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Though that penalty is seldom applied, just this February a man in the Mecca region was executed for having sex with a boy, among other crimes. For this reason, the names of most people in this story have been changed. This legal and public condemnation notwithstanding, the kingdom leaves considerable space for homosexual behavior.

As long as gays and lesbians maintain a public front of obeisance to Wahhabist norms, they are left to do what they want in private. Vibrant communities of men who enjoy sex with other men can be found in cosmopolitan cities like Jeddah and Riyadh.

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This is surprising enough. This attitude gives Saudi men who engage in homosexual behavior a degree of freedom.


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But as a more Westernized notion of gayness—a notion that stresses orientation over acts—takes hold in the country, will this delicate balance survive? When Yasser hit puberty, he grew attracted to his male cousins. Like many gay and lesbian teenagers everywhere, he felt isolated. This society thrives just below the surface. But they exert little control over what goes on inside. A few years ago, a Jeddah- based newspaper ran a story on lesbianism in high schools, reporting that girls were having sex in the bathrooms.

This analogy came up again and again during my conversations. Gay courting in the kingdom is often overt—in fact, the preferred mode is cruising. Many gay expatriates say they feel more at home in the kingdom than in their native lands. He hit Talal and grounded him for two months, letting him out of the house only after he swore he was no longer attracted to men.

Eager to escape the weight of their expectations, he took a job in Riyadh. Take care. Marcos, a year-old from the Philippines, was arrested in for attending a party featuring a drag show. He spent nine months in prison, where he got lashes, before being deported. Still, he opted to return; he loves his work in fashion, which pays decently, and the social opportunities are an added bonus. On this occasion, I was accompanied by Misfir, 34, who was showing me how to navigate Paltalk , a Web site similar to the one where he met his boyfriend three and a half years ago.

Within minutes, I had more admirers than I could handle. He went on to write that he kept his sexual preference a secret from just about everyone, including his wife of five years.

I told him I was a journalist, and we chatted for a bit. I asked him if we could meet. He was hesitant, but he seemed curious to find out whether I was for real.

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We arranged to get together that evening at the Starbucks on Tahlia Street. I waited for him in the family section, which opens out onto the mall and is surrounded by a screen of plants. A mall guard patrolled just outside. At first, Anajedtop avoided my eyes, directing his comments to my male interpreter. He abandoned this weak cover story as our conversation progressed.

He claimed to prefer women, though he admitted that few women frequent the Gulf Arab Love chat room. A gay is against the norm. Anybody can be a top, but only a gay can be a bottom. The call to prayer sounded over a loudspeaker, and his leg began shaking more insistently; he put a hand on his knee in a futile attempt to still it. The guard hovered. In the Middle East, however, homosexual behavior remained just that—an act, not an orientation. That is not to say that Middle Eastern men who had sex with other men were freely tolerated.

But they were not automatically labeled deviant. The taxonomy revolved around the roles of top and bottom, with little stigma attaching to the top. A bottom was not locked into his inferior status, however; he could, and was expected to, leave the role behind as he grew older. However much this may seem like sophistry, it is in keeping with a long-standing Muslim tradition of accommodating homosexual impulses, if not homosexual identity. In 19th-century Iran, a young beardless adolescent was considered an object of beauty—desired by men—who would grow naturally into an older bearded man who desired youthful males.

Abubaker Bagader, a human-rights activist based in Jeddah, explained that homosexuality can be viewed as a phase. Yasmin, the student who told me about the lesbian enclave at her college, said that her year-old brother, along with many boys his age, has been targeted by his male elders as a sexual object.

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If a smooth-faced boy walks by, they all stop and make approving comments. Yet a paradox exists at the heart of Saudi conceptions of gay sex and sexual identity: Despite their seemingly flexible view of sexuality, most of the Saudis I interviewed, including those men who identify themselves as gay, consider sodomy a grave sin.


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    • During Ramadan, my Jeddah tour guide, Yasser, abstains from sex. His sense of propriety is widely shared: Few gay parties occur in the country during the holy month. If you practice something forbidden and keep it quiet, God might forgive you. What he found surprised him.

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    On the other hand, to have illegal sex between a man and a woman, there are very clear rules and sub-rules. Indeed, the Koran does not contain rules about homosexuality, says Everett K. Rowson, a professor at New York University who is working on a book about homosexuality in medieval Islamic society. The story of Lot is rendered in the Koran much as it is in the Old Testament. The men refuse to heed him and are punished by a shower of brimstone.

    Zina is explicitly condemned:. The punishment for it is later spelled out: lashes for each party. The Koran does not offer such direct guidance on what to do about sodomy. Many Islamic scholars analogize the act to zina to determine a punishment, and some go so far as to say the two sins are the same. Is it zina or lesbianism? It is hard to say. The second verse is also ambiguous:. So again—sodomy, or zina?

    For many centuries, Rowson says, these verses were widely thought to pertain to zina , but since the early 20th century, they have been largely assumed to proscribe homosexual behavior. He and most other scholars in the field believe that at about that time, Middle Eastern attitudes toward homosexuality fundamentally shifted.

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    Though same-sex practices were considered taboo, and shameful for the bottom, same-sex desire had long been understood as a natural inclination. For example, Abu Nuwas—a famous eighth-century poet from Baghdad—and his literary successors devoted much ink to the charms of attractive boys. At the turn of the century, Islamic society began to express revulsion at the concept of homosexuality, even if it was confined only to lustful thoughts, and this distaste became more pronounced with the influx of Western media. Even Muhammad ibn Abd al-Wahhab—the 18th- century religious scholar who founded Wahhabism—seems to draw a distinction between homosexual desires and homosexual acts, according to Natana DeLong-Bas, the author of Wahhabi Islam: From Revival and Reform to Global Jihad The closest Abd al-Wahhab came to touching upon the topic of homosexuality was in a description of an effeminate man who is interested in other men at a wedding banquet.

    His tone here is tolerant rather than condemnatory; as long as the man controls his urges, no one in the community has the right to police him. It may have provided the authority for the execution this February. Judges will go out of their way to avoid finding that an act of sodomy has occurred, however. It stretches 7. It is the longest "river" in Saudi Arabia. Saudi officials enforce strict environment rules so effusion from more than a dozen primary industries and secondary factories is virtually odorless.

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