g_b Afghan Concert in Holland

2005-05-08 Thread Sam Durrani




3 June, in North Amsterdam.Party Centra Star PalaceAsterweg 451031 HM - noord AmsterdamShow Starts: 17:45tickets...Under 10 years: freeFrom 10 to 15 Years: 10 Euroover 15 Years : 15 EuroOver 8 diffrent Afghan Dishes and drinks will be availeble, there will be top security. we garantee your savety.For more info they can visit mastana, or call these nummers.Singers will be Ahmad Jawid Sharif, Ahmad Zia, And few Afghan Rappers, who will rap in Pashto, Dari, English/Dutch.Also there will be an Attan group who will performe our national dance, and between the Musical program there will be some Drama.For more info: Samie: 0640139765Samir: 0651457940
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g_b London

2005-05-05 Thread Sam Durrani
hi
im  a passive guy looking for a top  in london this weekend  age and  race 
no issue
 
chubby and over weight guys, feminine guyssorry im not iterested
 
if any on eis interested   contact me on  [EMAIL PROTECTED]
 
asa soon a spossible mail me





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g_b Afghanistan Gay Travel Article

2005-04-06 Thread Sam Durrani


http://www.gay.com/travel/article.html?coll=travel_article&sernum=9449&page=1








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g_b any MALES From Northern England - Manchester/West Yortkshire

2005-03-20 Thread Sam Durrani


hi All
 
Any one form  Northern England here   -  Norwest  of england around Manchester, 
 and West Yorkshire around Leeds, Bradford , Huddersfield
 
I am a Gay Guy who wants to make other Gay friends   here.
 
Please  write back to me ASAP
 
 





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g_b Any BI or Gay or Curious MALES in UK or coming to UK?

2005-02-23 Thread Sam Durrani


Hi All
 
If there  is any Guys in UK here please contact me.or if you have any plans 
of coming to the UK soon then let me know...
 
Sam.
 
Only respond if you are Male
 
 





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g_b Dissident Sexualities: Muslim and Gay in the UK

2005-02-08 Thread Sam Durrani






http://www.muslimwakeup.com/sex/archives/2004/12/dissident_voice.php
Yakoub Islam takes a look at the gay Muslim scene in Britain and argues that homophobia is an act of social injustice based on prejudice rather than fact and reason.
By Yakoub Islam
As a middle class, white, British-born convert to Islam, nothing has perplexed me more than the ideas and beliefs held by many ordinary Muslims about gay people. I’ve tried to rationalize it, justify it and excuse it. In the end, I felt impelled to put on my sociologist’s cap and investigate the problem. What I discovered was that the history of Lesbian, Gay, Bisexual, Transgendered, Questioning (LGBTQ) Muslims, even their social reality, has been grossly misrepresented and misunderstood.
In this article, I will attempt to reconstruct the core historical and contemporary realities of LGBTQ Muslims in the spirit of ithar, a term which roughly translates as ‘self-sacrificing generosity’. I will start by brushing off the cobwebs of the past and roughly summarize what is known about LGBTQ Muslims by gender historians. The social research on LGBTQ Muslims in Britain will then be considered, exploring the human rights problems experienced by one section of this population – lesbian, gay and bisexual women.
As I am not an expert on Shariah, I will not be considering the legality of LGBTQ behaviours within Islam. Rather, my intention is to draw people’s attention to the dire consequences of continuing to rely on prejudice, rather than reason and research, to relate to LGBTQ Muslim people in the UK. My conclusions, however, should be equally applicable to other developed nations with Muslim minorities. 




Speaking Historical Truth
In Arab and South Asian lands, pre-colonial LGBTQ activity was almost always hidden from the public gaze, but was nonetheless well-known. It took diverse forms, and even amongst the mainstream literature of classical Islam, there are numerous examples of same-sex relationships written about in an affirmative way. Medieval Persian poetry, including Rumi, esteemed the love of the older man for the younger man; and the now lost Kitab al-Sahhakat (Treatise on Lesbianism), dating from the ninth century, is equally assenting of women-women sexual activities, as are later works of Arab eroticism. There is also substantial evidence of the stigma surrounding pre-marital heterosexual relations finding outlet through male-male sexual acts, as there is in contemporary gay Muslim studies.
The arrival of the colonial Europeans introduced new ways of conceptualizing dissident sexual and gender behaviours. By the nineteenth century, Europeans had two well established social discourses on non-heterosexual activities. One was the institutionalization of lesbian and gay activities within a social identity, separate from gender: the self-conscious, dissident homosexual. For some lesbian, gay and bisexual Muslims, this may call into question their explanation of sexuality as something biologically innate. But Europeans did not invent homoerotic desire – what they did was link it to their sense of self. 
The other discourse was evangelical Christian homophobia, a moralizing fear and hatred far more extreme than the mocking indifference common throughout much of the pre-colonial Muslim worlds. It was a discourse that has its parallels in the reactionary masculinities of popular Salafism and Wahhabism. From the hijab to homophobia, Salafis and Wahhabis sought cultural defense against colonialism through promoting their patriarchal and hyper-masculine ideologies. The fanatics who flew jet planes into skyscrapers on 9/11 proved to be no different in their hyper-masculine mumblings than modern neo-fascists – misogynistic, and inevitably, homophobic.
The rationalization of homophobia is an example of Salafi dissimilation par excellence. Indeed, if ever there was an exemplar of the intellectual bankruptcy of Salafism, it is in the telling of non-heterosexual Muslim history. From laughable accounts of how the American Psychiatric Association reluctantly capitulated to gay pressure groups in deciding to scratch homosexuality from its Diagnostic and Statistical Manual, to the claims that homosexuality is a ‘Western disease’, the Salafabi mindset demonstrates what their anti-secularism is all about – the end of critical thought.
Fortunately, the interaction between Muslim and colonial texts has also forged more positive discourses. Non-heterosexual and transgendered Muslims around the world are increasingly talking about their sexual experiences and gender identities in a way that echoes European discourses. It makes sense to them, like computers and cars. But these dissidents are not talking quite the same talk, or walking quite the same walk, as European and American gays.
Witness the birth of the modern LGBTQ Muslim.
Speaking Personal Truth
Today, gay Muslims in Britain are speaking truth to prejudice on two fronts: the personal and the political. Unusually, it is