Muslim Communities and the Social Implications of Homosexuality - Dissertation Example

? Sociology Muslim Communities and the Social Implications of Homosexuality ID Number Module and Number of Professor/ Tutor Date of Submission Muslim Communities and the Social Implications of Homosexuality Introduction Muslims perceive homosexuality as a ‘western disease’, and as “a natural outcome of the West’s secularity and cultural degeneracy” (Sanjakdar, 2013, p.16). Although more liberal viewpoints have developed towards sexual differences in modern times, moral issues continue to remain relevant in arguments based on opposing discourses on homosexuality in the Muslim communities. The decriminilazition of homosexuality, and the increased visibility of homosexuals form the core of Muslim objection. Movements and struggles for achieving the acceptance of homosexuality are perceived as an integrated homosexual front attempting to diminish the socially dominant norm of heterosexual relationships. The general Muslim response for correcting the “perceived ideological corruption is to resort to Islamic doctrine, which prohibits homosexuality and gives merit to heterosexism” (Sanjakdar, 2013, p.16). Contrastingly, a wide prevalence of homosexuality in Medieval Islam which Medieval Christians found unacceptable; and the Islamists’ opposition to contemporary Western homosexuality, emerge from “the different attitudes of their respective cultures to sexuality in general and homosexual practices in particular” (Schmidtke, 1999, p.260), Thesis Statement: The purpose of this paper is to investigate the social implications of homosexuality in Muslim communities, and its various dimensions. The Social Implications of Homosexuality in Muslim Communities It is necessary to define homosexuality not in terms of behaviour, but in terms of sexual orientation or sexual preference (Halstead and Lewicka, 1998). Thus, a homosexual is defined as an individual who experiences emotional and/ or physical attraction towards people of the same sex. Weeks (1992) states that this definition is intended to be universal, and relates to homosexuals across time and across cultures. According to Western writers, in the medieval times Islam was allegedly “tolerant and even encouraging towards sexual practices between people of the same sex” (Schmidtke, 1999. p.260). From the western viewpoint this was yet another representation of Islamic self-indulgence. With Western civilization becoming secularized, and increasingly tolerant towards sex in contemporary times, the relevance of moral issues has declined in western arguments against Islam. At the same time, however, Muslim societies perceive “the liberal sexual morality of the modern Western world” (Schmidtke, 1999, p.260) as “an indication of the growing decadence of the West”. This is employed by Islamist propagandists as proof of Islam’s moral superiority. The Attitude of the General Public Towards Gay Muslims The Muslim community in England and Wales had increased by 75%, according to the population censuses between 2001 and 2011. This demographic fact, together with the growing role and voice Muslims have established in British national life, are causing surveys and research regarding the general public’s attitude towards the community and towards gay Muslims (Field, 2013). “The Islamic position on homosexuality has become one of the most sensitive issues facing Muslims living in the West, particularly in Europe” (Ramadan, 2009, p.2). It forms the core element to a potential integration of Muslims into Western culture, although European culture and values cannot be reduced to the acceptance of homosexuality. The description of actual European culture is in a state of constant change. Thus, the Pope and some intellectual defenders of the Enlightenment, insist that Europe’s roots are Greek and Christian, thereby excluding Muslims. Hence, numerous homosexual representatives and the politicians who support them while rejecting Muslims, now declare that the ‘integration of Muslims’ depends on their acceptance of homosexuality. The contradiction is a serious one, and questions whether Christianity which forms the basis of European culture, epitomizing European values and identity, does not condemn homosexuality. “Unless the contradiction is intended to stigmatize Islam and Muslims by presenting them as ‘the Other’… without fear of self-contradiction” (Ramadan, 2009, p.2). Taking the perspectives of the entire range of world religions and spiritual traditions, from the predominant viewpoints in Hinduism, Buddhism, and Judaism to Christianity and Islam, their condemnation and forbidding of homosexuality is evident. Among all these traditions, as for Freud who correlates homosexuality to ‘perversion’, it is considered to oppose nature, and manifests disequilibrium in the growth of a person. “The moral condemnation of homosexuality remains the majority opinion of all religions, and Islam is no exception” (Ramadan, 2009, p.2). In present-day society, there is a growing representation of unhealthy, ideology-driven movements. It is no longer adequate to affirm one’s convictions and to respect those of others. “Muslims are not being called upon to condemn the Quran and to accept and promote homosexuality to gain entry into the modern world” (Ramadan, 2009, p.2). Such an attitude is bound to fail, and it also demonstrates a new dogmatism, an indication of colonialism, as well as xenophobia at the core of “so-called modern, progressive thought” (Ramadan, 2009, p.2). Prominent intellectuals and lobbies attempt to enforce openness and liberalism for political correctness. Although at first, this open, liberal approach appears worthy to aspire for, it subsequently reveals a disturbing orientation towards imposing its own dogmas, while edging out traditional philosophical, spiritual or religious world views. The ultimate goal of modernity is to promote the management of freedom and diversity; however this is betrayed by imposing a single approach towards freedom and modernity. “Both dogmatic and dogmatizing, this trend, in the name of liberal thought, is a dangerous one” (Ramadan, 2009, pp.2-3), and is a cause for alarm for all sections of society, whether based on religion or spiritual beliefs. It impacts freedom of thought on close aspects of individuals’ lives, and the pursuit of social and intellectual emancipation. Using a pragmatic perspective, it is clear that these developments, together with recent tensions based on “the return of religion, its accompanying fears, and the social visibility of homosexual ‘believers’ is directly related to the presence and new-found visibility of Muslims in our Western societies” (Ramadan, 2009, p.3). It is possible for the general public to exaggerate these sensitive concerns, and to increase the natural pressures produced by the arrival of new immigrants, for showing the impossibility of integrating Muslims, and the danger they are considered to embody. By political parties emphasizing these themes, social divisions may deepen in the long term, thereby resulting in counterproductive outcomes. Social unity and daily life will be adversely affected by mistrust and insecurity; hence, a more just approach is required.  Muslim Communities’ Perspectives on Homosexuality Islam is distinguished by its homophobia which is defined as “the persecution of homosexuals and discrimination against them because of irrational fear and intolerance” (Halstead and Lewicka, 1998, p.60). Muslims disapprove of homosexuality rather than fear it. Their disapproval is not irrational, though the assumptions forming the basis of the rational beliefs are not shared by everyone. Tolerance is commonly defined as a deliberate choice of not interfering in conduct of which one disapproves. This raises the question on whether it is necessary for Muslims to tolerate homosexual conduct. The answer would depend on the extent to which the conduct is private or public. “Most Muslims respect the norms of their society imposed by their religion and condemn any public transgression of Islamic morality” (Halstead and Lewicka, 1998, p.60). The foundations on which the Muslim society was built is undermined by homosexual behaviour in public, which is equally against Islamic law as rape and child abuse, and cannot be tolerated. In a non-Muslim society, Muslims are unable to impose their views; however they may feel compelled to express their disapproval of the behaviour. On the other hand, private homosexual behavior evokes different concerns. From a sociological perspective it is evident that homosexual activity is deliberately overlooked so long as it takes place in private. In fact, in some Muslim countries such behavior is widespread, and occurs between “men and boys, older and younger boys, masters and apprentices, teachers and pupils, in religious brotherhoods, within the extended family, in public baths and in bars and other meeting places” (Halstead and Lewicka, 1998, p.61). From a religious approach, rather than a matter of deliberately overlooking the homosexual activity, it may be more about leaving it to God to judge the behaviour and ensure that the individual is imposed with the rightful outcomes of his actions, in this world or the next. Consequently, it is evident that “it is not the practice in Islam to seek out those with homosexual desires with a view to persecuting them”, state Halstead and Lewicka (1998, p.61). The holy book of Islam, the Quran, clearly condemns homosexual acts; however it does not specify the punishment to be administered in such cases. While the Prophet was tolerant of homoerotic desires, according to some traditions, others believe that the Prophet condemned both the active and the passive partners to death (Schmidtke, 1999). Similar to adultery, proof of homosexuality being difficult to establish, medieval “jurists differed in their opinions as to the severity of the punishment, ranging from flagellation to death by stoning” (Schmidtke, 1999, p.260). Evidence of the frequency of homosexual practices in the Islamic world is found in various literary sources as well as legal and medical literature. Significantly, “Islamic law condemned homosexual practice, not homoerotic sentiment” (Schmidtke, 1999, p.260). Thus, mutual attraction between males was considered as entirely normal and natural. The male dominant Islamic society considers the executor of the homosexual act as superior. Thus, “his social respectability remains untouched by his sexual practice, regardless of the nature or gender” (Schmidtke, 1999, p.260) of the passive partner; the latter, on the other hand, being regarded as pathological if he was an adult male. The Non-Acceptance of Homosexuality among Muslims Muslims cannot accept the concept of homosexuality as an inherent orientation; and they take only homosexual acts into cognizance. Hence, they “cannot accept the distinction between homosexual orientation and homosexual behaviour which lies at the heart of the gay and lesbian world views” (Halstead and Lewicka, 1998, p.60). Muslims apply the same standards to all forms of sexual behaviour, based on whether the behaviour conforms to divine law. Secondly, Muslim communities believe that there is no rationality or logic in ‘coming out’ in the context of openly acknowledging one’s sexual orientation. This because the public display of homosexual behaviour is morally unacceptable in Islam, state Halstead and Lewicka (1998). A significant example are the Muslim communities in Indonesia, which is home to more Muslims than any other nation, with 90% of the population belonging to Islam. Islamic figures generally convey their complete rejection of homosexuality. “Homosexuality is clearly a social illness, a morally evil trend that must be eliminated, not a human right to be protected as (Western) gays now claim” (Boellstorff, 2005, p.575). Further, male homosexuality does not diverge into two components: the meritorious and the sinful. It cannot be comprehended as a form of sexual selfhood, and this incomprehensibility is the key difference between how gay Muslim Indonesians and heterosexual Muslim Indonesian men experience their sexualities. Thus, Muslim perspective does not permit the teaching of homosexuality. Besides the fact that Islam considers homosexual practices to be disgraceful, the notion of homosexuality as a lifestyle, of a natural and equally valid nature as a heterosexual one, is not acceptable from a Muslim viewpoint (Halstead and Lewicka, 1998, p.49). Moreover, although homosexuality and heterosexuality in Indonesia function on global and national spatial scales, no local tradition permits homosexual activities as distinguished from ritual transvestite practices. Even so, gay Muslims exist. The special challenge of correlating the statuses of being gay and Muslim is “in the public character of Islam in Indonesia, as in other Muslim majority countries” (Boellstorff, 2005, p.575). Gay Muslims cannot live as both openly gay individuals as well as Muslim at the same time. Every gay Muslim thinks about the relationship between his faith and his homosexual desires; and they frequently discuss various issues pertaining to religion among themselves. Thus, “most gay Indonesians understand Islam to emphasize heterosexual marriage and having children in that marriage, as the only acceptable basis for a pious life. Yet, although gay Muslims find the concept of religion combined with the normal world while they move through the ‘gay world’, these Indonesians do not leave their faith behind. Individual interpretation which is often shared with gay friends, is undertaken by gay Muslims, on the opposing areas of religion and gay subjectivity. Boellstorff (2005) highlights individual narratives of gay Indonesians in order to portray accurately the approach they used to combine homosexuality and Islam. Conclusion This paper has investigated the social implications of homosexuality in Muslim communities, including the general public’s attitude towards gay Muslims, examined the view of Muslim communities on homosexuality, and explored the reasons for their lack of acceptance of gay Muslims. The evidence indicates that although social trends and perspectives towards Islamic homosexuals, both within Muslim communities as well as among the general public is gradually changing, persistent religious and societal dogmas towards assimilation and acceptance of gays within the community and in the larger society may take longer to overcome. However, it is concluded that the younger generation provides hope for future social integration of Muslim gays. Ramadan (2009, p.3) reiterates that “cultures and religions cannot stop them from getting to know one another, from living together, and from sharing both spaces and hopes”. Bibliography Boellstorff, T. (2005). Between religion and desire: Being Muslim and gay in Indonesia. American Anthropologist, New Series, 107 (4), pp.575-585. Field, C. (2013). Attitudes to Muslims. British Religion in Numbers. http://www.brin.ac.uk/news/2013/attitudes-to-muslims/ [Accessed 16 March, 2013]. Halstead, J.M. and Lewicka, K. (1998). Should homosexuality be taught as an acceptable alternative lifestyle? A Muslim perspective. Cambridge Journal of Education, 28 (1), pp.49-64. Ramadan, T. (2009). Islam and homosexuality. Tariq Ramadan Newsletter. http://www.tariqramadan.com/IMG/article_PDF/article_a10683.pdf [Accessed 16 March, 2013]. Sanjakdar, F. (2013). Sex education: Sexuality, society and learning. Sex Education: Sexuality, Society and Learning, 13 (1), pp.16-29. Schmidtke, S. (1999). Homoeroticism and homosexuality in Islam: A review article. Bulletin of the School of Oriental and African Studies, University of London, 62 (2), pp.260-266. Weeks, J. (1992). Foreword. In: A. Schmitt and J. Sofer, eds. Sexuality and eroticism among males in Moslem societies. London: Haworth Press, pp.ix-xii. Read More