Saturday, November 17, 2007

Iranian Spared from Execution








Makvan Mouloodzadeh

Iranian spared from execution

21-year-old had been scheduled to hang for ‘crimes’ committed at age 13

By Mike Stuckey
Senior news editor
MSNBC

Amid international criticism ignited by a crusading journalist, Iran’s chief justice has spared the life of a young man who had been sentenced to be executed as the result of a cousin’s accusations of homosexual acts years earlier.

Ayatollah Seyed Mahmoud Hashemi Sharudi nullified the imminent death sentence of Makvan Mouloodzadeh, 21, for violations of Iranian law and Islamic teachings, Saeid Eghbali, the defendant’s attorney, told msnbc.com this week.

Had Sharudi not intervened, Mouloodzadeh would have joined hundreds of his fellow Iranians, some of them just children when they committed their alleged crimes, who are hanged each year in jail yards and public squares. The executions are often carried out via a method designed to enhance and prolong their suffering: A rope is placed around the condemned person’s neck and he or she is hoisted from the ground with an industrial crane.

“This is a stunning victory for human rights and a reminder of the power of global protest,” said Paula Ettelbrick, executive director of the New York-based International Gay and Lesbian Human Rights Commission, which worked to draw attention to Mouloodzadeh’s case.

With overtones of homophobia, suspicions of political retaliation and a conviction based on activities that allegedly occurred eight years earlier, when Mouloodzadeh was just 13, his case captured the attention of a number of international groups that are trying to pressure Iran into improving human rights for women, gays and children.

The groups charge that Iran has increasingly used the death penalty for people convicted of crimes that occurred when they were children or teens.

“Iran leads the world in executing children,” Human Rights Watch said in a summer press release that charged the nation with putting to death at least 17 juvenile offenders since the beginning of 2004, “eight times more than in any other country in the world.”

By comparison, according to statistics compiled by Amnesty International, Sudan executed two juvenile offenders in the same time period, while China, Pakistan, Yemen, Afghanistan and Saudi Arabia executed one each. The United States last executed a person for crimes committed as a juvenile in 2003, but is second only to Iran in such killings since 1989, having put 19 juvenile offenders to death to Iran’s 24 in that 18-year period.

Mouloodzadeh’s case came to light through the reporting of Mitra Khalatbari, a 21-year-old journalist who works for a Tehran newspaper and publishes a Persian-language blog called “Scream of Silence.”

It is a stark reminder of the differences between Western justice systems and those of Islamic nations, which consider adultery and homosexuality to be capital crimes, mandate precise numbers of whip lashes for certain offenses, allow relatives of a murder victim to decide whether the killer is to be put to death or pay them blood money, and place a higher value on the lives of Muslim men than non-Muslims and women.

In a telephone interview with msnbc.com that was translated by Hossein Alizadeh, a spokesman for the gay and lesbian rights group, Khalatbari said Mouloodzadeh’s trial “took place behind closed doors” in June. Because of her reputation for previously covering such cases, she learned about Mouloodzadeh’s death sentence afterward from his uncle, who lives in Germany.

Through interviews with family members and others, Khalatbari learned that Mouloodzadeh, from Kermanshah province in the north of Iran, was arrested without warning in September of last year. Mouloodzadeh, who at first believed that he had violated prohibitions against smoking or something else during the holy month of Ramadan, had his head shaved and was paraded through town on a donkey, a state-sanctioned humiliation ritual.

Mouloodzadeh’s family was later informed that he had been accused of numerous acts of rape and sodomy, which allegedly occurred when he was 13. The allegations were made to authorities in a letter from Mouloodzadeh’s cousin.

Attorney: No victims until police rounded them up

“That was the statement, in that letter, that triggered the whole arrest,” said Eghbali, whose interview with msnbc.com also was translated by Alizadeh. Even with the letter, the attorney said, there were no alleged victims until the police went out, arrested some men and coerced them into saying that they had committed sodomy with Mouloodzadeh as youngsters.

Even though none of the men ever alleged that Mouloodzadeh raped them and all eventually recanted their stories that any sexual contact had occurred, a local magistrate used a legal maneuver called “knowledge of the judge” to find Mouloodzadeh guilty anyway and sentence him to death, a fate upheld by Iran’s Supreme Court, Eghbali said.

“This is a scandal, a judicial scandal, because they just decided on the basis of pretrial information to pass the sentence,” said Eghbali, who noted numerous other procedural errors in a 10-page appeal to Ayatollah Sharudi.

Although the Islamic Penal Code, which is the law of the land in Iran, mandates the death penalty for homosexual acts, it also establishes an elaborate procedure to prove such cases. “If you want to follow the letter of the law, it is next to impossible to sentence someone to death based upon sexual crimes,” Eghbali said.

The case simply didn’t add up to Eghbali, who would not comment on suspicions raised elsewhere that Mouloodzadeh may have been singled out because he had relatives who have opposed Iran’s rulers politically. “What I can tell you as a lawyer is that Makvan was not tried as an innocent person until proven guilty,” Eghbali said. “From the get-go, they decided to build a case around his personality and introduce him as someone who is nothing but trouble.”

In New York, a spokesman with the Iranian Mission to the United Nations would not comment on Mouloodzadeh’s case.

Now that the death sentence has been commuted, the case will be returned to the local court for retrial, Eghbali said, although the timetable is unclear. Eghbali said he had not spoken with Mouloodzadeh since the young man learned of his reprieve but planned to travel soon to the Kermanshah jail to discuss the case with his client.

Alizadeh, of the International Gay and Lesbian Human Rights Commission, said Mouloodzadeh was fortunate that journalist Khalatbari was able to write about his case.

“The only reason this young man managed to escape is that he had a relative in Germany that knew someone in Iran and that someone was a reporter and she was brave enough to make a fuss about it,” he said. “I’m sure there are many people like him who die because there was no one to hear their story.”

Many of those people, Alizadeh said, are gay, women, religious minorities or ethnic minorities. Mouloodzadeh, for instance, is Kurdish, the ethnic group that faces more discrimination than any other in Iran, said Alizadeh, himself a native of the country.

Khalatbari said she was “100 percent certain” that attention on the case swayed the ayatollah. “The judiciary and government is very sensitive to pressure, especially international pressure,” she said. “Sometimes, when a reporter finds out and starts making a fuss, they cancel the executions.”

Internal conflicts

The case also highlights the Islamic republic’s internal conflicts on how to deal with homosexuality.

Iranian President Mahmoud Ahmadinejad garnered headlines on a recent visit to the United States when he skirted a question on the execution of gays in Iran, declaring, "In Iran we don't have homosexuals like in your country." But this week, the Times of London quoted Mohsen Yahyavi, a member of the Iranian Parliament, as saying that gays should be executed or tortured.

Alizadeh says the government often tries to avoid appearing as if it is executing citizens just for being gay by adding other criminal charges, such as drug trafficking or rape.

Some observers remain convinced that such was the case with Mahmoud Asgari and Ayaz Marhoni, whose 2005 public hangings while they were still teenagers sparked worldwide outrage. While the pair was convicted of rape in addition to homosexual acts, some gay rights activists believe the youths were executed merely for engaging in consensual sex. Other rights groups have chosen to focus on the fact that the hangings violate international treaties prohibiting the execution of minors, which Iran has signed.

Fwd: EXECUTION IN IRAN HALTED

---------- Forwarded message ----------
From: Grace Poore <gpoore@iglhrc.org>
Date: Fri, 16 Nov 2007 08:32:20 -0800 (PST)
Subject: EXECUTION IN IRAN HALTED
To: "YThelwell@cs.com" <YThelwell@cs.com>, Yasmin Tambiah
<ytambiah@yahoo.co.uk>, yeewon@haymarket.org, Yanin Senachai
<ysenachai@apiahf.org>, palak_shah@yahoo.com, cyril.ghosh@gmail.com,
Sonia Kumari <kaligrrrl@yahoo.com>, sonia.mansoor@egothemag.com, Ahmed
<mfondini@yahoo.com>, Sahar Shafqat <sshafqat@yahoo.com>, Saadia Toor
<saadiatoor@hotmail.com>, Faisal Alam <alam.faisal@gmail.com>,
minaal_fatiha@yahoo.com, andy yentriyani <syiw4@yahoo.com>,
nskhan46@yahoo.com, neni@komnasperempuan.or.id, Dinny Jusuf
<dinnyjusuf@yahoo.com>, Nina Jusuf <ninajusuf@gmail.com>, ChikaNoya
<chikanoya@gmail.com>, neng dara affiah <nengdara@yahoo.com>
Cc: gpoore@iglhrc.org

Hi everyone -

In case you haven't seen it, I am sending IGLHRC's
Information Update about the recent halted execution
in Iran. I would appreciate a conversation with you
if you have thoughts to share, particularly my friends
and colleagues who are anti death penalty advocates,
child rights advocates, transformative justice
advocates, LGBT advocates, anti-violence advocates ...


Please feel free to circulate this widely. Text
included below. Or read it online:

http://www.iglhrc.org/site/iglhrc/section.php?id=5&detail=801

In the spirit of shared resistance,

Grace Poore
============

EXECUTION IN IRAN HALTED: IGLHRC CITES GLOBAL PROTEST
AS CENTRAL


(New York, Wednesday Novermber 14, 2007) - The
International Gay and Lesbian Human Rights Commission
(IGLHRC) has learned that the Iranian Chief Justice,
Ayatollah Seyed Mahmoud Hashemi Shahrudi, has
nullified the impending death sentence of Mr. Makvan
Mouloodzadeh, a 21-year old Iranian citizen found
guilty of multiple counts of anal rape (ighab),
allegedly committed when he was 13 years old. The
Iranian Chief Justice described the death sentence to
be in violation of Islamic teachings, the religious
decrees of high-ranking Shiite clerics, and the law of
the land.

"This is a stunning victory for human rights and a
reminder of the power of global protest," said Paula
Ettelbrick, IGLHRC's executive director, who on
November 5 sent a letter in Persian and English asking
that Iranian authorities intervene to halt the
execution.

The verdict in Mr. Mouloodzadeh's case was
questionable from the outset. Although no one ever
accused him of rape, the court declared otherwise. All
parties involved in the case told the court that their
statements during the investigation were either
untruthful or coerced. The investigation was also
riddled with procedural irregularities.

Recognizing that the death sentence in this case
violated both international law and the Penal Code of
the Islamic Republic of Iran, IGLHRC took action. In
addition to writing letters to the Iranian
authorities, IGLHRC issued an action alert on November
5, 2007, which prompted activists from around the
world to respond by sending over 100 emails demanding
an immediate halt to Makvan's execution. Other human
rights organizations, including Amnesty International,
Human Rights Watch, and the Iranian Queer Organization
issued action alerts of their own.

"It is absolutely imperative that we halt the
deplorable use of the death penalty to force social
conformity," said Ettelbrick. "We hope that Makvan's
case and the profound rejection of the death penalty
by the Iranian Chief Justice sets the course for the
future in Iran."

After a designated group of judges from the Chief
Justice's office formally nullifies the court's
decision, the case will be sent to a local court for
retrial.

You can read IGLHRC's action alert on our website:
http://www.iglhrc.org/site/iglhrc/section.php?id=5&detail=797
Our Letter to the Iranian authorities is also posted
on our website in both English and Persian:
http://www.iglhrc.org/site/iglhrc/section.php?id=5&detail=798

=================


--
-----------------------------------------------------------------
Faisal Alam
alam.faisal@gmail.com

"Human salvation lies in the hands of the creatively maladjusted."
— Martin Luther King, Jr.

Friday, November 16, 2007

A Jihad for Love: Interview with Director, Parvez Sharma

A Jihad for Love

by Jennifer Vanasco, 365gay.com
October 30, 2007

Parvez Sharma spent six years filming gay Muslims in 12 countries. Theresult, his moving documentary Jihad for Love, shows a surprisingly diverse,inside look at men and women who are trying to be gay while faithful toIslam.

365gay talked to Sharma about the myth of the Muslim monolith, how hefound his "unlikely storytellers," and the jihad - the struggle - to reconcile who you are with what you believe.


What compelled you to tell these stories?
I'm a gay Muslim myself - I think everything in my life moved me totell these stories.I was recently arrived in America in September 2001, when so much ofthe world changed forever, especially for Muslims. I remember inJanuary 2002 I was realizing very intensely that I needed to takeresponsibility for my own Islam. I knew that I needed to come out as aMuslim. And I also needed to come out as a gay man.

To be a Muslim first and gay second and lay claim to both, and tobring this discussion into the public arena, that was what we wereseeking to do with this film.


What I find really interesting about you and about this film is thatyou seem to be struggling to find a path where you can be both afaithful Muslim and an out gay person.It seems to me that in the West that might be possible – do you thinkthat's possible in Islamic countries?
I think the history of Islam and homosexuality is a complex one. Islamhas now been around for 1426 years. We often rush to pronounceall these general statements about Islam and how we should perceiveit. One of the most problematic things is that in the West we considerIslam to be this violent monolith.

All I can say is that from my experience, filming in 12 countries,believing in Islam myself, Islam is very diverse, speaks in manydifferent languages, and in many different profound ways.


You've talked elsewhere about how the West and Muslim countries seehomosexuality very differently.
In the West, we traditionally apply those titles of gay, lesbian,bisexual and transgender very easily to sexual identity, and to almostconstruct political choices around these identities.In Muslim countries, those labels of affirmation aren't applicable.The labels don't apply very easily.


That touches on an op-ed you wrote in the Huffington Post aboutIranian president Mahmoud Ahmadinejad's visit to Columbia University.
I think President Ahmadinejad is very easy to turn into a monster. It isextremely unfortunate how he was treated at Columbia. What people needto understand is the statements he made are open to interpretation.There is a huge debate over what he actually said.

Did he mean that homosexuality does not exist like it does in theWest? If so, I agree with him. It's not the same construct.

If he is denying the existence of homosexuals, then I take strongexception to that and invite him to see the film, because I filmedthem.

Islam is more diverse on the subject of homosexuality than a lot ofnon-Muslims realize.Because homosexuality has existed for as long as Islam has existed, inmany of these cultures it has often been tolerated, and has sometimesbeen celebrated.

If you look at the history, you see examples of homosexuality beingcelebrated in the arts, in poetry, through the courts of the Ottomanin Turkey, through the courts of the Mughal in India, though differentphases of the Persian empire as it developed.

A lot of the hatred, a lot of the homophobia that exists in the Muslimworld today is inherited from Colonialism. Many of the laws thatremain in countries like Egypt or India are laws that were enacted bythe British or the French. And those laws remain.


There's also sharia.
Yes. In the 20th century, there was a revival of extremist Islam. Butmost gay people living in Muslim societies today are not living undersharia law. They are also not engaging in western constructs ofhomosexuality in the same language. Pretty much they are allowed tobe, as long as they're not flaunting their sexuality or owning it in apublic way, by let's say organizing a gay pride parade in Tehran.

I found in the film that the majority of people who have same-sextendencies assume that being married in a heterosexual marriage isperfectly normal and something they're required to do by society andby religion and by culture.


So you're saying that if someone marries a person of the opposite sex,then they can have a same-sex lover as long as they don't callthemselves gay? And they won't have any trouble?
Absolutely. I can say this with confidence. I have filmed this for sixyears and grew up in India, I know that the majority of people who areattracted to the same sex within these societies are within marriages.


But then you have someone like Maryam in your film, who's clearly avery devout Muslim. She tried to be married and now feels this greatconflict between loving someone of the same sex and also being Muslim.
You're absolutely right. In the film, Maryam is a woman in partnershipwith another woman. Both of them have been married before. And theydidn't have the choice to exercise any aspect of their sexualitybecause in patriarchal societies, sexuality whether heterosexual orhomosexual is denied.

They're in a completely patriarchal Arab society where coming outwould involve tremendous risks not just to themselves but also theirfamilies, so they chose to stay invisible. The conflict is profound.

They have not been able to negotiate a relationship with Islam thatthey are comfortable with. Maryam says in the film, "Sometimes I wantto be punished." Because maybe that is what will make me feel that Iat least tried to be good. Because what I am is clearly not good inthe Islamic way.

That's what I set out to document. How do you find a space withinyourself that allows you to be as devout to God as to your ownsexuality? And how can you find a place of equal comfort withinyourself for these seemingly disparate things, love for god and lovefor someone of same sex?


Do you see this as being problematic? What is a solution for peoplelike Maryam? What I think you are saying is that men can get marriedand have lovers on the side, so for them maybe it's OK not to have thesocial construct of being gay. But maybe that doesn't work for womenin love with other women.
I don't claim to offer any easy solutions. I don't feel Islam, diverseas it is and representing such a huge swath of humanity as it does -more than a billion people - is going to have a blanket condoning ofhomosexuality in my lifetime.

What a film like this does is enables this unrepresented group ofpeople, these most unlikely storytellers of Islam, to come out andstart a discussion, to start a learning process within their owncommunities - so that there can be benefits in the longer run formany that will follow.


These are amazing stories you're telling. How did you wind upconnecting with your subjects?
Finding people was a jihad, a struggle. Underground networks exist inmost of the countries I went to - people know how to connect with eachother, to their groups. So emails were sent out, phone calls weremade.

Many times I would just end up in a particular country with a touristvisa and just camp there for the longest time just meeting people andtake repeated trips to film with them.

One of the biggest challenges for me was to gain the trust of thesubjects. I had to go with my extremely intrusive camera, enteringpersonal aspects of their lives and expecting them to share this withme.

I first met Maryam when I started making this film in 2002. Only lastyear, 2006, did she finally agree to be filmed after many years ofgaining her trust.

What helped tremendously was the commonality of our experience. Thatthe Muslim camera was being wielded by a Muslim who knew what they hadbeen though, who understood, who knew the culture. It is a film thatwas not mediated by Western eyes.


What's next for you?
The end of making a film is just a beginning of the movement. When youspend six years of your life on something, you cannot just deliver thechild and expect it to grow up.

To actually create change with the film, I am launching The MuslimDialogue Project, which will tap into networks of people hungry forthis film, and use it as a tool of education. There will also be ameeting at a secret location next year on homosexuality and prejudicein Muslim communities, with religious leaders, psychologists, doctors,queer people, to come up with skills and solutions to take back intotheir own communities. That's the goal.


.And religious leaders are open to this?
You'd be surprised. There is a vast number of Muslim religious leaderswho understand the importance of this film and are keen to engage init, but have not been able to openly support it.

But the discussion has begun now and it's not going to stop andeventually there will be people who can embrace the film publicly. Thefloodgates have opened.

Jihad for Love is showing at film festivals around the country. Formore information, click here.

Coming Out: A queer Kuwaiti's experience

From the Kuwait Times

Coming Out: A queer Kuwaiti's experience

Published Date: November 09, 2007
By Hussain Al-Qatari, Staff writer

Living openly as a homosexual still carries dire consequences, in some countries gays can be prosecuted and even put to death.

Bader, a 22-year old Kuwaiti, says he is working on getting his writings published abroad one day. "I find writing to be very liberating. It gives me more freedom to express myself and speak freely. I see who I really am in what I write.

I met him four years ago. It was my first year in university, and Bader and I were together in a conversation and debate class. I liked the way he made his arguments. He knew how to phrase his thoughts eloquently, and knew just the right thing to say to get on your nerves in a debate. "I'm just saying," he would say innocently whenever someone reacted angrily.

A couple of months ago on a humid night, as a group of friends decided to get together, Bader came out to us. "I am gay," he said, as we were sitting in a Starbucks. He said it as he was passing his favorite chocolate espresso beans to us. "Yes, of course you are," said one of my friends in an attempt to brush off what he thought was a joke. "We are all, aren't we? Gay and happy and merry?

Bader looked each of us in the eye, anticipating our reactions. Later he told me that he was always afraid no one would accept him. "I really don't want people to change their attitude towards me. I am 22. If, by this age, I fail to keep my friends around me, I don't think I'll ever be able to make friends.
We talked several times about how he feels about his sexuality. "It's hard," he says. "It's so hard for me to wear a mask every day and pretend that I am something that I'm not.

I asked him if he finds it threatening for others to know about his sexuality. "I don't get it. I really don't get it. I don't understand why it matters to them. But it scares me to think that they might 'cut all ties' with me. I don't want it to happen.

Gays are becoming more visible in the Arab world. Living openly as a homosexual still carries dire consequences, in some countries gays can be prosecuted and even put to death. But that hasn't stopped the issue from becoming more openly discussed.

In Kuwait, homosexuality is no longer a taboo subject matter - even if it's still taboo for individuals. References to it have been made in some TV series, namely Al-Watan's Abu Qotada & Abu Nabeel caricature-based cartoon that aired this past Ramadan. Cases of transgenders asking to be treated according to their 'modified' sex have made it to courts and were reported in magazines and newspapers. Yet there is a certain stereotype of the homosexual that continues to prevail among Kuwaitis.

Not only Kuwait, but the Arab world is acknowledging homosexuality with the mention of homosexuality in the recent rape case in Dubai. The story made it to the front pages of newspapers in the region. Interest in gay people was notably put under scrutiny by Brian Whitaker from Guardian in his book 'Unspeakable Love', a book acclaimed by national critics around the world.

In other Arab countries, though predominantly Muslim, gays are becoming more open about their homosexuality risking imprisonment and death threats. In Lebanon, for instance, where homosexuals live freely, although still socially ostracized, there are associations openly fighting for gay rights.

In Egypt, though homosexuality is heavily frowned upon, even among the more open-minded upper class and is a punishable crime by law, surgeries for changing one's sex are not forbidden and the country is the home for Al-Azhar male student who changed his sex and became a famous belly dancer with his (now her) photos plastered all over the news.

They assume that I am less masculine. That I lean towards the feminine. That I'm interested in things like make-up and fashion and ... Madonna!" Bader says it's in fact quite different. "It's more than music and fashion and pink fluff. It's totally irrelevant. It has nothing to do with being more female or male. I am proud of who I am, and I enjoy my masculinity. I hate to have it threatened by my orientation.

It started long ago when he was a child, says Bader. "My first experience was at the age of nine." It happened with an adult, he later told me.
I know it might sound horribly dramatic. But I don't blame my orientation on an incident that happened during my childhood. I see that attitude to be immature and pathetic," Bader says.

For a while I considered seeing a doctor. I was convinced that my tendency toward other men was a sickness. It was a lonely period, growing up to be different and having all these conflicts within myself. " Bader's loneliness, though, is not at all the reason behind his sexual orientation, he says. "I think it's something I was born with, clich� as this might sound.

I asked Bader's closest friends about how they took the fact that he is gay. "I have a Korean friend who is a Communist. I have other friends who are vegetarians and atheists; and our housemaid is a Buddhist. I don't have a problem with any of them," says Kawthar, a 23-year old girl who's known Bader for eight years. "I always sensed that he was different. I could never pin-point it!

Hashem, a 24-year old friend of Bader, says he was shocked. "I never thought he was a homo! He knows more girls than I do!

What worries Bader, though, is his family. "I come from a very conservative family. It can be very extreme; we were not allowed to listen to music at home. I hate to think that I would disappoint my parents. It's hard for me to think about it. Now that I've graduated, they would expect me go get married soon and have kids - you know the usual life story that parents expect their children to live up to. I don't see it happening. And I'm scared.

In recent years, Kuwait has become more aware about homosexuality. The subject has been addressed more than once on television.

Preachers condemn it as a big sin, claiming that it stems from a lack of faith and the contagious 'westernization' that has struck Kuwait in this new century. Generally, people still view it as something abnormal. In some cases even as a sickness that needs treatment. And yet, just like alcohol and relationships between males and females, it's there. Even if it isn't accepted. It's there.

Alleged sex assault of boy shakes Dubai

Alleged sex assault of boy shakes Dubai

published Thursday, November 1, 2007

The mother of a 15-year-old French-Swiss boy who was allegedly sexually assaulted by several Emirati men accused authorities Thursday of lying about a defendant's HIV status to cover up the fact that AIDS exists in this booming Arab city-state.

The case has exposed deep rifts over attitudes toward homosexuality and what critics call an outmoded legal system, mixing religious and tribal values.

Dubai officials have defended their handling of the case and said the teenager and his family were treated fairly. They have refused to comment publicly on the mother's accusations, and the United Arab Emirates Embassy in Washington also had no immediate comment.

The mother, Veronique Robert, a French journalist, told The Associated Press in Paris that she had obtained an official document, dated 2003, indicating authorities in the United Arab Emirates knew one defendant was HIV positive then.

Nevertheless, Emirates authorities told her and French diplomats on four separate occasions after the July attack that none of the three defendants was HIV positive, she said.

"This was a lie of the state," Robert said. "They willfully prevented us from getting treatment for our son so that, above all, nobody would find out that AIDS exists in the Emirates."

The boy and his mother also accuse a police forensic doctor of calling the boy a homosexual while examining him after the assaults.

Robert said she and her son, who previously had attended school in Dubai, where his father works, had left the country in early October because French diplomats told her that her son might be prosecuted for homosexual acts, a crime here.

The AP is using Robert's name with her agreement, but is not identifying her son.

French officials have not commented publicly on the case, but a French diplomatic official in Paris, who spoke on condition of anonymity as is customary, said French officials had asked Dubai to do everything possible so that the attackers are held responsible in court.

Two Emirati men, age 18 and 35, are on trial in Dubai, charged with kidnapping Robert's son and another French boy, who were headed home from a shopping mall at the time, and sexually assaulting Robert's son.

A third defendant, also accused of taking part in the assault and also Emirati, is being tried in a juvenile court, where the proceedings are closed to the public.

Last week, the two adult defendants pleaded not guilty to charges of kidnapping with deceit and illicit sexual intercourse. The Emirates' legal system prohibits the media from naming the defendants until a verdict is reached.

The case has garnered much controversy in this affluent tourist hub, which boasts a prosperous economy and where European tourists and expatriate workers mingle with a more conservative Arab society.

Some expatriates -- both European managers and low-paid laborers, mostly from Asia -- have long complained that foreigners, who far outnumber Emirati citizens, have few legal rights here.

Earlier this week, about 4,000 south Asian workers were jailed for several days for going on a labor strike to ask for higher wages -- also against the law.

But many Emirati citizens defend their legal system.

Khalifa al Shaali, a former Dubai police chief now dean of the law faculty at the University of Ajman, Dubai's neighboring emirate, said foreigners who come to the Emirates are mostly ignorant of the complex legal system, a combination of Islamic and tribal laws.

Al-Shaali said Emirates judges are fair and "don't look at religion or nationality" but that the judges, often deeply religious, "are under intense pressure, not from the political system but from their consciences."

"Some of us are afraid of newcomers, because we feel that social changes might slip beyond our control," al-Shaali said.

Dubai is one of seven semiautonomous city-states that make up the UAE. It, like much of the Arab world, remains largely hostile to homosexuality.

The boy's mother, on a Web site she set up, called for pressure on Dubai to take basic steps to protect underage rape victims, such as ensuring they are tested for infectious diseases and get psychological help after an attack.

According to court documents, the alleged attack began when the juvenile defendant offered the two French boys, one of whom he knew slightly, a ride home from a Dubai mall. The two boys got in the car and were later joined by the other two adult defendants.

The group drove to the edge of the Dubai desert, where the three defendants allegedly threatened the boys and took turns sexually assaulting Robert's son in the car, while the other boy was told to stay behind a sand dune, according to the court documents.

The 15-year-old told police that one defendant threatened him, saying he would "burn down your house and burn your parents after I've had sex with your mother."

After the attack, the two boys managed to get a taxi home. They reported the assault to police who arrested all three defendants the same day, court documents said. (Angela Doland And Barbara Surk, AP)

Thursday, November 15, 2007

BBC E-mail: Jihad and the Saudi petrodollar

QMR saw this story on the BBC News website and thought you
should see it.

** Jihad and the Saudi petrodollar **
Roger Hardy investigates Wahhabism, Saudi Arabia's austere brand of Islam. Part One looks at how it is accused of fomenting extremism.
< http://news.bbc.co.uk/go/em/fr/-/2/hi/middle_east/7093423.stm >


** BBC Daily E-mail **
Choose the news and sport headlines you want - when you want them, all
in one daily e-mail
< http://www.bbc.co.uk/email >


** Disclaimer **
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Saudi Gang-Rape Victim is Jailed

Saudi gang-rape victim is jailed
By Frances Harrison
BBC News

An appeal court in Saudi Arabia has doubled the number of lashes and
added a jail sentence as punishment for a woman who was gang-raped.

The victim was initially punished for violating laws on segregation of
the sexes - she was in an unrelated man's car at the time of the
attack.

When she appealed, the judges said she had been attempting to use the
media to influence them.

The attackers' sentences - originally of up to five years - were doubled.

Extra penalties

According to the Arab News newspaper, the 19-year-old woman, who is
from Saudi Arabia's Shia minority, was gang-raped 14 times in an
attack in the eastern province a year-and-a-half ago.

Seven men from the majority Sunni community were found guilty of the
rape and sentenced to prison terms ranging from just under a year to
five years.

But the victim was also punished for violating Saudi Arabia's laws on
segregation that forbid unrelated men and women from associating with
each other. She was initially sentenced to 90 lashes for being in the
car of a strange man.

On appeal, the Arab News reported that the punishment was not reduced
but increased to 200 lashes and a six-month prison sentence.

The rapists also had their prison terms doubled. But the sentences are
still low considering they could have faced the death penalty.

The Arab News quoted an official as saying the judges had decided to
punish the girl for trying to aggravate and influence the judiciary
through the media.

The victim's lawyer was suspended from the case, has had his licence
to work confiscated, and faces a disciplinary session.

UAE sheikh to stand trial for 'sexually motivated' assault

From Guardian Unlimited

David Pallister
Wednesday October 31, 2007

The brother of the ruler of the United Arab Emirates, one of the richest men in the world, is to stand trial in Switzerland for an alleged assault on an Italian-American businessman in the bar of an exclusive Geneva hotel.

Swiss prosecutor Daniel Zappelli has confirmed that 37-year-old Sheikh Falah bin Zayed bin Sultan al-Nahyan will be tried on charges of assaulting Silvano Orsi with a belt in the La Reserve hotel four years ago.

Article continues
Mr Orsi, 39, claims that he was repeatedly attacked after refusing homosexual advances from the sheikh and has since been unable to work because of his injuries. The sheikh, in evidence to a pre-trial closed hearing last year, claimed that he merely had a 30-second scuffle after he was accused of being gay.

The case will be heard before a three-man tribunal that can impose a sentence of up to two years in prison.

Mr Orsi, of Rochester, New York, says he was having a late evening drink with a Saudi friend when the sheikh sent over an unsolicited bottle of champagne. It remained unopened on the table and a few minutes later, according to Mr Orsi, the shiekh came over and accosted him. When he resisted, the sheikh attacked him and beat him savagely his belt.

Despite the sheikh's bodyguards trying to intervene Mr Orsi says the assault continued as he retreated to the reservation desk. He says he sustained a herniated disc, nerve damage in his right leg and post-traumatic stress disorder. Before he left the hotel, Mr Orsi says, the Emirate's consul in Geneva arrived at the hotel and offered him €13,000 to keep quiet.

At the hearing last year Sheik Fallah admitted that he was annoyed when Mr Orsi refused the champagne but confronted him "after I was called gay," according to a transcript obtained by The Associated Press.

The sheik said he and Mr Orsi grabbed and shook each other violently for about 30 seconds before his bodyguards intervened. He said he took off his belt because Mr Orsi was "bigger than me" and "I was just at the very point of striking him with my belt but we were separated".

Daily Muslim Wisdom


In the name of God,
Most gracious most merciful;
Praise be to God,
The cherisher and sustainer of the worlds;
Most gracious, most merciful;
Master of the day of judgment.
Thee do we worship, and Thine aid we seek.


-Sura Fateha (1:1-5)

Lebanese gays come out of closet, but quietly

A Lebanese man poses before performing a belly dance at a nightclub in Beirut

Lebanese gays come out of closet, but quietly

Nov 5, 2007

BEIRUT (AFP) — In some countries in the Arab world homosexuals can face the death penalty. But in Lebanon an association battles openly for the rights of gays who may live freely but are still ostracised socially.

"Beirut is a bubble of freedom for homosexuals," said Georges Azzi, coordinator for the Helem (Dream) Association, the Arab world's first gay grouping.

"Homosexuals have much more freedom and are more visible than in any other Arab state," he told AFP.

"This is undoubtedly because Lebanese society is heterogeneous at all levels -- political, religious and cultural -- and used to differences," he said about the country's 18 religious communities.

Homosexuals are generally stigmatised and penalised across the Arab world, with penalties ranging from death to flagellation and imprisonment.

Either banned by law or religion, homosexuality may be punishable by the death penalty in Mauritania, Sudan, Saudi Arabia, Yemen and the United Arab Emirates.

But with its trendy gay-friendly bars and nightclubs, Beirut has become a favourite destination for wealthy Arab homosexuals fleeing restrictions at home.

Founded in 2004, Helem collaborates with the ministry of health to fight against the spread of the HIV virus that can cause AIDS and openly lobbies for the legal rights of homosexuals.

Homosexuality is not specifically illegal in Lebanon, but gays can be targeted under article 543 of the penal code which provides for prison terms of up to one year for sexual relations "against nature".

A petition filed by a Beirut city councillor in 2006 seeking prosecution of Helem was rejected by the attorney general's office, which ruled that just because the gay rights group had an office and a website this did not mean it was breaking the law.

"In the beginning journalists used to come and see us, like one would go to the zoo," said Azzi. "But today we have become known and respected."

This evolution has also been seen in the language used to refer to gays.

"In the Lebanese media we used to be called 'perverts' and 'deviants' but now they just call us 'homosexuals,'" Bilal, an official at Helem who did not wish to reveal his family name, told AFP.

But if Lebanon seems outwardly more permissive than other Arab countries, homosexuals can still live in shame, fear of scandal and social exclusion.

"Seen from the outside, Lebanon is a liberal country which respects personal freedoms," Linda Shartouni Zahm, a researcher in social psychology at the Lebanese University, said.

"But we are the prisoners of others' views -- of the family, religion and an authoritarian patriarchal system," she said.

"There are homosexuals who receive death threats from members of their own families, others who are expelled from school or some who have to leave Lebanon," she said.

Some homosexuals in the country lead double lives.

"Personally I refuse to remain in the closet, but I am an exceptional case," said 37-year-old Jean, criticising "people who are gay on Saturday night, but pretend they are not during the family lunch on Sunday."

When he was 19, Jean told his father that he was a homosexual.

"His reaction was to tell me: 'OK, get married, have children and live your sexual life in parallel -- discreetly,'" he said.

"He gave me examples of people he knew who lived exactly like that," Jean said.

Shartouni Zahm explained that "having descendants and children is very important here. And the Lebanese mother always dreams of marrying her daughter off."

As for lesbians, they have double the trouble.

"Make no mistake -- Lebanon is a country of macho and conservative people where women are considered inferior and are discriminated against," said 25-year-old Nadine, a member of Meem association that supports lesbian rights.

"The Lebanese want to show the Arab world that they are open-minded. But most young people generally carry the conservative ideas of their parents," she said.

"If my parents do not let me go out it is not because I am gay, it's because I'm a woman."

A Lebanese man performs a belly dance at a nightclub in Beirut

A Lebanese man checks his belly dancing dress before performing at a nightclub



Wednesday, November 14, 2007

Breaking the Silence with Dignity, Respect

From Tonight in South Africa

Breaking the silence with dignity, respect

November 1, 2007

  By Janet Smith

The film, Jihad For Love, is a mere seven weeks old, yet its gay Muslimdirector-producer, Parvez Sharma, knew he would instantly be labelled achampion for human rights - and, agonisingly for him, an antagonist toIslam. It was inevitable.

Sharma says his disappointment "is the herd mentality within our MuslimUmmah, when so many of us feel compelled to criticise a work we've noteven seen - and in this climate of Islamophobia, it is understandablethat we are all, as Muslims, feeling vulnerable".

He refers to the incendiary response of some Muslims on the Al-Arabiyawebsite to Jihad For Love, which depicts lesbians and gay men indifferent states of mind and liberation in Turkey, Pakistan, Iran, SAand India, and says he "invites all of us to try and engage in thelarger Jihad that the Prophet (sallalahu alaihi wassalam) asked of us,and debate among ourselves about what is that we can do to make sureall Muslims have the same rights in the eyes of Allah".

Of course, there have been what he describes as "beautiful reactions"from straight and some devout Muslims in the West. One Iranian woman"told me she was surprised to see that it was a poem to Islam". Andwhen he set out to make Jihad, Sharma knew a blunt dichotomy wouldunfold, yet his emotional drive was not only in exposing what it is tobe gay and Muslim, but what it is to be Muslim.

"To make this film, keeping my deep respect and belief in my faithparamount," he says, was his biggest challenge. "Sharing some of thestories of condemnation, of isolation, of pain, would make it easy toissue a blanket critique of Islam. I knew that as a Muslim I could notallow myself to fall into the trap of being an apologist and join thebandwagon of Islamophobes… I had to be a defender of the faith and, atthe same time, engage in a critique of what I knew was wrong inorthodox Islam's condemnation of homosexuality."

Sharma grew up in India where Islam provided the critical shades of hislife. By 17, his outlook was forthright enough to allow him to see hissexuality as a positive thing. After studying film and TV at one ofIndia's largest Islamic universities, being a journalist seemed anatural journey, and he was inspired to make a film about homosexualityin the Muslim world after September 11 "when I knew that I needed tohave the second and bigger coming out in my life - as a Muslim" .

"All of the discussions around Islam post-9/11 were, and continue tobe, extremely problematic. I was isolated and targeted as a Muslim man,and in that experience I was no different from thousands of Muslimslike myself who face racial profiling on a scale that has not been seenfor a long time.

"Many Muslims today face that fundamental choice: Who will define ourIslam for us? Will it be the largely ignorant Western media or will itbe the violent extremists in our own religion? I knew this film gave methe opportunity to have Islam's story told by its most unlikelystorytellers - gay and lesbian Muslims. Picking up the camera todocument these lives was, I knew, an act that the Prophet Muhammadwould approve of as an act of courage that befits a true Muslim.

"And it was also necessary to point out to Muslims that their limitedunderstanding of the immensity of our Holy Quran was not enough andthat we were commanded as Muslims to continue in our process oflifelong learning and engaging with God's word.

"With Jihad I knew I was enabling a community that had been silencedfor too long to finally come out and claim Islam as much as every otherMuslim. The subjects in this film and indeed the film maker are comingout as Muslims first, and gay or lesbian second."

From a religious perspective, the Qu'ran seemingly opposes the practiceof homosexuality, so how does Sharma reconcile his sexuality with hisreligion?

"The Qu'ran is the literal word of God and, as a Muslim, I believe thatto the core of my being. However, the Qu'ran does not talk abouthomosexuality at all. What it talks about is the story of the fate ofQaum-e-Lut or the Nation of Lot. That story has nothing to do withconsensual homosexual relations. It is about male-to-male rape andhospitality. Many Muslims understand this already and many more needto.

"The holy Qu'ran does not condemn homosexuality and the Hadith of ourbeloved Prophet have been misinterpreted for centuries by men. I do notbuy the argument that the Qur'an talks about homosexuality in the waywe know it today. It simply does not."

Egypt doctor under fire for gay clinic

Methods and motives raised alarm

CAIRO (Mona Madkur, AlArabiya.net)

AnEgyptian doctor is facing strong criticism from liberals andconservatives alike for opening a clinic to treat homosexuals, withsome charging the clinic has become a meeting place for gays, andothers accusing the doctor himself of being gay.

Dr. Awsam Wasfi, 42, offers a "treatment program" for gays that focuseson boosting their self-esteem and enhancing their communication skills,as well as encouraging them to play sports and work on their religiousbeliefs.

Gayrights organizations in Egypt have lashed out at the psychiatrist for"standing in the way of their human rights" and labeled him "backward"and "ignorant."

The British magazine, Daily Star, ran a lengthy report on the clinic,accusing it of supporting hostile feelings towards gays in Egypt, Wasfitold Al-Arabiya.net.

Meanwhile, conservatives said the clinic is a form of leniency towardspeople who they view as apostates who should be persecuted.

But many Islamic scholars have said that Wasfi's book, called Shefaaal-Hobb (Love Recovery), offers a new way to treat homosexuality.

According to Wasfi, many of his patients are unhappy with being gay andare looking for a way out: "Lots of them want to be treated, but theirproblems are met with scorn. When society rejects them, they feeldesperate and lose hope in changing their situation."

Wasfi's methods are not officially recognized, and are at odds withprevailing medical practices, which have not considered homosexualityan ailment since 1973.

"In the West, doctors help homosexuals to accept themselves as they areand to adapt based on their chosen sexual identity…Doctors who try tomake homosexuals straight could even be sued by gay rightsorganizations," he said.

When asked whether homosexuality is genetic or acquired, Wasfi replies,"No child is born homosexual. It is either social or as a result ofsome childhood sexual abuse."

Wasfi says he prefers not use medication, and that he mostly depends onpsychological counseling to encourage patients to communicate better.Treatment usually takes 5 to 7 years, he said, adding that manypatients lose hope along the process.

"But lots of them recover eventually. Some are even married with children now," he said.

Wasfi denied that his clinic is a meeting place for gays, saying thathe has strict rules against that: "I actually kicked some of them out,yet many came back after realizing the real purpose of the clinic."

Others even accused Wasfi of being gay himself and using the clinic tomeet other gays. "I am married with two kids, and I have pictures withthem everywhere in the clinic," Wasfi said.

Wasfi said he hasn't advertised anywhere and doesn't have a signoutside his clinic: "It's still a bit embarrassing in a conservativesociety. I basically depend on word of mouth for the time being."


(Translated from Arabic by Sonia Farid).


NYTimes.com: Students of Arabic Learn at a Syrian Crossroads

The New York Times E-mail This
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INTERNATIONAL / MIDDLE EAST   | November 14, 2007
Students of Arabic Learn at a Syrian Crossroads
By THANASSIS CAMBANIS
In Syria’s tightly controlled society, where government strictly limits foreign visitors, language study is a notable exception, an oasis of relative openness.

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In Wes Anderson's THE DARJEELING LIMITED,three brothers (Owen Wilson, Jason Schwartzman, Adrien Brody)set off on a train voyage across India with a plan to find themselves and bond with each other. Their journey however, veers rapidly off-course due to events involving over-the-counter pain killers, cough syrup, and pepper spray.
Click here to watch trailer


 

A washingtonpost.com article from: alam.faisal@gmail.com

This page was sent to you by: alam.faisal@gmail.com

For Young Libyans, Old-Style Marriage Is a Dream Too Far

By Ellen Knickmeyer
TRIPOLI, Libya -- Thirty-one-year-old Abdel Baset al-Assady dreams of getting married in the mountains, where Arabian horses would paw the air and prance in rhythm with his wedding drums.

A washingtonpost.com article from: alam.faisal@gmail.com

This page was sent to you by: alam.faisal@gmail.com
Message from sender: An editorial by Benazir Bhutto from the Washington Post.

Musharraf's Electoral Farce

By Benazir Bhutto
The people of Pakistan know that elections under martial law are a sham.

Tuesday, November 13, 2007

Barack Obama: "If I was Muslims, I'd tell you"

November 13, 2007

Obama addressed the United Auto Workers Union in Dubuque, Iowa Tuesday.

Obama defends himself against attacks

(CNN) – Sen. Barack Obama Tuesday dismissed an e-mail attack being circulated about him that questions his patriotism, and he vowed to vigorously defend himself from this assault as well as questions about his religious beliefs.

"I don't mind them arguing with me about policy, but don't let them question my patriotism," said Obama, responding to a question about the email following a speech before the United Auto Workers in Dubuque, Iowa. "And listen, I am not going to be swift boated at this race. If somebody comes at me I am going to come right back at them hard."

The e-mail purports to show Obama not placing his hand over his heart during a recitation of the Pledge of Allegiance at a campaign event.

"We were not saying the Pledge of Allegiance," Obama said. "We were singing the Star Spangled Banner."

Obama also took time to respond to a rumor that claims he was educated in a madrassa, and raised as a Muslim.

"If I were a Muslim I would let you know," he said. "But I am a member of Trinity United Church of Christ on 95th street on the South side of Chicago. We got the best choir in town and if you all want to come and worship with us you are more than welcome."

When the madrassa rumor first surfaced in January, CNN sent a correspondent to Jakarta, Indonesia, and determined it was false.

– CNN Producer Peter Hamby

'Comfort Me, Lord' - Daily Muslim Wisdom



Lord, the night is gone. The dawn has lighted the sky. How I long to know if You accepted or rejected my prayers. Comfort me, Lord, for only you can comfort this state of mine. You gave me life and nurtured me; Yours is all the praise. If You would ever drive me away from Your door, I would never abandon it for the sake of Your love, which I carry in my heart.

-Rabi'a, "Rabi'a the Mystic"

Jerusalem's Only Gay Bar to Close






A drag queen performing at the Sushan Pub in Jerusalem. (Tess Scheflan / Jini)

After four years in operation, the Shushan Pub, the only one for Jerusalem's gay and lesbian community, has closed down.

From Haaretz

"Shushan is the only place in Israel where the Haredi [ultra-Orthodox], Arabs, religious and secular could sit together and have a good time," says pub owner Saar Netanel, who also serves on the Jerusalem city council for the left-wing party Meretz. "When they left Shushan, each returned to his own ghetto."

One of the workers continues: "Haredim would come here mainly on Mondays and Fridays. There were not many of them, but it was clear that they were looking for a place for themselves and had not found it in the communities in which they live. Quite often you could find a Haredi here, all dressed in black, sitting at the bar, looking for companionship."

The bar was not always allowed to operate unhindered. Two years ago, arsonists torched the pub, and every year, with the approach of the gay pride parade, extra police patrols guarded Shushan's clientele.

On the other hand, Netanel admitted this week that despite the animosity directed at members of the gay and lesbian community regarding the parade, Shushan was generally tolerated by Jerusalem residents. But some patrons say Shushan had not managed to increase acceptance - let alone friendliness.

"The fact that this place is on a side street, on the edge of the city center, prevented more serious incidents against the pub and its clientele," says one customer.

Adam Rousseau, 21, who was stabbed by an ultra-Orthodox man during the 2005 gay parade, went to Shushan last weekend for a last goodbye.

"I met my partner at Shushan," he says. "Shushan is a warm, safe and friendly haven. The Jerusalem [gay and lesbian] community was surrounded on all sides by hatred, venom and vitriol, and Shushan was the only place where the community could find comfort."

Apart from its sense of political mission, Shushan became an incubator for the renewal of drag shows in Israel: Kiara Duple, Talula Bonet, Gallina Port Des Bra, Diva D and The Four Jerusalem Drag Queens held gevald evenings every Monday, providing an open stage for amateurs. Following their success in Jerusalem, the queens traveled to Tel Aviv, Ashkelon and Haifa, too.

The decision to close the pub was made a few days ago. The Jerusalem local newspapers hinted that professional differences had developed between Netanel and his partner in managing the pub, Shimi Netaneli. Netanel, for his part, claims that the decision was made out of exhaustion.

"At age 36, I am interested in other things. With all due respect to ideology, ideology does not pay the rent or municipal taxes," he says, adding that he is surprised there are no other places in Jerusalem for gays and lesbians.

"On the other hand," he concludes, "in a city like this, which lacks tolerance, where a third are Haredi and another third are Arabs, it is very difficult to come out of the closet."

Pakistan: Male sex workers play Russian roulette with HIV

PAKISTAN: Male sex workers play Russian roulette with HIV


Photo: David Swanson/IRIN
Scanning the bus station for 'the look' that says someone's looking for sex
RAWALPINDI, 2 November 2007 (PlusNews) - Shujaat* plies his trade well. As dusk falls on the Pir Wadhai bus station in the Pakistani city of Rawalpindi, the slender 19-year-old gauges disembarking passengers for that 'look' - a responsive glance or wink suggesting a desire for more than just a quick bus ride home.

"Here you can find all sorts; mostly truckers, soldiers, day labourers, and of course married men," he said, leaning against the wall.

"I always find someone," the now veteran male sex worker (MSW) boasted.

After three years on the streets, Shujaat's confidence is dwarfed only by his ambivalence towards contracting HIV – a virus that he and other men who have sex with men (MSM) are increasingly at risk of.

"I'm careful and I'm clean, so what's the problem?" he asked.

But for medical experts in Pakistan, a nation which until recently enjoyed a low prevalence for the virus, this line of thinking is worrying.

The South Asian nation of more than 160 million inhabitants now faces a concentrated epidemic among certain high risk groups – particularly intravenous drug users (IDUs), estimated at close to 200,000.

In the country's commercial capital of Karachi alone, a reported 30 percent of IDUs are infected with HIV.

Pakistan's National AIDS Control Programme (NACP) officially confirms just over 3,000 HIV/AIDS cases across the country, while health experts assess the real numbers to be much higher.

'' ...I don't use a condom. They [the customers] complain that they don't feel the same amount of pleasure.''
According to UNAIDS, about 85,000 people are living with HIV in Pakistan today.

And while the issue of IDUs is often discussed in the media, the issue of MSM is usually ignored; a troubling reality in conservative Pakistan, where homosexuality is not only not discussed - it is often denied.

The male sex worker – a taboo subject

"It is very difficult to talk about sex and sexuality in Pakistan and more difficult to talk about homosexuality," said Dr Naeem-ud-Din Mian, chief executive officer for Contech International Health Consultants, a local NGO recently assigned a five-year project for the delivery of preventive services for MSM in the city of Faisalabad by the Punjab AIDS Control Programme and the World Bank.

Echoing that, Brian Miller, field coordinator for the Organisation for Social Development, a local NGO running an outreach programme near Pir Wadhai remarked: "People know about it, but it's a taboo subject as it's not in keeping with Pakistan's Islamic social setting."

As a result, open discussion about MSWs is all but impossible, despite the fact that most health experts in the country now view MSM, many of whom are married, as the singular most at-risk group after IDUs – and an important bridging population into mainstream heterosexual Pakistani society.

Government health figures reveal prevalence rates among IDUs of up to 27 percent, with around seven percent among MSM.

According to the Infection Control Society of Pakistan (ICSP), another NGO targeting the prevention of HIV/AIDS among MSWs in Karachi, around half of the MSWs in the city are married, while more than half of the unmarried MSWs buy sex from female sex workers – underscoring the group's capacity to act as a conduit to the virus's spread.

"They're the next risk group," Naseer Muhammad Nizamani, country director for Family Health International (FHI) in Islamabad - which is actively engaged in promoting safer sex practices among MSM and MSWs in the country - said about MSWs.

The US-based NGO estimates that there are some 50,000 MSWs in Pakistan, while others estimate their numbers are much higher.

ICSP says that in Karachi alone, there are between 40,000 and 50,000 MSWs, depending on the criteria used.


Photo: David Swanson/IRIN
Brian Miller, field coordinator for Pakistan's Organisation for Social Development explains the risks of HIV to a visiting MSW at their centre
The impact of poverty


Although many MSWs are gay, poverty, lack of job opportunities and broken homes appear to be the driving force behind this activity.

The majority of MSWs are below the age of 24 and began work at the age of 16, with many starting out under the guise of providing massage to men.

Today 'Malishias' - as they are commonly known - have become a common euphemism for sex in Pakistan, attracting their clients by massaging their private parts and masturbating.

"Massage boys are a traditional way of this happening. It's a big business in Pakistan," Nizamani said.

The average charge per sex act averages between just US$1 and $3. Pricing in turn largely dictates the number of clients a boy may be prepared to service on a given day.

According to an NACP survey carried out in eight separate cities, most MSWs average 2.3 customers a day or more than 31 a month. This is even higher among members of the 'Hijra' (transgender) community.

One Hijra, who had no other source of income, said she could easily service up to 20 men in a single day.

"There is no limit to the number of customers and no limit to the service," she told IRIN/PlusNews openly.

Insufficient services and low condom use

Despite such candour, however, there are limits to levels of awareness among MSWs, most of whom have no real understanding as to how the virus is contracted or simply fail to use condoms to protect themselves.

'' ...I'm careful and I'm clean, so what's the problem?''
"People have heard of AIDS. But when you go deeper into what proportion actually know how the disease is contracted, that's something else," FHI's Nizamani said.

Although the NACP survey revealed that 70 percent of MSWs knew something about HIV and that a large majority of those who had heard about HIV also knew that it could be transmitted through sexual intercourse, less than half knew that injections could transmit HIV.

In Karachi, ICSP found that just 18 percent of MSWs in that city knew about HIV, its preventions and modes of transmission, while the NACP survey found that only about 60 percent reported condom use as an HIV prevention method - a fact largely dictated by money.

"I don't use a condom," 25-year-old Javed, who works in Rawalpindi, told IRIN/PlusNews. "They [the customers] complain that they don't feel the same amount of pleasure."

"If the customer wants to have sex without a condom and is willing to pay for it, how can I refuse?" another MSW, who declined to give his name, said.

Less than 25 percent of MSWs reportedly used a condom for anal sex with their last client, and even fewer used any form of lubrication aside from saliva.

According to Dr Kartar Lal of ICSP, 74 percent of MSM use saliva and oil in place of water-based lubricants, which facilitates the virus's spread.

"In-depth interviews of target groups revealed a significant proportion of these individuals are aware of the risks associated with unprotected sex, but are unable to negotiate safe sex practices with their partners," said Dr Rafiq Khanani, ICSP's president. The MSWs cite reasons of low self esteem, lack of empowerment and a genuine fear of losing the client to other sex workers willing to provide the service without a condom.

"It's very hard to speak openly about condom usage," Miller reiterated. "It's simply not done in a country like Pakistan." He said the government had done little to publicly support the use of condoms or their distribution, given the strong religious opposition in the country.

According to UNAIDS, less than 10 percent of people most at risk of contracting HIV, such as MSM and drug users, receive preventative services.

ds/sr

*Names have been changed