last few years. Although these are often located outside Muslim countries, they often do connect with individuals or groups from within Muslim countries. Whether political, social or religious in their motivation, these organizations all aim at breaking the isolation faced by sexual minorities. This type of organizing takes some courage. Threats of violence and accusations of betraying one's culture and religion have discouraged many from taking a public stand. However, with time, more and more people are rejecting the idea that sexual diversity is aberrant and that violence against sexual minorities is divinely sanctioned.
Anissa Helie is a feminist and human rights activist who has consulted with women's organizations in various countries. She works for the international solidarity network Women Living Under Muslim Laws. She can be reached at anissa@wluml.org
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