Sufi practices were attacked by religious conservatives and viewed as hotbeds of degeneracy. It is difficult to account for this taste, when we consider that they all have women, unless we suppose they seek in one sex that poignancy of refusal which they do not permit the other. The introduction of Islam into the fold did not adversely impact this practice in the general public. In the Egyptian context, it was considered natural for older men to gaze upon younger men seen as desirable and beautiful, with some consideration given to their age, though not always.
This attraction to male youth was viewed as natural and compatible with traditional Muslim gender roles; in that regard, pederasty was as natural as heterosexuality. Arab and Turkish poems dedicated to various beautiful young men began to appear in the 8th century in various Muslim countries, including medieval Egypt. The presence of homoerotic literature demonstrates the tolerance of certain same-sex behaviors in Arab and Muslim societies at large, with some cultural differences depending on the country in question.
The prevalence of homoerotic behaviors in medieval Egyptian society as they pertain to men who already had wives was a topic of rigorous debate among religious authorities, though it was culturally tolerable in medieval Egypt. Islamic law on the matter of same-sex sexual activity was further expanded after the explosion of homoerotic narratives across the Muslim world in the 8th century.
Medieval Egyptian society was tolerant of homosocial, homoerotic, and homosexual behaviors and acts; religious authorities were not. Islamic law tolerated a smaller subsection of behaviors pederasty , for a time, and described certain acts as deeply dangerous to society and repugnant to the faith.
Islam was discouraging of homosexual behaviors and non traditional gender roles, while native Egyptian cultural practices were tolerant of a larger array of homosexual behaviors, acts, and attractions.
LGBT rights in Egypt - Wikipedia
As such, it is best to consider the intersection of culture and religion at various moments in medieval Egyptian history when discussing the status of, by Western standards, LGBT individuals in medieval Egyptian society. During the 19th century, Egyptians considered homosocial and homosexual relations to be a normal occurrence. Khawalat were transgender male dancers who performed in public celebrations. It was typical for khawalat to take the place of female dancers. Over time, khalwat has since turned into a derogatory term.
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He described how it is freely admitted and discussed in public. British occupation in Egypt during the nineteenth century affected the transformation of Egyptian cultural norms, as Europeans imposed the policing of gender and sexuality throughout their colonized nations and nations they occupied. Egyptians publicly displayed homosociality and homosexuality, causing Europeans to perceive them as backwards. Europeans implemented new strategies to hold an authoritative stance over sexuality and gender.
One of the new tactics, for example, was the utilization of private inspectors. Increased wage-labor created more public spaces, where men could express homosocial or homosexual relationships since they are more frequently outside of the household. The code of criminal laws, introduced by Napoleon I, penalizes any indecent public offense. This particular crime was linked to same-sex relations, intensifying the act by considering it an assault onto society.
Their overwhelming power over other colonies indirectly influenced Egyptian government over time. This was the first anti-sodomy law included in a penal code. It declares sexual acts involving oral or anal penetration as a crime. Prostitution is seen as a practice for both males and females working to satisfy any type of lust of others. Punishing commercial sex automatically results in the notion of punishing homosexual acts as well. During most of the rule of Hosni Mubarak , the Egyptian government did not support LGBT-rights legislation at home and objected to attempts, starting in the s, to have the United Nations include LGBT-rights within its human rights mission.
While the Mubarak regime did not support LGBT rights, it did not enact an obvious ban on homosexuality or cross-dressing in the criminal code. Criminal sanctions against gay and bisexual men tended to arise not from the penal code itself, but from a supplemental law, enacted in , to combat prostitution. The law against prostitution also bans "debauchery", even if the act did not involve trafficking or prostitution.
Egyptian courts interpreted the ban on debauchery to criminalize homosexual relations between consenting adults. Repeat offenders of the law can face even harsher punishment for what the law views as "habitual debauchery". In addition to the law on prostitution, other public morality or order-based laws gave the police and judges significant leeway to jail or fine gay and bisexual men. While arrests had been periodically occurring under these laws for decades, a more systematic crackdown appeared to have begun in the early part of the twenty-first century. Beginning in , under Hosni Mubarak, these laws were used to engage in a more sophisticated and systematic crackdown on gay or bisexual men, or indeed anyone deemed by the government to be supportive of LGBT rights.
In , police arrested an Egyptian gay couple and charged them with, "violation of honor by threat" and "practising immoral and indecent behavior". Their lawyer asked that the charges be dropped because homosexuality was not a crime, but the judge refused on the grounds that two men had in fact "offended" religious and moral standards.
Within a year, the Egyptian government began a public crackdown on Egyptian gay men by raiding private parties, arresting the guests and charging them under the Prostitution and Debauchery law. This crackdown also saw the "Public Order and Public Morals" code being increasingly used to criminalize the sexuality of gay and bisexual men.
The code, originally enacted in the s to punish westernized students and liberal intellectuals, was now being used to punish gay and bisexual men. The first of these raids was at a Cairo boat party, where all the Egyptian gay men, fifty-two, were arrested and charged with violating these vague public morality laws.
The " Cairo 52 " were arrested and tried on the original Prostitution and Debauchery law, as well as the newer Public Order and Public Morality code. The impact of these laws on gay and bisexual men were brought to the world's attention by the Human Rights Watch. It was during this time that the Human Rights Watch published a report on the laws used by the Egyptian government to criminalize homosexuality, the history of the laws, use of torture against gay and bisexual men by the police, and how such laws violate international human rights standards.
The Cairo 52 were defended by international human rights organizations such as Human Rights Watch , and Amnesty International. However, they had no organized internal support, pleaded innocent, and were tried under the state security courts. In many recent situations, the men are being arrested for meeting or attempting to meet other adult men through various Internet chatrooms and message boards. This was the case on 20 June , when an Israeli tourist in Egypt was jailed for homosexuality for about fifteen days before he was eventually released and allowed to return to Israel.
In , a seventeen-year-old private university student received a 17 years sentence in prison including 2 years hard labor, for posting a personal profile on a gay dating site. The Egyptian government's response to the international criticism was either to deny that they were persecuting LGBT people [24] or to defend their policies by stating that homosexuality is a moral perversion. In , Al Balagh Al Gadid , a weekly Egyptian newspaper was banned, and two of its reporters were jailed for printing a news article that accused high-profile Egyptian actors Nour El Sherif , Khaled Aboul Naga and Hamdi El Wazir of being involved in a homosexual prostitution sex ring and in bribing government agents to cover up their involvement.
LGBT-rights issues were not among the reforms demanded by any of the protesters or other dissidents during the revolution. In , Egyptian comedian Bassem Youssef said on The Daily Show , in an interview with Jon Stewart , that he had been charged with "propagating and promoting homosexuality and obscenity" by the Morsi government.
In November , eight men were sentenced to three years in prison for charges of spreading indecent images, following the circulation of a video of a gay marriage ceremony. In December , around 26 men were arrested in a public bathhouse Hammam after a TV presenter, Mona Iraqi, collaborated with the Egyptian police.
The court acquitted them. The Egyptian revolution of 25 January provided a political momentum and space for LGBT organizing in Egypt that were exceptionally productive in terms of movement building. In the aftermath of the revolution, Egyptian LGBT individuals, activists and organizations started becoming more visible and more eager to be part of the changing political and social landscapes that seemed promising and empowering.
Women's rights, Gender and sexuality rights, Indigenous people's rights, and civic rights were among the main intersecting struggles that shaped the LGBT activism in the post-revolution years. By , a number of Online campaigns to fight against homophobia and Transphobia started going viral on a number of social media platforms such as Twitter and Facebook.
Also, thanks to the revolution, the Egyptian public sphere provided a space for the LGBT community, that even at the toughest moments of state sponsored crackdown, they still managed to claim it. Shortly after the concert the pictures and videos of those young people went viral on social media and then on a number of Egyptian news websites.
The opinions produced by such TV hosts did not stop there. For example, during his show, Ahmed Moussa shared personal information of some of the young people who raised the flags. Between 25 September and end of November , at least 84 people were arrested and many of them were subjected to humiliating forced anal tests. The two individuals a man and a woman were detained for three months before being released on bail in January The consequences of the rainbow flags' incident and the backlash that followed were as severe as those of Cairo 52, if not worse.
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In addition to the numerous arrests, the crackdown by the Egyptian state, together with the Egyptian media, resulted in a state of trauma and despair among young Egyptian LGBT individuals, resulting in at least one suicide and many attempted suicides by a number of Egyptian LGBT youths. Egyptian LGBT individuals and activists are still recovering from the trauma of that severe backlash.
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At least two of the persecuted youths, including one who was imprisoned for three months, received refuge in Canada with the aid of the Rainbow Railroad. She was detained by the Egypt's authority and tortured with electric shocks. She was then transferred to a solitary confinement. After 3 months of confinement she was bailed upon pressure from Western and South American diplomats. Sarah then fled to Canada , fearing prosecution, and was granted political asylum.
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The reason of her suicide was notified as severe depression due to her past life trauma. Personal and family law in Egypt e. As the religious law of all officially recognized religions in Egypt chief among them Islam and Coptic Orthodox Christianity do not recognize homosexual relationships as legitimate, Egyptian law only recognizes a marriage between a man and a woman.
Reports suggest that if such a relationship becomes public, the police may use it as evidence in a criminal indictment for the various laws against Satanism, prostitution and public immorality. Until , the Egyptian government refused to recognize that homosexuality was the sexual identity for some of its residents, [38] and after , it only did so to brush off criticism from human rights organizations and foreign politicians.
Culturally, most Egyptian citizens are Muslim, which impacts prevailing social biases and attitudes. Traditional Islamic morality does not condone homosexuality. Vigilante torture, beatings and executions are tolerated with police being complicit, joining in or turning a blind eye. Along with his human rights efforts on behalf of the Cairo 52 , he also wrote a play on homophobia in Egypt and later directed the Egyptian film All My Life.
Technically, LGBT-themes are not prohibited per se, in the press, artwork or other of forms of communicative media.
However, most media depictions of cross-dressing or homosexuality have been negative in keeping with the traditional cultural and religious values of most Egyptians. In , the Supreme Media Regulatory Council issued an order preventing "the appearance of the homosexuals" or "promoting their slogans" on media. If you wish to keep it active on this site you can convert to Gold account by clicking here. Thank you! By continuing your browsing on this site, you agree to the use of cookies to personalise content and ads, to provide social media features, to analyse our traffic by using Google Services such as Analytics and Adsense See details I Accept.
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