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Contents:
- GAY MONGOLIA TRAVEL GUI
- MONGOLIA GAY CULTURAL VISTAS TOUR
- MONGOLIA GAY CULTURAL VISTAS TOUR
- DIFFERENT SHAS OF BLUE: GAY MEN AND NATNALIST DISURSE MONGOLIA
GAY MONGOLIA TRAVEL GUI
, statn travel guis wh a gay perspective. * gay mongols *
How was homosexualy viewed the Mongolian Empire?
So how was homosexualy viewed the Empire throughout s rnatn?
MONGOLIA GAY CULTURAL VISTAS TOUR
Gay life Mongolia is still mostly discreet but a muny is prent and val. * gay mongols *
Text 'GAYTRAVEL' to 1-800-GAY-TRAVEL (1-800-429-8728).
— Travel Guis wh a Gay Perspective. Gay Mongolia. While there is no gay scene to speak of, Mongolia offers a brilliant pe for gay upl and groups.
The Gay Scene Mongolia. View the Gay Scene Mongolia. At the height of the Islamic Goln Age – a perd om the mid-8th century to the mid-13th century when Islamic civilisatn is believed to have reached s tellectual and cultural zenh – homosexualy was openly spoken and wrten about.
MONGOLIA GAY CULTURAL VISTAS TOUR
LGBT Rights Mongolia: homosexualy, gay marriage, gay adoptn, servg the ary, sexual orientatn discrimatn protectn, changg legal genr, donatg blood, age of nsent, and more. * gay mongols *
Abu Nuwas (756-814), one of the great Arab classil poets durg the time of the Abbasid Caliphate, wrote publicly about his homosexual sir and relatns. His homoerotic poetry was openly circulated right up until the 20th century.
It was only as late as 2001 that Arabs started to blh at Nuwas’ homoerotism. And a gay urt poet.
If Nuwas and his homoerotic poetry uld reprent the height of Baghdadi culture, is natural that other Mlim societi would also be que open to homosexualy. Is historian Saleem Kidwai puts the fabulo book Same-Sex Love India, “Homoerotilly cled men are ntuoly visible Mlim medieval histori and are generally scribed whout pejorative ment.
DIFFERENT SHAS OF BLUE: GAY MEN AND NATNALIST DISURSE MONGOLIA
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In the 18th century, Dargah Quli Khan, a nobleman om the Decn travellg to Delhi, wrote a fascatg acunt of the cy lled the Muraqqa-e-Dehli (The Delhi Album), which scribed jt how mundane homosexualy was Indo-Islamic society.
Till the 19th century, Mlims treated homosexualy as a part and parcel of life, so much so that stunts were exposed to romantic stori of homosexual love – a posn untenable even today across parts of the Wtern word. Of urse, theologilly, Islam did nsir homosexualy to be sful, based on the Quranic story of the people of Lut (Lot the Bible). Intertgly, though, the Shariat, the umbrella term for the var legal s and schools erng Mlim societi, have no punishment for homosexualty per se – sexual relatns between men are outlawed unr the larger bric of adultery.
Even then, nvictns for homosexualy uld only be rried out if the sexual act was ttified to by four eye wns. This was such a high bar that mentators on Islam such as Hamza Yuf have characterised the outlawg of homosexualy the Shariat as a sort of “legal fictn”. Ined, unlike medieval Europe, stanc of homosexuals beg punished are rare medieval Mlim societi.
Jo our gay Mongolia tour and enjoy vast open stepp, serts, and hills and the nomadic people as they beckon to explore their secrets. * gay mongols *
So what ed Mlim societi to go om olly readg homoerotic poetry to outlawg and stigmatisg same-sex love? It’s tough to nail down an exact reason but here’s an tertg cince: there are five Mlims untri where beg gay isn’t a crime. In 1858, fact, the Ottoman Empire crimalised homosexualy (a stat hered by Turkey).
This was two years before the Brish Raj created the Indian Penal Co, Sectn 377 of which proceed to outlaw homosexualy morn-day India, Pakistan and Banglash. So ep was the fluence of the 1860 penal India that nservative Hd ntue to hold homosexualy to be immoral and the nearly 70 years sce Inpennce, Parliament has not been able to overturn the law. Subramanian Swamy, Member of Parliament om the right-wg Bharatiya Janata Party even went so far as to claim: “Our party posn has been that homosexualy is a geic disorr.
The article seeks to challenge the implic equatn ma between natnal tonomy and personal eedom. Post‐socialist Mongolian inty, articulated on a notn of ristance agast Che terrorial and blogil encroachment, is acpanied by an explic, often vlent, anti‐Che disurse. This ristance agast an external enemy also has a centripetal effect on Mongolian society, and ntemporary notns of Mongolianns tend to ngeal to a homogenised inty that leav ltle space for personal reterpretatns. For those whose voic are not heard, such as Mongolian women and gay men, ‘eedom to be ethnic’ n be far om liberatg. The data I prent this article suggt that, while is routely picted as the ma danger agast which to rally, Cha n, for some people, open up spac of opportuny and liberty unattaable to them wh Mongolia. * gay mongols *
” It was as if gay, lbian, bisexual and trans people were gnom livg v unrground, g out only to feed at night, then scurryg back aga to safety of the damp, dark earth.
We me to know our first ntact, Anaraa through, tertgly, Maggie’s dad Florida (who is not gay as one person asked but had happened to attend a nference for profsors along wh an LGBT activist, who had recently met Anaraa at another nference). [Update 2016: The first gay bar opened 2004 lled Cy Life but only lasted a few months due to lack of attendance om the LGBT muny.