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What I almost never saw om my seat at my favore hnt—the Café Paris, chosen bee, not attached to a hotel, always attracted more Tunisians than tourists—were any signs of a visible, easily intifiable gay or lbian culture. While the gay visor particular might be thrown ially by the ways which two men or two women openly display their physil affectn—whenever we would cross the avenue together, for example, my iend Hs would grab my hand to make sure that I would not be n down by one of Tunis’s notorly reckls b drivers—and while the sight of a man walkg down the street wh a jasme blossom tucked behd his ear might (wrongly) suggt otherwise, open signs of Wtern-style gay inty are owned upon if not absolutely taboo.

In some s, this adolcent homosexual behavr is nsired a stage of life that will soon be left behd, so men who ntue the practice to adulthood—or, worse, who still prefer the passive role—are open to cricism, or worse.

In more recent tim, however, as a rult of global media broadsts via satelle televisn and the Inter, Tunisians are regularly exposed to Wtern notns of gay inty.

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Though sometim clumsily censored, Wtern shows wh gay characters—like The OC or the Spanish Un Dos Tr, a Fame-style show about a performg arts school—are easily available via satelle dish, as are gay phone sex ads that ma me blh.

We also sometim fet the ways which, even the Wt, gay style is munited through the media and “assumed” by as we figure out how to reprent ourselv to each other and to a larger heterosexual public. As Tunisians who feel same-sex sire see more Wtern reprentatns of gay life, they’re likely to imate the ways of beg and actg, however nstraed by the nf of an Islamic social system. Bee a visible gay inty is often seen the Islamic world as a product of the Wt, is difficult to untangle a rejectn of gay inty om a rejectn of the Wt wh s profoundly different standards of public behavr and private moraly.

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Somethg to nsir, then, is the possibily that the tenncy of our media to portray Islam a negative light is makg harr for those Tunisians who wish to “e out” as pennt women, as gay, or as otherwise nontradnal.

The fact that gay inty is built precisely upon a public acknowledgment of beg gay plit thgs a society where, for example, men are so most that they shower their unrwear at the gym, or where, until recently, heterosexual upl uld not so much as hold hands public. Not surprisgly, whatever gay life that exists tak place vertly, while the life s more public forms is virtually nonexistent.

Many of the men might be lled, a Wtern exprsn, “gay for pay.” The fact that they’re willg to have sex wh a Wterner for money do not disturb their heterosexual inty the least—particularly if they’re gog to play the active role. I equented the tablishment bee was one of the only plac Tunisia where I uld experience some semblance of a gay culture, but I had to learn to pe wh the daily proposns. (Aaid of where the nversatn might lead, I never disclosed to him my gay inty.) To my lleague, as he further disclosed, a betiful body is a betiful body, whether belonged to a man or a woman, and availg one’s self of sensual pleasure wh a person of eher sex was as natural as eatg Tunisia’s succulent figs, orang, dat, and pomegranat.

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His homosexualy, along wh his antipathy for relign of any kd and his awarens of the many ironi of his role as a universy profsor a police state, had left him, if not exactly jad, at least world-weary om a lifetime of knowg, but never beg able to say out loud, that the emperor has no cloth. At this fé, where Jacqu met his rent boy, I saw what I would intify as the only visible signs of a gay inty that I saw: some young men nductg surveys about safer sex practic.

We do have gays and lbians jt like any other society, but ’s a very closed circle of people and they do everythg to hi and keep secret.”. She was particularly ncerned that when I return for a vis I not bee a victim of vlence, as foreign gays n be targeted.

The movie tells the story of an Algerian-French heterosexual young man begng a soclogy study of gay islamic homosexuali and disverg gay love wh a young French steward. The batn of beg back his hometown, this prsure om his mother and his homosexualy him to have equent panic attacks.

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Out Loud is the first film om Lebanon wh a gay theme that sets a new standard for cema om the Middle East the midst of the Arab Sprg. A documentary by Peter Barbosa and Garrett Lenoir, I Exist giv a voice to gay and lbian Amerins om the Middle East, who often rema silent out of shame and fear.

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Filmed 12 untri and 9 languag, this documentary, directed by gay Mlim filmmaker Parvez Sharma, tells the lorful and varied stori of gay and lbian Mlims om all over the world. For a gay filmmaker, filmg Sdi Arabia prents two ser challeng: filmg is forbidn the untry and homosexualy is punishable by ath.

Enuraged by Sandra, Ama lnch a blog lled “A Gay Girl Damasc, ” reprentg a margalized voice the Middle East on polics, relign, and sexualy. In 2015, he me out as gay on Facebook, makg him the first openly gay man om Sudan, this a massive outrage the Sudane muny.

In this portra that is multi-layered both terms of form and ntent, a gay man nonts the ghosts of his past and explor hidn longgs, unrequed love and tormentg feelgs of guilt. In post-Fran Madrid where he lived an openly gay existence, his life rembled one long Almodóvarian y, full of excs and sexual taboo-breakg.

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After beg tranged om his fay for his homosexualy, we observe a young Arab man over four seasons and om far away as he navigat his solu – all the while attemptg to rennect wh his mother.

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