A month-long film festival featuring lesbian, gay, bisexual and transsexual (LGBT) issues will open on Friday in Indonesia, the only such event screened anywhere in the Muslim world. The Q! Film Festival represents one of the largest gay pride festivals in Asia with more than 150 films, fringe events on sexuality and LGBT-themed book launches planned for six cities across this predominantly Muslim country. 

A movement is born ... We no longer want to hide, we do not want to hug the walls, we do not want to stand idly by, we will no longer suffer in silence, we do not want more laws 333 and 338 of the Algerian penal code, we will no longer respond . Now we will act. A date is also born, Oct. 10 date is proclaimed National Day of gays lesbians bi and trans Algerian (LGBTQ). Selim I Selim also said the terrible is born October 10, 1470 is considered to be frugal and thrifty, very religious and brutal. Among its actions, Selim sent to Istanbul sacred objects sword, the robe, the standard of the prophet and teeth and turned the center of the Caliphate in Istanbul and became the first Ottoman caliphate.

Un mouvement est nait... Nous ne voulons plus nous cacher, nous ne voulons plus longer les murs, nous ne voulons plus subir sans réagir, nous ne voulons plus souffrir en silence ; nous ne voulons plus des lois 333 et 338 du code pénal algérien ; nous ne voulons plus réagir. Désormais nous allons agir. Une date est née aussi ; le 10 Octobre est autoproclamé date de la journée nationale des gays lesbiennes bi et trans algériens (L.G....B.T.A). Selim Ier dit aussi Selim le terrible est nait le 10 octobre 1470 il est considéré comme frugal et économe, très religieux et brutal. Parmi ses actions, Selim envoya à Istanbul les objets sacrés l'épée, la robe, l'étendard et des dents du prophète et transforma Istanbul en centre du califat et devint le premier califat ottoman.

Ce recueil assemble une dizaine d’enquêtes conduites dans les différents pays du Maghreb (Libye, Tunisie, Algérie, Maroc, Mauritanie), qui cherchent à élucider les conditions dans lesquelles se crée une économie sociale des sexualités, plus diverse que ne le laisse supposer le paradigme d’une « personnalité arabo-musulmane ». Refusant les perspectives « orientalistes » (une sexualité arabo-islamique expliquée à partir des textes sacrés), culturalistes (une configuration maghrébine de la sexualité), moralistes (des sociétés corrompues par l’Occident) ou militantes (défense des libertés individuelles, féminisme, islamisme), ces ethnographies contemporaines restituent les tensions entre individualisme et ethos communautaire, entre prescriptions nationales et locales, entre éthique occidentale et prédication religieuse, l’une et l’autre intensément médiatisées. 

Queer Muslims face a multitude of challenges, of which one is rejection. This is anchored by the belief that homosexuality is a major sin in Islam and punishable by death under Shariah law. The Inner Circle has documented through engaging with the local Muslim community of Cape Town that most people who react harshly towards queer Muslims do so from a position of fear and ignorance of the challenges facing queer Muslims.

An 18-year-old Iranian is facing imminent execution on charges of homosexuality, even though he has no legal representation. Ebrahim Hamidi, who is not gay, was sentenced to death for lavat, or sodomy, on the basis of "judge's knowledge", a legal loophole that allows for subjective judicial rulings where there is no conclusive evidence. Hamidi had been represented by human rights lawyer Mohammad Mostafaei, who has since been forced to flee Iran after bringing to international attention the case of another of his clients, Sakineh Mohammadi Ashtiani, a 43-year-old Iranian mother of two who has been sentenced to death by stoning for adultery. Mostafaei was due to arrive in Norway yesterday to begin a life in exile while continuing his campaigns on behalf of his clients, including Hamidi.

Some British Asian gay Muslims are embracing a new identity, based as much on race and religion as on sexual orientation with a number trying to do it with the help of their local imams. When Khalid Habib decided it was time to come out about his sexuality, the first person he chose to confide in was not anyone in the family but his local imam. "It was really important to me because I am a practising Muslim. It was about my personal relationship with Allah," said the 35-year-old media professional from the north of England.

Last week, 12 Iraqi police officers burst into a house in Karbala, beat up and blindfolded the six occupants and bundled them off in three vans, taking the computers they found with them. The house was then burned down by unknown people. The house was a new "emergency shelter" run by the Iraqi LGBT organisation. Two days later, one of the men turned up in hospital with a throat wound saying he'd been tortured. Iraqi LGBT has ordered those in its other two safe houses to move immediately.

قامت اصوات – نساء فلسطينيّات مثليّات باصدار كتابها الثالث "وقفة بنات: سرد شخصي". اليوم وللمرة الثالثة، تتخذ النساء العربيات قرار عدم التزام الصمت بعد؛ تختار الحديث عن أكثر الأوقات والأمور حميمية وتحديًا لهنّ، يتحدثن عن مسيرات خروجهن إلى العائلة، إلى المجتمع وعلى الأخصّ إلى أنفسهنّ. جائت فكرة كتابة هذه القصص من حاجتنا إلى الكلام والمشاركة وتوثيق تجارب حياتنا كجزء من مسيرة التمكين الذاتي لأنفسنا كأفراد وكمجموعة. قصصنا هذه لا تعرض فقط من منظور ديني، سياسي ، أبوي واجتماعي، بل أيضًا من منظور التجربة الشخصية الداخلية والصراع مع هويّتنا الجندرية وتوجّهنا الجنسي. ليس "وقفة بنات" مجرّد توثيق لنضالنا ولنضال الفئات المهمّشة في المجتمع الأبوي المغاير . بل هو معدّ، أيضًا، لفتح نافذة من الأمل لأولئك الذين يتساءلون حول جنسانيّتهم وميولهم الجنسية وهويّتهم الجندرية. ورسالة لمَن يظنون أنهم وحدهم أو غير طبيعيين في عالم يدين كل ما هو خارج حدود خطّها المجتمع الحديث والديانات التوحيدية الثلاث وتوقّعات الآباء لإتباع المعايير الاجتماعية المقبولة. 

Palestinian Gay Woman is pleased to announce the publication of “Waqfet Banat”. Today, for the third time, Arab women make a decision to no longer remain silent; they choose to speak about their most intimate and challenging times, their coming out journeys, not only to family, friends and society, but specifically to themselves. These stories were written as the need to tell and share them, and document our life experiences became a deep part of our self-empowerment process as individuals and as a community.  We believe we must tell our stories, not only from a religious, political, parental or societal perspective, but also from the vantage point of our inner personal experience and the struggle with our sexual orientation and gender identity. 

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