Arabesgay tema gay

If homosexuality remains a taboo in most contemporary societies, the relationship to it in the Arab-Muslim world is particular. Out of twelve countries where homosexuality is punishable by death, six are Middle Eastern countries Saudi Arabia, Yemen, Afghanistan, United Arab Emirates, Brunei, Iran and it is illegal in arabesgay tema gay the other countries in the area.

Local particularisms in fact diversify the study of the subject in each of the countries, but the choice made on the territory ranging from Morocco to the Arabian Peninsula is linked through Muslim and Arab culture and by models of similar hegemonic masculinities on many points, such as virility and the position of patriarch, i.

This patriarchal reality is not unique to this area but it is one of the common denominators among the different cultures found there. The other similar aspect is the mark of colonisation, whose struggle for independence on different scales continues to shape the various political and social landscapes.

As a result, this part of the world has rigidified its laws and its relationship to homosexuality over the last few decades, and today seems to be one of the most inflexible on the issue. The interest of this study lies in questioning the origins of this reality, in particular to avoid making a hazardous correlation between Islam and intolerance.

So, what does the relationship to female and male homosexuality in the region reveal about these gendered relations? Historical reading of the relationship to homosexuality in the region and in Islam. The relationship with sexuality in the Arab-Muslim world is traditionally based on the precepts of the Quran, which indicate the licit and illicit nature of practices relating to the body.

Unlike the Christian religion, which condemns the sins of the flesh and reduces the sexual act arabesgay tema gay procreation, sexuality is considered positive in the Muslim text, but only within the framework of a marital union [1] Bellakhdar, S. Prescribing homosexuality in Islam.

Topique, Between the 11th and 14th centuries, at the end of the golden age of Islam, certain interpretations of the Quran by theologians such as Ibn Qayyim Al-Jawziyya and Al-Ghazali even considered sexuality to be healthy and divine [2] Al Ghazali Revitalising the sciences of faith.

Paris, Besson. However, in the Quran, every transgression is subject to a precise legal and moral standard, which is theoretically not the case for sodomy. In fact, this exegesis reflects the socio-political context in which it took place in the early days of Islam in the 12th century, rather than a precise, neutral reading of the sacred text [4] Kugle, S.

Homosexuality in Islam. Oneworld Publications. However, the issue at stake in the ban on sodomy is central, since its importance lies not so much in the act itself but more like in the people to whom it is assimilated, that is to say, homosexual men.

While the prohibition of sodomy and its extensive interpretation have led to a relative consensus on the illicit nature of homosexual relations among men in the region, its prohibition does not explain why homosexuality among women should also be forbidden.

The prohibition of both forms of homosexuality thus reflects the centrality of penetration in marriage, as a governing act and source of social order [5] Bouhdiba, A. Sexuality in Islam. Presses Universitaires de France. The Muslim tradition began in a tribal society governed by a patriarchal order, based on the binarity of man and woman, the former as provider of household needs and the latter as the essence of natality.

Homosexuality would be the antithesis of this binarity between the two sexes, since it prevents the perpetuation of the social framework it creates to ensure the inheritance of financial capital, as well arabesgay tema gay social capital through culture and religion.

Similarly, same-sex attraction calls into question the frameworks of femininity and masculinity supposedly put forward by the Koran, even though it is more a question of fatwa, legal opinions on the field of religion and its practices in Islam, dating from the years following the death of the Prophet Muhammad [6] Bouhdiba, A.

Until the reign of the Umayyads, from the 7th to the 8th century until the 11th century in Al-Andalus, southern Spainthey were considered asexual and rarely attracted to men, then during the Abbasid period until the 13th century they were considered passive homosexuals [7] Almarai, A.

Studying the relationship with homosexuality solely through the way mukhannaths have been viewed over the centuries would be irrelevant, but their example illustrates the importance of the binarity between man and woman and its deep roots as a reading grid in Arab-Muslim societies.

However, a notable difference between sexual practice and desire, arabesgay tema gay homosexual love, is illustrated in the history of the Arab-Muslim world. The existence of this kind of poetry, which developed in the region until the beginning of the 19th century, highlights the fact that homosexual relationships are not prohibited themselves but that it is rather a prohibition of the act itself, sodomy.

Before homosexuality in the Arab-Islamic world, University of Chicago Press.