For Muslim men, coming out as gay in North America can be complicated by cultural differences. Participants described eastern cultures as more permissive of homo-sociality, particularly expressions of physical intimacy and emotional closeness. Muslim men from eastern cultures appeared to have a heightened awareness that process of constructing of a gay identity that is constructed homo-social expression into an internal and social identity is more of a western process. This may be why some respondents seemed to struggle with and resist the construct of gay, perceiving it as a confining label for a box-a resistance to cultural assimilation. Eastern culture reacts to and resists ones freedom to assure a sexual and social identity based on same
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These viewpoints accompany the idea that god is moral by nature and therefore treats people in a moral, dignified manner. Instead of taking phrases out of context, every text in the Qur’an should be interpreted in relation to the Qur’an in its entirety (Eidhamar, Levi Geir 2013). Although same-sex activities are viewed to be sinful, there are so many other sins that can be brought to such high stigmas in social contexts. That being said, the Qur’an accepts diversity within sexual orientation by not mentioning what is right and wrong (Eidhamar, Levi Geir 2013). I feel that this is due to the fact, being a fundamental belief of Muslims, that everyone is a creation of God. Whether they are physically handicapped, or mentally unstable, or even homosexuals, God made everyone and made them all for a reason. For this reason, groups such as Al-Fatima, now called Imaan, and Safra are here to show individuals that Islam is not a religion to discriminate (Jivraj, Suhraiya, Tamsila Tauqir, and Anisa De Jong. …show more content…
Going into this paper, my notions of Muslims effected what I looked for to prove my position however, what I believed to be true was not necessary shown. Muslim homosexuals do exist! Muslim gay men and lesbian women are engaged in a complex negotiation with different aspects of their identity from their faith, gender to sexuality. These components of their identity however, are negatively influenced by Islam’s intolerance of homosexuality, which supports and maintains the continued invisibility of LGBT Muslims is society. Homosexuality as a sexual identity is so devalued and degraded, in that, it inhibits homosexuals from expressing and identifying as LGBT Muslims. However, this notion of homosexuality being sinful, in not mentioned explicitly in the Qur’an. Muslim homosexuals face the difficult task of reconciling faith with sexuality within this context, and struggle to accommodate themselves with a religious and ethnic community that legitimates and cultivates the stigmatization of homosexuality because of the significant degree of conflict. Nevertheless, their belief in Islam was evident as they used religious discourse to reformulate their thinking. They achieved this be advocating that they too were the creation of Allah’s will; that they were born gay, and lastly, that their sexuality represented their struggle as it was a
These viewpoints accompany the idea that god is moral by nature and therefore treats people in a moral, dignified manner. Instead of taking phrases out of context, every text in the Qur’an should be interpreted in relation to the Qur’an in its entirety (Eidhamar, Levi Geir 2013). Although same-sex activities are viewed to be sinful, there are so many other sins that can be brought to such high stigmas in social contexts. That being said, the Qur’an accepts diversity within sexual orientation by not mentioning what is right and wrong (Eidhamar, Levi Geir 2013). I feel that this is due to the fact, being a fundamental belief of Muslims, that everyone is a creation of God. Whether they are physically handicapped, or mentally unstable, or even homosexuals, God made everyone and made them all for a reason. For this reason, groups such as Al-Fatima, now called Imaan, and Safra are here to show individuals that Islam is not a religion to discriminate (Jivraj, Suhraiya, Tamsila Tauqir, and Anisa De Jong. …show more content…
Going into this paper, my notions of Muslims effected what I looked for to prove my position however, what I believed to be true was not necessary shown. Muslim homosexuals do exist! Muslim gay men and lesbian women are engaged in a complex negotiation with different aspects of their identity from their faith, gender to sexuality. These components of their identity however, are negatively influenced by Islam’s intolerance of homosexuality, which supports and maintains the continued invisibility of LGBT Muslims is society. Homosexuality as a sexual identity is so devalued and degraded, in that, it inhibits homosexuals from expressing and identifying as LGBT Muslims. However, this notion of homosexuality being sinful, in not mentioned explicitly in the Qur’an. Muslim homosexuals face the difficult task of reconciling faith with sexuality within this context, and struggle to accommodate themselves with a religious and ethnic community that legitimates and cultivates the stigmatization of homosexuality because of the significant degree of conflict. Nevertheless, their belief in Islam was evident as they used religious discourse to reformulate their thinking. They achieved this be advocating that they too were the creation of Allah’s will; that they were born gay, and lastly, that their sexuality represented their struggle as it was a