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Contents:
- BIRMGHAM SCHOOL ROW: ‘THIS IS MA OUT TO BE JT MLIMS V GAYS. IT’S NOT’
- GAY IRANIAN MAN AD ALLEGED 'HONOR KILLG,' RIGHTS GROUP SAYS
- GAY PERSIAN
- L.A.’S PERSIAN JEWS STGGLE WH THE ISSUE OF GAY MARRIAGE
BIRMGHAM SCHOOL ROW: ‘THIS IS MA OUT TO BE JT MLIMS V GAYS. IT’S NOT’
(RNS) — But some pagans say more visibily for trans and gay members of a largely whe, mostly heterosexual muny is need. * persian lgbt *
From the dawn of Persian poetry the nth century all through to the twentieth century, not only was homosexualy ndoned Persian poetry, but fact homoeroticism formed almost the only amatory subject of Persian ghazals (short son-like lyrics) and the ma topic of much of Persian love poetry. Novic workg unr master craftsmen, errand boys (šāgerds) shops, and youths workg at different tras were now mostly the targets of homoerotic love poems, although ls equently qasidas than ghazals, quatras, and ocsnal piec (qetʿas).
GAY IRANIAN MAN AD ALLEGED 'HONOR KILLG,' RIGHTS GROUP SAYS
Ali Fazeli Monfared was allegedly killed by fay members who found out he was gay after he received a rd exemptg him om ary service. * persian lgbt *
The ḵaṭṭ is scribed varly as green (ḵaṭṭ-e sabz), st-lored (ḵaṭṭ-e zangāri), mk-lored (ḵaṭṭ-e moš-k), buddg ḵaṭṭ (ḵaṭṭ-e now-damida), etc., but most often upled wh ḵāl (bety spot) on acunt of their homonymy. Not only Mlim boys were the subject of homoerotic sir, but so were boys om mory groups, more particularly Zoroastrians boys (mōḡ-bača) servg taverns and Christian on (tarsā-bača), sometim belongg to nvents; for example:.
The social acceptance of homoeroticism, spe of relig prohibn, was such that ʿOnṣor-al-Maʿāli Kay-Kāv, a prce of Ṭabartān, his well-known mirror for prc, monly known as Qāb-nāma, wrten as a pendium of advice for his son Gilānšāh, not only approv of male homosexualy, but suggts the bt way of practicg , even though he is by all acunts a man of piety, bound by the dictat of relign.
GAY PERSIAN
* persian lgbt *
The public acceptance of homoerotic love Persian lerature, more particularly Khorasan and Transoxiana durg the 10th-12th centuri, spe of strong relig prohibn both pre-Islamic and Islamic Persia, however, requir an explanatn. ” The romanc classil Persian lerature based on Parthian and Middle Persian origals such as Faḵr-al-D Gāni’s Vis o Rām, ʿAyyuqi’s Waraqa o Golšāh, ʿOnsori’s Vāmeq o ʿAḏrā, Neẓāmi’s Ḵosrow o Šir and Haft Peykar, and possibly Attar’s Ḵosrow-nāma all treat of heterosexual love wh no ht of homosexualy.
L.A.’S PERSIAN JEWS STGGLE WH THE ISSUE OF GAY MARRIAGE
There is a possibily that Greek loni northeastern Persia durg the Hellenistic perd had a share removg or rcg the stigma of homosexual love and makg socially acceptable, whereas southern Persia, a bastn of Zoroastrianism, and where a good al of Zoroastrian wrgs origated, the suatn was different.
That emotnal ti should velop between Sufi mentors (pirs) and their young discipl the Sufi hospic (ḵānaqāhs) is only natural, given the wispread tenncy toward homoeroticism and s social acceptance on the one hand, and the excln of women om ḵānaqāhs, on the other. In spe of the transparency of homoerotic love the lyril prelus of the qasidas the 10th-12th centuri, the ghazals and robāʿis of the ʿErāqi school, notably Saʿdi and Hafez, and later the poems of the Safavid school and Indian style, as many ocsnal poems (qatáaʿāt), is surprisg that among historians of Persian lerature, om Hermann Ethé (q.